大乘法界無差別論疏 1.83

1.83

三、釋中亦三：先釋異義一性門、二釋境智一味門、三釋因果一乘門。初中二：先釋法身涅槃無二義、後具釋四義無差別性。前中，先牒執總非。謂小乘說戒功德法以為法身，要滅此等，乃爾方得無餘涅槃。今即不爾，故言如來法身等。二、「如彼」下，引頌釋成。言「眾生界」者，是如來藏也。「清淨」者，明出纏也。「即法身」者，與功德法為依止，具性德故也。「即涅槃」者，明自性清淨故、障本性滅故，以非障淨無以顯德，故云即也。言「即如來」者，顯得了因至果德故，名為來也。二、「復次如有」下。引《勝鬘經》釋四義無差別性。於中釋四事無別，即為四句。一佛果即涅槃、二涅槃即法身、三法身即如來、四如來即聖諦。初中，言「即阿耨菩提名涅槃界」者，明第一佛果即涅槃也。謂菩提云覺，是大智也。涅槃名圓寂，即正理也。亦菩提即涅槃者，諸說不同。一云：以智證理，同無分別，故名為即，非彼智法同理凝然。一云：菩提有二種，一修起菩提，謂始覺之智；二本有菩提，謂本覺智也。經云「寂滅是菩提，滅諸相故。」今就本覺，故云即涅槃，非謂始覺亦即涅槃。一云：即此始覺之智，體從緣成必無自性，無性之理即是涅槃。若不爾者，豈此智證一切諸法悉皆平等，而獨自在不等耶？定是故內自平等為大涅槃，外不失照名菩提智。《寶性論》中「如光不離日」，是此義也。一云：以此是性淨涅槃，一切法中悉具有故，故說菩提即亦涅槃。一云：既此智用本從如來藏緣起，是故至果時無明障盡，即今此智冥同本性，故《起信論》云「始覺即同本覺」，是此義。又梁《攝論》云「無不從此法身流，無不還證此法身」，斯之謂也。五釋之中，今此論宗當設三釋，言即此涅槃界名如來法身者，明第二涅槃即法身也。此真理至佛果時，具足恒沙修生本有諸功德法為依止故，名為法身也。言世尊如來等者，明第三法身即如來義。謂此真性至果中，與智不二故，方名如來故。《轉法輪論》云「第一義諦名如，正覺名來。正覺第一義諦，故名如來。」言「復次」下，釋第四如來即聖諦義。於中二：初標義、二引釋。初中，言「此亦不異苦滅諦」者，明此出纏法身，不異在纏苦法性滅平等真理，謂以心性無二故。二、「是故」下引釋中，還引《勝鬘經》釋。初、「非以苦壞名苦滅」者，簡非也，簡彼事滅非此性滅故。謂小乘中，灰身滅智破壞苦盡，方名滅諦。今即不爾，故云「非以」等也。二、「言苦滅諦者」下，顯是也。謂明苦等本性自滅，非今斷離。於中有二：初明苦滅顯真、二明離染顯淨。亦是初翻苦諦，以顯真如體大之義；後反集諦，以顯真如相大之義。前中十一句：初六句翻苦、後五句顯真。前中謂何以此苦不待除境自滅者，釋有六因：一、以此苦法從無始本際來。既從緣起，以彼諸緣各無作故，今此苦法本來性滅，故云無作也。二、既能生之緣本無作故，今所生苦法性自無起故，生俱不可得，故云無起也。三、從自他苦及彼無自，求苦法生俱不可得，故云無生。四、既本不生，無法可滅，故云無滅。五、不待盡，故云無盡。六、體非可斷，故云離盡。二、「常恒」下，五句顯真。一、以本際不生故云常；二、以後際不滅故云恒；三、中間無改異故云不變；四、遍窮三際故云無有斷絕，亦是無住相故也；五、處染常淨故云自性清淨。二、「遠離」下，明離染顯淨中，先、「遠離一切煩惱藏」者，明性自離染，即空如來藏也。二、「具足」等，明顯淨，即不空如來藏也。是故下結不空之法，謂攬此法以為佛身，故云法身。上來釋四義一性竟。

Third, in the commentary there are also three parts: first, explaining the approach of the single nature of differentiated meanings; second, explaining the approach of the single taste of object and wisdom; third, explaining the approach of the ekayāna of cause and fruit. In the first part there are two: first, explaining that the dharmakāya and nirvāṇa are non-dual; next, explaining fully the non-differentiated nature of the four meanings. In the former, it first cites the attachment and rejects it generally. That is, the Hīnayāna claims that the dharmas of the virtue of precepts constitute the dharmakāya, and only when these and so forth are extinguished can one then attain nirvāṇa without remainder. Now this is not so, hence it says "the Tathāgata's dharmakāya," and so forth. Second, from "as that" onward, it cites a verse to confirm the explanation. Saying "the realm of sentient beings" refers to the tathāgatagarbha. "Pure" means emerging from entanglements. "Precisely the dharmakāya" means being the locus for dharmas of virtues and possessing intrinsic virtues. "Precisely nirvāṇa" means that because the self-nature is pure, the obstructions are intrinsically extinguished; because unless the obstructions are purified the virtues cannot be revealed, it says "precisely." Saying "precisely the Tathāgata" reveals that having obtained the productive cause, one reaches the fruit-virtue, hence it is called "tathā-āgata" (Thus-Come). Second, from "furthermore, as there is" onward, it cites the Śrīmālādevī-sūtra to explain the non-differentiated nature of the four meanings. Within this, explaining the non-difference of the four matters forms four lines: 1. the Buddha-fruit is precisely nirvāṇa; 2. nirvāṇa is precisely the dharmakāya; 3. the dharmakāya is precisely the Tathāgata; 4. the Tathāgata is precisely the noble truth. In the first, saying "namely anuttarabodhi is called the realm of nirvāṇa" explains the first [line]: the