大乘義章 14.45

14.45

次辨其相。無生一味，隨詮分十。十名是何？一者無生；二者無成，大本之中說為無起；三名無相；四名無出，大本之中名為無成；五名無失；六名無盡；七名無行；八非有有性；九初中後本等；十真如無分別入一切智智。如《地論》說，十中前七名事無生，第八名為自性無性，第九名為數差別無生，第十名為作業無生。四中初二破相入如，破遣染淨差別事相以入無生，名事無生。破遣一切諸法體性以入無生，名性無生。後之二種契實離相，離彼因中三世分異，名數差別無生。捨其果中佛智作業，名作業無生。事無生中初無生者，遣初地相。於事分齊，初地淨起，名之為生；就理恒如，故曰無生。言無成者，遣其二地至七地相。若有初地淨法始生，則有二地乃至七地行修漸成；彼生既無，寧有此成？故曰無成。以無行修漸次相起，故大本中說為無起。言無相者，遣八地上無功用相。若有生成，則可從彼得八地上無功用相；生成既無，焉有此相？故曰無相。言無出者，遣佛地相。若有前相，則可從彼得後際果，名之為出；彼相既無，焉有後出？故言無出。以無究竟所成之果故，大本中亦名無成。言無失者，遣外凡相。據事外凡有其染過，名之為失；理實本無，故曰無失。言無盡者，遣內凡地斷煩惱相。若有染失，則可斷盡；染失本無，寧有所盡？故曰無盡。言無行者，遣內外凡地對治行相。若有所盡，則有能盡對治之行；所盡既無，寧有治行？故曰無行。問曰：於事既有生成乃至盡行，何故於理得無所有？釋言：如人夢中所作，於其寤者觀之本無。此亦如是，故得就理說為無失。性無生中，非有有性者，遣法體性。於世諦中，一切諸法各有體性，如色礙性、心知性等。據理此性本無所有，是故名為非有有性。此非有性，論中說之為法無我，我猶性矣。數差別中，初中後等遣其因中時差別相，以實從緣因中則有三世分異、名數差別。七地已前名為過去，於八地中起觀之處說為現在，九地十地名為未來。廢緣論實，三世無及，名初中後一切時等。業無生中，真如無分別入一切智者，實從緣起成佛果德，名一切智。此智能解一切諸法，說之為入。廢緣論實，如性平等，無有分別，佛智可得，故言真如無分別入一切智，謂真如中無有分別一切智矣。體相如是（此二門竟）。

Next, to distinguish their characteristics. The single taste of non-arising is divided into ten according to verbal explanations. What are the ten names? First, non-arising; second, non-completion (in the larger recension, it is called 'non-origination'); third, signlessness; fourth, non-emergence (in the larger recension, it is called 'non-completion'); fifth, non-loss; sixth, inexhaustibility; seventh, non-practice; eighth, non-existence and existence-nature; ninth, the identity of beginning, middle, and end; tenth, tathatā without discrimination entering the knowledge of all knowledges. As stated in the Daśabhūmika-śāstra, among the ten, the first seven are called non-arising of phenomena; the eighth is called non-nature of intrinsic nature; the ninth is called non-arising of numerical distinction; the tenth is called non-arising of karmic activity. Among these four, the first two demolish signs to enter tathatā: dismissing the differentiated phenomenal signs of defilement and purity to enter non-arising is called non-arising of phenomena; dismissing the intrinsic nature of all dharmas to enter non-arising is called non-arising of nature. The latter two accord with reality and transcend signs: transcending the division of the three times within the cause is called non-arising of numerical distinction; renouncing the karmic activity of the Buddha's wisdom within the fruit is called non-arising of karmic activity. Among the non-arising of phenomena, the first, 'non-arising', dismisses the signs of the first bhūmi. In the sphere of phenomena, the pure arising of the first bhūmi is called 'arising'; viewed from principle, it is constantly such, hence it is called 'non-arising'. 'Non-completion' dismisses the signs from the second through the seventh bhūmi. If the pure dharmas of the first bhūmi had an initial arising, there would be the gradual completion of the cultivation of practice from the second bhūmi up to the seventh bhūmi; since that arising is non-existent, how could this completion exist? Hence it is called 'non-completion'. Because there is no sequential arising of practice and cultivation, the larger recension calls it 'non-origination'. 'Signlessness' dismisses the signs of effortlessness on the eighth bhūmi and above. If there were arising and completion, one could from them obtain the sign of effortlessness on the eighth bhūmi and above; since arising and completion are non-existent, how could this sign exist? Hence it is called 'signlessness'. 'Non-emergence' dismisses the signs of the Buddha bhūmi. If there were the preceding signs, one could from them obtain the fruit of the final limit, which is called 'emergence'; since those signs are non-existent, how could there be a subsequent emergence? Hence it is said to be 'non-emergence'. Because there is no ultimate completed fruit, the larger recension also names it 'non-completion'. 'Non-loss' dismisses the signs of the external ordinary persons. Based on phenomena, external ordinary persons have defiled faults, which is called 'loss'; in the reality of principle, these are fundamentally non-existent, hence it is called 'non-loss'. 'Inexhaustibility' dismisses the signs of severing defilements on the stages of internal ordinary persons. If there were defiled loss, it could be severed and exhausted; since defiled loss is fundamentally non-existent, how could there be anything to exhaust? Hence it is called 'inexhaustibility'. 'Non-practice' dismisses the signs of counteractive practice on the stages of internal and external ordinary persons. If there were something to exhaust, there would be a counteractive practice capable of exhausting it; since what is exhausted is non-existent, how could there be counteractive practice? Hence it is called 'non-practice'. Question: Since in phenomena there are arising and completion down to exhausting practice, why in principle are they non-existent? Explanation: Just as what a person does in a dream is fundamentally non-existent when viewed by one who is awake, this is also like that; hence in terms of principle, it can be said to be 'non-loss'. Under the non-arising of nature, 'non-existence and existence-nature' dismisses the intrinsic nature of dharmas. Within conventional truth, all dharmas each have an intrinsic nature, such as form having the nature of obstruction, the mind having the nature of knowing, and so forth. Based on principle, this nature is fundamentally non-existent, and is therefore called 'non-existence and existence-nature'. This non-existence-nature is explained in the treatise as the non-self of dharmas, 'self' being equivalent to 'nature'. Under numerical distinction, 'the identity of beginning, middle, and end' dismisses the signs of temporal distinction within the cause. When following conditions from reality, there are within the cause the divisions of the three times and the distinctions of names and numbers: prior to the seventh bhūmi is called the past; the place where contemplation arises in the eighth bhūmi is spoken of as the present; the ninth and tenth bhūmis are called the future. Setting aside conditions to discuss reality, the three times do not reach it, which is called the equality of all times—beginning, middle, and end. Under the non-arising of karma, 'tathatā without discrimination entering the knowledge of all knowledges': reality arising from conditions brings about the fruit-virtue of Buddhahood, which is called 'omniscience' (sarvajñatā). This wisdom is able to understand all dharmas, which is spoken of as 'entering'. Setting aside conditions to discuss reality, the nature of tathatā is equal and without discrimination, and the Buddha's wisdom is unattainable; hence it is said, 'tathatā without discrimination entering omniscience', meaning that within tathatā there is no differentiated omniscience. The essence and characteristics are like this. (This concludes the second section.)