大乘法界無差別論疏 1.65

1.65

In the former there are also two parts: first, the analogy: taking a single lamp as a whole, it specifically possesses three meanings: first, substance, meaning that heat-touch is its nature; second, characteristics, meaning its uniform flame and red color; third, function, meaning emitting light to illuminate objects. Yet these three meanings harmonize at the same time and in the same place without difference. Second, from "The Buddha dharmas..." onward, applying it to the doctrine: briefly revealing the three kinds of virtues of the Buddha fruition. As a verse in the Ratnagotravibhāga states: "Higher knowledges, wisdom, and stainlessness / Are not separated from tathatā. / Like the light, warmth, and color of a lamp, / They resemble the stainless realm." The commentary says: within the Tathāgata's dharmadhātu, depending on the fruition, three kinds correspond, resembling the properties of a lamp: first, higher knowledges; second, the wisdom knowing the exhaustion of outflows; third, the exhaustion of outflows. Regarding "higher knowledges", there are five higher knowledges. Resembling light, with respect to opposing dharmas, they can disperse and destroy [ignorance] through experiential activity; because they resemble the remedy for the darkness-dharma that opposes wisdom, the verse says "because of higher knowledges, because of light". The wisdom knowing the exhaustion of outflows resembles warmth, because it can burn away karma and afflictions without remainder; because it resembles the capacity to burn, the verse says "because of wisdom, because of warmth". The exhaustion of outflows is transforming the body into the exhaustion of outflows, resembling color, due to its characteristics fully endowed with permanently stainless, pure light. Because it resembles stainlessness, the verse says "because of stainlessness, because of color." It goes on to say: within the undefiled dharmadhātu, these mutually do not abandon or part from one another; the non-differentiated dharmadhātu is equal and ultimate, which is called the meaning of correspondence. Explanation: Here, taking wisdom according to the activity of tasks to remedy the cognitive hindrance is analogized by light. Taking the two wisdoms burning the affliction hindrance is analogized by heat. The touch of the pure characteristic is analogized by color. These three virtues of the Buddha fruition are deeply harmonized and non-dual with the substance of the dharmakāya in the stage of sentient beings; hence it is called correspondence.