金剛三昧經論 1.81

1.81

論曰：此下第二問答。前明始覺不異本覺如來藏性，今者正顯如來藏性隱藏不動。此中略明如來藏義。如來藏門有二有三。所言三者，如《不增不減經》言「眾生界中示三種法，皆真實如，不異不差。何謂三法？一者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。二者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。三者如來藏未來際平等恒及有法，即是一切諸法根本，備一切法、具一切法，於世法中不離不脫。」案云：是顯三種如來藏門。何等為三？一者能攝如來藏，住自性時能攝果地如來功德。能攝如來，名如來藏故。二者所攝如來藏，謂煩惱纏不清淨法，一切皆在如來智內，皆為如來之所攝持。如來所攝，名如來藏。三者隱覆如來藏，謂法身如來煩惱所覆。如來自隱，名如來藏。真諦三藏作如是說。消其文者。言未來際平等恒及有者，一心之體遍於三際。然前二門中已顯本際，故此門中明後際等。又欲顯其如來之義，謂未來際平等恒者，即是如義。言及有者，是其來義。如《佛性論》云「此真如者非如中有如，無非如亦如。二乘如者是非如中如，無非如中非如。云何如是？二乘之人約虛妄觀無常等相以為真如，此虛妄觀唯因中有、果地則無，是故此如或成或壞。菩薩如者，離虛妄、約真性以觀如，故於因果二處無異，唯成無壞。」乃至廣說。故知後際平等恒者，正顯大乘之如義也。所言及有明來義者，對凡法去，顯一心來。如凡去時，五取蘊法不至果地，去而不來。此一心如，果地猶有，永無過去，故言及有即顯來義。如論說言「從住自性來至至得」，正謂此也。如是一心通為一切染淨諸法之所依止故，即是諸法根本本來靜門，恒沙功德無所不備，故言備一切法；隨緣動門恒沙染法無所不具，故言具一切法。然舉染法以望心體不能遍通，所以離脫。若舉心體望諸染法，遍諸染法無所不通，故言於世法中不離不脫，不離脫義是隱藏義。此第三門總明一心，通於動靜為染淨依；第二門者別顯動門，染法所依；第一門者別顯靜門，淨法所依。第二中言本際不相應體者，諸煩惱法違反心體名不相應，一心之體隨緣動門為彼所依，故是不相應法之體。言及煩惱纏不清淨法者，彼能依法依心體轉，纏自心體令隨染故，合取能依所依之法以為第二如來藏體。唯有如來菩提智之所能斷者，唯解脫道能正斷故。此義具如二障章說。第一中言本際相應體者，本來靜門備恒沙德、與心相應，故是相應功德之體。言及清淨法者，能依功德性離染故，合取能依所依之法以為第一如來藏體。此法如實不虛妄、不離不脫智不思議法者，釋相應義，是法身義與諸功德法相應故。如上文言：不離不脫不斷不異不思議佛法相應名為法身。是義云何？此一心體略有五相。何等為五？一者遠離所取差別之相、二者解脫能取分別之執、三者遍三世際無所不等、四者等虛空界無所不遍、五者不墮有無一異等邊，超心行處、過言語道。過恒沙等本有功德亦有五義與體相應：一者一一功德離所取相故，非法身所離，與第一相相應，如經言「不離」故。二者一一功德脫能取執故，非法身所脫，與第二相相應，如經「不脫」故。三者此一一德遍三世際縱無前後際斷，與第三相相應，故言不斷。四者此一一德等虛空界，橫無彼此處異，與第四相相應，故言不異。五者一一功德皆離諸邊，非思量境、絕言語路，與第五相相應，如經言「不思議」故。諸功德法有此五義，與體無別融通一味，由是道理名為相應，非如王數別體相應。今此中言不離不脫智不思議法者，諸功德中略舉覺義、五相應中略說三義，此是第一能攝藏也。三種藏義略述如之。言二門者，如《夫人經》言「空如來藏者，若離若脫若異一切煩惱藏；不空如來藏者，不離不脫不異不思議佛法。」案云：諸煩惱法皆是虛妄，由境不實故虛、由體散亂故妄，妄故無真、虛故無實，無真實故說名為空、能覆如來名如來藏，即是空義、隱覆真也。諸煩惱境不實之相，法身所離，故曰若離。諸煩惱體妄執之縛，法身所脫，故言若脫。言若異者，即前虛妄差別分別，乖於法身平等性故。以此三義不相應故，是無真實，即是空義也。言不空者，一切功德與體相應，體非妄故真、境非虛故實，由真實故說名不空。如來被覆名如來藏，不離不脫等句是釋不空之義，義如三種藏門已說。然此中不空如來藏體即前三中第一之法，此中空義是彼第二，而彼三種如來藏中隱覆之義合在第三，故前二中別顯能攝所攝二義，今此二種如來藏門欲顯空義、隱覆真實，故別能覆所覆二義。又此二經互顯別義，所以二三兩門異釋。且止乘論，還釋本文。

The treatise states: Next below is the second question and answer. Previously it was clarified that initial awakening is not distinct from the tathāgatagarbha nature of innate awakening; now it directly reveals that the tathāgatagarbha nature is concealed and unmoving. Herein, the meaning of tathāgatagarbha is briefly clarified. There are two and there are three approaches to the tathāgatagarbha. As for the three: as the Anūnatvāpūrṇatvanirdeśa says: "Within the realm of sentient beings, three kinds of dharmas are revealed, all of which are real thusness, neither different nor distinct. What are the three dharmas? First is the essence corresponding to the beginningless limit of the tathāgatagarbha and the pure dharmas; this dharma is real and not false, an inconceivable dharma of cognition neither separated nor detached, and from the beginningless limit there has been this pure and corresponding dharmic essence. Second is the essence non-corresponding to the beginningless limit of the tathāgatagarbha and the impure dharmas of afflictive entanglements; these impure dharmas of afflictive entanglements, which from the beginningless limit are separated, detached, and non-corresponding, can only be severed by the awakening cognition of the tathāgata. Third is the dharmas of the tathāgatagarbha that are equal, constant, and enduring up to the future limit; they are the root of all dharmas, fully possessing all dharmas and equipped with all dharmas, neither separated nor detached within worldly dharmas." It is noted: This reveals three kinds of tathāgatagarbha approaches. What are the three? The first is the tathāgatagarbha that can subsume: when abiding in its intrinsic nature, it can subsume the qualities of the tathāgata of the fruition stage. Because it can subsume the tathāgata, it is called tathāgatagarbha. The second is the tathāgatagarbha that is subsumed: this refers to the impure dharmas of afflictive entanglements, which are all within the cognition of the tathāgata and are all held and maintained by the tathāgata. Being subsumed by the tathāgata, it is called tathāgatagarbha. The third is the tathāgatagarbha as concealed and covered: this refers to the dharmakāya tathāgata being covered by afflictions. Because the tathāgata conceals itself, it is called tathāgatagarbha. Tripiṭaka Master Paramārtha gave this explanation. Interpreting its text: As for 'equal, constant, and enduring up to the future limit,' the essence of the one mind pervades the three limits of time. However, because the beginningless limit has already been revealed in the first two approaches, in this approach the future limit, etc., is clarified. Furthermore, wishing to reveal the meaning of 'tathāgata': 'equal and constant up to the future limit' is precisely the meaning of 