釋摩訶衍論 2.48

2.48

論曰：如來藏有十種，於契經中別別說故。云何為十？一者大總持如來藏，盡攝一切如來藏故。諸佛無盡藏契經中作如是說：佛告文殊：「有如來藏，名曰大寶無盡殊勝圓滿陀羅尼，盡攝諸藏，無所不通、無所不當，圓滿圓滿、平等平等。一切所有諸如來藏，無有以此，非為根本。何以故？此如來藏，如來藏王、如來藏主、如來藏天、如來藏地。以此義故，名曰大寶無盡殊勝圓滿陀羅尼如來藏故。」此經文明何義？所謂顯示陀羅尼藏所依總相，餘契經中諸如來藏能依別相故。以何義故名如來藏？謂攝持故。二者遠轉遠縛如來藏，一清一滿故。實際契經中作如是說：佛子！如來藏者，唯有覺者、唯有如如，離流轉因、離慮知縛，一一白白，是故名為如來之藏故。此經文明何義？所謂顯示真如門一心，無有惑因、無有覺因，無有惑果、無有覺果，一真一如，唯有淨妙如來體故。以何義故名如來藏？謂無雜故。三者與行與相如來藏，與流轉力法身如來令覆藏故。楞伽契經中作如是說：如來藏者，為善不善因受苦樂，與因俱若生若滅，猶如伎兒故。此經文明何義？所謂顯示生滅門一心，於惑與力、於覺與力，出現生死涅槃之法。譬如非幻幻人於諸幻事，隨其所應與力用故。以何義故名如來藏？謂令覆故。四者真如真如如來藏，唯有如故。真修契經中作如是說：如理如理如來藏，非建立、非誹謗，非常、非無常，非正體智之所證得、亦非意意識之所緣境界。何以故？唯有理理，無彼彼故。此經文明何義？所謂顯示真如門中性真如理，唯理自理，非智自理故。以何義故名如來藏？謂無他故。五者生滅真如如來藏，不生不滅被生滅之染故。楞伽契經中作如是說：大慧！愚癡凡夫不覺不知，執著諸法剎那不住，墮在邪見而作是言：「無漏之法亦剎那不住。」破彼真如如來藏故。復次大慧！金剛如來藏如來證法，非剎那不住。大慧！如來證法若剎那不住者，一切聖人不成聖人故。此經文明何義？所謂顯示生滅門中性真如理，遠離無常之相不生不滅之法故。以何義故名如來藏？謂被染故。六者空如來藏，一切諸空覆藏如來故。勝鬘契經中作如是說：世尊！空如來藏，若離若脫若異一切煩惱藏故。此經文明何義？所謂顯示生滅門中一切染法？隱覆自相本覺無量性功德故。以何義故一切染法總名為空？所謂一切染法幻化差別，體相無實、作用非真，故名為空，而能隱覆法身如來實德真體，是故名為如來之藏，從能藏染立其名故。七者不空如來藏，一切不空被空染故。勝鬘契經中作如是說：世尊！不空如來藏，過恒沙不離不脫不異不思議佛法故。此經文明何義？所謂顯示生滅門中自相本覺，備過恒沙一切功德、被過恒沙一切染法之所染故。以何義故一切淨法總名不空？所謂一切淨法自體中實作用勝妙，遠離虛假，超越巧偽，故名不空。被染之覆名如來藏，於出現時名為法身，於隱覆時名如來藏故，從所藏淨立其名故。八者能攝如來藏，無明藏中自性淨心能攝一切諸功德故。不增不減契經中作如是說：如來藏本際相應體及清淨法，此法如實不虛妄，不離不脫智不思議法，無始本際來有此清淨相應法體故。此經文明何義？所謂顯示一切諸眾生自性清淨心，從無始已來具足三智、圓滿四德無所闕失故。以何義故名如來藏？由顛倒心不知不覺故，從能所淨立其名故。九者所攝如來藏，一切染法無明地藏，既乃出離圓滿覺者為所攝故。不增不減契經中作如是說：如來藏本際不相應體，及煩惱纏不清淨法，此本際離、脫、不相應煩惱纏不清淨法，唯有如來菩提智之所能斷故。此經文明何義？所謂顯示始覺滿佛，斷一切障、具一切智。智明為外，障闇為內，一切染法智所攝持故。以何義故名如來藏？謂攝持故。十者隱覆如來藏，法身如來煩惱所覆隱沒藏故。不增不減契經中作如是說：如來藏未來際平等恒及有法，則是一切諸法根本，備一切法、具一切法，於世法中不離不脫故。此經文明何義？所謂顯示多一心體，等於法界，遍於三際，具足圓滿染淨諸法，無所不通、無所不至故。復次顯示隨緣門中自性淨心，於染法中隱藏沈沒，法身如來未出現故。是名為十。如是十中，今如來藏與行與相。已說如來藏門，次說阿梨耶識門。所謂不生不滅與生滅和合、非一非異名阿梨耶識者，略去分名建立滿名，雖義具足言未足故。此中所說不生不滅及與生滅，各何等法？分際云何？頌曰：

Treatise: There are ten kinds of tathāgatagarbha, because they are spoken of distinctively in the sūtras. What are the ten? First, the tathāgatagarbha of the great dhāraṇī, because it completely subsumes all tathāgatagarbhas. In the Sūtra on the Inexhaustible Receptacle of All Buddhas, it is said: The Buddha told Mañjuśrī: "There is a tathāgatagarbha named the Great Treasure Inexhaustible Superior Complete Dhāraṇī, which completely subsumes all receptacles, with nothing it does not penetrate, nothing it does not match, completely complete, identically identical. Of all tathāgatagarbhas that exist, there is none that does not take this as root. Why is this? This tathāgatagarbha is the king of tathāgatagarbhas, the lord of tathāgatagarbhas, the heaven of tathāgatagarbhas, the earth of tathāgatagarbhas. For this reason it is called the tathāgatagarbha of the Great Treasure Inexhaustible Superior Complete Dhāraṇī." What meaning does this sūtra passage clarify? It reveals the general characteristic of that which is relied upon in the dhāraṇī receptacle, while the tathāgatagarbhas in the other sūtras are the distinctive characteristics of those that rely [upon it]. For what reason is it called "tathāgatagarbha"? Because it gathers and maintains. Second, the tathāgatagarbha far-removed from turning and far-removed from binding, because it is singular in purity and singular in completeness. In the Sūtra on the True Limit, it is said: "Son of the Buddha! As for the tathāgatagarbha, there is only the awakened one, there is only suchness as suchness; it is free from the cause of saṃsāra and free from the bondage of deliberative cognition, each and every one purely white; therefore it is named the receptacle of the Tathāgata." What meaning does this sūtra passage clarify? It reveals the one mind of the gate of tathatā: it has no cause of delusion and no cause of awakening, no fruit of delusion and no fruit of awakening; singular in truth and singular in suchness, there is only the pure and wondrous substance of the Tathāgata. For what reason is it called "tathāgatagarbha"? Because it is unmixed. Third, the tathāgatagarbha that imparts activity and imparts characteristics, because it imparts the power of saṃsāric transmigration to the dharmakāya Tathāgata and causes it to be covered