妙法蓮華經玄贊 3.156

3.156

本論云：「何者為四？一開者無上義，除一切智智更無餘事故，一切智者佛也。又言智者，根本、後得智，此二是用，此二智性即是真如。若用若性合名為智，一切智人之智名一切智智。又一切智者根本智，重言智者後得智，舉此二智攝於智性真如妙理。又一切智者智用菩提，又言智者智性涅槃，二種如來藏，今顯此二悉皆無上，歎勝令欣。」然此菩提體是有為本有種子，多聞熏習因修生長，體即四智。《楞伽經》云：「阿梨耶識名空如來藏；具足熏習無漏法故名不空如來藏。藏識有漏虛妄不實，故名為空；能含一切無漏種，故名如來藏。」四智種子體是無漏、非虛妄法，由近善友多聞熏習漸次生長，當成四智。四智之因名不空如來藏，藏是含藏，因性義故。猶如種樹生長圓滿。其涅槃性體是無為，本來而有自性清淨，後逢善友斷障所顯，雖一真如逢緣證別，名四涅槃。《勝鬘經》云：「有二種如來藏空智，謂若離若脫、若斷若異一切煩惱藏；不離不脫、不斷不異不思議如來藏。煩惱有漏虛妄不實，能覆真如，名空如來藏。涅槃無漏體是無為非虛妄法，由近善緣斷諸煩惱，漸次智起方便顯證，名為涅槃。體性非空因空所顯，空之性故，煩惱覆位名不空如來藏。」藏是覆隱因性義故，故在煩惱纏裹之位名如來藏。出煩惱時名為法身，即此法身因空所顯，空本性故，亦名空如來藏。如刀提耶掘寶顯得，阿賴耶識及諸煩惱名如來藏者，即《涅槃》云「未得阿耨多羅三藐三菩提時，善不善法皆名佛性。」《無垢稱》云「偽身種姓，七識住、貪欲、瞋恚、愚癡、十不善業道為如來種等，文非一故，即前菩提名為報身，報身修生、法身修顯，法身證因證故，報身生因生故。」前藏有四：一能含藏藏，謂阿賴耶識如庫藏等；二能生德藏，謂報身種子如穀種等；三能覆藏藏，謂煩惱等如土覆物；四能顯德藏，謂法身佛性如金性等。大位而言，所知障斷證佛報身菩提圓滿，煩惱障斷證佛法身涅槃圓滿；諸佛出世欲令眾生斷所知障及所發業并所得果，一切俱盡圓證菩提，開知見相使得清淨，障盡智圓名清淨故。欲令眾生斷煩惱障及所發業并所得果，一切俱盡圓證涅槃，開知見性使得清淨，障盡理顯名清淨故。緣此知見故出世間。開者出生顯證之義，出生菩提證涅槃故。除此二種更無餘事勝過二法，故名無上。

