[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) › 1.44 # 大乘法界無差別論疏 1.44 大乘法界無差別論疏 1.44 - **Language:** Classical Chinese ### [1.44](https://indike.org/pramana/in.bauddha.taisho.1838.1.44) 第四、釋異名門中亦三：先徵起、二立頌、三釋頌。頌中有二：初一頌，約果明異名；後一頌，約因明異名。前中，上半簡因名，謂此心至佛果時名為阿羅訶，不名菩提心也。阿羅訶，此云應供，即十號之一也。後頌中，上半明類同法界，謂性離所知障，故云明也；性離煩惱障，故云潔也；與法界無二，故云同也。下半明說異名，謂「不思議法」者，恒沙性德深廣難測故也。三、釋中二：先釋初頌、二「又如」下釋後頌。前中四：初牒前智起後斷為心自性，謂客障永離，勝德成就，是故不復名菩提心。二、「得四種」下，釋轉至佛果，則釋頌中初三句。謂至佛果，得四德圓滿，故名如來法身也。三、「如說」下，引經解釋。此是《勝鬘經》文也。《寶性論》中釋此四德有多門，今略述一義。彼第三云「有二種法，如來法身有淨波羅蜜。一本來自性淨，以同相故；二離垢清淨，以勝相故。有二種法，如來法身有我波羅蜜。一遠離諸外道邊，以離虛妄我戲論故；二遠離諸聲聞邊，以離無我戲論故。有二種法，如來法身有樂波羅蜜。一遠離一切苦故，以滅一切意生身故；二遠離一切煩惱習，以證一切法故。有二種法，如來法身有常波羅蜜。一不滅一切有為行，以離斷見邊故；二不取無為涅槃，以離常見邊故。」四、「如來法身」下，會文歸義。謂此常樂我淨之法身，即是離染性淨心之異名，故云差別名也。 > Fourth, the explanation of the gate of alternative names also has three parts: first, raising the question; second, setting forth the verses; third, explaining the verses. In the verses there are two: the first verse clarifies alternative names in terms of the fruit; the latter verse clarifies alternative names in terms of the cause. In the former, the first half distinguishes the causal name, stating that when this mind reaches the buddha-fruit, it is named Arhat and is not named bodhicitta. "Arhat" is translated here as "worthy of offerings," which is one of the ten titles \[of a buddha\]. In the latter verse, the first half clarifies identity in kind with the dharmadhātu: because it is intrinsically free from the jñeyāvaraṇa, it is called "bright"; because it is intrinsically free from the kleśāvaraṇa, it is called "pure"; because it is non-dual with the dharmadhātu, it is called "identical." The latter half clarifies the statement of alternative names: "inconceivable dharmas" refers to the intrinsic virtues \[as numerous as\] the sands of the Ganges, being profound, vast, and difficult to fathom. Third, the prose explanation has two parts: first, explaining the first verse; second, from "further, just as" onward, explaining the latter verse. In the former there are four parts: first, taking up the preceding wisdom to introduce the subsequent abandonment as the intrinsic nature of the mind, meaning that adventitious defilements are eternally separated and superior virtues are achieved, and therefore it is no longer named bodhicitta. Second, from "attaining the four kinds" onward explains the transformation reaching the buddha-fruit, which explains the first three lines of the verse. It means that upon reaching the buddha-fruit, one attains the perfection of the four virtues, and therefore it is named the Tathāgata's dharmakāya. Third, from "as it is said" onward cites a sūtra to explain it. This is a passage from the \*Śrīmālādevī-sūtra\*. In the \*Ratnagotravibhāga\*, there are many gates explaining these four virtues; now one meaning is briefly recounted. The third fascicle of that text says: "Through two kinds of dharmas, the Tathāgata's dharmakāya has the purity pāramitā: 1. original intrinsic purity, because it shares the same characteristic; 2. immaculate purity, because it possesses superior characteristics. Through two kinds of dharmas, the Tathāgata's dharmakāya has the self pāramitā: 1. being far removed from all non-Buddhist extremes, because it is free from the conceptual proliferation of a false self; 2. being far removed from all śrāvaka extremes, because it is free from the conceptual proliferation of non-self. Through two kinds of dharmas, the Tathāgata's dharmakāya has the bliss pāramitā: 1. being far removed from all suffering, because all mind-made bodies are extinguished; 2. being far removed from all habit-energies of defilement, because all dharmas are realized. Through two kinds of dharmas, the Tathāgata's dharmakāya has the permanence pāramitā: 1. not extinguishing all conditioned activities, because it is free from the extreme of the annihilationist view; 2. not grasping unconditioned nirvāṇa, because it is free from the extreme of the eternalist view." Fourth, from "the Tathāgata's dharmakāya" onward synthesizes the text and returns to the principle. This means that the dharmakāya of permanence, bliss, self, and purity is none other than an alternative name for the intrinsically pure mind free from defilement; hence it is called a "differentiated name." > — English (machine translation) (machine translation) - [Previous: 1.43](https://indike.org/pramana/in.bauddha.taisho.1838.1.43) - [Next: 1.45](https://indike.org/pramana/in.bauddha.taisho.1838.1.45) - [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.1.44) — English, machine translation ## Linked texts (2) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.34.3) — Classical Chinese - [究竟一乘寶性論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.ratnagotravibhaga*zh-ratnamati.3.26) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1838.1.44](https://indike.org/pramana/in.bauddha.taisho.1838.1.44) · Pramāṇa