華嚴經內章門等雜孔目章 1.32

1.32

云何建立界？謂色蘊即十界，眼等五根界、色等五境界。及法界一分，受想行蘊即法界一分。識蘊即七識界，謂眼等六識界及意界。何故建立界處無別相耶？建立蘊中已說，眼等各別相故，是故從諸蘊中出界建立，從諸界中出處建立。何等界法蘊不攝耶？法界中無為，法蘊所不攝，此無為法。復有八種，謂善法真如、不善法真如、無記法真如、虛空、非擇滅、擇滅、不動及想受滅，如是建立八無為中，當知所依差別故。分折真如假立三種，不由自性故。善法真如，謂無我性、空性、無相、實際、勝義、法界。何故真如說名真如？由彼自性無變異故，謂一切時無我實性無改轉故，說無變異。當知此則是無我性，離二我故。何故復說此名空性耶？一切雜染所不污故。所以者何？由緣此故，能令一切諸雜染事悉皆空寂。雖復有時說有雜染，當知但是客塵煩惱之所染污。何等名為客塵染污？謂由未拔所取、能取種子故，令依他性心二行相轉；非法性心，以諸法法性清淨故。何故復說此名無相？諸相寂靜故。諸相者，謂色受等乃至菩提諸所戲論，真如性中彼相寂滅，故名無相。何故復說此名實際？無倒所緣故。實者謂無顛倒，此處究竟，故名為際，過無我性更無所求故。何故復說此名勝義？最勝聖智所行處故。何故復說此名法界？一切聲聞緣覺諸佛妙法所依相故。如善法真如，當知不善法真如、無記法真如亦爾。虛空者，謂無色性，容受一切所作業故。無色性者，謂唯違於色無性相法意識境界，是名虛空。意識境界者，謂法界攝故，唯違色言，為別受等共有真如。擇滅，非滅無常性等，雖菟角等亦是無性，然彼不與諸法相違，以彼唯是畢竟無故。又菟角等，非唯違色，由與受等諸法共故，是故唯說與色相違。無性相言，為別受等無色之法。何以故？受等自體是有性相，非無性相故。非擇滅者，謂是滅、非離繫，不永害隨眠故。擇滅者，謂是滅、是離繫，永害隨眠故。不動者，謂已離遍淨欲、未離上欲，苦樂滅無為。想受滅者，謂已離無所有處欲，超過有頂，暫息相作意為先。故諸不恒行心心法，及恒行一分心心所滅無為，當知此中有二種應斷法，謂諸煩惱及此所依受。受有二種，謂變異及不變異。如其次第，苦樂、非苦樂當知。煩惱斷故，建立擇滅，二受斷故。如其次第，建立不動及受想滅。煩惱斷者，謂除此品麁重，所得轉依。受斷者，謂除此能治定障，所得轉依。是故得第二靜慮時，雖證苦滅，而不建無為，以反異受未盡斷故。又苦五種，色若受想行蘊，及此所說八無為法，如是十六，總名法界。五種色者，謂極略色、極逈色、受所引色、遍計所引色、自在所生色。問：界義云何？答：一切法種子義，謂依阿賴耶識中諸法種子說名為界，界是因義故。又能持自相義是界義，又能持因果性義是界義。能持因果性者，謂於十方界中根境諸界及六識界，如其次第。又攝持一切法差別義是界義。攝持一切法差別者，謂諸經說地等諸界及所餘界，隨其所應皆十八界攝。若約小乘即實攝；若約初教即空攝，空者謂無分別空；若約終教即真如攝，攝者謂無所攝；若約頓教即不可說；若約一乘即如前。一切餘義如別章。

