大乘法界無差別論疏 1.46

1.46

第五、釋無差別門中亦三：先徵起、二立頌、三辨釋。頌中，初半總顯，謂法身在眾生位中，總顯無差別。下一頌半，別顯十種無差別義。於中，初半列四名、後一頌列六名，可知。三、辨釋中二：先釋總顯，謂頌中法身即釋中名菩提者，顯因果一味故，性淨心即是法身故。二、「所謂」下釋別顯中，十句內各有標釋。一、「無作」者，標也，謂性非緣作故。「以無為故」者，釋也。以是真如無為故，是故無作也。二、前際無初起。三、後際無終盡。四、以性非可染法，是故在染常淨故也。五「性空智所知」者，標也，謂知性空之智能了此性。又釋：智性即空，名性空智，以此空智方能知空。「以一切」下，釋也，謂以一切法同一無我味故，是故能證所證為一味相，以非不彼起無以證彼故也。六、無相中釋內，以真如中無眼等諸根積聚之相，是故不可以色等相取故也。七、聖所行中釋內，簡彼二乘，故云大聖。又簡菩薩，故復云佛。唯是如來所知境界，顯甚深義。地上菩薩少知，唯佛窮盡故也。八、一切法依止中釋內，以「染淨諸法所依止故」者，謂此心性是諸法依處。《勝鬘》云「依如來藏有生死」，是染法也；「依如來藏有涅槃」，是淨法也。《寶性論》云「無始世來性，作諸法依止。依性有諸道，及證涅槃果。」此是《阿毘達摩大乘經》頌，彼論引《勝鬘經》釋此頌，總是如來藏為所依止；《唯識》、《攝論》約阿賴耶識釋，故知二宗不同也。九、非常中釋內，染法不常有三義：一、隨染緣不住常性故。如《楞伽》云「如來藏受苦樂，與因俱，若生若滅。」此之謂也。二、以能依染法可斷盡故，令如來藏不常。《佛性論》中，真如約染法有離不離無常也。三、以能依染法無始有終、故云非常。真如為彼法性、是故從彼能依故立此名。十、非斷中釋內亦三：一、性具德不可斷故；二、與能依淨法和合，盡未來際故；三、以諸淨法非是可斷，為彼法性，從彼立名。又此上十中，初三約世，謂三際不遷。次四約行，於中前二約因行，初境、後智；後二約果行，亦初境、後智。後三約法，初一總，謂能持染淨；後二別，謂隨染淨以立其義。釋無差別竟。

Fifth, within the section explaining non-differentiation, there are also three parts: first, inquiring to raise the topic; second, stating the verses; third, analyzing and explaining. In the verses, the first half generally reveals [the meaning], stating that the dharmakāya while in the station of sentient beings generally reveals non-differentiation. The following one and a half verses specifically reveal the ten aspects of non-differentiation. Therein, the first half lists four terms, and the following verse lists six terms, as may be known. Third, within the analysis and explanation, there are two parts: first, explaining the general revelation, in that what is called dharmakāya in the verse is called bodhi in the explanation, revealing that cause and effect are of a single taste, because the intrinsically pure mind is itself the dharmakāya. Second, in the section explaining the specific revelations from "namely" onward, each of the ten phrases contains a designation and an explanation: First, "uncreated" is the designation, meaning that its nature is not conditioned and created. "Because it is asamskṛta" is the explanation: because it is tathatā-asamskṛta, it is therefore uncreated. Second, the prior limit has no initial arising. Third, the posterior limit has no final cessation. Fourth, because its nature is not a defilable dharma, it is therefore always pure while within defilement. Fifth, "known by the wisdom of intrinsic emptiness" is the designation, meaning that the wisdom that knows intrinsic emptiness can comprehend this nature. Another explanation: the nature of wisdom is itself empty, which is named the wisdom of intrinsic emptiness; only by this empty wisdom can one know emptiness. The passage from "because all" onward is the explanation, meaning that because all dharmas share the single taste of selflessness, the realizer and the realized are of the mark of a single taste, because without arising from that, one would have no way to realize that. Sixth, within the explanation of signlessness, because in tathatā there are no aggregated signs of the eye and the other sense faculties, it therefore cannot be grasped through the signs of form and so forth. Seventh, within the explanation of the domain of sages, in order to exclude the two vehicles, it says "Great Sage"; further, to exclude the bodhisattvas, it also says "Buddha." Being solely the realm known to the Tathāgatas reveals its extremely profound meaning; bodhisattvas on the bhūmis know it partially, whereas only the Buddhas fathom it completely. Eighth, within the explanation of being the support for all dharmas, "because it is what defiled and pure dharmas rely upon" means that this mind-nature is the locus of reliance for all dharmas. The Śrīmālā[-sūtra] says: "Relying on the tathāgatagarbha there is saṃsāra"—these are defiled dharmas; "relying on the tathāgatagarbha there is nirvāṇa"—these are pure dharmas. The Ratnagotravibhāga says: "The dhātu that has existed since beginningless time / acts as the support for all dharmas. / Relying on the dhātu, there are all destinies, / as well as the realization of the fruit of nirvāṇa." This is a verse from the Mahāyānābhidharma-sūtra; that treatise cites the Śrīmālādevī-sūtra to explain this verse, all taking the tathāgatagarbha as that which is relied upon. The Vijñaptimātratā and the Mahāyānasaṃgraha explain it in terms of the ālayavijñāna; thus we know the two traditions differ. Ninth, within the explanation of non-permanence, defiled dharmas being non-permanent has three meanings: 1. Because it follows defiled conditions without abiding in a permanent nature. As the Laṅkāvatāra says: "The tathāgatagarbha experiences suffering and pleasure; together with causes, it arises and ceases." This is what it means. 2. Because the defiled dharmas that rely [upon it] can be completely severed, it renders the tathāgatagarbha non-permanent. In the Buddhadhātuśāstra, tathatā has impermanence in terms of separation and non-separation with regard to defiled dharmas. 3. Because the defiled dharmas that rely [upon it] have no beginning but have an end, it is called non-permanent; tathatā is their dharma-nature, and therefore this name is established based on that which relies upon it. Tenth, within the explanation of non-annihilation, there are also three meanings: 1. because the virtues intrinsic to its nature cannot be cut off; 2. because it is united with the pure dharmas that rely [upon it], exhausting the posterior limit; 3. because the pure dharmas are not something that can be cut off; being their dharma-nature, the name is established based on them. Furthermore, among the above ten: the first three concern time, meaning that they do not alter throughout the three periods; the next four concern practice, wherein the first two concern causal practice (the object first, then wisdom), and the latter two concern fruition practice (likewise the object first, then wisdom); the last three concern dharmas, with the first being general, meaning that it can maintain both the defiled and the pure, and the latter two being specific, meaning that their sense is established according to defilement and purity. The explanation of non-differentiation is concluded.