大方廣佛華嚴經疏 46.30

46.30

Regarding the third, the tolerance of the unarisen dharmas (anutpattika-dharma-kṣānti), the explanation has two parts: first, an overarching explanation; then, from 'why' onward, an interrogation and explanation. Now for the first. If fully stated, one should interrogate about 'exhaustionless' and so forth; as these two [unarisen and unceasing] are the overarching principles, they are briefly indicated. The explanation contains them fully, which are all specific meanings of this. In the subsequent interrogation and explanation, the intent of the interrogation is twofold: First: 'How is it known that there is no arising or ceasing?' Second: 'Since it is called tolerance of unarisen dharmas, why does it further speak of not seeing the ceasing of dharmas?' In the explanation, the intent of the first interrogation is explained thus: True dharmas are fundamentally unarisen of themselves, while dharmas arising from conditions lack own-nature and thus are unarisen. Because they are unarisen, how could there be ceasing? This uses conditioned accumulation to explain unarisenness, and unarisenness to explain unceasingness. Here, conditioned accumulation is briefly omitted, but the verse fully contains it. How does unarisenness explain unceasingness? There are two meanings: First: If something originally arose, later it must be subject to ceasing; since fundamentally it did not arise, now it is unceasing. Second: Since it is precisely the condition's lack of own-nature that is called 'unarisen,' one does not wait for ceasing to be completed before it becomes non-existent; hence it next says 'unceasing.' These two are overarching; the rest can be patterned after them. Explaining the second interrogation's intent: The tolerance of the unarisen is not solely about being unarisen; all dharmas must be completely quiescent. Here, the name 'unarisen' is established based on the primary meaning; therefore, 'unceasing' and the rest establish the meaning of unarisen. If based on specific meanings, it could also be called 'tolerance of unceasingness' and so forth. Therefore, the *Sūtra on Entering the Seal of the Power of Faith* (*Śraddhābalādhānāvatāramudrā-sūtra*), in explaining that this tolerance can purify the initial Joyous Stage (pramuditā-bhūmi), says: 'First, it is called attaining the tolerance of the unarisen, also causing others to abide in it.' It also says: 'The tolerance of the unarisen means realizing quiescence and cessation. Second, attaining the tolerance of the unceasing, also causing others to abide in it.' It also says: 'The tolerance of the unceasing realizes the unarisen.' This text can serve as authority. Moreover, these various phrases each have two meanings: First, the preceding ones explain the succeeding ones, and the succeeding ones complete the preceding ones: because the preceding exist, the succeeding exist; because the preceding are absent, the succeeding are absent. Second, each and every phrase is contained within the phrase 'unarisen'; at the very moment of non-arising, all meanings are頓足 instantly complete, because noumenon is identical with phenomena and not annihilation, and wisdom is identical with noumenon and devoid of subject and object. However, the text's import is comprehensive, so it can be summarized into three explanations: 1. purely in terms of noumenon; 2. encompassing both noumenon and wisdom; 3. purely in terms of wisdom. Now for the first. How is it that because the preceding exist, the succeeding exist? That is: if an arisen dharma ceases, then ceasing entails ending; ending means it is a defiled dharma; defilement means that before and after are differentiated; differentiation means spatial locations are not identical; having locations means subject and object are not quiescent; not being quiescent means having desires; having desires means engaging in actions; actions mean making vows and seeking; vows mean the mind abides in the vowed-for affairs; abiding means there is going and coming. Now, because the preceding are absent, the succeeding are utterly quiescent; hence, the succeeding make manifest and establish the unarisen. This conforms to the prose. Second, regarding both noumenon and wisdom: the first two are overarching, encompassing both noumenon and wisdom; the next four reveal the non-arising of noumenon; the last six reveal the non-arising of wisdom. Hence the verse says: 'Their mind has no defilement or attachment,' and so forth. The union of noumenon and wisdom is called the tolerance of the unarisen. Third, purely in terms of wisdom: through understanding that what is from conditions is unarisen, wisdom does not arise; hence it is called 'unarisen.' The tolerance of the unarisen is serene and unchanging; hence it is called 'unceasing.' Because it is unceasing, its function has no interruption or exhaustion. Next, defiled thoughts are all cast off, constantly without difference, laterally without spatial location, illuminating yet constantly quiescent; encountering objects without defilement, though acting it is without contrived action, though compassionate it is without vows, dwelling in the world it is without abiding, equaling the dharmadhātu it is without going or coming—all of these use the preceding to explain the succeeding and the succeeding to complete the preceding. Words being silenced and conceptual thoughts severed, serenely quiescent yet illuminating: this is called the tolerance of the unarisen. If one only takes knowing the unarisen noumenon as the tolerance of the unarisen, it would not yet be sufficiently profound and abstruse.