How are the dhātus established? The aggregate of form comprises ten dhātus: the five sense faculty dhātus of eye and so forth, and the five sense object dhātus of forms and so forth; as well as a portion of the dharmadhātu. The aggregates of sensation, perception, and conditioning factors are a portion of the dharmadhātu. The aggregate of consciousness comprises the seven consciousness dhātus: the six consciousness dhātus of eye[-consciousness] and so forth, and the mind dhātu. Why is there no distinct characteristic when establishing the dhātus and āyatanas? Because in the establishment of the aggregates their individual distinct characteristics have already been spoken of; therefore, the dhātus are established out of the aggregates, and the āyatanas are established out of the dhātus. Which dhātu dharmas are not subsumed under the aggregates? The unconditioned dharmas within the dharmadhātu are not subsumed under the aggregate of dharmas. These unconditioned dharmas are further divided into eight kinds: the tathatā of wholesome dharmas, the tathatā of unwholesome dharmas, the tathatā of indeterminate dharmas, space, uncalculated cessation, calculated cessation, immovability, and the cessation of perception and sensation. In establishing these eight unconditioned dharmas, one should know that it is due to distinctions in their bases that tathatā is differentiated and conventionally posited as three kinds, not due to its intrinsic nature. The tathatā of wholesome dharmas refers to selflessness, emptiness, signlessness, the limit of reality, the ultimate truth, and the dharmadhātu. Why is tathatā called tathatā? Because its intrinsic nature is without alteration; that is to say, because the real nature of selflessness never changes at any time, it is said to be without alteration. One should know that this is precisely selflessness, because it is free from the two selves. Why is it further called emptiness? Because it is untainted by any defilement. Why is this? Because by taking this as an object, all defiled phenomena can be made completely empty and tranquil. Although at times it is spoken of as having defilement, one should know that it is merely defiled by adventitious afflictions. What is called adventitious defilement? It means that because the seeds of the grasped and the grasper have not yet been eradicated, the paratantra mind is caused to operate in two aspects; it is not the mind of dharmatā, for the dharmatā of all dharmas is intrinsically pure. Why is it further called signlessness? Because all signs are tranquil. 'All signs' refers to all conceptual proliferations from form, sensation, and so forth up to bodhi; because in the nature of tathatā those signs are quiescent and extinguished, it is called signlessness. Why is it further called the limit of reality? Because it is an undistorted cognitive object. 'Reality' means non-distortion; this place is ultimate, and so it is called 'limit', because there is nothing further to be sought beyond the nature of selflessness. Why is it further called the ultimate truth? Because it is the realm of practice of the most supreme noble wisdom. Why is it further called the dharmadhātu? Because it is the base-characteristic of the wondrous Dharma of all śrāvakas, pratyekabuddhas, and Buddhas. As with the tathatā of wholesome dharmas, one should know that the tathatā of unwholesome dharmas and the tathatā of indeterminate dharmas are also likewise. Space refers to the nature of non-form, because it accommodates all actions performed. The nature of non-form refers to the dharma whose characteristic is non-nature, which solely contradicts form, and is the cognitive object of the mental consciousness; this is called space. 'Cognitive object of the mental consciousness' means that it is subsumed under the dharmadhātu. The phrase 'solely contradicts form' distinguishes it from the tathatā common to sensation and the rest, calculated cessation, the non-cessation of impermanence, and so forth. Although a hare's horn and the like are also non-nature, they do not contradict dharmas because they are merely absolute nonexistence. Furthermore, a hare's horn and the like do not solely contradict form, since they are shared in common with dharmas such as sensation; therefore, it is said only that it contradicts form. The phrase 'characteristic of non-nature' distinguishes it from the formless dharmas of sensation and so forth. Why? Because the self-substance of sensation and so forth possesses characteristics of existence, not characteristics of non-existence. Uncalculated cessation means that it is cessation, but not freedom from bondage, because it does not permanently eliminate the dormant afflictions. Calculated cessation means that it is cessation, and is freedom from bondage, because it permanently eliminates the dormant afflictions. Immovability refers to having already become free from desire for the [Third Dhyāna of] Universal Purity, but not yet free from higher desire—the unconditioned dharma of the cessation of pain and pleasure. The cessation of perception and sensation refers to having already become free from desire for the Sphere of Nothingness and surpassed the Peak of Existence, preceded by the attention to temporarily calming signs. Thus, it is the unconditioned dharma of the cessation of all non-constant mental factors and a portion of constant mental factors. One should know that here there are two kinds of dharmas to be abandoned: the afflictions and the sensations upon which they depend. Sensations are of two kinds: changing and unchanging. One should know that they correspond respectively to painful/pleasant and neither-painful-nor-pleasant. Because afflictions are abandoned, calculated cessation is established; because the two sensations are abandoned, immovability and the cessation of sensation and perception are established respectively. Abandoning afflictions refers to the basis-transformation obtained by eliminating the crude heaviness of this category. Abandoning sensations refers to the basis-transformation obtained by eliminating the meditative obstacles that oppose them. Therefore, when attaining the Second Dhyāna, although one realizes the cessation of pain, an unconditioned dharma is not established, because changing sensation has not yet been completely abandoned. Furthermore, the five kinds of form, the aggregates of sensation, perception, and conditioning factors, and the eight unconditioned dharmas mentioned here—these sixteen are collectively named the dharmadhātu. The five kinds of form are: extremely summarized form, extremely remote form, form derived from taking vows, form derived from conceptualization, and form produced by mastery. Question: What is the meaning of dhātu? Answer: It has the meaning of the seeds of all dharmas, which means that based on the seeds of all dharmas within the ālayavijñāna, it is called a dhātu, because dhātu has the meaning of cause. Furthermore, the capacity to maintain its own characteristic is the meaning of dhātu; the capacity to maintain the nature of cause and effect is the meaning of dhātu. 'Capacity to maintain the nature of cause and effect' refers, in the dhātus of the ten directions, to the dhātus of faculties and objects and the six consciousness dhātus, respectively. Furthermore, the capacity to subsume all distinctions of dharmas is the meaning of dhātu. 'Capacity to subsume all distinctions of dharmas' means that the earth dhātu and other dhātus, as well as the remaining dhātus spoken of in the sūtras, are all subsumed under the eighteen dhātus as appropriate. According to the Hīnayāna, they are subsumed as real; according to the initial teaching, they are subsumed as empty—emptiness meaning the non-conceptual emptiness; according to the final teaching, they are subsumed under tathatā—subsumption meaning that nothing is subsumed; according to the sudden teaching, they are ineffable; according to the Ekayāna, it is as stated previously. All remaining meanings are as in the separate chapter.