大乘法界無差別論疏 1.33

1.33

二、「所謂」下依數列名。初、「果」者，是菩提心所得故。此有二種：一涅槃果，如初頌說離六患等。二、菩提果，如後頌說益三位等。二、「因」者。是菩提心所從起故。別有四種，謂信、慧、定、悲。三、「自性」者，是菩提心之體狀。此有二相：一離染相、二具淨相。四、「異名」者，依法界等類有多名。謂約果有四名，即常樂我淨。約因有二名，即自性清淨心及不思議佛法。五、「無差別」者、名雖有異，體無若干。謂無有作等十種差別。六、「分位」者，體雖無別，隨緣染淨位分不同。謂眾生、菩薩、諸佛三位染淨分故。七、「無染」者，心性在纏，與煩惱俱而無染污。八、「常恒」者，此顯心性在生老死中不變壞故。九、「相應」者，顯性與恒沙功德淨法相應。十、「不作義利」者，此顯凡位雖與如是功德相應，然為無明覆故，不能起自他饒益。十一、「作義利」者，此顯心性出纏，佛果廣大饒益。十二、「一性」者，明在纏、出障性無二故。謂因唯一乘，果唯一味，故無二也。

Second, from "namely" below, enumerating the names according to the number: First, "Fruit," because it is attained by the bodhicitta. This has two kinds: first, the fruit of nirvāṇa, as the initial verse states, freedom from the six afflictions, etc.; second, the fruit of bodhi, as the later verse states, benefiting the three stages, etc. Second, "Cause," because it is that from which the bodhicitta arises. There are four distinct kinds: namely, faith, wisdom, samādhi, and compassion. Third, "Intrinsic Nature," which is the essential characteristic of the bodhicitta. This has two characteristics: first, the characteristic of freedom from defilement; second, the characteristic of being endowed with purity. Fourth, "Different Names," having multiple names in accordance with categories such as the dharmadhātu. That is, in terms of the fruit there are four names, namely permanence, bliss, self, and purity. In terms of the cause there are two names, namely the intrinsically pure mind and the inconceivable buddhadharmas. Fifth, "Non-Differentiation": although the names differ, the essence is not plural; that is, it is without the ten kinds of differentiation such as createdness. Sixth, "States": although the essence has no differentiation, the divisions of states differ in terms of defilement and purity according to conditions; that is, the defiled and pure divisions of the three states of sentient beings, bodhisattvas, and the buddhas. Seventh, "Free from Defilement": the nature of the mind is in entanglement, coexisting with afflictions yet not defiled. Eighth, "Permanent": this shows that the nature of the mind does not change or perish amidst birth, old age, and death. Ninth, "Concomitance": showing that the nature is concomitant with pure dharmas of merit as numerous as the sands of the Ganges. Tenth, "Without Beneficial Function": this shows that although the stage of an ordinary person is concomitant with such merits, because it is covered by ignorance, it cannot give rise to benefit for oneself and others. Eleventh, "With Beneficial Function": this shows that when the nature of the mind emerges from entanglement, there is the vast benefit of the fruit of buddhahood. Twelfth, "Single Nature": clarifying that the nature in entanglement and the nature emerging from obscuration are non-dual; that is, because the cause is solely the ekayāna and the fruit is solely the single taste, they are non-dual.