大方廣佛華嚴經隨疏演義鈔 19.32

19.32

Regarding the commentary's citation: "According to the *Buddhadhātu-śāstra*, there are five garbhas," this refers to the second fascicle of that treatise, in the fourth division, "Analysis of Characteristics," Chapter 1, "Characteristics of Essential Nature," where there are two meanings. The first is "Characteristics of Essential Nature." Quoting and explaining it, [the treatise] states: "The characteristics of essential nature are of two kinds: first, specific characteristics; second, common characteristics. Specific characteristics are of three kinds. What are the three? First, wish-fulfilling virtue; second, unvarying nature; third, moistening and soothing nature. As for the characteristic of wish-fulfilling virtue, it means that the tathāgatagarbha has five kinds. What are the five? First, the tathāgatagarbha, whose meaning of 'garbha' is intrinsic nature. All phenomena do not go beyond the Tathāgata's intrinsic nature, taking non-self as their characteristic; therefore, all phenomena are spoken of as the tathāgatagarbha. Second, the saddharmagarbha (treasury of the true Dharma), whose meaning of 'garbha' is cause. Because all noble beings take this nature as the objective realm for the true dharmas such as the four bases of mindfulness, so that those not yet arisen are enabled to arise, and those already arisen are brought to fullness, it is called the saddharmagarbha. Third, the dharmakāyagarbha, whose meaning of 'garbha' is attainment. All noble beings faithfully rejoice in the correct nature, faithfully rejoice and aspire to hear it; through this faithful mind, all noble beings are made to attain the four virtues, up to all Tathāgata virtues exceeding the sands of the Ganges; therefore, this nature is called the dharmakāyagarbha. Fourth, the lokottaragarbha (supramundane treasury), whose meaning of 'garbha' is reality. The mundane world has three faults: first, it can be entirely extinguished by antidotes, hence it is called 'mundane'; this dharma has no antidote, hence it is called 'supramundane.' Second, abiding in impurity is called 'mundane,' because the fruits of retribution of the false mind arise and perish from moment to moment without abiding; this dharma is not so, hence it is called 'supramundane.' Third, owing to inverted views, when the mind is in the mundane world it constantly holds inverted views, just as a person whose mind is in the three realms definitely cannot attain the patience regarding the truth of suffering and so forth; because it is false, it is called 'mundane'; this dharma can transcend the mundane, hence it is called 'reality' and is the lokottaragarbha. Fifth, the prakṛtipariśuddhagarbha (treasury of intrinsically pure nature), whose meaning of 'garbha' is secret. If all phenomena accord with this nature, they are called 'internal'; being correct and not erroneous, they are pure. If phenomena contravene this principle, they are called 'external'; being erroneous and not correct, they are called defiled. Therefore it is called the prakṛtipariśuddhagarbha. Hence the *Śrīmālādevī-sūtra* states: 'World-Honoured One, the Buddha-nature is the tathāgatagarbha, the saddharmagarbha, the dharmakāyagarbha, the lokottaragarbha, and the prakṛtipariśuddhagarbha.' Because these meanings of the five garbhas are explained, the wish-fulfilling virtue is manifested. In order to illustrate this meaning, the simile of the wish-fulfilling jewel is spoken. For instance, suppose a person, by virtue of past karma, obtains a wish-fulfilling jewel. Having obtained this jewel, it can follow their wish, and whatever they delight in naturally comes to pass. Buddha-nature is also like this: by serving good spiritual friends and cultivating merits and wisdom, one attains this nature, and it then accords with the practitioner's wish, each personally attaining the fruit of the triyāna; therefore, the wish-fulfilling virtue is its antecedent characteristic." Explanation: The five garbhas cited in the commentary are taken from Xianshou's commentary; its fifth garbha corresponds to the treatise's second, the saddharmagarbha. The names differ slightly, but the principal import is the same. Taking the last one accords with the sūtra's meaning of the dharmadhātugarbha; thus it is placed fifth and renamed the dharmadhātugarbha. Now, the treatise says of the saddharmagarbha that 'cause' is its meaning. The present commentary says it encompasses cause and effect because it serves as the cause for the virtues of all the stages of cause and effect; as the treatise states, it serves as the cause for all noble beings' four bases of mindfulness and so forth.