大乘法界無差別論疏 1.19

1.19

Second, in clarifying differentiation and combination: first differentiate dharmadhātu, and then combine it with non-differentiation. In the former, there are also two: first, dharma; second, dhātu. 'Dharma' refers to the noble dharmas that arise in reliance [upon it]; 'dhātu' refers to the originally existent true nature. 'Dharma' also has two meanings: 1. the dharma of practice in the causal stage; 2. the dharma of virtue in the fruitional stage. 'Dhātu' also has two meanings: 1. in the causal stage it is called tathāgatagarbha; 2. in the fruitional stage it is called dharmakāya. Second, in combining them to reveal non-differentiation, there are also four meanings: 1. in terms of dhātu, the tathāgatagarbha and the dharmakāya are non-dual and without differentiation, because their nature is not different. 2. In terms of dharma, the dharma of practice in the causal stage and the dharma of virtue in the fruitional stage are non-dual and without differentiation, because in transforming cause into fruit there is no different dharma. 3. In terms of dharmadhātu, that which is produced by cultivation and that which is originally existent are also without differentiation, because the dharmakāya accords with conditions to be identical with those dharmas, and that which is produced by cultivation has no intrinsic nature and is itself the dharmakāya. The causal-stage dharmadhātu should also be known to be like this. 4. In terms of complete interpenetration, combining the previous four meanings causes the two dharmadhātus to dependently originate unobstructed, cause and fruit blending together, universally constituting the meaning of the non-differentiation of the sovereign dharmadhātu.