Buddha-fruit is precisely nirvāṇa. Bodhi is called awakening, which is great wisdom. Nirvāṇa is called perfect quiescence, which is the correct principle. That bodhi is precisely nirvāṇa also has various explanations. One says: because wisdom realizes principle and both are non-conceptual, it is called "precisely"; it is not that the dharma of wisdom is motionless like principle. One says: there are two kinds of bodhi: first, cultivated bodhi, which is the wisdom of actualized awakening; second, innate bodhi, which is the wisdom of original awakening. The sūtra says: "Quiescent cessation is bodhi, because it extinguishes all signs." Now, referring to original awakening, it is said to be precisely nirvāṇa; it does not mean that actualized awakening is also precisely nirvāṇa. One says: this very wisdom of actualized awakening, its essence having arisen from conditions, is necessarily devoid of self-nature; the principle of self-naturelessness is precisely nirvāṇa. If it were not so, how could this wisdom realize all dharmas to be entirely equal, while it alone remains unequal? It is definitively so: internally being equal to itself is great nirvāṇa, while externally not losing illumination is bodhi-wisdom. In the Ratnagotravibhāga, "just as light is not separated from the sun" conveys this meaning. One says: because this is intrinsically pure nirvāṇa, and it is fully possessed in all dharmas, bodhi is therefore said to be also nirvāṇa. One says: since the function of this wisdom originally arises dependently from the tathāgatagarbha, when reaching the fruit the obstruction of ignorance is exhausted, and this wisdom blends identically with the original nature; hence the Awakening of Faith says, "actualized awakening is identical to original awakening"—this is its meaning. Furthermore, Paramārtha's Mahāyānasaṃgraha says: "There is nothing that does not flow from this dharmakāya, and nothing that does not return to realize this dharmakāya"; this is what it means. Among these five explanations, the doctrine of this treatise should adopt three. Saying that this realm of nirvāṇa is called the Tathāgata's dharmakāya explains the second: nirvāṇa is precisely the dharmakāya. When this true principle reaches the Buddha-fruit, it is fully endowed with dharmas of virtues as numerous as the sands of the Ganges, both cultivated and innate, serving as their locus, and is therefore called the dharmakāya. Saying "the World-Honoured One, the Tathāgata," and so forth explains the third: the dharmakāya is precisely the Tathāgata. That is, when this true nature reaches the fruit, because it is non-dual with wisdom, it is then called the Tathāgata. The Dharmacakrapravartana-śāstra says: "The ultimate truth is called tathā; correct awakening is called āgata. Because one correctly awakens to the ultimate truth, one is called Tathāgata." From "furthermore" onward, it explains the fourth: the Tathāgata is precisely the noble truth. Within this there are two: first, indicating the meaning; second, citing [scripture] to explain. In the former, saying "this is also not different from the truth of the cessation of suffering" explains that this dharmakāya emerged from entanglements is not different from the equal true principle of the intrinsic cessation of the dharma of suffering while encased in entanglements, because the nature of