大毘盧遮那成佛經疏 1.16

1.16

Furthermore, Vajrapāṇi, relying on the Buddha's supernatural power and wishing to initiate the secret upāyas of the Mahākaruṇāgarbha, spoke five further similes: namely, space, earth, water, fire, and wind. The first phrase states: 'Just as the realm of space is free from all conceptual discrimination, being without conceptual discrimination and without non-conceptual discrimination, so too is sarvajñajñāna free from all conceptual discrimination, being without conceptual discrimination and without non-conceptual discrimination.' If taken in this way, this is the doctrine of the *Vibhāṣā*: space has neither faults nor virtues. Now the Tathāgata's body of wisdom is free from all faults and accomplished in the myriad virtues; how could they serve as a simile for one another? It is merely drawing upon a partial resemblance to illustrate the great emptiness. In this illustration there are three meanings: first, because space is ultimately pure; second, because it is boundless; third, because it is non-conceptual. The nature of the mind of sarvajñatā is also like this; hence, the easily understood emptiness of the worldly realm is used as a simile for the difficult-to-understand emptiness. First, 'free from all conceptual discrimination' is in Sanskrit *kalpa*. Next, 'without conceptual discrimination' is in Sanskrit *kalpayate*. The repetition indicates the generation of discrimination on top of discrimination. For example, regarding initial inquiry (*vitarka*) and sustained investigation (*vicāra*), a brief overview is called inquiry, while careful examination is called investigation. Furthermore, just as the arising of eye-consciousness involves coarse discrimination, the subsequent arising of mental consciousness is fine discrimination. Older translations sometimes rendered *kalpa* as false grasping. The intended meaning of the simile is that just as space, because it is free of falsely grasped discrimination, is without discrimination and also without non-discrimination. Furthermore, just as space is free from all manifest and figurative bodily forms and marks, has no purposeful action, yet can contain the myriad phenomena, with all grasses and trees growing in dependence upon it and the activities of sentient beings being accomplished relying on it; the space of the Buddha's wisdom is also like this: although it is free from all marks and is ever free from discriminating activity, the immeasurable gateways of deliverance and various wondrous works are all accomplished by it. Therefore it is used as a simile. The second phrase states: 'Just as all sentient beings rely upon the great earth, so too do devas, humans, and asuras rely upon this sarvajñajñāna.' As in the mundane world the hundred grains, the various medicines, herbs, trees, thickets, and forests, according to their immeasurably distinct natural dispositions, all sprout roots and shoots from the great earth, up to the successive accomplishment of stems, leaves, flowers, and fruits; and [the earth] serves as a locus of reliance for all sentient beings and nurtures them, yet does not give rise to the thought: 'I now sustain the entire world,' not mindful of kindness or virtue, without fatigue, neither pleased by an increase nor saddened by a decrease, unfathomably deep and vast, impossible to shake; the earth of sarvajñatā is also like this: it is that from which all bījas of the mahākaruṇā-maṇḍala are brought forth, the locus of reliance for the immeasurable activities of the various vehicles, equal in mind toward saṃsāra and nirvāṇa, unshakeable by the eight worldly winds. Because of such partial resemblances, it is used as a simile. The third phrase states: 'Just as the realm of fire burns all fuel without satiety, so too does this sarvajñajñāna burn all the fuel of ignorance without satiety.' For instance, as with the nature of fire, even if accumulated firewood filled the world, all resembling the king of mountains, Mount Sumeru, it burns through them in succession without shrinking back. It does not give rise to the thought: 'I shall burn this much fuel, and not burn that much fuel.' Blazing unceasingly, it advances vigorously without satiety; only when all that is to be burned has been exhausted does it then extinguish accordingly. The Tathāgata's fire of wisdom is also like this: it burns away all the fuel of prapañca and afflictions, until conditions and reliances are all exhausted, whereat this light of wisdom likewise has no locus of reliance. Furthermore, just as worldly fire is used equally by the noble and the base, can provide illumination in the dark night so that those who are bewildered and falling may all find the right path, and can moreover accomplish all things; so too this fire of sarvajñatā is possessed equally by noble ones and ordinary beings, causing all practitioners in the midst of the beginningless long night to see the path of suchness, successively accomplishing all dharmas of the buddhas; therefore it is used as a simile. The fourth phrase states: 'Just as the realm of wind removes all dust, so too does this sarvajñajñāna remove all the dust of the afflictions.' For instance, when a great wind arises, smoke, clouds, dust, and fog are completely cleared away, the great expanse becomes clear and vast, the three luminaries shine brightly, and sentient beings oppressed by sweltering heat all obtain coolness; it can cause herbs, trees, thickets, and forests to blossom and grow, and can also shatter and destroy all classes of things. Furthermore, the nature of wind is everywhere without a locus of reliance, whirling freely without obstruction. The Tathāgata's wind of wisdom is also like this: it cleanses and removes all hindrances, coverings, and drifting dust of afflictions, enabling the realization of the cool dharmatā of nirvāṇa. Moreover, it can cause all mundane and supramundane wholesome dharmas to grow, destroy the great tree of ignorance, and uproot its source, while this unobstructed power has no locus of reliance whatsoever; therefore it is used as a simile. The fifth phrase states: 'Just as the realm of water is that upon which all sentient beings rely with joy, so too does this sarvajñajñāna bring benefit and joy to devas and people of the world.' For instance, the water element flows from high to low, conferring much benefit; it can moisten grasses and trees to produce flowers and fruits. Moreover, its original nature is clear and pure, free of defilement and turbidity; it can completely satisfy hungry and thirsty sentient beings, wash away all impurities, dispel heat and vexation, is limpid, deep, difficult to enter, and immeasurable, and its nature is uniform in low pits and depressions. The Tathāgata's water of wisdom is also like this: flowing forth from the true dharmadhātu toward the world, it moistens the various samādhis, gives rise to the factors conducive to enlightenment, produces great fruits, and benefits sentient beings. Because its essence has no afflictions, it is clear and clean; because it can part from all perplexities, it is without defilement; because its single characteristic is non-different, it is without turbidity. All who obtain it have their yearnings and desires completely stilled, attain cool concentration, wash away defilements of toil, are serenely quiet and unfathomable, and realize the nature of equality; therefore it is used as a simile.