'thus' (tathā); 'and enduring' (reaching/having) is the meaning of 'come' (āgata). As the Fo xing lun says: "This true thusness is not a thusness within non-thusness; there is no non-thusness, and it is also thusness. The thusness of the two vehicles is thusness within non-thusness, yet there is no non-thusness within non-thusness. Why is it so? Persons of the two vehicles, relying on the delusive contemplation of impermanence and other characteristics, take it to be true thusness; this delusive contemplation exists only in the causal stage and is absent in the fruition stage, and therefore this thusness is either established or destroyed. The thusness of bodhisattvas is free from delusion and contemplates thusness relying on the true nature; therefore it is not different in the two places of cause and fruition, only established and never destroyed"—and so on at length. Therefore we know that 'equal and constant in the future limit' directly reveals the Mahāyāna meaning of 'thus'. As for 'enduring' clarifying the meaning of 'come': contrasted with ordinary dharmas going away, it reveals the one mind coming. When ordinary [states] go away, the dharmas of the five grasping aggregates do not reach the fruition stage; they go and do not come. This thusness of the one mind still exists in the fruition stage and never passes away; therefore the words 'and enduring' directly reveal the meaning of 'come'. As the treatise says: "From abiding in intrinsic nature coming to actual attainment"—this is precisely what is meant. Since this one mind is universally the basis of all defiled and pure dharmas, it is the root of all dharmas. In the approach of innate tranquility, it is complete with all qualities like the sands of the Ganges, hence it says 'fully possessing all dharmas'; in the approach of movement following conditions, it is complete with all defiled dharmas like the sands of the Ganges, hence it says 'equipped with all dharmas'. However, if one considers defiled dharmas in relation to the essence of mind, they cannot pervade it, and therefore they are separated and detached. If one considers the essence of mind in relation to all defiled dharmas, it pervades all defiled dharmas without failing to reach them; hence it says 'neither separated nor detached within worldly dharmas'. The meaning of not being separated or detached is the meaning of being concealed. This third approach comprehensively clarifies the one mind, extending through movement and tranquility as the basis of the defiled and pure; the second approach specifically reveals the approach of movement, the basis of defiled dharmas; the first approach specifically reveals the approach of tranquility, the basis of pure dharmas. In the second, 'the essence non-corresponding to the beginningless limit': all afflictive dharmas run contrary to the essence of mind, hence called non-corresponding; the essence of the one mind in its approach of movement following conditions is their basis, and is therefore the essence of non-corresponding dharmas. 'And the impure dharmas of afflictive entanglements': those dependent dharmas function relying on the essence of mind, entangling their own essence of mind to make it follow defilement; hence combining the dependent and the conditioning dharmas constitutes the essence of the second tathāgatagarbha. As for 'can only be severed by the awakening cognition of the tathāgata,' this is because only the path of liberation can directly sever them; this meaning is fully explained as in the Chapter on the Two Hindrances. In the first, 'the essence corresponding to the beginningless limit': the approach of innate tranquility fully possesses qualities like the sands of the Ganges and corresponds with the mind, and is therefore the essence of corresponding qualities. As for 'and the pure dharmas': because the dependent qualities are by nature free from defilement, combining the dependent and the conditioning dharmas constitutes the essence of the first tathāgatagarbha. As for 'this dharma is real and not false, an inconceivable dharma of cognition neither separated nor detached': this explains the meaning of corresponding; it is the meaning of the dharmakāya, because it corresponds with all dharmas of qualities. As the text above says: 'Corresponding with inconceivable buddha-dharmas that are neither separated, nor detached, nor severed, nor different is called the dharmakāya.' What does this mean? This essence of the one mind has, in brief, five characteristics. What are the five? First, being far removed from the differentiated characteristics of what is grasped; second, being liberated