the mind is non-dual. Second, in citing [scripture] to explain from "therefore" onward, it again cites the Śrīmālādevī-sūtra to explain. First, "it is not that the destruction of suffering is called the cessation of suffering" eliminates an error, distinguishing phenomenal cessation from this intrinsic cessation. That is, in the Hīnayāna, only when the body is turned to ashes and consciousness is extinguished, destroying suffering completely, is it called the truth of cessation. Now this is not so, hence it says "it is not that," and so forth. Second, from "that which is called the truth of the cessation of suffering" onward reveals what is correct. That is, it explains that suffering and so forth are intrinsically extinguished in their self-nature, not newly severed and abandoned now. Within this there are two: first, explaining the cessation of suffering to reveal the true; second, explaining freedom from defilement to reveal purity. It is also: first, reversing the truth of suffering to reveal the greatness of the essence of tathatā; next, reversing the truth of origination to reveal the greatness of the attributes of tathatā. In the former there are eleven phrases: the first six reverse suffering, and the latter five reveal the true. In the former, asking why this suffering extinguishes of itself without waiting for the removal of objects, the explanation gives six causes: 1. Because this dharma of suffering comes from the beginningless original limit. Since it arises dependently, and because those conditions are each uncreated, this dharma of suffering is originally and intrinsically extinguished, hence it is said to be "uncreated." 2. Since the conditions capable of producing are originally uncreated, the dharma of suffering produced is intrinsically unarisen; because arising cannot be apprehended, it is said to be "unarisen." 3. Seeking the arising of the dharma of suffering from self, other, or without cause, none can be apprehended, hence it is said to be "unborn." 4. Since it is originally unborn, there is no dharma that can be extinguished, hence it is said to be "unceasing." 5. It does not await exhaustion, hence it is said to be "exhaustionless." 6. Its essence cannot be severed, hence it is said to be "free from exhaustion." Second, from "permanent and constant" onward, five phrases reveal the true. 1. Because it is unborn at the original limit, it is called "permanent"; 2. because it is unceasing at the posterior limit, it is called "constant"; 3. because in the interim it does not alter, it is called "unchanging"; 4. because it comprehensively exhausts the three limits, it is called "without interruption," which also means having no sign of abiding; 5. because remaining in defilement it is constantly pure, it is called "intrinsically pure." Second, from "far removed" onward, within explaining freedom from defilement to reveal purity: first, "far removed from all stores of defilements" explains intrinsic freedom from defilement, which is the empty tathāgatagarbha. Second, "replete with," and so forth, reveals purity, which is the non-empty tathāgatagarbha. Therefore, below it concludes with the non-empty dharmas, meaning that gathering these dharmas forms the Buddha-body, hence it is called the dharmakāya. Above, the explanation of the single nature of the four meanings is finished.