大乘法界無差別論疏 1.34

1.34

Third, from "herein" below, explaining the sequence of origination of the twelve gates, and also explaining why the establishment of twelve is neither too many nor too few. "Herein" means from within these twelve. "Why is the fruit of bodhicitta shown first?" This means causing sentient beings to see that supreme benefit so that they seek its cause. Second, "Next, the cause from which it arises is spoken of": having seen the supreme benefit, it next discerns the causes capable of giving rise to that mind. Third, "And thereafter establishing...", etc.: having been endowed with those causes, it is next appropriate to reveal the nature of that mind which is produced; in view of the nature of the mind it is "emerging," and in view of the characteristics of the mind it is "arising." This is identical to the Vajracchedikā-prajñāpāramitā where it says all buddhas emerge from this sūtra, and anuttarā samyaksaṃbodhi, etc., are all born from this, etc. Because of obtaining the two causes of producing and revealing, these mental characteristics are called "emerging" and "arising." Fourth, "and revealing its different names": that is, once the intrinsic nature is established, names must be manifested; names are established following the meaning, hence it says "different names." Fifth, "yet without differentiation": that is, although the names differ, the essential substance is not distinct. Sixth, "in all states": although the meaning is not distinct, in terms of defiled and pure states it is consistently not unvarying. Seventh, "without defiled attachment": having pervaded all states, while among ordinary defilements it should be defiled by them; but because it is constantly pure, it is without defiled attachment. Eighth, "permanent": although undefiled, it might be altered and destroyed by birth, old age, and death. It explains: because it is permanent, it has no alteration. Ninth, "and concomitant with pure dharmas": clarifying that not only is it not altered by defilement, but it is also constantly concomitant with pure dharmas of merit as numerous as the sands of the Ganges. Tenth, "in the impure state it has no functions": since it is concomitant with merits numerous as the sands of the Ganges, why can it not give rise to great and beneficial functions? It explains: because it has obscurations, just like gold in excrement: although it is truly precious, it does not form a usable vessel. Eleventh, "in the pure state it can produce benefit": since it did not give rise to functions while in obscurations, upon emerging from obscurations it immediately has great benefit. Twelfth, "single nature of nirvāṇa": although it has great functions, because the functions are constantly quiescent, it is solely of a single nature, namely nirvāṇa. You should know: "thus expounding and clarifying in sequence": this text has two meanings: first, concluding the preceding sequence of mutual origination, which is understood; second, indicating the meaning of the subsequent sequential explanation; hence it says "expounding and clarifying."