大方廣佛華嚴經疏 33.5

33.5

Fourth, the one gāthā that uses a simile to reveal the subtlety of the stage: the first half is the simile, and the second half is the application. Here, the simile does not take space alone, for space elsewhere does not serve as a simile; nor does it take tracks alone, for tracks on sand and earth do not serve as a simile. It precisely takes the tracks of a bird in empty space. The treatise says: 'When a bird moves through empty space, the locus of its tracks has marks that cannot be spoken of, nor can they be seen'—this generally reveals the mark of the simile. The 'locus' is the space where the tracks are; the 'marks' are the tracks in the space. They cannot be pointed out as long or short, large or small, to make them visible; nor can they be spoken of as existent or non-existent. Here, the space where the tracks are similes realizing wisdom. The tracks in the space simile the āgamas. Thus the treatise applies it, saying: 'So too are the loci where words, phrases, and syllables dwell.' Why can they not be spoken of? The treatise says: 'Because the marks of the bird's tracks in empty space cannot be distinguished.' The meaning is: when a bird's feet tread on sand, there are tracks and a locus, but because it treads on space, locus and tracks are difficult to distinguish. The bodies of names, phrases, and syllables are also like this: being subsumed by the bodhisattva's realizing wisdom, they can neither be spoken of nor heard. Whether spoken or heard, the mind and intellect cannot comprehend them. Therefore, subsuming the teaching within realization is like space subsuming the tracks, causing names, phrases, and so forth not to be like the nature of sound, because they are the names and so forth of realizing wisdom. Above, it clarified that coarse marks are non-existent, conforming to the simile of inexpressibility and inaudibility; below, it clarifies that subtle marks are not non-existent, similing that which can be realized. The treatise says: 'Because the tracks of motion in empty space are not non-existent.' This means that the space where tracks are differs from other space, similing that the wisdom of the stages is not non-existent. The tracks in the space differ from the absence of tracks, similing that the bodies of names, phrases, and syllables are not non-existent, because where there is the flight of a bird, there must be tracks. Hence the treatise says: 'The wisdom of the stages and the bodies of names, phrases, and syllables are not non-existent'—this is a dual application. It means that there are noble ones who personally realize suchness; if even realization is not non-existent, how much less so the verbal teaching! Moreover, using space to subsume the tracks, the tracks cannot be shown; using the tracks to subsume space, space is also not non-existent. Similing this, using realization to subsume the teaching, the teaching cannot be shown; using the teaching to subsume realization, realization can be entrusted to words. Such is precisely the intention of the simile. If one wishes to separate the bird from the tracks, then the bird similes the verbal explanation, the tracks simile the distinct marks of the stages, and there are three things with the tracks in the middle: since the tracks follow the bird, the marks of the tracks are not non-existent; since the tracks follow space, the marks of the tracks are non-existent. Similing this: since the distinctions follow the explanation, the distinctions are not non-existent; since the marks of the stages follow realization, the distinctions are non-existent. If one further separates the space where the tracks are from vast space, then the track-space similes realizing wisdom, and vast space similes the ocean of fruition. If the track-space follows the tracks, the wisdom of the stages can be spoken of; if the track-space follows vast space, then the wisdom of the stages transcends words. Although this meaning is tenable, it has no text in the treatise. If one uses the tracks to simile realizing wisdom, as analyzed earlier in the drawing in the wind: reflecting this simile of the bird's tracks onto the text of the ten stages below, then words conveying gradations of depth in stages, types of giving, precepts, and factors of dhyāna—not a single sentence or phrase is anything other than profound and subtle. How could one say that prior to the stages is deep and upon the stages is shallow? Therefore, the treatise concludes: 'Because it is profound herein, it shows the greatness of meaning and brings forth exultant joy.' Here the bird's tracks also dual-similes that teaching and realization are difficult to explain and difficult to hear; how does this differ from the simile of drawing in the wind in the request? Thus the treatise says: 'Why is it explained again?' The treatise answers: 'You should not grasp the meaning according to the sound.' This means: the earlier simile and dharma revealed the intention of remaining silent without explaining; here, the simile and difficulty of explaining admonish the assembly to abandon attachment, promising to proclaim it. The intentions are different. If one grasps meaning according to sound with an attached mind, there are five faults: first, incorrect faith, because understanding in accordance with words does not accord with reality; second, retreating from vigor, being unable to forget marks and advance toward the true principle; third, deceiving others, by explaining one's own erroneous understanding to people; fourth, slandering the Buddha, by declaring one's own erroneous understanding to be what the Buddha taught; fifth, disparaging the Dharma, by interpreting profound purports with shallow, crude understanding, deeming the Dharma to be as ordinary as words, without gravity. The intention is to lead the great assembly to realize themselves to be free of these five faults, which is why it clarifies the difficulty of explaining and hearing. Today, those who regard the stages as shallow all fall into these five faults; hence the praise of the difficulty of explaining and hearing. Thus reversing these five faults forms five virtues. The profound meaning has already been explained to engender correct faith.