大乘法界無差別論疏 1.19

1.19

二、明開合者，先開法界、後合無差別。前中亦二：一法、二界。法謂依生聖法也，界謂本有真性也。法亦二義：一因位行法、二果位德法也。界亦二義：一因位名如來藏、二果位名法身。二、合顯無差別者，亦有四義：一約界，謂如來藏與法身無二無別，以無異性故。二約法，謂因位行法與果位德法無二無別，以轉因成果無異法故。三約法界，謂修生、本有亦無差別，以法身隨緣同彼法故、修生無性即法身故。因位法界，當知亦爾。四約圓融，謂總前四義，令二法界無礙緣起因果混同，通為自在法界無差別義也。

Second, in clarifying differentiation and combination: first differentiate dharmadhātu, and then combine it with non-differentiation. In the former, there are also two: first, dharma; second, dhātu. 'Dharma' refers to the noble dharmas that arise in reliance [upon it]; 'dhātu' refers to the originally existent true nature. 'Dharma' also has two meanings: 1. the dharma of practice in the causal stage; 2. the dharma of virtue in the fruitional stage. 'Dhātu' also has two meanings: 1. in the causal stage it is called tathāgatagarbha; 2. in the fruitional stage it is called dharmakāya. Second, in combining them to reveal non-differentiation, there are also four meanings: 1. in terms of dhātu, the tathāgatagarbha and the dharmakāya are non-dual and without differentiation, because their nature is not different. 2. In terms of dharma, the dharma of practice in the causal stage and the dharma of virtue in the fruitional stage are non-dual and without differentiation, because in transforming cause into fruit there is no different dharma. 3. In terms of dharmadhātu, that which is produced by cultivation and that which is originally existent are also without differentiation, because the dharmakāya accords with conditions to be identical with those dharmas, and that which is produced by cultivation has no intrinsic nature and is itself the dharmakāya. The causal-stage dharmadhātu should also be known to be like this. 4. In terms of complete interpenetration, combining the previous four meanings causes the two dharmadhātus to dependently originate unobstructed, cause and fruit blending together, universally constituting the meaning of the non-differentiation of the sovereign dharmadhātu.