勝鬘寶窟 3.21

3.21

「如來藏處說聖諦義」下，第二就藏說諦。句別有三：初言「藏處說聖諦」者，如來藏不染而染為苦集諦、非淨而淨為滅道諦，故就藏處說聖諦矣。「如來藏處甚深故」下，第二以藏甚深類顯諦亦深，顯就藏說諦之意也。將諦攝藏，藏即諦實，故諦深也。藏即諦實者，四諦通虛實，佛性即滅諦，故言藏即諦實。「微細難知」下，第三顯甚深相。還同上非三界境界，是智者所知也。「若於無量煩惱藏煩惱所纏」者，若鉤鎖相生者，即是第二舉藏類身。欲將身藏類諦，故有此章來也。既言法身，亦得釋法身義。作二門釋：一來意門。前明如來藏，藏義則隱、法身是顯。藏義既隱，此則難明；法身居顯，斯則易辨。欲以出纏易顯之身，顯彼隱時難明之藏，此則為成藏義故辨法身也。二者就正道論之。言亡慮絕，身未曾隱顯，但於顛倒眾生不了，是故名隱；約緣了悟，所以言顯。上已論緣迷成隱，今次辨了悟名顯，是故名法身也。然如來藏之與法身更無有二，只是隱顯之名，隱法身故名如來藏、顯如來藏故名法身。斯則隱於顯，故明隱；顯於隱，故名顯也。隱於顯故名隱，隱實無所隱；顯於隱故名顯，顯亦無所顯。故就正道未曾隱顯，隨緣迷悟，故稱隱顯耳。復須了迷悟之義。雖隨緣迷名隱，然迷實無所迷；雖隨緣悟名顯，然悟實無所悟也。故《華嚴》云「如來深境界，有量齊虛空。一切眾生入，真實無所入。」入者悟也。對入辨出，出者迷也。入既無所入，則知悟者無所悟；出既無所出，當知迷者無所迷。故知法實非隱非顯，不迷不悟也。若言實有隱有顯、有迷有悟，還是有所得義。《涅槃經》云「有所得者，是魔眷屬，非佛弟子。」又須識無增減義。若隱名如來藏，則在隱不減；顯名法身，則顯亦不增。故經云「有佛無佛，性相常住。」又隱名如來藏，如來藏不減，顛倒生死不增；顯名法身，法身不增，顛倒生死不減。故《大品》云「雖生死道長、眾生性多，菩薩應如是正憶念：生死邊如虛空，眾生性亦如虛空，是中無生死往來亦無解脫者。」又《波若》云「無縛無脫，是名菩薩大莊嚴義。若有縛脫增減，則是二見，名為醜陋，不名莊嚴。若離縛脫增減，得於正觀，名大莊嚴。」須深得如是意；不爾，還成有所得。有所得易信易解、無所得則難信解，故此經云「一切世間所不能信」，則其事也。第二釋名門。所言藏法身者，經論不同，或明一身、二身、三身、四身。如《法華經論》中說。今此中明法身者，即是實相真如法也。此實相正法隱，名如來藏；此實相法顯，故名身。唯是一實相法，約隱顯不同，故有藏之與身。又法者，謂諸功德；法之所依，名身。故《攝論》云「與功德法相應名法身」，即此經下文「成就一切佛法，說名如來法身」。問：若顯名法身者，何故《法華論》云「法身者，謂如來藏性淨涅槃」？答：經論不同，各有其義。《法華論》明三身次第義，隱時是真如法隱，故云自性清淨心；即此法有體，故名為身；顯時修因所得，故名為報；有應物之用，故稱為化。今此經就隱顯分之，隱為煩惱所藏，則身義未現；若出煩惱胎，身相便現，名法身。如世間云：在胎中之時身相未現，但名處胎；出胎之時身相方現。是故經論義不相違也。

