大方廣佛華嚴經隨疏演義鈔 61.66

61.66

疏從「順正理」下，引論釋成加行之相。然「云有法雖與色俱」者，有法即空，空遍一切色非色處。今明色中之空，故云雖與色俱。言「而其自體不依屬色」者，空是無礙，色是變礙故。故下經云「譬如虛空遍至一切色非色處，非至非不至。何以故？虛空無身故。」此約事空。若約理空，義亦同此。故經云「譬如法界遍一切，不可見取為一切」是也。上辨虛空之體。從「諸有於色」下，辨觀行之相。言「而待色無方得顯了」者，然顯空相略有二義：一滅色明空。謂先有色，今此已無故。二對色明空。此處是色，無色處是空。今待色無義，含二意故。《婆沙》八十云「但由加行名空無邊處。謂初業者，先應思惟牆上樹上岸上舍上等諸空之相。取此相已，假相勝解，觀察照了無邊空相。以先思惟無邊空相而修加行，展轉引起初無色定，故說此名虛空無邊處。」曾聞苾芻出此定已，便舉兩手捫模虛空。有見問言：「汝何所覓？」苾芻答言：「我不見自身。」彼言：「汝身即在床上，如何餘處更覓自身？」故知入此定已亦不見身，起定猶爾。今疏但明加行之相耳。

In the Commentary, from the words "Nyāyānusāra" onwards, a treatise is cited to elucidate the characteristics of the preparatory praxis (prayoga). Now, as for "Although an existent dharma accompanies form": the existent dharma is space, and space pervades everywhere, both in material and non-material things. Here it explains the space within form, hence it says "Although it accompanies form." As for "Yet its essence does not depend upon or belong to form": space is unimpeded, while form undergoes change and obstruction. Thus the sūtra below says: "Just like empty space, which pervades everywhere—both material and non-material realms—neither arriving nor not arriving. Why is this? Because empty space has no body." This refers to phenomenal space. If we speak in terms of noumenal space, the principle is also identical to this. Hence the sūtra says: "Just like the dharmadhātu, which pervades all things, yet cannot be seen or grasped as all things." This is what it means. Above, the essence of empty space was distinguished. From the words "All those who, regarding form" onwards, the characteristics of contemplative practice are distinguished. As for "Yet one must wait upon the absence of form for it to become manifest": now, the manifestation of the characteristic of space broadly has two meanings: first, illuminating space through the cessation of form—meaning form existed previously, but now is absent here; second, illuminating space in contrast to form—this place is form, and a place without form is space. Here, the meaning of "waiting upon the absence of form" includes both meanings. The Mahāvibhāṣā, fascicle 80, states: "It is solely through preparatory praxis that it is named the sphere of infinite space. A beginner should first reflect upon the various characteristics of space on walls, on trees, on banks, on roofs, and so forth. Having grasped these characteristics, through conceptual resoluteness (adhimukti), one contemplates and clearly observes the infinite characteristics of space. Because one first reflects upon the infinite characteristics of space and cultivates preparatory praxis, in succession this induces the first formless absorption; therefore this is called the sphere of infinite space." It was once heard that a bhikṣu, having emerged from this absorption, raised both hands and groped at empty space. Someone saw this and asked: "What are you searching for?" The bhikṣu replied: "I do not see my own body." The other said: "Your body is right there on the bed; how can you search for your body somewhere else?" Thus we know that upon entering this absorption, one does not see the body, and it remains so even after arising from the absorption. The Commentary here merely explains the characteristics of preparatory praxis.