The root treatise says: "What are the four? First, opening is the unsurpassed meaning, because apart from the knowledge of all forms of knowledge there is no other matter, and the omniscient one is the Buddha. Furthermore, 'knowledge' refers to fundamental and subsequently attained cognitions; these two are functions, and the nature of these two cognitions is precisely tathatā. Whether function or nature, they are collectively called 'knowledge'; the knowledge of the omniscient person is called 'knowledge of all forms of knowledge'. Moreover, 'all-knowledge' is fundamental cognition, and repeating 'knowledge' is subsequently attained cognition; raising these two cognitions encompasses the nature of cognition, the wondrous principle of tathatā. Again, 'all-knowledge' is the cognitive function of bodhi, and repeating 'knowledge' is the cognitive nature of nirvāṇa, the two kinds of tathāgatagarbha; now revealing that both of these are entirely unsurpassed, he praises their superiority to inspire rejoicing." However, the substance of this bodhi is conditioned, originally existing seeds, which are cultivated and grown through the perfuming of extensive hearing; its substance is precisely the four cognitions. The Laṅkāvatāra-sūtra says: "The ālayavijñāna is called the empty tathāgatagarbha; because it is fully perfumed with undefiled dharmas, it is called the non-empty tathāgatagarbha. Because the storehouse consciousness is defiled, empty, and unreal, it is called empty; because it can contain all undefiled seeds, it is called the tathāgatagarbha." The seeds of the four cognitions in substance are undefiled, non-illusory dharmas; through drawing close to good spiritual friends and the perfuming of extensive hearing, they gradually grow and will become the four cognitions. The cause of the four cognitions is called the non-empty tathāgatagarbha; 'garbha' means to store and contain, having the meaning of causal nature, just as planting a tree grows to full completion. The nature of nirvāṇa in substance is unconditioned; it exists originally and is inherently pure in its own nature; later, encountering good spiritual friends, it is revealed by severing obscurations; although it is a single tathatā, its realizations differ according to conditions, and it is called the four nirvāṇas. The Śrīmālā-sūtra says: "There are two kinds of tathāgatagarbha-emptiness-cognition: namely, that which is separated from, detached from, severed from, and distinct from all defilement-stores; and the inconceivable tathāgatagarbha that is not separated, not detached, not severed, and not distinct. Defilements are defiled, empty, and unreal, and are able to obscure tathatā; they are called the empty tathāgatagarbha. Nirvāṇa is undefiled, its substance is unconditioned and non-illusory; by drawing close to good conditions and severing all defilements, wisdom gradually arises and reveals and realizes it through expedient means; this is called nirvāṇa. Its substance and nature are not empty, but it is revealed through emptiness; being the nature of emptiness, in the state where it is obscured by defilements it is called the non-empty tathāgatagarbha." 'Garbha' has the meaning of being covered and hidden, and of causal nature; therefore, in the state of being wrapped in defilements, it is called the tathāgatagarbha. When it emerges from defilements, it is called the dharmakāya; precisely this dharmakāya is revealed through emptiness, and being the original nature of emptiness, it is also called the empty tathāgatagarbha. It is like [the poor man in] Tuṣita who dug up a treasure and revealed and obtained it. That the ālayavijñāna and defilements are called the tathāgatagarbha is as the Nirvāṇa [Sūtra] says: "When unsurpassed complete perfect awakening has not yet been attained, both wholesome and unwholesome dharmas are all called buddha-nature." The Vimalakīrti-nirdeśa says: "The lineage of the false body, the seven abodes of consciousness, greed, anger, ignorance, and the paths of the ten unwholesome deeds are the seeds of the Tathāgata," and passages of this kind are not just one. Thus the aforementioned bodhi is called the saṃbhogakāya; the saṃbhogakāya is produced through cultivation, while the dharmakāya is revealed through cultivation; the dharmakāya is realized by the cause of realization, while the saṃbhogakāya is produced by the cause of production. The aforementioned garbha has four aspects: first, the garbha that stores and contains, referring to the ālayavijñāna being like a storehouse; second, the garbha that generates virtues, referring to the seeds of the saṃbhogakāya being like grain seeds; third, the garbha that conceals and covers, referring to defilements and the like being like earth covering objects; fourth, the garbha that reveals virtues, referring to the buddha-nature of the dharmakāya being like the nature of gold. Broadly speaking, when cognitive obscurations are severed, one realizes the perfection of the Buddha's saṃbhogakāya bodhi; when afflictive obscurations are severed, one realizes the perfection of the Buddha's dharmakāya nirvāṇa. The buddhas appear in the world wishing to cause sentient beings to sever cognitive obscurations, the karma initiated by them, and the fruits obtained therefrom, entirely exhausting all of them and completely realizing bodhi, opening the characteristics of knowledge and vision to cause them to attain purity, for when obscurations are exhausted and wisdom is perfected, it is called purity. They wish to cause sentient beings to sever afflictive obscurations, the karma initiated by them, and the fruits obtained therefrom, entirely exhausting all of them and completely realizing nirvāṇa, opening the nature of knowledge and vision to cause them to attain purity, for when obscurations are exhausted and principle is revealed, it is called purity. It is on account of this knowledge and vision that they appear in the world. Opening has the meaning of giving birth to and revealing and realizing, because it gives birth to bodhi and realizes nirvāṇa. Apart from these two, there is no other matter that surpasses these two dharmas; therefore it is called unsurpassed.