[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法界無差別論疏](https://indike.org/pramana/in.bauddha.taisho.1838) › 1.2 # 大乘法界無差別論疏 1.2 大乘法界無差別論疏 1.2 - **Language:** Classical Chinese ### [1.2](https://indike.org/pramana/in.bauddha.taisho.1838.1.2) 詳夫性海虛凝、逈架名言之表，寂門圓應、潛該相用之源，故由常湛妙因作濤浪之淵府、緣生幻果依涅槃之起滅，出入冥會、動靜相和，理不乖事、不轉性而成物，事不乖理、不壞物而歸性，是則性非自性，多門所以立焉；物非他物，一相所以存焉。乃知含孕太虛而不增其量、隱祕纖芥而不減其形者，寔唯法界無差別之緣起乎！將以智求即乖其實、欲以情測即失其真。如來示滅，茲道陵替，後之學者，或守權乖實矣。有堅慧菩薩，傑出中天，位登證實、聲高五印，思欲光揚萬行、匡贊一乘，罄己所知略示群品。其為論也，理超謂迹，以菩提心涅槃界為因果之勝地、清淨土功德山為緣性之本轍，善苗擢葉即返流以契本、白法開華自還源而造極，亘煩惱海不思議而一味、滿眾生界豈斷常而萬殊，若虛空在雲無以蔽其寥廓、如摩尼處垢不足染其清明，文略義玄、喻近意遠。開夷路也，平等朗然而不變，則勇進者乘真而直入；辨實相也，緣起紛然而不作，則羸退者知迷而率服。豈煩眾異妄見之蹐剝而重嬈其心哉？作者之致，庶幾於顏子矣。然大乘，即簡異小，甄別所宗。法界無差別，簡實異權，標其玄奧。論，即解釋精微。一卷，言無二軸。餘義下當別辨。 > Now, the nature-ocean is empty and congealed, towering far beyond the realm of names and words; the gate of quiescence responds completely, secretly encompassing the source of characteristics and functions. Thus, through the perpetually clear, wondrous cause, it acts as the profound abyss of surges and waves; through the conditionally arisen, illusory effects, it relies on the arising and ceasing of nirvāṇa. Emerging and entering, they silently converge; dynamic and static, they harmonize with each other. Principle does not oppose phenomena, not turning from its nature yet forming things; phenomena do not oppose principle, not destroying things yet returning to nature. This being so, nature is devoid of self-nature, which is why multiple approaches are established; things are not other things, which is why the single characteristic is preserved. One thereby knows that that which conceives the Great Void without increasing its measure, and conceals itself within a fine mustard seed without diminishing its form, is truly none other than the dependent origination of the non-differentiation of the dharmadhātu! If one seeks it through intellect, one opposes its reality; if one desires to measure it through sentiment, one loses its truth. The Tathāgata demonstrated his passing into cessation, and this path fell into decline; subsequent scholars have often clung to the expedient and opposed the ultimate. There was the Bodhisattva Sāramati, who stood out preeminent in Central India, his level reaching the realization of reality, his renown soaring throughout the five Indias. Desiring to glorify the myriad practices and assist and extol the Ekayāna, he exhausted what he knew to briefly instruct the various classes \[of beings\]. As for this treatise: its principle transcends speech and traces, taking bodhicitta and the nirvāṇa-realm as the supreme ground of cause and effect, and the pure land and mountain of merits as the fundamental track of conditions and nature. The good sprouts put forth leaves, instantly reversing the flow to accord with the root; the white dharmas unfold their flowers, naturally returning to the source to reach the ultimate. Spanning the ocean of afflictions, it is unfathomable yet of a single taste; filling the realm of sentient beings, how could it be divided into annihilation and permanence, or myriad differences? Just as empty space amid clouds cannot have its vastness obscured, and a maṇi-jewel resting in grime cannot have its clarity stained, its text is concise yet its meaning profound; its metaphors are near at hand yet its purport is far-reaching. Opening the level path, it is equanimous, radiant, and unchanging, so that the vigorously advancing may ride upon the real and enter directly; discerning the real mark, dependent origination flourishes yet does not act, so that the weak and retreating may recognize their delusion and defer in submission. How could it trouble itself with the stumbling distortions of various heterodox false views and repeatedly disturb their minds? The aim of the author may well be compared to Yanzi! Now, "Mahāyāna" sets it apart from the Hīnayāna, distinguishing the tenet adhered to. "Non-differentiation of the dharmadhātu" distinguishes the ultimate from the expedient, indicating its abstruse profundity. "Treatise" means explaining the subtle and minute. "One fascicle" indicates that there are not two scrolls. The remaining points will be distinguished separately below. > — English (machine translation) (machine translation) - [Previous: 1.1](https://indike.org/pramana/in.bauddha.taisho.1838.1.1) - [Next: 1.3](https://indike.org/pramana/in.bauddha.taisho.1838.1.3) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1838.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1838~en-mt.1.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1838.1.2](https://indike.org/pramana/in.bauddha.taisho.1838.1.2) · Pramāṇa