大乘法界無差別論疏 1.70

1.70

第四、約相應者，謂此功德與法身體相應及自互相應，故云不離不脫也。此論略故，但說此二。《起信論》中有四，略無不脫。《不增不減經》具有五句：一不離、二不脫、三不斷、四不異、五不思議。一謂一一功德與法身及諸功德冥和不二，故云不離。二謂若是相違之法強不相離，即互相形脫。今此不爾，故云不脫。又釋：此諸功德各無齊限，不相捨脫。又釋：此功德性脫諸染，非今新脫，故云不脫。三此諸功德一一各通窮三際、應無斷盡，故云不斷。又此亦是不可斷法，故云也。四此功德法各一即是一切，以無二體故，非如水乳異法相和，故云不異。五雖無別異，而不礙恒沙，超過尋思，故云不思議。此別即無別、無別即別，故不可思也。

Fourth, in terms of association: It means that these merits are associated with the essence of the dharmakāya and are mutually associated among themselves; hence it is said that they are neither separated nor detached. Because this treatise is brief, it only mentions these two. In the Awakening of Faith there are four, briefly omitting "not detached". The Anūnatvāpūrṇatvanirdeśa-sūtra possesses all five clauses: first, not separated; second, not detached; third, not severed; fourth, not different; fifth, inconceivable. The first means that each and every merit is profoundly unified and non-dual with the dharmakāya and all merits; hence it is called "not separated". The second means that if conflicting dharmas are forcibly kept together, they then mutually detach from each other in contrast; here this is not so, hence it is called "not detached". Another explanation: these merits each have no limits and do not abandon or detach from one another. Another explanation: the nature of these merits is detached from all defilements and is not newly detached now; hence it is called "not detached". Third, these merits each penetrate and exhaust the three limits and should be without severance or exhaustion; hence it is called "not severed". Moreover, these are also dharmas that cannot be severed; hence it is called so. Fourth, in these merit-dharmas each one is all, because they have no dual essence; it is not like water and milk, which are different dharmas blended together; hence it is called "not different". Fifth, although they have no distinctions, this does not obstruct [their being as numerous as] the sands of the Ganges, surpassing conceptual thought; hence it is called "inconceivable". That this distinction is non-distinction and non-distinction is distinction is therefore inconceivable.