from the discriminating attachment of that which grasps; third, pervading the limits of the three times without failing to be equal; fourth, being equal to the realm of empty space without failing to be pervasive; fifth, not falling into extremes such as existence and nonexistence, sameness and difference, transcending the domain of mental activity and surpassing the path of speech. The innately existent qualities, surpassing the sands of the Ganges, also have five meanings corresponding with the essence: First, because each and every quality is free from the characteristics of what is grasped, it is not separated from the dharmakāya, corresponding with the first characteristic; as the sūtra says: 'not separated.' Second, because each and every quality is detached from the grasping of that which grasps, it is not detached from the dharmakāya, corresponding with the second characteristic; as the sūtra says: 'not detached.' Third, because each and every quality pervades the limits of the three times, vertically without interruption between prior and posterior limits, it corresponds with the third characteristic; hence it says 'not severed.' Fourth, because each and every quality is equal to the realm of empty space, horizontally without difference between this and that place, it corresponds with the fourth characteristic; hence it says 'not different.' Fifth, because each and every quality is free from all extremes, not an object of deliberation, and puts an end to the path of speech, it corresponds with the fifth characteristic; as the sūtra says: 'inconceivable.' Because all dharmas of qualities possess these five meanings, they are not distinct from the essence and merge into a single taste; through this principle it is called corresponding, not corresponding like the distinct essences of the primary mind and mental factors. Now, here, 'an inconceivable dharma of cognition neither separated nor detached' briefly raises the meaning of awakening among the qualities, and briefly states three meanings among the five correspondences; this is the first, the garbha that can subsume. The three meanings of garbha are briefly described like this. As for the two approaches: as the Śrīmālādevī-sūtra says: 'The empty tathāgatagarbha is separated from, detached from, and different from all stores of afflictions; the non-empty tathāgatagarbha is neither separated from, nor detached from, nor different from the inconceivable buddha-dharmas.' It is noted: All afflictive dharmas are unreal: they are illusory because their objects are not actual, and they are false because their essences are distracted; being false they lack the true, and being illusory they lack the real. Because they lack truth and reality, they are said to be empty; being able to cover the tathāgata, they are called tathāgatagarbha—this is precisely the meaning of emptiness concealing the true. The non-actual characteristics of all afflictive objects are what the dharmakāya is separated from, hence it says 'separated from.' The bond of delusive attachment in the essence of all afflictions is what the dharmakāya is detached from, hence it says 'detached from.' As for 'different from,' this refers to the aforementioned delusive differentiations and discriminations, which run contrary to the equal nature of the dharmakāya. Because these three meanings do not correspond, it lacks truth and reality, which is precisely the meaning of emptiness. As for 'non-empty,' all qualities correspond with the essence; because the essence is not false, it is true, and because the object is not illusory, it is real; through being true and real, it is said to be non-empty. The tathāgata being covered is called tathāgatagarbha; the phrases 'neither separated nor detached,' etc., explain the meaning of non-empty, the meaning being as already stated in the three tathāgatagarbha approaches. However, the essence of the non-empty tathāgatagarbha here is precisely the first dharma among the preceding three; the meaning of emptiness here is that second one; and the meaning of concealment and covering in those three tathāgatagarbhas is combined in the third. Therefore, in the former two, the two meanings of 'able to subsume' and 'subsumed' are separately revealed; now, these two tathāgatagarbha approaches, wishing to reveal the meaning of emptiness concealing the real, separately distinguish the two meanings of 'able to cover' and 'covered.' Furthermore, these two sūtras mutually reveal different meanings, which is why the two and three approaches are explained differently. Let us halt this digression and return to explaining the root text.