From “The meaning of the noble truths is taught in the domain of the tathāgatagarbha” onward is the second part: explaining the truths with respect to the garbha. There are three distinct sentences. First, regarding “the noble truths are taught in the domain of the garbha”: the tathāgatagarbha, being undefiled yet defiled, constitutes the truths of suffering and origination; being non-pure yet pure, it constitutes the truths of cessation and the path. Therefore, the noble truths are explained with respect to the domain of the garbha. Second, from “because the domain of the tathāgatagarbha is extremely profound” onward: by means of the extreme profundity of the garbha, this analogously reveals that the truths are also profound, revealing the intention behind explaining the truths with respect to the garbha. When the truths subsume the garbha, the garbha is itself the reality of the truths; hence the truths are profound. Saying that “the garbha is itself the reality of the truths” means that while the four truths encompass both the conventional and the ultimate, the Buddha-nature is itself the truth of cessation; therefore it is said that the garbha is the reality of the truths. Third, from “subtle and difficult to know” onward reveals the characteristics of this extreme profundity. Just as above, it is not an object of the three realms, but is known by the wise. Regarding “if enveloped by defilements in the measureless kleśagarbha”: if we trace the interlocking sequence of topics, this is the second main division, which adduces the garbha to analogously illustrate the body. Wishing to use the body and the garbha to analogously illustrate the truths, this section appears. Since it mentions the dharmakāya, we may also explain the meaning of dharmakāya. We explain it through two approaches: First, the approach of the purpose of its appearance. Previously, the tathāgatagarbha was explained; the meaning of the garbha is concealed, while the dharmakāya is manifest. Since the meaning of the garbha is concealed, it is difficult to clarify; since the dharmakāya resides in manifestation, it is easy to discern. Wishing to use the body that has emerged from bondage and is easily manifested to reveal that garbha which is difficult to clarify while concealed, the dharmakāya is distinguished in order to establish the meaning of the garbha. Second, to discuss it in terms of the correct path: words cease and thoughts are extinguished; the body has never been concealed or manifest. It is only because deluded sentient beings do not understand it that it is called concealed; with respect to conditions of awakening, it is spoken of as manifest. Above, it was discussed that conditions of delusion constitute concealment; now next, it is distinguished that awakening is called manifestation; hence it is named dharmakāya. However, between the tathāgatagarbha and the dharmakāya there is no difference whatsoever; they are merely designations for the concealed and the manifest. Because the dharmakāya is concealed, it is called the tathāgatagarbha; because the tathāgatagarbha is manifest, it is called the dharmakāya. Thus, concealing the manifest is why one explains concealment; manifesting the concealed is why it is called manifest. Concealing the manifest is called concealment, yet in concealment there is truly nothing concealed; manifesting the concealed is called manifestation, yet in manifestation there is also truly nothing manifested. Therefore, in terms of the correct path, there has never been concealment or manifestation; it is merely in accordance with the conditions of delusion and awakening that they are called concealed or manifest. Furthermore, one must understand the meaning of delusion and awakening. Although delusion following conditions is called concealment, delusion in reality has nothing to be deluded about; although awakening following conditions is called manifestation, awakening in reality has nothing to be awakened to. Hence the Avataṃsaka-sūtra states: “The profound realm of the Tathāgata has a measure equal to empty space. All sentient beings enter it, yet in truth there is nowhere entered.” “Entering” means awakening. In contrast to entering, leaving is distinguished; “leaving” means delusion. Since entering has nowhere entered, one knows that he who awakens has nothing awakened to; since leaving has nowhere left, one should know that he who is deluded has nothing to be deluded about. Therefore, know that phenomena in reality are neither concealed nor manifest, neither deluded nor awakened. If one asserts that there truly exists concealment and manifestation, delusion and awakening, this is still the doctrine of appropriation (prāptitva). The Nirvāṇa-sūtra states: “Those who hold to appropriation are the retinue of Māra, not disciples of the Buddha.” Furthermore, one must recognize the meaning of non-increase and non-decrease. If concealment is called the tathāgatagarbha, then within concealment it does not decrease; if manifestation is called the dharmakāya, then in manifestation it also does not increase. Hence the sūtra states: “Whether Buddhas appear or do not appear, their nature and characteristics are constantly abiding.” Furthermore, when concealed it is called the tathāgatagarbha: the tathāgatagarbha does not decrease, and deluded saṃsāra does not increase; when manifest it is called the dharmakāya: the dharmakāya does not increase, and deluded saṃsāra does not decrease. Hence the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: “Although the path of saṃsāra is long and the nature of sentient beings is manifold, the bodhisattva should maintain correct mindfulness in this way: the limits of saṃsāra are like empty space, and the nature of sentient beings is also like empty space; within this, there is no coming and going in saṃsāra, nor is there any one who attains liberation.” Furthermore, the Prajñāpāramitā states: “Neither bound nor liberated: this is called the bodhisattva’s great adornment. If there were bondage, liberation, increase, or decrease, these would be the two views, called hideous, not called adornment. If one is free from bondage, liberation, increase, and decrease, and attains correct contemplation, it is called the great adornment.” One must deeply comprehend this meaning; otherwise, it turns back into appropriation. That which involves appropriation is easy to believe and easy to understand; that which is free of appropriation is difficult to believe and understand. Hence this sūtra says: “It is that which all the world is unable to believe”; such is the matter. Second is the section explaining the name. Regarding the term “garbha-dharmakāya”: sūtras and treatises differ, sometimes explaining one body, two bodies, three bodies, or four bodies, as taught in the Saddharmapuṇḍarīkopadeśa. Now, that which is explained here as the dharmakāya is the true reality and suchness of dharmas. When this true reality of the true Dharma is concealed, it is called the tathāgatagarbha; when this true reality of dharmas is manifest, it is called the body. It is solely the one dharma of true reality; distinguished according to concealment and manifestation, there are the garbha and the body. Furthermore, “dharma” refers to all merits; that upon which dharmas rely is called the “body.” Hence the Mahāyānasaṃgraha states: “Being associated with the dharmas of merit is called the dharmakāya,” which corresponds to the passage below in this sūtra: “Fulfilling all Buddha-dharmas is called the Tathāgata’s dharmakāya.” Question: If manifestation is called the dharmakāya, why does the Saddharmapuṇḍarīkopadeśa state: “The dharmakāya refers to the naturally pure nirvāṇa of the tathāgatagarbha”? Answer: Sūtras and treatises differ, each having its own meaning. The Saddharmapuṇḍarīkopadeśa explains the meaning of the sequence of the three bodies: when concealed, it is the concealment of the dharma of tathatā, hence it says “prakṛtiprabhāsvara-citta”; because this dharma has substance, it is called “body”; when manifested, it is attained through the cultivation of causes, hence it is called “reward [body]”; possessing functions that respond to beings, it is called “transformation [body].” Now, this sūtra divides them according to concealment and manifestation: when concealed by defilements, the meaning of the body is not yet apparent; when it emerges from the womb of defilements, the characteristics of the body become apparent, and it is called the dharmakāya. As in the worldly example: while in the womb, the bodily characteristics are not yet apparent, and it is merely called “dwelling in the womb”; when it emerges from the womb, the bodily characteristics then appear. Therefore, the meanings in the sūtras and treatises do not contradict each other.