大乘法界無差別論疏 1.21

1.21

第七、釋論題目者，大乘簡別其宗，法界辨定其義，無差別顯其意趣，論者剖柝所詮。謂釋大乘中法界無差別義，故以為名。又大者，當體為目，包含為義。乘者，就喻為名，運載為功。體用合舉，故云大乘。大有三義：一體大，謂真如平等不增減故；二相大，謂具足無漏性功德故；三用大，謂能生一切世間出世間善因果故。此依《起信論》。又有七義，如《莊嚴論》等。乘亦三義：一理性為所乘，妙智為能乘，佛果為乘至處。此依《佛性論》也。二以無分別為所乘，萬行為能乘，亦佛果為所至。三以理智萬行俱是所乘，菩薩假者以為能乘，佛位人法為乘所至。故《攝論》云「乘大性故，名為大乘。亦大亦乘名大乘。此通依主、持業二釋。」可知。法有三義：一、持義，謂自性不改故；二、軌義，謂軌範生解故；三對意義，是意識所知故。界亦三義：一因義是界義，謂依生聖法故。《攝論》云「法界者，謂是一切淨法因故。」《中邊論》意，亦同此說。三性義是界義，謂法之實性。《起信論》云「真如者，即是一法界大總相法門體」，又云「法性真如海」，故云也。三、分齊義是界義，謂諸法分齊各不相雜，故名為界。前二皆法之界故，名為法界；後一法即界故，名為法界也。無差別者亦有三義：一約位，謂凡夫染位、菩薩染淨、諸佛極淨，三位雖殊，法界之性實無差別。二約法，謂十種無差別，如下文說。三約行，謂因唯一乘、果唯一味，是故因果法界各無差別。論者，剖析深義、解釋佛經，令其妙理指掌現前。簡異本經，故稱為論，即是集義論也。

Seventh, as for explaining the title of the treatise: 'Mahāyāna' distinguishes its school; 'dharmadhātu' defines its meaning; 'non-differentiation' reveals its intended purpose; and 'treatise' (śāstra) analyzes what is conveyed. That is, it explains the meaning of the non-differentiation of the dharmadhātu in the Mahāyāna, and hence is so named. Furthermore, 'mahā' (great) designates its substance, and having the meaning of encompassing. 'Yāna' (vehicle) is named from a metaphor, taking carrying across as its function. Substance and function are mentioned together, hence it is called Mahāyāna. 'Great' has three meanings: 1. greatness of substance, because tathatā is equal and neither increases nor decreases; 2. greatness of marks, because it is fully endowed with untainted nature-virtues; 3. greatness of function, because it can produce all mundane and supramundane wholesome causes and fruits. This is based on the Awakening of Faith. There are also seven meanings, as in the Mahāyānasūtrālaṃkāra and other texts. 'Vehicle' also has three meanings: 1. the nature of principle is what is ridden, wondrous wisdom is the rider, and the buddha-fruit is the place reached by the vehicle—this is based on the Buddhadhātuśāstra; 2. non-discrimination is what is ridden, myriad practices are the rider, and the buddha-fruit is also what is reached; 3. principle, wisdom, and myriad practices are all what is ridden, the provisional person of the bodhisattva is the rider, and the person and dharma of the buddha-stage are what is reached by the vehicle. Therefore, the Mahāyānasaṃgraha says: 'Because it rides upon great nature, it is called the Great Vehicle (Mahāyāna). Being both great and a vehicle, it is called the Great Vehicle. This encompasses both tatpuruṣa and karmadhāraya compounds.' Understand it thus. 'Dharma' has three meanings: 1. the meaning of upholding, because its own nature does not alter; 2. the meaning of providing a standard, because it provides a standard to generate understanding; 3. the meaning of being an object of the mind, because it is cognized by the mental consciousness. 'Dhātu' also has three meanings: 1. the meaning of cause is the meaning of dhātu, because the noble dharmas arise in reliance upon it—the Mahāyānasaṃgraha says, 'Dharmadhātu means it is the cause of all pure dharmas,' and the intention of the Madhyāntavibhāga also accords with this explanation; 2. the meaning of nature is the meaning of dhātu, meaning the true nature of dharmas—the Awakening of Faith says, 'Tathatā is the substance of the great universal mark dharmaparyāya of the one dharmadhātu,' and it also says, 'the ocean of dharma-nature tathatā,' hence this statement; 3. the meaning of delimitations is the meaning of dhātu, meaning that the delimitations of dharmas do not mix with one another, and hence it is called dhātu. In the first two cases, it is called dharmadhātu because it is the dhātu of dharmas; in the latter case, it is called dharmadhātu because dharma is itself dhātu. 'Non-differentiation' also has three meanings: 1. in terms of stages: ordinary beings in the defiled stage, bodhisattvas in the defiled-and-pure stage, and buddhas in the utmost pure stage—although the three stages are distinct, the nature of their dharmadhātu is truly non-differentiated; 2. in terms of dharmas, meaning the ten kinds of non-differentiation, as explained below; 3. in terms of practice, meaning that the cause is solely the ekayāna and the fruit is solely a single taste, and therefore the causal and fruitional dharmadhātus are each non-differentiated. A 'treatise' (śāstra) analyzes profound meanings and explains the buddha-sūtras, making their wondrous principle appear as plainly as the palm of one's hand. Distinguishing it from the root sūtra, it is called a treatise; that is, it is a treatise compiling meanings.