大乘法界無差別論疏 1.47

1.47

Sixth, within the section explaining the stages, there are also three parts: first, the inquiry; second, the verse; third, the explanation. Within the explanation there are three: first, reiterating the preceding section; second, directly revealing the characteristics from "the impure stage" onward; third, citing sūtra to verify and establish from "as it is said" onward. Regarding the direct revelation, there are three phrases: 1. This undifferentiated mind-nature, while in the stage of defiled sentient beings, is called tathatā with defilement. It is also the naturally abiding buddhadhātu, acting as the cause of support for sentient beings, and is therefore called the realm of sentient beings. 2. Being called a bodhisattva in the stage of both defilement and purity: because [they] have already severed obstructions, it is called pure; because severing is not yet complete, it is also called defiled. Furthermore, cultivating and giving rise to pure virtues is called pure; pure virtues not yet being complete and still carrying obstructions is called defiled. Furthermore, being different from the previous stage is called pure; being different from the subsequent stage is called defiled. Therefore it is called tathatā with defilement and purity, and is also called the brought-forth buddhadhātu. 3. Being called Tathāgata in the utmost pure stage: habitual tendencies are forever exhausted, and merit and wisdom are perfected; hence it is called the utmost pure. Because this mind-nature emerges from obstructions and reaches the stage of the Buddha fruit, it is called Tathāgata. This is tathatā without defilement, and is also the attained-fruit buddhadhātu. Third, citing the Anūnatvāpūrṇatvanirdeśa-sūtra from "as it is said" onward to explain these three stages. Therein are two: first, directly revealing the three stages; second, concluding to show their non-duality from "therefore" onward. In the former, the three stages make three parts. Within the first, the impure stage, there are also three: first, reiterating and identifying the dharma-essence: "this very dharmakāya" is the aforementioned undifferentiated dharmadhātu of mind-nature. Second, directly revealing the meaning of the dharmakāya acting as sentient beings from "entangled by the fundamental limit..." onward. Therein are two: first, "entangled by the store of boundless afflictions of the fundamental limit" explains being bound by delusions and karma; second, "from the beginningless..." and so forth explains drifting along with painful retributions. Third, "named the realm of sentient beings" establishes the name based on the meaning, stating that because it is entangled and swept along by delusion, karma, and suffering, this dharmakāya is named the realm of sentient beings. Another explanation: being afflicted by the afflictions of the fundamental limit is the condition that moves the dharmakāya. Because it is beginningless, it is called the fundamental limit; that is, because since the fundamental limit it has been entangled by boundless afflictions. Furthermore, these afflictions are the fundamental limit of saṃsāra, hence the name. Furthermore, because of delusion regarding the fundamental reality, these delusions arise; because these ground afflictions can generate all manifest afflictions, it is therefore named the store of afflictions. Second, "from the beginningless..." and so forth directly reveals the meaning of the dharmakāya acting as sentient beings by following those defiled conditions. That is, this dharmakāya is the nature of the one mind, originally pure. Because this mind-nature is defiled while not defiled, it is a sentient being; because it is not defiled while defiled, sentient beings are themselves tathatā. Now, in terms of the former perspective, it is called the realm of sentient beings. Question: Elsewhere it is said that the ālayavijñāna, transforming and manifesting according to perfuming, acts as sentient beings; why here is it the dharmakāya that follows conditions to act as sentient beings? Answer: The Ratnagotravibhāga says: "The meaning of sentient beings is extremely profound, the realm of the Buddha's wisdom alone." Now, reviewing the various traditions, I shall briefly distinguish this meaning: 1. In the Hīnayāna, all sentient beings are merely the dharmas of the aggregates, realms, and so forth; both conditioned and unconditioned exist, there being only the absence of a personal self. 2. The tradition of Nāgārjuna, Āryadeva, and others explains that the aggregates, realms, and sense bases of sentient beings—all conditioned and unconditioned—are entirely empty: this is the meaning of sentient beings. The Mūlamadhyamakakārikā says: "Because there is the meaning of emptiness, all dharmas are able to be established." 3. The tradition of Asaṅga, Vasubandhu, and others holds that all sentient beings are transformed by their own consciousness, namely the vipākavijñāna and so forth; there are simply no grasped real selves or real dharmas, yet there are the manifested tathatā and dependent illusory dharmas. Because these conditioned and unconditioned dharmas are not separate from each other, they are neither one nor different; however, their two stages are perpetually unconfused. 4. According to the tradition of Aśvaghoṣa, Sāramati, and others, all sentient beings are the intrinsically pure mind of the tathāgatagarbha; entangled by afflictions, it is spoken of as sentient beings and named conditioned dharmas—this is the conditioned that is not different from the unconditioned. Moreover, precisely when acting as sentient beings, because characteristics are empty and the nature is real, it is intrinsically pure and named an unconditioned dharma—this is the unconditioned that is not different from the conditioned. The Laṅkāvatāra says: "The tathāgatagarbha experiences suffering and pleasure; together with causes, it arises and ceases." Explaining this meaning in the Awakening of Faith, it says: "Just as the water of the great ocean is stirred into waves due to the wind, the characteristics of water and the characteristics of wind are not separated from each other, yet water is not of a moving nature. If the wind ceases, the moving characteristics cease, but the wet nature is not destroyed. In this way, the intrinsically pure mind of sentient beings is moved by the wind of ignorance; mind and ignorance are both without physical form and are not separated from each other"—and so on at length. Furthermore, in the lower fascicle of the Ghanavyūha-sūtra, a verse says: "Just as gold, stone, and the like / originally have no form of water, / yet when united with fire / flow like water, / the storehouse consciousness is likewise: / its essence is not a dharma of transmigration, / yet associated with the various consciousnesses, / it transmigrates together with dharmas." Passages such as these all explain that the tathāgatagarbha follows conditions to act as sentient beings. To explain this meaning extensively and establish multiple gates is fully stated in the Ghanavyūha Commentary.