大乘法界無差別論疏 1.44

1.44

Fourth, the explanation of the gate of alternative names also has three parts: first, raising the question; second, setting forth the verses; third, explaining the verses. In the verses there are two: the first verse clarifies alternative names in terms of the fruit; the latter verse clarifies alternative names in terms of the cause. In the former, the first half distinguishes the causal name, stating that when this mind reaches the buddha-fruit, it is named Arhat and is not named bodhicitta. "Arhat" is translated here as "worthy of offerings," which is one of the ten titles [of a buddha]. In the latter verse, the first half clarifies identity in kind with the dharmadhātu: because it is intrinsically free from the jñeyāvaraṇa, it is called "bright"; because it is intrinsically free from the kleśāvaraṇa, it is called "pure"; because it is non-dual with the dharmadhātu, it is called "identical." The latter half clarifies the statement of alternative names: "inconceivable dharmas" refers to the intrinsic virtues [as numerous as] the sands of the Ganges, being profound, vast, and difficult to fathom. Third, the prose explanation has two parts: first, explaining the first verse; second, from "further, just as" onward, explaining the latter verse. In the former there are four parts: first, taking up the preceding wisdom to introduce the subsequent abandonment as the intrinsic nature of the mind, meaning that adventitious defilements are eternally separated and superior virtues are achieved, and therefore it is no longer named bodhicitta. Second, from "attaining the four kinds" onward explains the transformation reaching the buddha-fruit, which explains the first three lines of the verse. It means that upon reaching the buddha-fruit, one attains the perfection of the four virtues, and therefore it is named the Tathāgata's dharmakāya. Third, from "as it is said" onward cites a sūtra to explain it. This is a passage from the *Śrīmālādevī-sūtra*. In the *Ratnagotravibhāga*, there are many gates explaining these four virtues; now one meaning is briefly recounted. The third fascicle of that text says: "Through two kinds of dharmas, the Tathāgata's dharmakāya has the purity pāramitā: 1. original intrinsic purity, because it shares the same characteristic; 2. immaculate purity, because it possesses superior characteristics. Through two kinds of dharmas, the Tathāgata's dharmakāya has the self pāramitā: 1. being far removed from all non-Buddhist extremes, because it is free from the conceptual proliferation of a false self; 2. being far removed from all śrāvaka extremes, because it is free from the conceptual proliferation of non-self. Through two kinds of dharmas, the Tathāgata's dharmakāya has the bliss pāramitā: 1. being far removed from all suffering, because all mind-made bodies are extinguished; 2. being far removed from all habit-energies of defilement, because all dharmas are realized. Through two kinds of dharmas, the Tathāgata's dharmakāya has the permanence pāramitā: 1. not extinguishing all conditioned activities, because it is free from the extreme of the annihilationist view; 2. not grasping unconditioned nirvāṇa, because it is free from the extreme of the eternalist view." Fourth, from "the Tathāgata's dharmakāya" onward synthesizes the text and returns to the principle. This means that the dharmakāya of permanence, bliss, self, and purity is none other than an alternative name for the intrinsically pure mind free from defilement; hence it is called a "differentiated name."