大乘法界無差別論疏 1.75

1.75

二、「復次」下，引《勝鬘經》釋第二頌，二：先標二藏空智者，境智合標也。二、「何等」下釋中，先釋空藏，有三義：一謂如來藏與妄染俱，不為所染，故云名為空，以真妄不相到故。如迷木杌謂以為鬼，即依木之鬼，不到如木，以見鬼者不見木故；鬼依之木，不至於鬼，以見木者不見鬼故。若離者，顯鬼木體相全離，而恒不相到。若脫者，以鬼是虛妄，不同木故，鬼脫於木；以木實真，不同鬼故，木脫於鬼。此之離脫，本性法爾。依是道理，《勝鬘經》云「煩惱不觸心，心不觸煩惱。云何不觸法，而當有染心？」是故要對妄法方有空義。《起信論》云「若離妄心，實無可空。」二、以如來藏隨妄染時，隱自實體，故名為空，此是自體空也。三、以如來藏隨緣義成諸煩惱，煩惱即是如來藏中空義。是故《起信論》云「無明之相不離覺性，非可壞、非不可壞。」《無行經》云「若人欲成佛，勿壞於貪欲」等。又《入法界體性經》云「佛言：『文殊師利！汝云何為初行男子女人說法？』文殊師利言：『世尊！我於諸善男子善女人所，教發我見，即是為其說法。世尊！我不滅貪欲諸患而為說法。所以者何？此等諸法本性無生無滅故。世尊！若能滅實際，即能滅我見所生際。』」乃至廣說。此等聖法教，同明煩惱依真即空，故同真如也。二、不空藏中亦有三義：一有自體故，不同妄法無體。二具恒沙功德故，不同恒沙過患。《起信論》云「不空者，以有自體，具無漏功德故。」三體相二大冥和不二故，不同妄法自性差別。《起信論》云「亦無有相可取，以離念境界，唯證相應故。」不離等，如前釋可知。釋相應門竟。

Second, below 'Furthermore', it cites the Śrīmālādevī-sūtra to explain the second verse, in two parts: first, indicating both the empty and non-empty garbhas and wisdom, which indicates both the object and wisdom together. Second, within the explanation below 'What is', it first explains the empty garbha, which has three meanings: first, that although the tathāgatagarbha accompanies false defilements, it is not defiled by them, and hence it is called 'empty', because the real and the false never reach one another. It is like mistakenly taking a tree stump for a ghost: the ghost that is dependent on the wood does not reach the reality of the wood, because one who sees the ghost does not see the wood; the wood upon which the ghost depends does not extend to the ghost, because one who sees the wood does not see the ghost. 'Separation' reveals that the substance and signs of the ghost and the wood are completely apart and constantly never reach each other. 'Freedom' means that because the ghost is false and not the same as the wood, the ghost is free of the wood; and because the wood is truly real and not the same as the ghost, the wood is free of the ghost. This separation and freedom are the intrinsic nature of things as they are. Based on this principle, the Śrīmālādevī-sūtra states: 'Afflictions do not touch the mind; the mind does not touch afflictions. How could a dharma that does not touch [it] make the mind defiled?' Therefore, it is only in relation to false dharmas that there is the meaning of emptiness. The Awakening of Faith states: 'If one is free from the false mind, there is truly nothing to be emptied.' Second, because when the tathāgatagarbha accords with false defilements it conceals its own real substance, it is called 'empty'; this is intrinsic emptiness. Third, because the tathāgatagarbha, through its aspect of according with conditions, constitutes all the afflictions, the afflictions are themselves the meaning of emptiness within the tathāgatagarbha. Therefore, the Awakening of Faith says: 'The mark of ignorance is not separated from the nature of enlightenment; it is neither destructible nor indestructible.' The Wuxing jing says: 'If a person wishes to accomplish buddhahood, let them not destroy lust,' and so forth. Furthermore, the Ru fajie tixing jing states: 'The Buddha said: "Mañjuśrī! How do you teach the Dharma to men and women of initial practice?" Mañjuśrī said: "World-Honoured One! Where good sons and good daughters are concerned, instructing them to give rise to the view of self is precisely teaching the Dharma to them. World-Honoured One! I do not teach the Dharma by extinguishing the various afflictions such as lust. Why is that? Because the intrinsic nature of these dharmas is without arising and without ceasing. World-Honoured One! If one can extinguish the limit of reality (bhūta-koṭi), one can extinguish the limit produced by the view of self,"' and so on at length. Sacred Dharma teachings such as these equally clarify that afflictions, being based on the real, are empty, and are therefore identical to tathatā. Second, within the non-empty garbha, there are also three meanings: first, because it has its own substance, it is not like false dharmas which lack substance. Second, because it is endowed with virtues [as numerous as] the sands of the Ganges, it is not like the faults [as numerous as] the sands of the Ganges. The Awakening of Faith says: 'As for non-empty, it is because it possesses its own substance and is endowed with untainted virtues.' Third, because the two great aspects of substance and characteristics are profoundly unified and non-dual, it is not like the differentiation of self-nature found in false dharmas. The Awakening of Faith says: 'There is also no sign that can be grasped, because it is an objective realm free from conceptual thought, realized only in accordance [with wisdom].' 'Not separated' and so forth can be understood as explained before. The section explaining the approach of correspondence is finished.