大方廣佛華嚴經疏 46.37

46.37

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.