大乘法界無差別論疏 1.65

1.65

前中亦二：先喻況，謂總為一燈，別具三義：一體，謂熱觸為性故；二相，謂等焰赤色故；三用，謂舒光照物故。然此三義，同時同處和合無異。二、「諸佛法」下，以法合，謂略顯佛果三種功德。如《寶性論》頌云「通智及無垢，不離於真如。如燈明煖色，無垢界相似。」釋云：於如來法界中，依果相應三種，燈法相似。一者通、二者知漏盡智、三者漏盡。言通者，有五通。光明相似，於相對法以受用事能散滅，彼與智相違，所治闇法、能治相似法故，偈言通故明故。知漏盡智者煖相似法，以能燒業煩惱無有餘殘，能燒相似法故，偈言智故煖故。漏盡者轉身漏盡色相似法，以常無垢清淨光明具足相。無垢相似法故，偈言無垢故色故。乃至云：於無漏法界中，彼此迭共不相捨離，不差別法界平等畢竟，名相應義。解云：此中據智隨事業用，治所知障，喻之以明。二智焚惑障，喻之以熱。三淨相觸，喻之以色。此三佛果之德，與眾生位中法身體冥和不二，故云相應也。

In the former there are also two parts: first, the analogy: taking a single lamp as a whole, it specifically possesses three meanings: first, substance, meaning that heat-touch is its nature; second, characteristics, meaning its uniform flame and red color; third, function, meaning emitting light to illuminate objects. Yet these three meanings harmonize at the same time and in the same place without difference. Second, from "The Buddha dharmas..." onward, applying it to the doctrine: briefly revealing the three kinds of virtues of the Buddha fruition. As a verse in the Ratnagotravibhāga states: "Higher knowledges, wisdom, and stainlessness / Are not separated from tathatā. / Like the light, warmth, and color of a lamp, / They resemble the stainless realm." The commentary says: within the Tathāgata's dharmadhātu, depending on the fruition, three kinds correspond, resembling the properties of a lamp: first, higher knowledges; second, the wisdom knowing the exhaustion of outflows; third, the exhaustion of outflows. Regarding "higher knowledges", there are five higher knowledges. Resembling light, with respect to opposing dharmas, they can disperse and destroy [ignorance] through experiential activity; because they resemble the remedy for the darkness-dharma that opposes wisdom, the verse says "because of higher knowledges, because of light". The wisdom knowing the exhaustion of outflows resembles warmth, because it can burn away karma and afflictions without remainder; because it resembles the capacity to burn, the verse says "because of wisdom, because of warmth". The exhaustion of outflows is transforming the body into the exhaustion of outflows, resembling color, due to its characteristics fully endowed with permanently stainless, pure light. Because it resembles stainlessness, the verse says "because of stainlessness, because of color." It goes on to say: within the undefiled dharmadhātu, these mutually do not abandon or part from one another; the non-differentiated dharmadhātu is equal and ultimate, which is called the meaning of correspondence. Explanation: Here, taking wisdom according to the activity of tasks to remedy the cognitive hindrance is analogized by light. Taking the two wisdoms burning the affliction hindrance is analogized by heat. The touch of the pure characteristic is analogized by color. These three virtues of the Buddha fruition are deeply harmonized and non-dual with the substance of the dharmakāya in the stage of sentient beings; hence it is called correspondence.