大方廣圓覺修多羅了義經略疏 1.828

1.828

總結也。問：「世、出世法二相有殊，如何此經皆云清淨？」答：「前已說之，今復更釋。謂若凡聖對治，即勝劣全殊。若稱法界而觀一種，總是幻化，皆從緣起，無自體故。如有一鏡現種種雜穢瓦礫，復有一鏡現種種勝妙珍寶。癡孩不了，貴賤懸殊；智者達之，一無差異。觀智圓明心識淨者亦復如是，見世出世、若聖若凡，一切皆空，空是覺體，故下文云『見佛世界猶如空華，生死涅槃猶如昨夢。』秖緣稱理平等，所以名曰聖人，如其重聖輕凡、欣真厭妄，縱令修習，豈證真源？然上從覺圓明故，展轉躡前相由，以顯世出世間諸法清淨，至此五段歷法備周。餘六七兩段，但是結通他身他界，更無別義。五段相由者，謂心本清淨，由不覺故名賴耶識。相應於意，復曰見塵。起於現行，有根識境。中有能造故說四大，由是具足處、界諸有有漏之法。對治此等有修有證，復成無漏因行果德。今既覺了圓明，故心意識及所變等展轉清淨。皮之不存，毛無所附。然無漏法若約人修證，則先因後果。今據法本末，故先果後因，亦如論中根本滅故，麁染隨滅。」

A concluding summary. Question: 'Mundane and supramundane dharmas differ in characteristics; why does this sūtra say they are all pure?' Answer: 'This was explained earlier, but is now explained further. If one considers the mutual counteracting of ordinary persons and sages, their superiority and inferiority are completely distinct. But if one contemplates in accord with the dharmadhātu as a single kind, all are illusions, all arise from conditions, and lack self-nature. For instance, suppose there is a mirror that manifests various defiled potsherds and rubble, and there is another mirror that manifests various supreme, wonderful precious jewels. Ignorant children do not understand and take them to be vastly different in value; the wise penetrate it and see no difference at all. Those whose contemplative wisdom is fully luminous and whose mental consciousness is pure are also like this: they see the mundane and supramundane, sage and ordinary person, as entirely empty. Emptiness is the substance of enlightenment; therefore the text below says: "Seeing the Buddha's worlds as like flowers in the sky, saṃsāra and nirvāṇa as like last night's dream." It is solely because of equality that accords with principle that one is named a sage. If one values the sage and disdains the ordinary, delights in the real and abhors the deluded, even if one cultivates practice, how could one realize the true source? However, above, from the full luminosity of enlightenment, the steps follow from each other to show the purity of all mundane and supramundane dharmas; arriving at this point, the five sections have comprehensively covered all dharmas. The remaining sixth and seventh sections merely conclude by extending this to other bodies and other realms, with no distinct meaning. How the five sections follow from each other: the mind is originally pure; due to non-enlightenment it is called the ālayavijñāna. Corresponding to the manas, it is again called perceptual defilement. Arising into manifest activity, there are faculties, consciousnesses, and objects. Because there are the creators within them, the four great elements are spoken of; through this, the sense bases, realms, and all defiled dharmas of existence are complete. Counteracting these, there are cultivation and realization, further constituting the cause-practice and fruit-virtue of undefiled dharmas. Now, since one has awakened to full luminosity, the mind, intellect, consciousness, and what they transform are step by step pure. When the skin no longer exists, the hair has nothing to adhere to. However, if undefiled dharmas are considered from the perspective of a person's cultivation and realization, causes come first and fruits come later. Here, relying on the roots and branches of dharmas, the fruits come first and causes later, just as in the treatise: because the root ceases, coarse defilements cease along with it.'