The Ten Similes

Sutra: They understood all armas as being like a [magically-conjured] illusion, like a mirage, like the moon reflected in water, like empty space, like an echo, like the city of the Gandharvas, like a dream, like a shadow, like an image in a mirror, and like a [supernatural] transformation.

Upadesha: These ten similes are set forth for the sake of explaining [the nature of] empty dharmas. [Like a Magically-conjured Illusion]

Question: If all dharmas are like a magically-conjured illusion, why is it then that dharmas have that by which they can be viewed, heard, smelled, tasted, touched, and that by which they can be objects of awareness? If it were actually the case that nothing whatsoever existed, it should not be the case that [dharmas] have "that by which they can be viewed" and so forth until we come to "that by which they can be objects of awareness." Furthermore, if they are nonexistent and we thus only see them as a function of erroneous perception, why then don't we see sounds and hear [visual] forms? If [dharmas] are all equally empty and nonexistent, why is it that there are those which can be perceived and those which cannot be perceived? If it were the case that "all dharmas are empty" [as you claim], then it should be that for any given finger, an extra fingernail would be nonexistent in just the same manner as the original fingernail is "nonexistent." Why then don't we see a second fingernail [on any of our fingers]? [In fact], we only see the original fingernail. Because of this fact, we know that it is because the original fingernail actually is existent that it can be seen, whereas it is because an extra fingernail is actually nonexistent that it can not be seen.

Reply: Although the characteristics of dharmas are empty, still, there is discrimination [which distinguishes] that which may be perceived and that which cannot be perceived. For example, although one may know that magically-conjured illusions of elephants, horses and other such phenomena are unreal, still, their forms may be seen, their sounds may be heard, and they may manifest in corresponding opposition to the six sense faculties without there being any error or confusion in that regard. This situation is the same with respect to dharmas. This is as referred to in The Virtuous Woman Scripture (Therisutra):

Virtuous Woman addressed the Buddha, inquiring, "World Honored One, does ignorance exist internally or not?"

The Buddha replied, "No."

"Does it exist externally or not?"

The Buddha replied, "No."

"Does it exist [both] internally and externally, or not?"

The Buddha replied, "No."

"World Honored One, does this ignorance come forth [into the present] from the past, or not?"

The Buddha replied, "No."

"Does it proceed from the present on to the future or not?"

The Buddha replied, "No."

"Does this ignorance have that which is produced and that which is destroyed or not?"

The Buddha replied, "No."

"Is there or is there not a dharma with a fixed and actual nature [of which we may say], 'This is ignorance?'"

The Buddha replied, "No."

At that time Virtuous Woman again addressed the Buddha, asking, "If it is the case that ignorance does not exist internally, does not exist externally, also does not exist both internally and externally, does not come into the present from the past, does not proceed into the future from the present, and is devoid of a true and actual nature, how can it be that there is a conditioning of 'action' arising from 'ignorance,' and so forth until we come to the accumulation of a multitude of sufferings? World Honored One, it is as if there were a tree. If it were the case that it had no roots, how could it succeed in putting forth a trunk, limbs, branches, leaves, flowers and fruit?"

The Buddha replied, "Although the marks of all dharmas are empty, because the foolish common person has not learned this and because he has no wisdom, he thereby, in the midst of [empty dharmas], generates all manner of afflictions. Afflictions causally condition the creation of physical, verbal and mental karmic deeds. Karmic activity causally conditions the creation of a later bodily incarnation. The [possession of a] body causally conditions the undergoing of suffering and the experiencing of pleasure. [However], there is not herein any actual creation of afflictions. Also, there are no physical, verbal or mental deeds. Additionally, there is no one who undergoes suffering or bliss. This is analogous to a magician producing magically-conjured illusions of all manner of phenomena. What do you think? As for that which is created through magically-conjured illusions, is it internally existent, or not?"

She replied, "It is not."

Is it externally existent?"

She replied, "It is not."

"Is it both internally and externally existent?"

She replied, "It is not."

"Does it or does it not come from the past into the present or proceed from the present on into the future?"

She replied, "It does not."

"Within that magically-conjured illusion, is there or is there not anything which is produced or which is destroyed?"

She replied, "There is not."

"Is there or is there not actually any single dharma which is created by this magically-conjured illusion?"

She replied, "There is not."

The Buddha asked, "In a magically-conjured illusion of a musical performance, do you or do you not see anything or hear anything?"

She replied, "I both hear things and see things."

The Buddha asked Virtuous Woman, "If a magically-conjured illusion is empty, deceptive and devoid of reality, how is it that there is able to be the creation of a musical performance from within the magically-conjured illusion?"

Virtuous Woman addressed the Buddha, saying, "World Honored One, "The characteristics of magically-conjured illusions are just this way. Although they are devoid of any basis, still they can be heard and seen."

The Buddha said, "Ignorance is just the same as this. Although it is not internally existent, is not externally existent, is not both internally and externally existent, does not come into the present from the past, does not proceed forth from the present on into the future, is devoid of an actual nature, and is devoid of that which is produced and that which is destroyed, still, ignorance causally conditions the creation of actions and so forth until we come to [causally conditions] the accumulation of a multitude of sufferings. And just as when a magically-conjured illusion ceases, that which is summoned forth by that magically-conjured illusion also ceases, so too it is in the case of ignorance. When ignorance is brought to an end, actions are also brought to an end and so forth until we come to the accumulation of a multitude of sufferings is also brought to an end."

Additionally, this simile of a magically-conjured illusion serves to demonstrate to beings that all conditioned dharmas are insubstantial. It is as if to say that all actions are like a magically-conjured illusion which deceives little children. They belong to the sphere of causes and conditions. They are not inherently existent and they do not endure for long. Therefore it states here that all the Bodhisattvas are aware of all dharmas as being like a magically-conjured illusion.

To be continued