大乘法界無差別論疏 1.82

1.82

第十二、釋一性門中亦三，謂徵、頌、釋。頌中，二頌分三：初一頌，標異義一性門；次上半，標境智一味門；三下半，標因果一乘門。初中，言「此」者，此前門中所成佛果也。《寶性論》云「於無漏法界中，依如來藏有四種義。」此論下釋中引頌云「眾生界清淨，應知即法身」故。又《寶性論》中引《不增不減經》釋此義云「舍利弗言：如來藏者，即是法身。」故彼論中釋此四義：一、約與恒沙功德法為依止不相離義，名為法身；二約得了因引出義，名為如來；三約法體離虛妄義，名第一義諦；四約障盡德圓義，名為涅槃。然此四義無別異性，故云「即是」也。彼論頌云「法身及如來，聖諦與涅槃，功德不相離，如光不離日。」廣釋如彼。二、言「涅槃不異佛」等者，標境智一味門。於中，初句法說、下句喻說。前中，明此四義與佛同體。謂四義是所證法、佛是能證智，以境智冥和無別二性，故云不異。又以此智亦以如來藏為性，無別法故，是故不異。又《寶性論》云「覺一切種智，離一切習氣，佛及涅槃體，不離第一義。」彼自釋云：此四種名，於如來法身無漏界中一味一義、不相捨離，不離一法門、不離一法體。此以何義？所證一切法、覺一切智，及離一切智障、煩惱障、習障。此二種法，於無漏法界中，不異不差別、不斷不相離。乃至廣說。二、喻況中，言「猶如冷即水」者，此有三義：一通喻前後三門皆同一性，如冷即水。二、別喻此門，明所證涅槃與能證智非如水乳，二體相合，故云不異，以同一性。如冷即水，故云不異。此冷喻涅槃，以離生死諸熱惱故。水喻佛智，澄清現照故。又水喻涅槃，本性潤滑故。冷喻佛智，涼惑熱惱故。《寶性論》中「如光不離日」者，同此義也。三、下二句，標因果一乘門者，此佛果功德，與眾生如來藏不相離故，是故眾生無不皆得佛涅槃，以在因在果無異法故，故無三乘別異涅槃。

Twelfth, within the section explaining the single nature, there are also three parts: namely, question, verse, and commentary. In the verses, two verses are divided into three parts: first, one verse indicates the approach of the single nature of differentiated meanings; next, the first half-verse indicates the approach of the single taste of object and wisdom; third, the lower half-verse indicates the approach of the ekayāna of cause and fruit. In the first part, the word "this" refers to the fruit of Buddhahood accomplished in the previous section. The Ratnagotravibhāga says: "Within the undefiled dharmadhātu, based on the tathāgatagarbha there are four meanings." In the commentary below, this treatise quotes a verse saying: "The realm of sentient beings being pure / Should be known as the dharmakāya." Furthermore, in the Ratnagotravibhāga it quotes the Anūnatvāpūrṇatvanirdeśa-sūtra explaining this meaning, saying: "Śāriputra said: The tathāgatagarbha is precisely the dharmakāya." Therefore, in that treatise it explains these four meanings: 1. In terms of being the locus and inseparable from dharmas of virtues as numerous as the sands of the Ganges, it is called the dharmakāya; 2. in terms of being brought forth through obtaining the productive cause (hetu), it is called Tathāgata; 3. in terms of the dharma-essence being free from falsity, it is called the ultimate truth; 4. in terms of the exhaustion of obstructions and the consummation of virtues, it is called nirvāṇa. Yet these four meanings have no different nature, hence it says "is precisely." That treatise's verse says: "The dharmakāya and the Tathāgata, / the holy truth and nirvāṇa, / their virtues are inseparable, / just as light is not separated from the sun." The extensive explanation is as found there. Second, saying "nirvāṇa is not different from the Buddha," and so on, indicates the approach of the single taste of object and wisdom. Within this, the first line is the Dharma explanation and the following line is the metaphorical explanation. In the former, it explains that these four meanings share the same essence with the Buddha. That is, the four meanings are the Dharma that is realized, and the Buddha is the wisdom that realizes it; since the object and wisdom blend into harmony without two distinct natures, it is said to be "not different." Furthermore, because this wisdom also takes the tathāgatagarbha as its nature, there being no other dharma, it is therefore not different. Furthermore, the Ratnagotravibhāga says: "Awakening to the knowledge of all aspects, / free from all latent tendencies, / the essence of the Buddha and nirvāṇa / is not separated from the ultimate truth." It explains itself: "These four names, within the undefiled realm of the Tathāgata's dharmakāya, are of a single taste and a single meaning, not mutually abandoned, not departing from the single dharma-gate, and not departing from the single dharma-essence. For what reason is this? All dharmas realized, awakening to all wisdom, and freedom from all jñeyāvaraṇa, kleśāvaraṇa, and obstructions of latent tendencies: these two kinds of dharmas, within the undefiled dharmadhātu, are not different and not distinguished, uninterrupted and inseparable," up to the extensive explanation. Second, in the metaphor, saying "just as cold is precisely water," this has three meanings: 1. A general metaphor for the preceding and following three gates being of the same single nature, just as cold is water. 2. A specific metaphor for this gate, explaining that the nirvāṇa that is realized and the wisdom that realizes it are not like water and milk blending two entities together, hence it says "not different," because they share the same single nature. Just as cold is precisely water, so it is said to be "not different." Here "cold" is a metaphor for nirvāṇa, because it is free from all the burning afflictions of saṃsāra. "Water" is a metaphor for the Buddha's wisdom, because it is clear and reflects brightly. Alternatively, "water" is a metaphor for nirvāṇa, because its intrinsic nature is moistening; "cold" is a metaphor for the Buddha's wisdom, because it cools the burning afflictions of defilements. In the Ratnagotravibhāga, "just as light is not separated from the sun" shares this meaning. Third, the lower two lines indicate the approach of the ekayāna of cause and fruit: because the virtues of this fruit of Buddhahood are inseparable from the tathāgatagarbha of sentient beings, sentient beings therefore without exception all attain the Buddha's nirvāṇa; because there is no different dharma in the cause and in the fruit, there is no distinct nirvāṇa of the three vehicles.