勝鬘寶窟 3.20

3.20

第二釋名門者，言如來者，體如而來，故名如來。依《佛性論》，藏有三種：一所攝藏、二隱覆藏、三能攝藏。所攝藏者，約自性佛性，說一切眾生無有出如如境者，並為如如之所攝，故名藏也。則眾生為如來所藏也。隱覆藏者，如來性住在道前，為煩惱隱覆，眾生不見，故名為藏。前是如來藏眾生，後是眾生藏如來也。能攝藏者，謂果地一切過恒沙功德，住應得性時攝之以盡，故能攝為藏也。第一句以實攝妄、第二句以妄攝實、第三句以實攝實。問：既得以實攝實，亦得以妄攝妄不？答：亦有，以一切煩惱並攝在五住之中。前文云「斷一切煩惱藏」也。又此文中，出生如來，是故亦名如來藏。雖有諸義，今此文中如來在隱不現也，故名如來藏。三藏云：「亦言如來胎。如來藏在煩惱之中，名如來藏。」如來藏即是佛性，佛性有三：一自性住佛性、二引出佛性、三至得佛性。引出佛性，從初發意至金剛心，此中佛性名為引出。引出者，凡出五住：一出闡提、二出外道、三出聲聞、四出緣覺、五出菩薩無明住地位。諸佛三身，即是至得佛性，以前二為本。此語出《佛性論》。就文為二：一就諦明藏；二從「如來藏處說聖諦」下，就藏明諦。初有四：第一言「聖諦者說甚深義」下，第一總標甚深；「微細難知」下，第二顯甚深之相；「何以故」下，問答釋如來藏者如來境界；第四寄人顯深。「聖諦者說甚深義」，第一文也。此文從上生。上結云「是名聖諦」，今續此文，即名明聖諦甚深。明聖諦甚深者，為成上佛有聖諦、二乘無聖諦，故有此文。言「甚深」者，此藏中出如來法身，微妙難知。又如來藏為煩惱所隱，非二乘所知，故言甚深也。又三義故甚深：一生死即如來藏，故甚深。如《華嚴》云「心佛及眾生，是三無差別。」《法華論》云「眾生界則涅槃界，不離眾生界有如來藏性故。」二眾生身即法身，故甚深。如《中論》，如來身絕四句，眾生身亦絕四句。《維摩》云「觀身實相，觀佛亦然。」是故眾生身即法身，故甚深。三明聖諦即一實諦，故甚深。深中之極，是故言甚。一實諦者，非苦非集非滅道，故名一實諦。又言聖諦者，通舉八諦說甚深義。甚深有三：一則十地不能見，當體為甚深，此即是自性住佛性甚深；二者佛性即是極滅，隱而未彰，須萬行了出。所了既深，能了亦深，是則道諦甚深，謂引出佛性甚深也；三者四諦俱深，謂苦集能覆甚深之藏，彰甚深之道，故苦集為深，如因緣之理皆性下墜，唯佛能見其始，故極深。斯則四諦俱深，原由佛性，故將明八諦，舉之致歎。「微細」者，第二顯甚深相。細中之妙，故言微細也。非聞慧境，故言「微細」。非思慧境，故言「難知」。非世間修慧境界，故言「非思量」。非報趣生識智境界，以是真證智境界，故言「是智者所知」。又解：微細難知，此非聞慧境。非思量者，非思慧境。是智者所知，是修慧境。依《勝天王波若經》有四種慧，謂聞、思、修、證慧也。證慧者是修慧後分，故從微細等即是三慧。智者所知，是其證慧。「一切世間不能信」者，有三慧者不知、無三慧者不信。又亦得為三：初明非二乘所知；是智者所知，明唯佛能知，佛名智者覺者見者；一切世間，明凡夫不知。應有四句：一凡夫不知不信不見，故下以生盲者為譬；二二乘信而不知，菩薩知而未見，佛則知見了了；第三「何以故」下，解釋甚深。「何以故」者，問也。四諦唯染淨因果，此義淺麁，何故言深？下次釋之。以此諦處，說如來藏，是故言深。第四「如來藏者如來境界」下，寄人顯之。「是如來境」，就勝顯深。「非聲聞緣覺境」者，就下顯深。問：何故唯說非二乘境界耶？答：凡夫全不觀諦，非彼境界，故不說凡夫。問：何故不言菩薩？答：地前菩薩能信、地上菩薩能知，是故不說。

Second, the section explaining the names: As for "Tathāgata," one who comes embodying Suchness (tathatā) is named "Tathāgata." Relying on the *Buddhadhātu-śāstra*, there are three kinds of "garbha" (womb/treasury): first, the treasury of being contained; second, the concealed treasury; and third, the containing treasury. The "treasury of being contained" refers to the buddhadhātu of intrinsic nature, stating that no sentient being ever transcends the sphere of Suchness and all are contained by Suchness; hence it is called "treasury." Thus sentient beings are contained within the Tathāgata. The "concealed treasury" means that the tathāgata-nature abides prior to the path and is concealed and veiled by defilements so that sentient beings do not see it; hence it is called "treasury." The former is the Tathāgata containing sentient beings; the latter is sentient beings concealing the Tathāgata. The "containing treasury" means that all the merits exceeding the sands of the Ganges in the stage of fruition are completely contained when abiding in the nature of what is to be attained; hence being able to contain is called "treasury." The first phrase uses the real to contain the false; the second phrase uses the false to conceal the real; the third phrase uses the real to contain the real. Question: Since the real can contain the real, can the false also contain the false? Answer: It does indeed, for all defilements are completely contained within the five abodes [of affliction]. The preceding text stated: "severing all kleśagarbha." Furthermore, in this text, it gives birth to the Tathāgata, and for this reason it is also called tathāgatagarbha. Although there are various meanings, in this text the Tathāgata is hidden and not manifest; hence it is called "tathāgatagarbha." The Tripiṭaka Master says: "It is also called the Tathāgata's womb (embryo). Because the Tathāgata is hidden within defilements, it is named tathāgatagarbha." The tathāgatagarbha is precisely the buddhadhātu. The buddhadhātu is threefold: first, the buddhadhātu naturally abiding; second, the buddhadhātu brought forth; and third, the buddhadhātu attained. The "buddhadhātu