起信論疏筆削記 7.6

7.6

依生下，二、釋法界。諸有聖法依此生故，即菩提、涅槃、十力、四無所畏等，是聖人所證所得之法，故名聖法。故《圓覺》云：無上法王有大陀羅尼門，名為圓覺，流出一切清淨真如菩提涅槃及波羅蜜，教授菩薩。因義者，法即聖法，界即是因，能生聖法故云法界。問：據前所說，真性是凡聖染淨通依，何故此文獨言聖法因義？答：此中乃是以勝顯劣也，非謂揀於凡法。聖法尚依，豈況凡耶？此約終教故作此釋。若就圓教，事理無礙，相即相入，渾融含攝，為一真法界也。

[On] "Based on the arising..." below: second, explaining "dharmadhātu" (法界). Because all noble dharmas arise based on this—namely bodhi, nirvāṇa, the ten powers, the four fearlessnesses, and so forth—these are the dharmas realized and attained by noble ones, and are therefore named noble dharmas. Hence the Yuanjue jing says: "The unsurpassed Dharma King has a great dhāraṇī gate named Complete Enlightenment, from which flow forth all pure tathatā, bodhi, nirvāṇa, and pāramitās, instructing bodhisattvas." "The meaning of cause": "dharma" is the noble dharmas, and "dhātu" (界) is the cause; because it can generate noble dharmas, it is called dharmadhātu. Question: According to what was said earlier, the true nature is the common support of ordinary beings and sages, defilement and purity; why does this text solely speak of the meaning of being the cause of noble dharmas? Answer: Here it reveals the inferior by means of the superior, not that it excludes ordinary dharmas. If even noble dharmas depend on it, how much more so ordinary ones? This explanation is made according to the final teaching. If according to the perfect teaching, phenomena and principle are unobstructed, mutually identical and mutually interpenetrating, completely harmonious and all-subsuming, forming the one true dharmadhātu.