大乘法界無差別論疏 1.84

1.84

言「世尊即此如來法身」下，釋第二境智一味門。於中二：先法說、後喻說。前中三：初明所證法深、二明能證智妙、三結境智無二。前中，謂即此法身在纏之時，含攝恒沙諸功德法，名如來藏。又此等功德隱在煩惱諸纏之內，故亦名如來藏。此即在染而具德，故名深也。言「世尊如來藏智」下，明證智玄妙。有三句：一標宗，謂知彼在纏如來藏智是如來空智。此如來智有其二種：一與在纏如來藏合，隱其實德，故云空智；二約與出纏身合，故名不空智。今就前義，故云空智。又釋：是如來藏中本覺之智隱故名空，出纏之時顯故不空，因果雖殊，法體無二，是故在纏亦名如來智。三、「世尊」下，據異顯妙。謂先二乘淺智所不能知，於見道中本所不見，於修道中本所不證。又釋：創照名見，終契為證，此通諸位。《勝鬘》本中云「一切阿羅漢、辟支佛、大力菩薩，本所不見、本所不得。」解云：大力菩薩雖是地上，然證未極，故非彼境。二、「唯佛世尊」下，明唯佛妙智所能證合。於中，先「永壞」等，明斷德究竟；後「具修」下，明智德圓滿。由此智斷滿足位中，方能證得冥合無二。「是故」下，第三結境智無別，故云「與佛涅槃無有差別」也。由此無別，即境智俱泯。《楞伽》頌云「一切無涅槃，無有涅槃佛，無有佛涅槃，遠離覺所覺。」此之謂也。二喻釋同前可知。

The words "World-Honoured One, this very dharmakāya of the Tathāgata..." and so forth explain the second [section], the gate of the single taste of object and wisdom. In this there are two parts: first an exposition by principle, and later an exposition by metaphor. In the former there are three: first, revealing the profundity of the realized Dharma; second, revealing the wondrousness of the realizing wisdom; third, concluding the non-duality of object and wisdom. In the first, it means that when this very dharmakāya is within defilement, it contains and includes dharmas of merit [as numerous as] the sands of the Ganges, and is termed the tathāgatagarbha. Moreover, as these merits are hidden within the various entanglements of defilements, it is also termed the tathāgatagarbha. This is being within defilement yet possessing virtues; hence it is called profound. The words "World-Honoured One, the wisdom of the tathāgatagarbha..." and so forth reveal the abstruse wondrousness of the realizing wisdom. There are three sentences: The first indicates the essential tenet: knowing that the wisdom of the tathāgatagarbha within defilement is the Tathāgata's empty wisdom. This wisdom of the Tathāgata is of two kinds: first, conjoined with the tathāgatagarbha within defilement, concealing its real virtues, hence it is called empty wisdom; second, in terms of being conjoined with the body freed from defilement, it is called non-empty wisdom. Here, based on the former meaning, it is called empty wisdom. Another explanation: it is the wisdom of original enlightenment within the tathāgatagarbha that is called empty because it is hidden, and non-empty because it is revealed when freed from defilement; although cause and effect differ, the substance of the Dharma is without duality, and therefore while within defilement it is also called the wisdom of the Tathāgata. Third, "World-Honoured One..." and so forth reveals its wondrousness by reference to differences. It means that the shallow wisdom of the two vehicles previously could not know it: fundamentally unperceived in the path of seeing, and fundamentally unrealized in the path of cultivation. Another explanation: initial illumination is called "seeing," and ultimate accord is called "realization"; this applies generally to all stages. The original text of the Śrīmālā[-sūtra] says: "All arhats, pratyekabuddhas, and powerful bodhisattvas fundamentally do not see it and fundamentally do not attain it." The explanation says: although powerful bodhisattvas are on the stages, because their realization is not yet ultimate, it is not their domain. Second, "Only the Buddha, the World-Honoured One..." and so forth shows that only the wondrous wisdom of the Buddha is capable of realizing and merging [with it]. Therein, first "forever destroying" and so forth shows the culmination of the virtue of eradication; later, "fully cultivating" and so forth shows the perfection of the virtue of wisdom. It is through the stage where wisdom and eradication are fully satisfied that one can realize and secretly merge without duality. "Therefore..." and so forth is the third, concluding that object and wisdom are without differentiation; thus it says, "has no differentiation from the Buddha's nirvāṇa." Because of this non-differentiation, both object and wisdom are eliminated. A verse of the Laṅkā[vatāra-sūtra] says: "In all there is no nirvāṇa, / There is no Buddha in nirvāṇa, / There is no nirvāṇa of the Buddha, / Far removed from the cognizer and the cognized." This is what it refers to. Second, the metaphorical explanation is the same as before and can be known.