大乘法界無差別論疏 1.17

1.17

二、權實門者，就淨法中，若約三乘權教所辨，許定性二乘不向大故，是則三乘因果差別，亦名差別法界。若約一乘實教所說，一切二乘無不皆得大菩提故，是則名為無差別法界。此論正顯此義，故以為宗。依此二義，《涅槃經》第十云「迦葉菩薩云：『我今始知差別無差別義。差別者，聲聞如乳、緣覺如酪、菩薩之人如生熟酥、如來佛性猶如醍醐。無差別者，聲聞獨覺於未來世悉是其常，譬如眾流皆歸於海。』」是故此論但明彼經無差別法界也。

Second, as for the gateway of the expedient and the ultimate: within pure dharmas, if we consider what is analyzed in the expedient teachings of the triyāna, which allow that those with the determinate nature of the dviyāna do not turn toward the Great [Vehicle], then the differentiation of cause and fruit of the triyāna is also called the differentiated dharmadhātu. If we consider what is explained in the ultimate teaching of the ekayāna, where all those of the dviyāna without exception attain great bodhi, then this is called the non-differentiated dharmadhātu. This treatise specifically reveals this meaning, and therefore takes it as its tenet. Based on these two meanings, the tenth fascicle of the Nirvāṇa-sūtra states: 'Bodhisattva Kāśyapa said: "Only now do I understand the meaning of differentiation and non-differentiation. As for differentiation: śrāvakas are like milk, pratyekabuddhas are like curd, bodhisattvas are like raw or cooked butter, and the Tathāgata's buddhanature is like ghee. As for non-differentiation: śrāvakas and pratyekabuddhas in future ages are all eternal, just as all streams return to the ocean."' Therefore, this treatise specifically elucidates the non-differentiated dharmadhātu of that sūtra.