大乘法界無差別論疏 1.39

1.39

第二、「於中」下別釋中，言「於中」者，於此涅槃平等之中。此於中言，通下六種，應知。六中，初、「無生」者，標也。「永不復」等者，釋也。謂於此法身中，三種意生身永不起故。故者，因也、由也。由無彼故，名曰無生。下文故字，皆同此釋。《楞伽》中，約地上菩薩有三種意生身：一三昧樂意生身、二覺法自性意生身、三種類俱生無行作意生身。此並身隨意現，故云意生，亦名意成。廣如別說。又《寶性論》云「以常故不生、離意生身故。」二、「無老」者，標也，下釋。言「此功德」者，謂此涅槃寂靜功德也。言「增上」者，在因位之上故。「殊勝」者，勝過二乘故。「圓滿」者，佛果齊備故。「究竟」者，性同無為故。「無衰變」者，明此等功德皆無衰耗改變，故云無老也。《寶性論》中云「不變故不老，以無無漏業故。」解云：彼論約能感變易之業名無漏業，皆有衰變，約之顯老。三、「無死」者，標也。下釋：以無微細變易退故。是因位無漏所感之身，細患所遷，故云變易。或三種，如《勝鬘》等說。或四種，如梁論等說。《寶性論》云「以恒不死，離有不思議變易退故。」此中變易身義，如別說之。四、「無病」者，標也，謂二障及習所病盡故。《寶性論》云「清涼故不病，無煩惱習故。」五、「無苦依」者，標也。以無始時根本無明住地及習氣，為眾苦所依，今皆永盡，故云無苦依。問：此與前所知障何別？答：三藏兩釋。一云：此是住地無明，彼是起時無明。如《勝鬘》說也。二云：此是所知障中細分為本，是彼所依，以依細起麁故。若爾，煩惱豈無麁細？釋云：煩惱麁細，與麁所知俱是能依。唯此微細，是彼二所依。六、「無過失」者，標也。謂佛果三業，錯誤過失永不行故。謂羅漢具此三失，佛永無故，如十八不共法中說。又此六中總攝離四障：第一第三離報障、第二離業障、第四第五離惑障、第六離誤犯障。

Second, in the detailed explanation below beginning with "wherein": The word "wherein" means within the equality of this nirvāṇa. One should know that this word "wherein" applies through to all six [characteristics] below. Among the six, first, "without birth" is the topic proposition. "Never again..." and so forth is the explanation. It means that within this dharmakāya, the three kinds of mind-made bodies (manomayakāya) never again arise. "Because" (故) means cause, or due to. Because there are no such bodies, it is called "without birth." The character "because" (故) in the text below is always explained in this same way. In the Laṅkāvatāra-sūtra, with reference to bodhisattvas on the stages (bhūmi), there are three kinds of mind-made bodies: first, the mind-made body endowed with the bliss of samādhi; second, the mind-made body that realizes the self-nature of dharmas; third, the mind-made body that spontaneously manifests in corresponding kinds without intentional activity. These all manifest in accordance with the mind; hence they are called "mind-made" (yisheng), and also called "mind-produced" (yicheng). This is explained in detail elsewhere. Furthermore, the Ratnagotravibhāga says: "Because it is permanent, it is unborn, being free from mind-made bodies." Second, "without aging" is the topic proposition, explained below. The words "these merits" mean the merits of this tranquillity of nirvāṇa. "Predominant" means being above the causal stages. "Surpassing" means excelling the two vehicles. "Consummate" means fully complete in the Buddha-fruit. "Ultimate" means having a nature identical with the unconditioned (asamskṛta). "Without decay or transformation" clarifies that none of these merits ever decays, diminishes, or alters; hence it is called "without aging." In the Ratnagotravibhāga it says: "Because it is unchanging, it does not age, for there is no untainted karma." The explanation is: that treatise terms the karma capable of inducing [the body of] transformation "untainted karma," which all has decay and transformation, and in reference to this, aging is demonstrated. Third, "without death" is the topic proposition, explained below: because there is no subtle transformative falling away. It is a body induced by untainted [karma] in the causal stages, altered by subtle afflictions; hence it is called "transformation." There are either three kinds, as taught in the Śrīmālādevī-sūtra and elsewhere, or four kinds, as taught in the Liang Treatise [on the Mahāyāna] and elsewhere. The Ratnagotravibhāga says: "Because it is constant, it does not die, being free from the inconceivable falling away through transformation." The meaning of the transformative body here is as explained elsewhere. Fourth, "without sickness" is the topic proposition: meaning that the sickness caused by the two obstructions and their residual impressions has been exhausted. The Ratnagotravibhāga says: "Because it is cool, it is without sickness, for there are no residual impressions of defilements." Fifth, "without a basis for suffering" is the topic proposition. Because the beginningless fundamental entrenchment of ignorance (avidyāvāsabhūmi) and its residual impressions serve as the basis for all sufferings, and are now permanently exhausted, it is called "without a basis for suffering." Question: What is the difference between this and the cognitive obstruction (jñeyāvaraṇa) mentioned earlier? Answer: The Tripiṭaka Master gives two explanations. One says: this is the entrenched ignorance, while that is the actively arising ignorance, as taught in the Śrīmālādevī-sūtra. The second says: this is the subtle portion within the cognitive obstruction serving as the root, being the basis of that [active ignorance], because the coarse arises based on the subtle. If so, do defilements (kleśa) not also have coarse and subtle aspects? The explanation is: both coarse and subtle defilements, together with the coarse cognitive [obstruction], are that which is based. Only this subtle [ignorance] is the basis of those two. Sixth, "without faults" is the topic proposition. It means that in the three kinds of action (karma) of the Buddha-fruit, erroneous faults never occur. Arhats possess these three faults, whereas the Buddha is permanently free from them, as taught regarding the eighteen unshared dharmas. Moreover, these six comprehensively encompass the transcendence of the four obstructions: the first and third transcend the karmic retribution obstruction; the second transcends the karma obstruction; the fourth and fifth transcend the affliction obstruction; the sixth transcends the obstruction of mistaken violations.