華嚴經探玄記 12.24

12.24

第四明所證者，依梁論名無攝法界。彼論釋云「於最勝真如及真如所流教法，於中見無攝義，謂此法非我非他所攝。何以故？自他及法三義不可得故。譬如北鳩婁越人，於外塵不生自他攝想。」依無性、世親諸本多同。《唯識》第十云「四無攝受真如，謂此真如無所繫屬，非我執等所依取故。」解云：等取同類我愛慢等，非彼依止處及所執取境。《中邊論》云「猶通達此，乃至法愛亦能轉滅。」解云：與我執等同伴故。

Fourth, clarifying what is realized: according to the Liang treatise, it is named the dharmadhātu without appropriation. That treatise explains: "Regarding supreme tathatā and the teaching of the Dharma that flows from tathatā, seeing within them the meaning of non-appropriation—namely, that this Dharma is not appropriated by self and not appropriated by other. Why is this? Because the three meanings of self, other, and dharma are unobtainable. It is like the people of Uttarakuru, who toward external dust-objects do not give rise to notions of self- or other-appropriation." The versions of Apratiṣṭhita, Vasubandhu, and others are mostly identical. Vijñaptimātratāsiddhi, fascicle ten, states: "The fourth is tathatā without appropriation, meaning that this tathatā has nothing to which it is tied or subordinated, because it is not that which is relied upon or grasped by self-grasping and the like." The explanation states: "and the like" includes those of the same category, such as love of self and pride, which are not its supporting basis nor the objects grasped by it. The Madhyāntavibhāga says: "By penetrating this, even attachment to Dharma is also overturned and extinguished." The explanation states: this is because it is a companion to self-grasping, etc.