大乘法界無差別論疏 1.43

1.43

Third, the explanation of the gate of intrinsic nature also has three parts: first, raising the question; next, setting forth the verse; third, explaining [the verse]. In the verse, the first half clarifies the untainted intrinsic nature, and the second half clarifies the intrinsic nature endowed with purity; each presents first the dharma and then the metaphor, as can be understood. Second, the prose explanation has three parts: first, stating the number; second, listing the names; third, explaining the meaning. In the first, it states that the bodhicitta manifested by the accumulation of those previous causes has two kinds of characteristics. This takes up what precedes to introduce what follows. The explanation of the meaning has two parts: first, explaining the untainted characteristic, which contains dharma, metaphor, and application. In the dharma, there are two parts: first, clarifying the intrinsic freedom from defilement; second, the purification through emergence from obstacles. For defilements also have two cessations: 1. cessation by intrinsic nature, because they are originally empty; 2. cessation by antidote, because turning around delusion reveals awakening. Therefore the mind-nature that is the basis also has two kinds of purity: namely, intrinsic purity and purity through expedient means. Wisdom also has two kinds, namely original awakening and actualized awakening, both of which can be understood. Here it is spoken in terms of the mind-nature. Second, the metaphor also has two parts: first, the metaphor for original intrinsic purity; second, from "although its intrinsic nature" onward, the metaphor for purity through emergence from obstacles. The *Ratnagotravibhāga* says: "First is intrinsic purity, because it shares the same characteristic. Second is immaculate purity, because it possesses superior characteristics." In the former, fire and so forth are metaphors for the pure mind, and ash and so forth are metaphors for the defilements. Four metaphors illustrate the four virtues: 1. fire illustrates the meaning of original awakening prajñā; 2. the jewel illustrates the meaning of intrinsic virtues; 3. space illustrates the meaning of intrinsic liberation; 4. water illustrates the meaning of intrinsic purity. Another explanation: the first is the virtue of self, the second the virtue of bliss, the third the virtue of permanence, and the fourth the virtue of purity, as can be understood. Furthermore, in the *Ratnagotravibhāga*, the fire metaphor is omitted, and only three meanings are stated. The third fascicle of that treatise says: "Relying on the three kinds of pure virtues of the Tathāgata's dharmakāya that share the same characteristic of intrinsic nature: the wish-fulfilling jewel, space, and pure water. They should be understood as corresponding to their respective antidotes." As for being covered by ash and so forth: 1. ash covering fire is like the obstacle of grasping at a self among non-Buddhists; 2. grime obscuring the maṇi-jewel is like the obstacle of fearing suffering among śrāvakas; 3. clouds obstructing space is like the obstacle of abandoning great compassion among pratyekabuddhas; 4. dirt muddying clear water is like the obstacle of lack of faith among icchantikas. If spoken of generally, it refers to all defilements such as greed, as can be understood. Second, from "although its intrinsic nature" onward, the metaphor for purity free of defilement can be understood. Third, from "in this way, all" onward, the application also first applies intrinsic purity, and second, from "although greed and so forth" onward, applies purity free of defilement, which can also be understood. Second, from "wholesome dharmas" onward, the characteristic of being endowed with purity is explained. It has two parts: first the dharma, then the metaphor. The dharma also contains two kinds of pure dharmas: first, taking up the name and pointing out the essence; second, serving as the basis for wholesome dharmas shows that it serves as the basis for all pure dharmas produced through cultivation; third, "namely formed in its nature by all [virtues]" clarifies that it possesses the innately existing sands-of-the-Ganges virtues as its intrinsic nature; precisely these innately existing and cultivation-produced [virtues] merge without duality to form the characteristic of purity. The previous intrinsic separation and antidotal separation are likewise non-dual in characteristic, forming the characteristic of separation from defilement. Furthermore, intrinsically free from defilement, its intrinsic virtue is the empty and non-empty tathāgatagarbha, hence it is at the causal stage. Furthermore, free from defilement through antidotes, its cultivation-produced virtue consists of the two virtues of wisdom and abandonment, hence it is at the fruitional stage. Furthermore, these four meanings merge into a single unobstructed dependent origination. Whichever gate is raised, the rest are all subsumed. Just as Mount Sumeru also has two meanings: 1. "the basis of numerous jewels," which illustrates the virtues produced through cultivation; 2. from "namely formed by" onward, which illustrates intrinsic virtues. It is said that this king of mountains is formed of four jewels: namely gold, silver, lapis lazuli, and crystal. This can be understood. The explanation of intrinsic nature is concluded.