brought forth" is from the initial arousal of the aspiration [for awakening] up to the vajropama-citta; the buddhadhātu within this range is named "brought forth." As for being "brought forth," generally it emerges through five abodes: first, emerging from the icchantika; second, emerging from the non-Buddhists; third, emerging from the śrāvakas; fourth, emerging from the pratyekabuddhas; and fifth, emerging from the stage of the bodhisattvas' abode of ignorance. The three bodies of the buddhas are precisely the attained buddhadhātu, taking the preceding two as its basis. This formulation comes from the *Buddhadhātu-śāstra*. Within the text there are two parts: first, clarifying the garbha in reference to the truths; second, from "In the locus of the tathāgatagarbha, the noble truths are spoken" onwards, clarifying the truths in reference to the garbha. In the first part there are four sections: first, from the words "As for the noble truths, they speak of a profound meaning" onwards, it generally identifies the profundity; from "subtle and difficult to know" onwards, the second section reveals the marks of profundity; from "Why is that?" onwards, the third section explains through question and answer that the tathāgatagarbha is the Tathāgata's sphere; fourth, it reveals the profundity by reference to persons. "As for the noble truths, they speak of a profound meaning" is the first text. This passage arises from what precedes it. The preceding text concluded: "these are called the noble truths." Now continuing this passage, it clarifies the profundity of the noble truths. Clarifying the profundity of the noble truths is in order to establish that the Buddha has the noble truths and the two vehicles do not have the noble truths; hence this passage appears. As for "profound," from this garbha the Tathāgata's dharmakāya issues, subtle and difficult to know. Furthermore, the tathāgatagarbha is concealed by defilements and is not what the two vehicles can know; therefore it is said to be "profound." Moreover, it is profound on account of three meanings: First, saṃsāra is itself the tathāgatagarbha, hence it is profound. As the *Avataṃsaka* states: "Mind, Buddha, and sentient beings—these three are without distinction." The *Saddharmapuṇḍarīkopadeśa* states: "The realm of sentient beings is itself the realm of nirvāṇa, because the nature of the tathāgatagarbha does not exist apart from the realm of sentient beings." Second, the bodies of sentient beings are themselves the dharmakāya, hence it is profound. As the *Mūlamadhyamakakārikā* states, the Tathāgata's body transcends the four alternatives (catuṣkoṭi), and the bodies of sentient beings also transcend the four alternatives. The *Vimalakīrti* states: "Observing the real mark of the body, observing the Buddha is also thus." Therefore the bodies of sentient beings are themselves the dharmakāya, hence it is profound. Third, it clarifies that the noble truths are themselves the single real truth, hence it is profound. It is the utmost among the deep; for this reason it is called "profound." The "single real truth" is neither suffering, nor origination, nor cessation, nor path; hence it is called the single real truth. Furthermore, "noble truths" collectively adduces the eight truths to speak of a profound meaning. The profundity is threefold: First, the ten stages (bhūmis) cannot see it; its very essence is profound; this is precisely the profundity of the naturally abiding buddhadhātu. Second, the buddhadhātu is the ultimate cessation, hidden and not yet apparent, requiring myriad practices to reveal and bring it forth. Since that