and concealed. In the Laṅkāvatārasūtra, it is said: "The tathāgatagarbha is the cause of good and non-good, experiencing suffering and pleasure; together with causes it is both born and destroyed, like an actor." What meaning does this sūtra passage clarify? It reveals the one mind of the gate of arising and ceasing: it imparts power to delusion and imparts power to awakening, manifesting the phenomena of birth-and-death and nirvāṇa. It is just like an illusory person who is non-illusory imparting power and function to all illusory deeds according to what is appropriate. For what reason is it called "tathāgatagarbha"? Because it causes concealment. Fourth, the tathāgatagarbha of tathatā-tathatā, because there is only suchness. In the Sūtra on True Cultivation, it is said: "The tathāgatagarbha of conforming-to-principle conforming-to-principle is neither established nor slandered, neither permanent nor impermanent; it is not realized by the fundamental cognition, nor is it the cognitive object of the mental consciousness. Why is this? There is only principle-principle, without this or that." What meaning does this sūtra passage clarify? It reveals the innate principle of tathatā within the gate of tathatā, which is solely principle as principle itself, not cognition as principle itself. For what reason is it called "tathāgatagarbha"? Because there is no other. Fifth, the tathāgatagarbha of the tathatā of arising and ceasing, because although unarisen and unceasing, it suffers the defilement of arising and ceasing. In the Laṅkāvatārasūtra, it is said: "Mahāmati! Foolish common people, unawakened and unknowing, grasp at all dharmas as not abiding for an instant; falling into wrong views, they make this statement: 'The uncontaminated dharmas also do not abide for an instant,' thereby destroying that tathāgatagarbha of tathatā. Furthermore, Mahāmati, the vajra-tathāgatagarbha, the dharma realized by the Tathāgata, does not not-abide for an instant. Mahāmati, if the dharma realized by the Tathāgata did not abide for an instant, then all noble ones would not become noble ones." What meaning does this sūtra passage clarify? It reveals the innate principle of tathatā within the gate of arising and ceasing, as the dharma that is unarisen and unceasing, far-removed from the characteristic of impermanence. For what reason is it called "tathāgatagarbha"? Because it suffers defilement. Sixth, the empty tathāgatagarbha, because all emptynesses cover and conceal the Tathāgata. In the Śrīmālādevīsūtra, it is said: "World-Honoured One! The empty tathāgatagarbha is distanced from, released from, and distinct from all receptacles of defilement." What meaning does this sūtra passage clarify? It reveals that all defiled dharmas within the gate of arising and ceasing conceal the intrinsic characteristics of original awakening and its immeasurable virtues of nature. For what reason are all defiled dharmas collectively called "empty"? Because all defiled dharmas are illusory distinctions; their substance and characteristics lack reality, and their functions are not true; therefore they are called "empty." And because they can conceal the real virtues and true substance of the dharmakāya Tathāgata, it is named the receptacle of the Tathāgata; its name is established from the defilement that is capable of concealing. Seventh, the non-empty tathāgatagarbha, because all non-emptiness suffers the defilement of emptiness. In the Śrīmālādevīsūtra, it is said: "World-Honoured One! The non-empty tathāgatagarbha is not distanced from, not released from, and not distinct from the inconceivable buddha-dharmas that exceed the sands of the Ganges." What meaning does this sūtra passage clarify? It reveals that original awakening in its intrinsic characteristic within the gate of arising and ceasing is equipped with all virtues exceeding the sands of the Ganges, and suffers defilement by all defiled dharmas exceeding the sands of the Ganges. For what reason are all pure