翻譯名義集 5.9

5.9

[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.'