大乘法界無差別論疏 1.78

1.78

就釋中二：先問、後答。問意云：既眾生位中法身即與佛果功德相應，何故不起佛果業用？既無起用，如何得知有彼佛法？二、「應知」下答。謂如蓮未開，非是無蓮等。文中有九，前八具障、後一闕因。是故此雖未起業用，是有決定。又此九所喻法身，有其二門：一通九喻示法身德、二別分九喻各喻法身一德。一、蓮華未開喻。喻法身正行德為諸邪惡見覆故不現，謂五見乖理俱名惡見。二、真金墮糞喻。喻法身真德為邪覺觀不正思惟之所污故。三脩羅蝕月喻，喻法身大我德為虛妄我慢所隱藏故。四、池水混濁喻。喻法身大定德為貪欲混濁，定水不清故。五泥污金山喻。喻法身大悲德為瞋恚眾生所違害故。六、雲蔽虛空喻。喻法身空慧德為愚癡雲所蔽障故。七、日未出現喻。喻法身本覺德為根本無明習氣覆故。八、世界未成喻。喻法身種姓德在六處空聚未生芽故。《寶性論》云「真如性如六根聚。經中說如是六根，從無始世來，畢竟究竟諸法體故。」《無上依經》亦有此文，並以真如為體。若《瑜伽》六處殊勝等，約有為性說，不同此教。九、空雲無雨喻。喻法身闕德義，以闕了因故，云相違緣現前。謂不得正順修行之因，但有無明等諸煩惱，故云也。又釋：此亦總結諸惑覆障也。由前九種因緣故，雖實有彼相應佛法，而不得起用。

Regarding the explanation, there are two parts: first the question, then the answer. The gist of the question says: since in the state of sentient beings the dharmakāya corresponds to the virtues of the fruit of buddhahood, why does it not initiate the activities and functions of the fruit of buddhahood? Since no function is initiated, how can one know that those buddha-dharmas exist? Second, the answer below 'It should be known'. That is, just as when a lotus has not yet opened, it is not that there is no lotus, and so forth. In the text there are nine [metaphors]: the first eight possess obscurations, while the last one lacks conditions. Therefore, although it has not yet initiated activities and functions, its existence is definite. Furthermore, these nine metaphors illustrating the dharmakāya have two approaches: first, universally applying the nine metaphors to show the virtues of the dharmakāya; second, separately dividing the nine metaphors, each illustrating one virtue of the dharmakāya. 1. The metaphor of the lotus flower not yet opened. This illustrates that the dharmakāya's virtue of correct practice is not manifested because it is covered by evil and wrong views; that is, the five views go contrary to principle and are all called evil views. 2. The metaphor of pure gold fallen into excrement. This illustrates that the dharmakāya's true virtue is defiled by wrong reflection, investigation, and improper conceptualization. 3. The metaphor of an asura eclipsing the moon. This illustrates that the dharmakāya's virtue of great self is concealed by false conceit. 4. The metaphor of pond water being turbid. This illustrates that the dharmakāya's virtue of great samādhi is turbid with lust, so that the water of concentration is not clear. 5. The metaphor of mud defiling a golden mountain. This illustrates that the dharmakāya's virtue of great compassion is opposed and harmed by sentient beings of anger. 6. The metaphor of clouds veiling the open sky. This illustrates that the dharmakāya's virtue of empty wisdom is obscured by the clouds of delusion. 7. The metaphor of the sun not yet appearing. This illustrates that the dharmakāya's virtue of innate enlightenment is covered by the vasanās of fundamental ignorance. 8. The metaphor of the world not yet formed. This illustrates that the dharmakāya's virtue of gotra has not yet sprouted in the empty village of the six sense spheres. The Ratnagotravibhāga says: 'The nature of tathatā is like the aggregation of the six sense faculties. As the sūtras say, these six sense faculties, from beginningless time, are ultimately the substance of all dharmas.' The Wushangyi jing also has this text, both taking tathatā as the substance. As for the preeminence of the six sense spheres in the Yogācārabhūmi and so forth, they speak in terms of conditioned nature, differing from this teaching. 9. The metaphor of sky clouds without rain. This illustrates the dharmakāya's aspect of lacking virtues: because it lacks the revealing cause, it is said that 'opposing conditions are present'. That is, one does not obtain the cause of practice that accords correctly [with reality], but has only afflictions such as ignorance; hence it is said. Alternatively explained: this also generally concludes the covering and obscuration of all afflictions. Due to the aforementioned nine kinds of causes and conditions, although those corresponding buddha-dharmas truly exist, they cannot initiate function.