大方廣佛華嚴經疏 46.37

46.37

第十如空忍，中亦四，謂標、釋、結、果。標云如空，如空所喻，通一切法。《佛地》喻清淨法界，以離差別相故。及《中邊》等論喻圓成實，但是此中一義，然其喻相小異諸喻。諸喻開義多分有三，雖正取所成幻等以喻於法，而亦取緣等以顯無性。此中喻相不開別法，直指於空，具含多義以喻於法。又此諸喻，若約能喻，前五多取似有以破實有，化喻以不有之有破於似有，此喻以性相俱絕破於一切。又前六遣有會空多、依空立有少，此一遣有入空少、依空立有多。又上所喻則通一切，此中能喻則具多義，所喻各隨別義喻一類法。然龍樹十喻，以四復次釋如空義：一近無遠有，謂如虛空，非可見法。以遠視故，眼光迴轉則見縹色。一切諸法亦復如是，空無所有。以凡夫人遠無漏慧棄捨實相，則見彼我男女等物，而實此物竟無所有。二約性淨不染、三約無初中後、四約體實無物。及《佛地論》有十復次，上八地中空有十義，皆是略明。然別義有此不同。若約同義，諸喻無別，故叡公云：「十喻以喻空，空必待此喻。借言以會意，意盡無會處。若得出長羅，住此無所住。若能映斯照，萬象無來去。」餘無礙義，如前後說。第二釋，中二：先忍解之相、後忍行成益。今初，先別明，以空九義喻九種法，隨義雖別，然其總意亦以緣成無性故空。然九句，各初標法同喻、後出所以。一標事法界，「如空」下出所以者，以無相故。謂從緣無性，其相自虛，即事是理法界故。此句為總。二世界共業所起故、三軌儀教法一味法界所流故，及餘六句並準初句。後「菩薩如是」下總結。第二「佛子」下忍行成益，中三：初總明得如空三業業具。二「譬如」下別顯德齊虛空。於中，初二句一向喻實。「無依為依」已下皆顯性相無礙，從緣有故、無性空故。又此二相即故便成四句：一緣生故空、緣生故有；二無性故空、無性故有；三緣生故有、無性故空；四即反此。餘一異等並例此知。無法出空，故皆現其前。空不可見，故不現法前。餘並文顯。三「何以」下徵釋得益之由。所以得者，釋意云：空觀成故。於中二：先智證齊空故。一體者，真如平等故。一味者，解脫不殊故。一種分量者，大小皆稱性故。後「嚴淨」下德用滿空故。結名可知。果中，得二十種身，前十與〈十行〉及〈離世間〉大分相似，然通相多從德用立名，可以意得。

