大方廣佛華嚴經疏 46.36

46.36

Ninth is the tolerance [of phenomena] being like an illusion (nirmāṇa). The text is divided into four parts: first, the statement; second, the explanation; third, the conclusion; fourth, the fruition. As for the statement saying 'like an illusion,' it is because things suddenly exist where there was nothing. Within the explanation, there are three parts: the principle, the simile, and the application. Within the principle, there are two parts: first, the general statement, stating that the principle is identical to the simile, possessing both that which is known and that which knows. Since one knows all worlds, it is not restricted to the categories of sentient beings to be transformed. Though it briefly states 'the world,' it should also encompass the supramundane. Next, from 'namely' downwards, it specifically reveals [this], first showing that which is known, and then showing that which knows. In the former part, there are ten phrases: the first five are defiled illusions, and the subsequent five are purified illusions. As for the first [five], they do not go beyond the three of delusion, karma, and suffering. The first four are suffering, which are the characteristics of the five aggregates: first, consciousness arises from conception; second, volitional formations are generated due to consciousness, because discrimination is consciousness; third, sensation arises due to conception, because conception grasps the characteristics of fondness and aversion; fourth, form is also generated by volitional formations, for indeterminate retributive form is unreal like foam, and the perfuming of conventional designations is itself volitional formations; fifth is delusion, for delusion depends on conception and volitional formations, since thought is itself volitional formation. Karma applies to both places: the mental karma of the first phrase and the discrimination of this phrase are both karma. Here, mind and the rest lack intrinsic nature due to conditions and are unreal like an illusion; because what originally did not exist now exists, they manifest like illusory marks. The Renwang jing says: 'Dharmas are originally nonexistent; causes and conditions produce them all.' The two meanings of purified illusion can be understood by analogy to this. Next, from 'further there is' downwards, the subsequent five purified [illusions] are explained: first, the skillful means of taming beings, because it relies on true wisdom; second, limpid true wisdom, because it is completed through noumenon, hence the text above says: 'Wisdom enters the three times and comprehends the equality of dharmas'; third, vows are fulfilled through practice; fourth, loving-kindness and compassion, because they are established further based on skillful means; fifth, endowed with fearlessness and eloquence, because one is able to turn the Dharma[-wheel]. Second, from 'Bodhisattvas in this way' downwards, that which knows is specifically revealed. Therein, the first two phrases conclude what came before and introduce what follows: 'mundane' concludes the preceding defiled, and 'supramundane' concludes the preceding purified. It also concludes what was left unexhausted, meaning that even if there were a single dharma surpassing nirvāṇa, it would also be like an illusion. Or, where it is said that nirvāṇa is not like an illusion, the Pañcaviṃśati[sāhasrikā-prajñāpāramitā-sūtra] says: 'It is out of fear that newly resolved bodhisattvas would become alarmed and terrified; only when distinguishing arising and ceasing is it like an illusion.' The rest is as explained regarding illusion (māyā). The words 'fully understands' are what introduces what follows. Next, from 'manifestly realizes' downwards, that which knows is directly revealed. The above statement 'fully understands' has six meanings of knowing: first, whether phenomena or noumenon, it is not by inference; second, without leaving anything aside; third, tallying with the middle way; fourth, matching the conventional realm; fifth, the non-obstruction between the ultimate and the conventional; sixth, returning to the one true reality. Afterwards, from 'not false' downwards, it concludes the above six kinds of knowing: dwelling in the true path without faltering, and traversing what is not the path without being ruined. Second, in the simile from 'For example' downwards, four meanings should be unpacked: first, the illusionist, to serve as a simile for causes and conditions; second, the conjured matters, to serve as a simile for the arising fruit; third, presenting functions yet lacking reality; fourth, the foolish and infantile considering them real. The Record of the Ten Similes says: 'Just like an illusion, though empty and unreal, it can cause sentient beings to experience sorrow, suffering, anger, joy, and delusion; all dharmas are also like this.' Why are they unreal? 'Like that illusory person who has no birth, aging, death, suffering, or joy, differing from ordinary people.' In the text there are forty phrases. The first phrase makes the statement. The next thirty-seven phrases consistently present double negation to reveal unreality. Afterwards, 'neither existing nor nonexistent' applies to two kinds of meaning: first, it is also a double negation, meaning that even nonexistence does not exist; second, it doubly fuses nature and marks: because the illusion is unreal, it is not existent; because illusory matters manifest, it is not nonexistent. Formulating the four propositions and identity versus difference, etc., should be considered in accordance with what came before. Third, the application from 'Bodhisattvas in this way' downwards has two parts: first, illusory practice; afterwards, from 'Sons of the Buddha' downwards, the benefits of illusion. Within the former, there are four parts: first, giving rise to illusory functions, because of being identical to the existence of illusory marks. However, it merely says 'Bodhisattvas in this way' because the above negations one by one apply to dharmas, so it points to the above 'in this way' as skillful means; second, from 'not attached' downwards, it clarifies illusory wisdom, because of comprehending that the illusion is unreal; third, from 'by original vows' downwards, it reveals the middle through double negation; fourth, from 'comprehending dharmas' downwards, it concludes by showing the import of illusion. The benefits of illusion and the conclusion are obvious from the text and can be understood. Fourth, within the fruition, first one attains the fruit of karmic functions benefiting others, and afterwards, from 'Sons of the Buddha' downwards, one attains the fruit of establishing supreme names based on self-benefit.