大乘法界無差別論疏 1.59

1.59

Third, regarding 'these are merely different names,' etc., it is the approach of selecting names to determine meanings. In this, three approaches are briefly used to explain: first, the approach of the container; second, the approach of the supported; third, the approach of yielding and taking away. First, in the container [approach], one can only say that the dharmakāya is sentient beings, not that sentient beings are the dharmakāya. Because the dharmakāya has the meaning of according with conditions to become sentient beings, while sentient beings do not have the meaning of becoming the dharmakāya; for sentient beings are exclusively the unreal dharmas that are contained, whereas the dharmakāya is solely the real dharma that contains. Second, in the supported approach, one can only say that sentient beings are the dharmakāya, not that the dharmakāya is sentient beings. Because the false dharmas of sentient beings, relying on the real, are without substantial entity and are precisely the dharmakāya; the dharmakāya does not rely on sentient beings, so one cannot say that the dharmakāya is without substantial entity and is sentient beings. Why is this? Because there can be no sentient beings yet there is the dharmakāya; there cannot be no dharmakāya yet there are sentient beings, because the real and the false are distinct and the container and the supported are different. Third, in the approach of yielding and taking away: using the meaning of according with conditions of the dharmakāya to yield to that realm of sentient beings, although its signs remain, they are secretly replaced and completely exhausted; therefore the signs of sentient beings take the dharmakāya as their signs. Second, using the unchanging meaning of the dharmakāya to take away that realm of sentient beings, causing its signs not to remain and directly revealing the true nature; therefore the non-differentiated substance of sentient beings takes the dharmakāya as its substance. This is using the real to take away the unreal, so that substance and signs are both exhausted. By this principle, whether sentient beings remain or do not remain, both are made to be exhausted; whether the dharmakāya is hidden or not hidden, both are manifest. Therefore, only the single dharmakāya stands out brilliantly revealed, called sentient beings and called the dharmakāya, with no other dharmas, just like 'yan' and 'mu' (eyes) are different names with no different dharma. Such is the meaning of the text. The explanation of the section on stages is concluded.