大乘法界無差別論疏 1.46

1.46

Fifth, within the section explaining non-differentiation, there are also three parts: first, inquiring to raise the topic; second, stating the verses; third, analyzing and explaining. In the verses, the first half generally reveals [the meaning], stating that the dharmakāya while in the station of sentient beings generally reveals non-differentiation. The following one and a half verses specifically reveal the ten aspects of non-differentiation. Therein, the first half lists four terms, and the following verse lists six terms, as may be known. Third, within the analysis and explanation, there are two parts: first, explaining the general revelation, in that what is called dharmakāya in the verse is called bodhi in the explanation, revealing that cause and effect are of a single taste, because the intrinsically pure mind is itself the dharmakāya. Second, in the section explaining the specific revelations from "namely" onward, each of the ten phrases contains a designation and an explanation: First, "uncreated" is the designation, meaning that its nature is not conditioned and created. "Because it is asamskṛta" is the explanation: because it is tathatā-asamskṛta, it is therefore uncreated. Second, the prior limit has no initial arising. Third, the posterior limit has no final cessation. Fourth, because its nature is not a defilable dharma, it is therefore always pure while within defilement. Fifth, "known by the wisdom of intrinsic emptiness" is the designation, meaning that the wisdom that knows intrinsic emptiness can comprehend this nature. Another explanation: the nature of wisdom is itself empty, which is named the wisdom of intrinsic emptiness; only by this empty wisdom can one know emptiness. The passage from "because all" onward is the explanation, meaning that because all dharmas share the single taste of selflessness, the realizer and the realized are of the mark of a single taste, because without arising from that, one would have no way to realize that. Sixth, within the explanation of signlessness, because in tathatā there are no aggregated signs of the eye and the other sense faculties, it therefore cannot be grasped through the signs of form and so forth. Seventh, within the explanation of the domain of sages, in order to exclude the two vehicles, it says "Great Sage"; further, to exclude the bodhisattvas, it also says "Buddha." Being solely the realm known to the Tathāgatas reveals its extremely profound meaning; bodhisattvas on the bhūmis know it partially, whereas only the Buddhas fathom it completely. Eighth, within the explanation of being the support for all dharmas, "because it is what defiled and pure dharmas rely upon" means that this mind-nature is the locus of reliance for all dharmas. The Śrīmālā[-sūtra] says: "Relying on the tathāgatagarbha there is saṃsāra"—these are defiled dharmas; "relying on the tathāgatagarbha there is nirvāṇa"—these are pure dharmas. The Ratnagotravibhāga says: "The dhātu that has existed since beginningless time / acts as the support for all dharmas. / Relying on the dhātu, there are all destinies, / as well as the realization of the fruit of nirvāṇa." This is a verse from the Mahāyānābhidharma-sūtra; that treatise cites the Śrīmālādevī-sūtra to explain this verse, all taking the tathāgatagarbha as that which is relied upon. The Vijñaptimātratā and the Mahāyānasaṃgraha explain it in terms of the ālayavijñāna; thus we know the two traditions differ. Ninth, within the explanation of non-permanence, defiled dharmas being non-permanent has three meanings: 1. Because it follows defiled conditions without abiding in a permanent nature. As the Laṅkāvatāra says: "The tathāgatagarbha experiences suffering and pleasure; together with causes, it arises and ceases." This is what it means. 2. Because the defiled dharmas that rely [upon it] can be completely severed, it renders the tathāgatagarbha non-permanent. In the Buddhadhātuśāstra, tathatā has impermanence in terms of separation and non-separation with regard to defiled dharmas. 3. Because the defiled dharmas that rely [upon it] have no beginning but have an end, it is called non-permanent; tathatā is their dharma-nature, and therefore this name is established based on that which relies upon it. Tenth, within the explanation of non-annihilation, there are also three meanings: 1. because the virtues intrinsic to its nature cannot be cut off; 2. because it is united with the pure dharmas that rely [upon it], exhausting the posterior limit; 3. because the pure dharmas are not something that can be cut off; being their dharma-nature, the name is established based on them. Furthermore, among the above ten: the first three concern time, meaning that they do not alter throughout the three periods; the next four concern practice, wherein the first two concern causal practice (the object first, then wisdom), and the latter two concern fruition practice (likewise the object first, then wisdom); the last three concern dharmas, with the first being general, meaning that it can maintain both the defiled and the pure, and the latter two being specific, meaning that their sense is established according to defilement and purity. The explanation of non-differentiation is concluded.