翻譯名義集 5.9

5.9

【達磨馱都】此云法界。妙樂云：「所詮無外，故名法界。」賢首云：「依生聖法，故云法界。」清涼云：「法界者，一切眾生身心之本體也。」《起信》云：「心真如者，即是一法界大總相法門體。所謂心性不生不滅，一切諸法，唯依妄念而有差別。」《淨名》云：「從無住本，立一切法。」天台釋云：「若迷無住，則三界六道，紛然而有，則立世間一切諸法。若解無住，即是無始無明，反本還源，發真成聖。故有四種出世聖法。」《普門玄》云：「世者為三，一五陰，二眾生，三國土（云云）。世是隔別，即十法界之世，亦是十種五陰，乃至依報隔別不同也。間是間差，三十種世間差別，不相謬亂，故名為間。各各有因，各各有果，故名為法。各各有界畔分齊，故名為界。今就一法界，各有十法。所謂如是性相等，十界即有百法，十界互相有，則有千法。如是等法，皆因緣生法。六道是惑因緣生法，四聖是解因緣法（云云），是諸因緣法，即是三諦。因緣所生法，我說即是空，亦名為假名，亦名中道義。」清涼新經疏云：「統唯一真法界，謂總該萬有，即是一心。然心融萬有，便成四種法界。一、事法界，界是分義，一一差別，有分齊故。二、理法界，界是性義，無盡事法，同一性故。三、理事無礙法界，具性分義，性分無礙故。四、事事無礙法界，一切分齊事法，一一如性融通，重重無盡故。」

[Dharmadhātu] Here translated as realm of dharmas (fajie). Miaole says: 'Because that which is expressed has nothing external to it, it is named the dharmadhātu.' Xianshou says: 'Because noble dharmas are produced in reliance upon it, it is called the dharmadhātu.' Qingliang says: 'The dharmadhātu is the fundamental substance of the body and mind of all sentient beings.' The Awakening of Faith says: 'The mind as suchness is the substance of the great comprehensive gate of the one dharmadhātu. That is to say, the nature of the mind is neither arising nor ceasing; all dharmas are distinguished solely based on delusive thoughts.' The Vimalakīrti Sūtra states: 'From the root of non-abiding, all dharmas are established.' Tiantai explains: 'If one is deluded about non-abiding, the three realms and six destinies appear in confusion, establishing all worldly dharmas. If one understands non-abiding, then beginningless ignorance returns to the source and fundamental origin, disclosing truth and achieving sagehood. Therefore there are the four kinds of supramundane noble dharmas.' The Pumen Xuan states: '"World" (shi) has three aspects: first, the five skandhas; second, sentient beings; third, the lands (etc.). "World" means separated and distinct; it is the world of the ten dharmadhātus, and also the ten kinds of five skandhas, up to the distinct differences in dependent recompense. "Interval" (jian) means differentiation; the thirty kinds of worldly differences do not fall into confusion, hence it is called "interval". Each has its cause and each has its fruit, hence they are called "dharmas". Each has its bounds and demarcations, hence they are called "realms" (dhātu). Now, with respect to a single dharmadhātu, each has ten dharmas—namely, such nature, such characteristics, and so on. The ten realms thus have one hundred dharmas; since the ten realms mutually contain one another, there are one thousand dharmas. Such dharmas are all dharmas arisen from causes and conditions. The six destinies are dharmas arisen from causes and conditions of delusion; the four noble ones are dharmas of causes and conditions of understanding (etc.). These various dharmas of causes and conditions are themselves the three truths: "Dharmas arisen from causes and conditions, I declare to be emptiness; they are also designated conventional names, and are also the meaning of the Middle Way."' The New Sūtra Commentary by Qingliang says: 'Unified, there is only the one true dharmadhātu, meaning it comprehensively encompasses the myriad existences, being simply the one mind. Yet as the mind harmonizes the myriad existences, it forms four kinds of dharmadhātu: 1. The dharmadhātu of phenomena (shi fajie): "dhātu" means parts, as each individual phenomenon is distinct and has its demarcations. 2. The dharmadhātu of principle (li fajie): "dhātu" means nature, as inexhaustible phenomena share the same single nature. 3. The dharmadhātu of the non-obstruction of principle and phenomena (li shi wu'ai fajie): possessing the meanings of both nature and parts, because nature and parts do not obstruct each other. 4. The dharmadhātu of the non-obstruction of phenomena and phenomena (shi shi wu'ai fajie): all demarcated phenomena interpenetrate in accordance with their nature, layered and inexhaustible.'