[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) › 1.43 # 大乘法界無差別論疏 1.43 大乘法界無差別論疏 1.43 - **Language:** Classical Chinese ### [1.43](https://indike.org/pramana/in.bauddha.taisho.1838.1.43) 第三、釋自性門中亦三：初徵起、次立頌、三解釋。頌中，上半明無染自性、下半明具淨自性，各先法、後喻，可知。二、釋中三：初標數、二列名、三釋義。初中謂彼前因積集所現菩提之心、有二種相。此則牒前起後也。釋義中二：先釋無染相，有法、喻、合。法中二：先明自性無染、二出障清淨。以諸煩惱亦有二滅：一性自滅，本來即空故；二對治滅，翻迷顯覺故。是故所依心性亦二種淨，即性淨、方便淨也。智亦有二，謂本覺及始覺，並可知。此中約心性說。二喻中亦二，先喻本性淨、二「雖其自性」下喻出障淨。《寶性論》云「一自性淨，以同相故。二無垢淨，以勝相故。」前中，火等喻淨心、灰等喻煩惱。四喻喻四德：一火喻本覺般若義、二寶喻本性功德義、三空喻性自解脫義、四水喻本性清淨義。又釋：初是我德、二樂德、三常德、四淨德，可知。又《寶性論》中略無火喻，但說三義。彼論第三云「依於自性同相如來法身三種清淨功德，如意寶珠、虛空、淨水。相似相對治應知。」言為灰等覆者，一、灰覆於火，如外道我執障；二、垢翳摩尼，如聲聞畏苦障；三、雲障虛空，如獨覺捨大悲障；四、土混濁水，如闡提不信障。若通說，即貪等一切煩惱，可知。二、「雖其自性」下，喻離垢淨，可知。三、「如是一切」下，合中亦初合性淨、二「雖貪等」下合離垢淨，亦可知。二「白法」下，釋具淨相。於中二：先法、後喻。法中亦具二種淨法：初牒名舉體；二為白法所依者，顯與一切修生淨法作所依故；三即以一切而成其性者，明具本有恒沙功德為其自性，即此本有、修生冥合不二，為清淨相。前性離、治離亦無二相，為離染相。又自性離染，其本性德是空不空如來藏故，在於因位。又對治離染，其修生德是智斷二德故，在於果位。又此四義，總合為一，無礙緣起。隨舉一門，餘皆統攝。如須彌山亦有二義：一、「眾寶所依」，喻修生德；二、「即以」下喻本性德。謂此山王四寶所成，謂金、銀、瑠璃及玻瓈。可知。釋自性竟。 > Third, the explanation of the gate of intrinsic nature also has three parts: first, raising the question; next, setting forth the verse; third, explaining \[the verse\]. In the verse, the first half clarifies the untainted intrinsic nature, and the second half clarifies the intrinsic nature endowed with purity; each presents first the dharma and then the metaphor, as can be understood. Second, the prose explanation has three parts: first, stating the number; second, listing the names; third, explaining the meaning. In the first, it states that the bodhicitta manifested by the accumulation of those previous causes has two kinds of characteristics. This takes up what precedes to introduce what follows. The explanation of the meaning has two parts: first, explaining the untainted characteristic, which contains dharma, metaphor, and application. In the dharma, there are two parts: first, clarifying the intrinsic freedom from defilement; second, the purification through emergence from obstacles. For defilements also have two cessations: 1. cessation by intrinsic nature, because they are originally empty; 2. cessation by antidote, because turning around delusion reveals awakening. Therefore the mind-nature that is the basis also has two kinds of purity: namely, intrinsic purity and purity through expedient means. Wisdom also has two kinds, namely original awakening and actualized awakening, both of which can be understood. Here it is spoken in terms of the mind-nature. Second, the metaphor also has two parts: first, the metaphor for original intrinsic purity; second, from "although its intrinsic nature" onward, the metaphor for purity through emergence from obstacles. The \*Ratnagotravibhāga\* says: "First is intrinsic purity, because it shares the same characteristic. Second is immaculate purity, because it possesses superior characteristics." In the former, fire and so forth are metaphors for the pure mind, and ash and so forth are metaphors for the defilements. Four metaphors illustrate the four virtues: 1. fire illustrates the meaning of original awakening prajñā; 2. the jewel illustrates the meaning of intrinsic virtues; 3. space illustrates the meaning of intrinsic liberation; 4. water illustrates the meaning of intrinsic purity. Another explanation: the first is the virtue of self, the second the virtue of bliss, the third the virtue of permanence, and the fourth the virtue of purity, as can be understood. Furthermore, in the \*Ratnagotravibhāga\*, the fire metaphor is omitted, and only three meanings are stated. The third fascicle of that treatise says: "Relying on the three kinds of pure virtues of the Tathāgata's dharmakāya that share the same characteristic of intrinsic nature: the wish-fulfilling jewel, space, and pure water. They should be understood as corresponding to their respective antidotes." As for being covered by ash and so forth: 1. ash covering fire is like the obstacle of grasping at a self among non-Buddhists; 2. grime obscuring the maṇi-jewel is like the obstacle of fearing suffering among śrāvakas; 3. clouds obstructing space is like the obstacle of abandoning great compassion among pratyekabuddhas; 4. dirt muddying clear water is like the obstacle of lack of faith among icchantikas. If spoken of generally, it refers to all defilements such as greed, as can be understood. Second, from "although its intrinsic nature" onward, the metaphor for purity free of defilement can be understood. Third, from "in this way, all" onward, the application also first applies intrinsic purity, and second, from "although greed and so forth" onward, applies purity free of defilement, which can also be understood. Second, from "wholesome dharmas" onward, the characteristic of being endowed with purity is explained. It has two parts: first the dharma, then the metaphor. The dharma also contains two kinds of pure dharmas: first, taking up the name and pointing out the essence; second, serving as the basis for wholesome dharmas shows that it serves as the basis for all pure dharmas produced through cultivation; third, "namely formed in its nature by all \[virtues\]" clarifies that it possesses the innately existing sands-of-the-Ganges virtues as its intrinsic nature; precisely these innately existing and cultivation-produced \[virtues\] merge without duality to form the characteristic of purity. The previous intrinsic separation and antidotal separation are likewise non-dual in characteristic, forming the characteristic of separation from defilement. Furthermore, intrinsically free from defilement, its intrinsic virtue is the empty and non-empty tathāgatagarbha, hence it is at the causal stage. Furthermore, free from defilement through antidotes, its cultivation-produced virtue consists of the two virtues of wisdom and abandonment, hence it is at the fruitional stage. Furthermore, these four meanings merge into a single unobstructed dependent origination. Whichever gate is raised, the rest are all subsumed. Just as Mount Sumeru also has two meanings: 1. "the basis of numerous jewels," which illustrates the virtues produced through cultivation; 2. from "namely formed by" onward, which illustrates intrinsic virtues. It is said that this king of mountains is formed of four jewels: namely gold, silver, lapis lazuli, and crystal. This can be understood. The explanation of intrinsic nature is concluded. > — English (machine translation) (machine translation) - [Previous: 1.42](https://indike.org/pramana/in.bauddha.taisho.1838.1.42) - [Next: 1.44](https://indike.org/pramana/in.bauddha.taisho.1838.1.44) - [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.1.43) — English, machine translation ## Linked texts (1) - [究竟一乘寶性論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.ratnagotravibhaga*zh-ratnamati.3.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1838.1.43](https://indike.org/pramana/in.bauddha.taisho.1838.1.43) · Pramāṇa