大乘法界無差別論疏 1.59

1.59

三、「此但名異」等者，簡名定義門。於中略作三門釋：一能持門、二能依門、三縱奪門。初能持中，只得說法身即眾生，不得說眾生即法身。以法身有隨緣作眾生義，無有眾生作法身義，以眾生一向是所持虛假之法，法身唯是能持真實法故。二、能依門中，唯得說眾生即法身，不得說法身即眾生。以眾生妄法依真無體即是法身，法身不依眾生，故不可說法身無體即是眾生。何以爾者？以可有無眾生而有法身，無有無法身而有眾生，以真妄別故、能所依異故。三、縱奪門中，以法身隨緣義縱彼眾生界，雖存其相而潛替皆盡，是故眾生相則以法身為相也。二以法身不變義奪彼眾生界，令其相不存直顯真性，是故眾生無差別體、以法身為體。是即以實奪虛、體相皆盡。由此道理、眾生存不存俱令盡也，法身隱不隱俱是顯也。是故唯一法身挺然露現，名為眾生、名為法身，更無餘法，如眼目異名而無別法。文意如此。釋分位門竟。

Third, regarding 'these are merely different names,' etc., it is the approach of selecting names to determine meanings. In this, three approaches are briefly used to explain: first, the approach of the container; second, the approach of the supported; third, the approach of yielding and taking away. First, in the container [approach], one can only say that the dharmakāya is sentient beings, not that sentient beings are the dharmakāya. Because the dharmakāya has the meaning of according with conditions to become sentient beings, while sentient beings do not have the meaning of becoming the dharmakāya; for sentient beings are exclusively the unreal dharmas that are contained, whereas the dharmakāya is solely the real dharma that contains. Second, in the supported approach, one can only say that sentient beings are the dharmakāya, not that the dharmakāya is sentient beings. Because the false dharmas of sentient beings, relying on the real, are without substantial entity and are precisely the dharmakāya; the dharmakāya does not rely on sentient beings, so one cannot say that the dharmakāya is without substantial entity and is sentient beings. Why is this? Because there can be no sentient beings yet there is the dharmakāya; there cannot be no dharmakāya yet there are sentient beings, because the real and the false are distinct and the container and the supported are different. Third, in the approach of yielding and taking away: using the meaning of according with conditions of the dharmakāya to yield to that realm of sentient beings, although its signs remain, they are secretly replaced and completely exhausted; therefore the signs of sentient beings take the dharmakāya as their signs. Second, using the unchanging meaning of the dharmakāya to take away that realm of sentient beings, causing its signs not to remain and directly revealing the true nature; therefore the non-differentiated substance of sentient beings takes the dharmakāya as its substance. This is using the real to take away the unreal, so that substance and signs are both exhausted. By this principle, whether sentient beings remain or do not remain, both are made to be exhausted; whether the dharmakāya is hidden or not hidden, both are manifest. Therefore, only the single dharmakāya stands out brilliantly revealed, called sentient beings and called the dharmakāya, with no other dharmas, just like 'yan' and 'mu' (eyes) are different names with no different dharma. Such is the meaning of the text. The explanation of the section on stages is concluded.