dharmas collectively called "non-empty"? Because the intrinsic nature of all pure dharmas is real in its substance and superior and wondrous in its function, far-removed from falsehood and transcending artificiality; therefore they are called "non-empty." Suffering the concealment of defilement, it is called "tathāgatagarbha"; when it manifests, it is called "dharmakāya"; when it is concealed, it is called "tathāgatagarbha"; its name is established from the purity that is concealed. Eighth, the tathāgatagarbha that is capable of subsuming, because the intrinsically pure mind within the receptacle of avidyā is capable of subsuming all virtues. In the Sūtra on Neither Increasing nor Decreasing, it is said: "The substance associated with the tathāgatagarbha from the beginning, as well as the pure dharmas—this dharma is truly real and not false, an inconceivable dharma of cognition not distanced from and not released from it; from the beginningless extremity, there has existed this pure associated substance of dharma." What meaning does this sūtra passage clarify? It reveals that the intrinsically pure mind of all sentient beings is fully endowed with the three cognitions from the beginningless past, and complete with the four virtues without any deficiency. For what reason is it called "tathāgatagarbha"? Because the inverted mind neither knows nor awakens to it; its name is established from the purity that is capable [of subsuming]. Ninth, the tathāgatagarbha that is subsumed, because once having transcended all defiled dharmas, the receptacle of the ground of avidyā is subsumed by the completely awakened one. In the Sūtra on Neither Increasing nor Decreasing, it is said: "The substance dissociated from the tathāgatagarbha from the beginning, as well as the unchaste dharmas of the entanglement of defilements—this beginningless unchaste dharma of the entanglement of defilements, distanced from, released from, and dissociated from it, can only be severed by the Tathāgata's bodhi-cognition." What meaning does this sūtra passage clarify? It reveals that the Buddha of complete initial awakening severs all hindrances and possesses all cognitions. The light of cognition is the exterior, and the darkness of hindrances is the interior; all defiled dharmas are gathered and maintained by cognition. For what reason is it called "tathāgatagarbha"? Because it is gathered and maintained. Tenth, the concealed tathāgatagarbha, because the dharmakāya Tathāgata is covered and concealed by defilements, hidden away as a receptacle. In the Sūtra on Neither Increasing nor Decreasing, it is said: "The equal, constant, and existing dharmas reaching to the future extremity of the tathāgatagarbha are the root of all dharmas, equipped with all dharmas and possessing all dharmas, not distanced from and not released from mundane dharmas." What meaning does this sūtra passage clarify? It reveals that the substance of the multi-aspect one mind is equal to the dharmadhātu, pervades the three times, and is fully complete with all defiled and pure dharmas, with nothing it does not penetrate and nowhere it does not reach. Furthermore, it reveals that the intrinsically pure mind within the gate of following conditions is concealed and submerged within defiled dharmas, the dharmakāya Tathāgata having not yet manifested. These are called the ten. Among these ten, the present tathāgatagarbha is the one that imparts activity and imparts characteristics. Having spoken of the gate of tathāgatagarbha, next we speak of the gate of the ālayavijñāna. That which is called the unarisen and unceasing blending with the arising and ceasing, neither one nor different, is named the ālayavijñāna; this leaves out the partial names and establishes the complete name, for though the meaning is complete, the words are not yet complete. Among that which is spoken of here, what dharmas are each of the unarisen and unceasing and the arising and ceasing? What are their boundaries? The verse says: