大乘義章 10.71

10.71

次辨體相。通說皆用真心為體，於中別分，非無差異。異相如何？證道體者是真識心，是心體中具足一切恒沙佛法，所謂法界、常樂我淨、智慧、三昧、解脫等法。將心攝法，無出一心；隨法分心，心有法界微塵等別。心於彼法，同體照明，淨無闇障。性雖常淨，而為妄染，相似不淨。後修對治，息除染累，本隱淨心顯成令德，始顯淨德，如甘心性內照法界，故說為證。蓋乃自然無分別照，非緣照也。助道體者，所謂有作六波羅蜜。是義云何？向修對治顯證之時，備修法界一切諸行，行熏真心，故令心中真德集起，說為助道。不住體者，略有三種：一就觀解以明不住、二據行修、三就果德。言觀解者，菩薩觀法非有非無，見非有故不著有邊，見非無故不著無邊，於有於無不偏住著，故名不住。言行修者，義別有三：一證相對助以明不住。證行寂滅，助行起作，助而常證，不偏住作；證而常助，不偏住寂。寂作俱遊，不偏住著，故名不住。二偏就證以明不住。證實平等，無法可住，故名不住。故《地論》中名如行道為不住道。三偏就助以明不住。於中有三：一自利利他二行分別。菩薩善修自利行故不住凡夫，修利他故不住二乘，故名不住。二就自行福智以明。福隨有生、智依無成，以修福故不住於無，以修智故不著於有，故名不住。三應就諸行以明不住。如一施中不見施者、受者、財物及與果報，不著於有，常依三事而行布施，不住於無，故名不住。如施既然，諸行齊爾。此後三門，合為助中不住之義。前就證助以明不住，次偏就證後偏就助，合為第二行修不住。第三門中言就果德明不住者，謂佛如來得大涅槃不捨世間，得涅槃故，不住生死有為法中；不捨世故，不住寂滅無為法中，故名不住。同相三道，辨之麁爾。

Next, discerning the essential nature. Broadly speaking, all take the true mind as their essence; but in dividing them specifically, they are not without differences. What are the differing characteristics? The essence of the path of realization is the true consciousness mind. Within this mind-essence, all Buddha-dharmas as numerous as the sands of the Ganges are fully present—namely, the dharmadhātu, permanence, bliss, self, purity, prajñā, samādhi, liberation, and so forth. If one takes the mind to subsume dharmas, none goes beyond the one mind; if one divides the mind according to dharmas, the mind has distinctions as numerous as the dust motes of the dharmadhātu. The mind, regarding those dharmas, has the same nature of illumination, pure and free of dark hindrances. Although its nature is ever-pure, it appears defiled due to delusive defilement. Later, cultivating antidotes, one puts an end to defiled burdens; the originally concealed pure mind is revealed to accomplish excellent virtues. When the pure virtue is first revealed, just as sweet nectar's nature inwardly illuminates the dharmadhātu, it is spoken of as 'realization'. It is entirely a natural, non-conceptual illumination, not an illumination directed toward objects. The essence of the path of assistance is the so-called six pāramitās with activity. What does this mean? When previously cultivating antidotes to reveal realization, one fully cultivated all practices of the dharmadhātu. Practice perfumes the true mind, thereby causing the true virtues within the mind to assemble and arise; this is spoken of as the 'path of assistance'. As for the essence of non-abiding, there are briefly three kinds: first, explaining non-abiding in terms of contemplative understanding; second, based on the cultivation of practice; third, in terms of the virtues of fruition. As for contemplative understanding: the bodhisattva contemplates that dharmas are neither existent nor non-existent; seeing that they are not existent, one does not cling to the extreme of existence; seeing that they are not non-existent, one does not cling to the extreme of non-existence. Neither dwelling nor clinging one-sidedly to existence or non-existence, it is called 'non-abiding'. As for the cultivation of practice, there are three distinct meanings: First, explaining non-abiding by contrasting realization with assistance. The practice of realization is tranquil cessation, while the practice of assistance is active engagement; while assisting, one ever realizes, not dwelling one-sidedly in engagement; while realizing, one ever assists, not dwelling one-sidedly in tranquility. Traversing both tranquility and engagement without one-sidedly abiding or clinging, it is called 'non-abiding'. Second, explaining non-abiding exclusively in terms of realization. In realizing the sameness of reality, there is no dharma in which to abide, hence it is called 'non-abiding'. Therefore, in the Daśabhūmika Śāstra, the path of practicing tathatā is called the 'path of non-abiding'. Third, explaining non-abiding exclusively in terms of assistance. Within this there are three points: 1. Distinguishing the two practices of self-benefit and benefiting others. Because the bodhisattva skillfully cultivates the practice of self-benefit, one does not abide in the ordinary being; because one cultivates benefiting others, one does not abide in the two vehicles; hence it is called 'non-abiding'. 2. Explaining it in terms of one's own practice of merit and prajñā. Merit arises in accordance with existence; prajñā is accomplished by relying on non-existence. Because of cultivating merit, one does not abide in non-existence; because of cultivating prajñā, one does not cling to existence; hence it is called 'non-abiding'. 3. Explaining non-abiding in terms of all practices. As in a single act of giving, one does not see the giver, the recipient, the gift, or the retribution, and thus does not cling to existence; yet one constantly practices giving relying on these three matters, and thus does not abide in non-existence; hence it is called 'non-abiding'. As giving is such, so are all practices alike. These last three aspects combine to constitute the meaning of non-abiding within assistance. The first explained non-abiding in terms of realization and assistance, followed by explaining it exclusively in terms of realization, and then exclusively in terms of assistance; these combine to form the second kind: the non-abiding of the cultivation of practice. In the third section, explaining non-abiding in terms of the virtues of fruition: this means that the Buddha, the Tathāgata, attains great nirvāṇa without abandoning the world. Because he attains nirvāṇa, he does not abide in the conditioned dharmas of saṃsāra; because he does not abandon the world, he does not abide in the unconditioned dharmas of tranquil cessation; hence it is called 'non-abiding'. The three paths of identical characteristics are roughly distinguished in this manner.