大乘法界無差別論疏 1.68

1.68

Second, concerning defining the meaning: Question: Do these merits really exist within the tathāgatagarbha, or do they not really exist? If so, what is the fault? Both possess errors. That is to say, if they really exist, they would be identical to the conditioned, which is the error of contradicting principle; if they do not really exist, there would not be [merits as numerous as] the sands of the Ganges, which is the error of contravening the teachings. Explanation: These merits indeed really exist, yet they are not different from tathatā. However, there are three explanations. One says: It is said that the tathāgatagarbha actually has no such differentiated merits; it merely serves as the support and nature for the myriad merits cultivated and generated in the fruit of Buddhahood, and it is spoken of as having merits in terms of that which relies upon it. If so, since when enveloped [in defilement] it serves as the support for defilement, why is it not spoken of as having the nature of faults? Because these [defilements] are separable and detached, and are not realized. The cultivated merits are not like this, because realizing this tathatā is neither separated nor detached. Another says: The tathāgatagarbha really has such natures and merits as numerous as the sands of the Ganges, because the Noble One has spoken of it. The Tathāgatagarbha-sūtra says: "With the Buddha-eye I observe that within the kleśas of greed, anger, and ignorance of sentient beings, there are the tathāgata's wisdom, the tathāgata's eye, and the tathāgata's body sitting cross-legged, majestic and unmoving, down to saying: not different from me." Furthermore, it is like the statue within the mold, down to extensively explaining the nine analogies. Furthermore, the "Nature Arising" chapter of the Avataṃsaka-sūtra says: "Sons of the Buddha! The wisdom of the Tathāgata, the signless wisdom, the unimpeded wisdom, is completely present within the bodies of sentient beings. But foolish sentient beings are veiled by inverted marks, neither knowing nor seeing it, and do not give rise to faithful minds," down to the extensive explanation. The Nirvāṇa-sūtra says: "Buddhadhātu is called wisdom." The Buddhadhātuśāstra takes tathatā as the cause to be attained, within which all Buddha-dharmas are complete. The noble teachings state this everywhere. It is only because it is profoundly identical with tathatā that it cannot be divided or differentiated; yet its merits are definitively existent. Just as the eight-merit water shares a single moist nature, and one cannot divide the water of a single pool into eight parts because there are eight merits, so it is not like conditioned dharmas. Yet the eight-merit water is completely present without exception; therefore it really exists. One should know that the principle here is also like this. Another says: According to the Awakening of Faith, all are spoken of in opposition to delusive defilement. Therefore the treatise asks: "It was said above that the essence of tathatā is equal and free from all signs; why is it said again that its essence has such various merits?" It answers: "Although it truly has the meanings of these various merits, yet it has no signs of differentiation; it is equal, of a single taste, and only the one tathatā. What does this mean? Because it is without conceptual differentiation and free from the marks of conceptual differentiation, it is therefore non-dual. By what meaning, then, can differentiation be spoken of? It is revealed based on the arising and ceasing marks of the karmic consciousness. How is this revealed? Because all dharmas are originally mind-only and truly devoid of thoughts, yet deluded mind unawares gives rise to thoughts and perceives objects, it is therefore called ignorance. Because the nature of the mind does not arise, it has the meaning of the great light of wisdom. If the mind gives rise to views, then there are marks of not seeing. Because the nature of the mind is free from views, it has the meaning of universally illuminating the dharmadhātu. If the mind moves, it is not true cognition, has no intrinsic nature, is not permanent, not blissful, not self, not pure, but is burning distress and decay-transformation, and thus not sovereign, down to having the meanings of delusive defilements exceeding the sands of the Ganges. In opposition to this meaning, because the nature of the mind is motionless, the meanings of the marks of pure merits exceeding the sands of the Ganges are manifested. If the mind gives rise [to thought] and further perceives external dharmas to be thought upon, there is something lacking. These pure dharmas of immeasurable merits are just the one mind, with nothing further to be thought upon; therefore, being complete, it is called the dharmakāya and the tathāgatagarbha." The explanation says: Because differentiation is non-differentiation, it refers to the equality and single taste of the essence of tathatā; because non-differentiation is differentiation, merits as numerous as the sands of the Ganges are spoken of in contrast to delusion; because the essence and the opposition are non-dual, both differentiation and non-differentiation are free from obstruction. Furthermore, the three explanations above are of the same merit: because the original intrinsic merits all bring about the fruit, and the merits bringing about the fruit are nothing other than merits and without exception overturn defilement, therefore only all three explanations together are ultimate. Moreover, the first is explained in terms of the buddhadhātu of attainment as fruit; the next is explained in terms of the naturally abiding buddhadhātu; the last is explained in terms of the emerging buddhadhātu. These three are all within the cause to be attained, as can be known from what the Buddhadhātuśāstra says.