Tenth is the tolerance [of phenomena] being like space, in which there are also four parts: the statement, the explanation, the conclusion, and the fruition. As for the statement saying 'like space,' that which is illustrated by space applies to all dharmas. The Buddhabhūmi[-sūtra-śāstra] takes it as a simile for the pure dharmadhātu, because it is free from distinctive marks. And treatises such as the Madhyāntavibhāga take it as a simile for the consummate nature (pariniṣpanna), which is just one meaning here. However, the features of this simile are slightly different from the other similes. The unpacking of meanings in the other similes mostly has three aspects: although they primarily take the produced illusion and the like to serve as a simile for dharmas, they also take conditions and the like to reveal the absence of intrinsic nature. The features of the simile here do not open up distinct dharmas, but point directly to space, containing manifold meanings to serve as a simile for dharmas. Furthermore, regarding these similes, in terms of that which illustrates: the first five mostly take apparent existence to refute real existence; the illusion simile takes nonexistent existence to refute apparent existence; this simile takes the severance of both nature and marks to refute everything. Also, the first six mostly dispel existence to converge on emptiness and rarely establish existence based on emptiness; this single one rarely dispels existence to enter emptiness and mostly establishes existence based on emptiness. Furthermore, what is illustrated above applies to everything, whereas here that which illustrates possesses manifold meanings, and what is illustrated each illustrates a category of dharmas according to specific meanings. Now, Nāgārjuna's ten similes explain the meaning of being like space through four alternative formulations: first, nonexistent when near but existent when distant; that is, space is not a visible dharma, but because one gazes into the distance, as the eyesight turns back, one sees a bluish color. All dharmas are also like this, empty and having nothing at all; because ordinary worldlings are distant from undefiled wisdom and abandon the true mark, they see self, other, male, female, and other things, yet in reality these things do not exist at all. Second, in terms of its nature being pure and undefiled; third, in terms of lacking beginning, middle, and end; fourth, in terms of its substance genuinely lacking any entity. And the Buddhabhūmi-śāstra has ten alternative formulations, where in the Eighth Stage above, space has ten meanings; these are all brief elucidations. However, specific meanings have these differences. In terms of common meaning, the various similes do not differ. Therefore, Master Sengrui said: 'The ten similes serve to illustrate emptiness, yet emptiness must await these similes. Borrow words to converge with the intent; when the intent is exhausted, there is no place of convergence. If one can escape the long net, one abides here with nowhere to abide. If one can reflect this illumination, the myriad phenomena have no coming or going.' The remaining meanings of non-obstruction are as explained before and after. Second, the explanation has two parts: first, the characteristics of the understanding of tolerance; afterwards, the benefits of the completion of the practice of tolerance. In the former part, it first explains specifically, using the nine meanings of space to illustrate nine kinds of dharmas; though they differ according to meaning, their overall intent is also that being conditioned, they lack intrinsic nature and are therefore empty. In each of the nine phrases, it first states the principle identical to the simile, and then brings out the rationale. First, stating the dharmadhātu of phenomena, the rationale brought out from 'like space' downwards is because of marklessness. That is, lacking intrinsic nature due to conditions, their marks are naturally empty, and phenomena are immediately the dharmadhātu of noumenon. This phrase is the general [one]. Second, because worlds are generated by collective karma; third, because the teaching of standard conduct flows from the single-flavor dharmadhātu; and the remaining six phrases are all modeled on the first phrase. Afterwards, from 'Bodhisattvas in this way' downwards, it concludes generally. Second, from 'Sons of the Buddha' downwards, on the benefits of the completion of the practice of tolerance, there are three parts: first, generally clarifying the attainment of the three karmas like space, which are the instruments of action. Second, from 'For example' downwards, specifically revealing virtues equal to empty space. Therein, the first two phrases exclusively illustrate reality. From 'taking non-reliance as reliance' downwards, all reveal the non-obstruction between nature and marks, because of existence through conditions and emptiness due to lack of intrinsic nature. Moreover, because these two are mutually identical, they form four propositions: first, empty because of conditioned arising, existent because of conditioned arising; second, empty because of lack of intrinsic nature, existent because of lack of intrinsic nature; third, existent because of conditioned arising, empty because of lack of intrinsic nature; fourth, the exact reverse of this. The rest, such as identity and difference, are all understood by analogy to this. No dharma exceeds space, so all appear before it. Space cannot be seen, so it does not appear before dharmas. The rest is obvious in the text. Third, from 'Why is this?' downwards, it questions and explains the reason for attaining benefits. As for why they are attained, the explanation means: because the contemplation of emptiness is perfected. Therein are two parts: first, because wisdom-realization equals space. 'One substance' means the equality of tathatā. 'One flavor' means liberation is not distinct. 'One kind of measure' means both large and small conform to nature. Afterwards, from 'adorned and purified' downwards, virtous functions fill space. The concluding names can be understood. In the fruition, one attains twenty kinds of bodies; the first ten are largely similar to the 'Ten Practices' and 'Separation from the World' [chapters], yet their common marks are mostly named according to virtuous functions, which can be grasped intuitively.