大乘義章 1.126

1.126

二真實相。如論自釋言「於彼相中，求實叵得，即是空義。」此之空義，諸法同等，故名為如。言法性者，論釋有二：一事法性，謂地堅性、水濕性等。故論說言「用無著心分別諸法各各自性，名事法性。」二實法性，諸法實相名實法性。此二法性與《地持》同。言實際者，論言「法性即是其實，如亦是實。」據後為言，證處名際。此就空有以別三門。次就九義以別三門。先辨九義，然後就之以別三門。何者九義？如論中說。一各各體，謂一切法各有自體，如彼眼根四大所造淨色為體。如是一切。二各各相，相謂相狀。一切諸法各有相狀，故名為相。三各各力，力謂力用，一切諸法各有力用。四各各因，謂一切法各有所因。五各各緣，謂一切法各有所緣。因緣何別？蓋乃親疎以別二門，親生曰因、疎發名緣。六各各果，謂一切法各自有果。七各各性，性謂三性，一切諸法無出善、惡、無記三性，故名為性。此非體性，若言體相，前體中攝。八者諸法各有限礙，謂一切法各有分齊，如陰唯五，不得為多，如是一切。又如色法，唯有十入及一少分，不得有餘，如是一切，名為限礙。九開通義，謂一切法義相開通，如似色義通於十入及一少分，心通六識，如是一切。九義如是，如法性等皆通此九。所言如者，論釋有三：一者下如，謂前九義各各差別。既言差別，云何名如？以一切法同有此九，故名為如。二者中如，謂前九義皆是無常生滅之法。三者上如，謂前九義皆非有非無、非生非滅、究竟清淨。言法性者，論自釋言「九法中性，名為法性。」於中有三，謂下中上，義如前釋。所言異者，向前直取相似為如，今此明其法之體性故云法性。言實際者，論自釋言「九中證果，名為實際。」於前所說如及法性，窮證名果。一義如是。又論復言「此九法中，有相名如，空名法性，於中得果名為實際（此一門竟）。」

Second is the characteristic of reality. As the treatise itself explains: 'Within those characteristics, seeking reality is impossible to attain; this is precisely the meaning of emptiness.' In this meaning of emptiness, all dharmas are identical, and it is therefore called tathatā. As for dharmatā, the treatise's explanation has two: First is the dharmatā of phenomenal things, namely, the nature of earth being solid, the nature of water being wet, and so forth. Thus the treatise says: 'Using a non-attached mind to distinguish the respective intrinsic natures of all dharmas is called the dharmatā of phenomenal things.' Second is the dharmatā of real dharmas: the real mark of all dharmas is called the dharmatā of real dharmas. These two dharmatās are identical to [those in] the Bodhisattvabhūmi. As for bhūtakoṭi, the treatise says: 'Dharmatā is precisely its reality, and tathatā is also reality.' Speaking in terms of the culmination, the locus of realization is called the limit (koṭi). This distinguishes the three portals in terms of emptiness and existence. Next, the three portals are distinguished in terms of the nine meanings. We first explain the nine meanings, and then distinguish the three portals in terms of them. What are the nine meanings? As stated in the treatise: 1. Individual substance: each dharma has its own substance, just as the visual faculty has subtle form produced from the four great elements as its substance. All are like this. 2. Individual characteristic: 'characteristic' means form and mark. All dharmas each have forms and marks, so they are called characteristics. 3. Individual capacity: 'capacity' means capacity and function. All dharmas each have capacity and function. 4. Individual cause: all dharmas each have that from which they are caused. 5. Individual condition: all dharmas each have their conditions. How are cause and condition distinguished? It is merely a distinction of two portals by direct and indirect: direct production is called cause, and indirect arousal is called condition. 6. Individual fruit: all dharmas each have their own fruits. 7. Individual nature: 'nature' means the three natures. All dharmas do not go beyond the three natures of good, evil, and indeterminate; hence it is called nature. This is not essential nature; if one refers to the mark of the substance, it is subsumed under the previous 'substance'. 8. All dharmas each have limitation: all dharmas each have their boundaries; for example, the aggregates are only five and cannot be more, and so with all dharmas. Furthermore, like physical dharmas, which comprise only ten sense bases and a fraction of one, and cannot have any others; all are like this, which is called limitation. 9. Meaning of open pervasion: the semantic characteristics of all dharmas are openly pervasive, just as the meaning of form pervades the ten sense bases and a fraction of one, or mind pervades the six consciousnesses; all are like this. Such are the nine meanings, and tathatā, dharmatā, and so on all pervade these nine. Regarding tathatā, the treatise's explanation has three: First is inferior tathatā, meaning the distinct differences among the former nine meanings. Since they are called different, why are they called tathatā? Because all dharmas identically possess these nine, it is called tathatā. Second is middling tathatā, meaning that the former nine meanings are all dharmas of impermanence, arising, and ceasing. Third is superior tathatā, meaning that the former nine meanings are all neither existent nor non-existent, neither arising nor ceasing, and ultimately pure. Regarding dharmatā, the treatise itself explains: 'The nature within the nine dharmas is called dharmatā.' Within this there are three—inferior, middling, and superior—whose meanings are as explained before. The difference is: previously, one directly took resemblance as tathatā, but here one clarifies the essential nature of the dharma, hence it is called dharmatā. Regarding bhūtakoṭi, the treatise itself explains: 'The fruit realized within the nine is called bhūtakoṭi.' With respect to the previously mentioned tathatā and dharmatā, the exhaustive realization is called the fruit. Such is one meaning. Furthermore, the treatise also says: 'Among these nine dharmas, having characteristics is called tathatā, emptiness is called dharmatā, and attaining the fruit therein is called bhūtakoṭi.' (This concludes the first portal.)