which is revealed is profound, that which reveals it is also profound; thus the truth of the path is profound, meaning the buddhadhātu brought forth is profound. Third, the four truths are all profound, meaning that suffering and origination can conceal the profound garbha, while revealing the profound path; hence suffering and origination are profound, just as the principle of dependent origination intrinsically falls downward and only the Buddha can see its beginning, hence it is extremely profound. Thus the four truths are all profound and originate from the buddhadhātu; therefore, about to clarify the eight truths, it adduces this to express praise. "Subtle" is the second section, revealing the marks of profundity. It is the wondrous among the fine; hence it is called "subtle." It is not the sphere of wisdom born of hearing, hence it is called "subtle." It is not the sphere of wisdom born of reflection, hence it is called "difficult to know." It is not the sphere of mundane wisdom born of cultivation, hence it is called "not [accessible to] conceptual thought." It is not the sphere of the consciousness and intellect of rebirth-destiny results; because it is the sphere of true realization-wisdom, it is said to be "known by the wise." Another explanation: "subtle and difficult to know" means it is not the sphere of wisdom born of hearing; "not [accessible to] conceptual thought" means it is not the sphere of wisdom born of reflection; "known by the wise" means it is the sphere of wisdom born of cultivation. According to the *Suvikrāntavikrāmiparipṛcchā-prajñāpāramitā-sūtra*, there are four kinds of wisdom: namely, wisdoms born of hearing, reflection, cultivation, and realization. Realization-wisdom is the later portion of cultivation-wisdom; therefore, from "subtle" and so forth are the three wisdoms, and "known by the wise" is realization-wisdom. "All the world cannot believe" means that those who have the three wisdoms do not know it, and those without the three wisdoms do not believe it. Furthermore, it may also be taken as three: first, clarifying that it is not what the two vehicles know; "known by the wise" clarifies that only the Buddha can know it, the Buddha being named the wise one, the awakened one, the seer; "all the world" clarifies that ordinary persons do not know it. There should be four statements: first, ordinary persons neither know nor believe nor see, hence below they are compared to the blind from birth; second, the two vehicles believe but do not know; bodhisattvas know but have not yet seen; the Buddha knows and sees clearly. Third, from "Why is that?" onwards, it explains the profundity. "Why is that?" is a question. The four truths are merely defiled and pure causes and effects; this meaning is shallow and coarse, so why is it said to be profound? Below it is explained: because in the locus of these truths the tathāgatagarbha is expounded, for this reason it is said to be profound. Fourth, from "The tathāgatagarbha is the Tathāgata's sphere" onwards, it reveals it by reference to persons. "Is the Tathāgata's sphere" reveals the profundity with reference to the superior. "Is not the sphere of śrāvakas and pratyekabuddhas" reveals the profundity with reference to the inferior. Question: Why is it only said not to be the sphere of the two vehicles? Answer: Ordinary persons do not contemplate the truths at all and it is not their sphere, so ordinary persons are not mentioned. Question: Why are bodhisattvas not mentioned? Answer: Bodhisattvas prior to the stages can believe, and bodhisattvas on the stages can know; for this reason they are not mentioned.