大方廣佛華嚴經疏 46.35

46.35

Eighth is the patience [viewing dharmas as] like a shadow. The text is divided into four distinct parts: 1. indication, 2. explanation, 3. conclusion, 4. fruit. In the explanation there are three parts: the dharma, the simile, and the match. In the first part, the dharma, there are eleven pairs, divided into three: First, seven pairs mutually negate to reveal the nature so as to accomplish the practice of cessation, because like a shadow it lacks reality. Second, from 'not cultivated...' onward, two pairs mutually illumine both nature and marks so as to accomplish the practice of contemplation, because although a shadow is empty, it manifests. The nature is uncultivated, while marks are not abandoned; because the true is the conventional, it is not real; because the conventional is the true, it is not unreal. Third, from 'Although constantly...' onward, two pairs feature unobstructed negation and illumination, accomplishing the sovereign practice of dual operation. The first pair mutually illumines the true and conventional, which is the dual practice of the provisional and the real; the latter pair mutually negates the true and conventional, which is the dual quiescence of the provisional and the real. Negation and illumination occurring simultaneously is dual operation; mutual elimination without obstruction is sovereignty. By concluding the preceding two sections as sharing this non-obstruction, it constitutes the profound subtlety of the marks of patience. Second, in the simile from 'Just as...' onward, the text contains five dharmas: 1. the sun and so forth as the underlying original object; 2. from 'in oil...' onward, clarifying the places capable of reflecting—the above two are conditions; 3. from 'and manifests its shadow' onward, clarifying that which is produced by conditions; 4. from 'The shadow and the oil...' onward, clarifying the non-existence of existence; 5. from 'Yet all...' onward, fools grasping it as existent. Now, in the first: if we take the simile of a shadow specifically to illustrate the bodhisattva's manifested body, then the sun and so forth illustrate compassion, wisdom, vows, and so forth; if we take the simile of a shadow generally to illustrate all dharmas, then the sun and so forth illustrate causes. As for rivers and springs, although they both can reflect, they are provisionally taken as what is reflected, because a long river or cascading spring enters into a mirror. In the second, 'the places capable of reflecting', there are also general and specific senses: specifically, it illustrates the resonance of capacities and the places of responsive manifestation; generally, it illustrates conditions, namely ignorance and so forth. Now, this text contains the three similes of the *Mahāyānasaṃgraha*: 1. Pairing oil and water with the sun and moon above forms the simile of the moon in water, illustrating the realm brought forth in the stage of concentration (samādhi), because water has a moist, smooth, and clear nature. The images in mirrors and so forth lack this moisture and so forth, illustrating what is not the stage of concentration. 2. Pairing the body with the sun and moon above forms the simile of light and shadow: because the body reflects the sun and so forth, a shadow exists, and because it plays with shadows in many ways, it illustrates the consciousnesses. 3. Pairing precious mirrors and so forth with men and so forth forms the simile of reflected images, illustrating retribution outside the stage of concentration, because the reflected image in a mirror appears separately in the mirror apart from the original object, illustrating the difference in location between fruit and cause. In the preceding shadow reflecting the object, although caused by the sun and so forth, the shadow follows the body and does not appear within the sun; hence it illustrates that although the consciousnesses arise relying on sense-objects, they are distinct from the sovereign self and do not reside in the objects. In the third, clarifying what is produced, there are also general and specific fruits, which can be known. In the fourth, clarifying existence that is non-existence, many gates of meaning are subsumed. In this, oneness and difference, combination and separation, generally reveal the meaning of a shadow, each having four propositions, as distinguished in the simile of the illusion. However, oneness and difference refer to this shadow and that shadow; combination and separation refer to the shadow in relation to the water and so forth. Next, from 'in a flowing river...' onward, it specifically reveals the meaning of a shadow, not applying to both shadows: just as the moon reflects on the Huai River and the flowing water does not carry the moon away, and light shines over a deep pool and does not sink ten thousand fathoms down. This illustrates that the bodhisattva moves along with the worldly flux without being carried away in saṃsāra, and realizes true cessation without sinking into nirvāṇa. Afterwards, from 'Although manifesting...' onward, it doubly concludes existence and non-existence, illustrating the mutual penetration of nature and marks, also encompassing the mirror image. In the fifth, grasping it as existent: because one takes existence and non-existence as existence and non-existence, failing to understand that the shadow is completely ungraspable, attachment is formed. Therein, first, grasping existence and non-existence constitutes attachment; next, from 'distant objects...' onward, adducing the correct meaning of a shadow reveals the above as attachment, for one does not know that this shadow has neither distance nor proximity. Third, the match from 'Bodhisattva...' onward has two parts: First, it directly matches the preceding text. Therein, first it adduces the sphere of wisdom to match the original object above; next, from 'and in...' onward, it matches the oil and so forth above; afterwards, from 'each...' onward, it matches the manifesting of the shadow above. Second, from 'Just as a seed...' onward, it employs a transferred simile to match the existence of non-existence. Therein, the simile comes first, followed by the match. The non-obstruction of existence and non-existence is called skillful means and so forth. The third part, concluding with the name, can be known. The fourth part, the fruit, has three aspects: First, attaining a body that accords with the nature, because like a shadow it arrives without going and pervades without dividing. Next, from 'However, this...' onward, it concludes with non-obstruction: because non-differentiation is the non-differentiation of differentiation, although it pervades without going, it causes beings to see differences; because differentiation is the differentiation of non-differentiation, although it pervades, it is neither here nor there. Afterwards, from 'This bodhisattva...' onward, it reveals the causes of this body. As for this boundless body, it strictly applies to the fruit, but also extends to the preceding dharma.