大乘法界無差別論疏 1.16

1.16

初中，若就染門，隨流生死，違真性故，名差別法界。下文引《不增不減經》云「即是法身為本際，無邊煩惱藏所纏，從無始來，生死趣中生滅流轉，說名眾生界」等。又下文「與煩惱俱，名空如來藏」，顯成惑染差別法界。二、約淨門，反流出纏，順真性故，名無差別法界。《起信論》云「若人修行一切善法，自然歸順真如法故。」此則萬行契真，冥同一味。《起信》又云「始覺即同本覺」，是故名為無差別法界。今此論正辨此義，故以為宗。

In the first, if we consider the gateway of defilement, following the flow of saṃsāra and contradicting the true nature is called the differentiated dharmadhātu. Below, the Anūnatvāpūrṇatvanirdeśa-sūtra is cited: 'That is to say, the dharmakāya, being the original limit, is ensnared by the boundless store of afflictions, and from beginningless time flows and turns in birth and death within the realms of rebirth, being called the realm of sentient beings,' and so forth. Furthermore, below it says, 'Being associated with afflictions is called the empty tathāgatagarbha,' revealing the accomplishment of the differentiated dharmadhātu of defilement. Second, in terms of the gateway of purity, reversing the flow to emerge from entanglement and according with the true nature is called the non-differentiated dharmadhātu. The Awakening of Faith says, 'If a person cultivates all wholesome dharmas, they will naturally accord with and return to the dharma of tathatā.' Here, the myriad practices tally with the real, darkly merging into a single taste. The Awakening of Faith also says, 'Actualized enlightenment is identical to original enlightenment.' Therefore it is called the non-differentiated dharmadhātu. This treatise specifically analyzes this meaning, and therefore takes it as its tenet.