勝鬘寶窟 3.27

3.27

「世尊如來藏智」下，此是第九，次明空義隱覆真實章。略以二門釋之：一來意門。所以次明空義隱覆真實者，前明如來法身不離如來藏，但如來藏有其能藏、所藏，所藏即是真實，能藏即是虛妄煩惱。今欲論能藏之法成所藏義，故有此章來。次釋章名者，妄法非有，名之為空。有空所以，故目之為義。空覆佛性，名隱真實。又虛妄之法情有理無，以理無故，名為空義；以情有故，障覆實性，故名為空義隱覆真實。問：云何名為情有理無？答：五住常四絕，故名空義；四絕常五住，故稱為隱覆。就人作之，六道常四絕，故名為空義；四絕常六道，故稱為隱覆。三乘亦然，三乘常四絕，故名為空義；四絕常三乘，故名為隱覆。問：六道可爾，云何三乘亦然？答：下云「二乘及大力菩薩」，大力菩薩即是大乘，本所不見。本所不見、本所不得，故知雖復四絕，於緣成三，名為隱覆。然無覆而覆、覆無所覆，是故三乘本來四絕，名為空義。此乃是佛法之大宗、得失之根本，可留心於其間哉。欲見此旨，當尋龍樹《正觀論》也。問：此是何等妄法覆真實耶？答：眾生聞真實是所覆、煩惱為能覆，則謂能覆所覆並是真實。是故今明能覆者，此是虛妄、非實有法，如空中華以覆虛空，非實有法，是故說能覆之法名之為空。又言空義隱覆者，約二乘人有四轉倒，謂苦、無常、空、無我。四種轉倒俱覆真實，於四法中略舉其空義隱覆。又此四轉倒法竝是虛妄，故名為空。問：但有眾生覆義，亦有佛覆義耶？答：就教而言，亦有佛覆。若說無常，以覆佛常，故言是覆。昔說有量，覆佛無量，亦名為覆。然通有諸義。若就別，正以妄法覆真也。林公言：「應言空義真實隱覆，以二乘執空為真實，故隱覆如來藏。」就此章中，人二，文別有四。言人二者，一明佛有智不為空覆、二明餘人無智為空所覆。問：是中為明隱覆，但應明餘人被覆，何須明佛耶？答：有二義。一對智辨愚，舉不覆以顯覆義；二欲使人捨愚求智，舉於不覆也。言文四者：一略明如來有能知二藏之智；二從「一切阿羅漢」下，略明二乘及大力菩薩無二智；三「有二種」下，廣釋如來有二智；四從「此二空智」下，廣釋二乘、大力菩薩無二智。初文中，「如來藏智是如來空智」者，如來智藏名為藏空。知藏之智絕離取相，故名空智，故言如來藏智如來空智也。問：此文因何生耶？答：上云「不離煩惱藏名如來藏」，如來藏即是所知。今對所知，故明能知。知所藏義名不空智，知能藏義名為空智，故有此文來也。江南二釋。一云：此文舉智顯境。如來藏智是如來空智，隱名如來藏、顯名如來空智，謂眾累脫盡，隱顯不同、理常無二，隨義生知而同一常解，故云藏智是如來空智。又釋：法身具萬德，從此生解，是如來藏智；隱時未有萬德，照此生解，為如來空智。今不同此解。第二段中，羅漢辟支大力菩薩，舉無二智人。不見不得者，正明無二智。見者是解、得者是證。此智昔來，於藏於空未解未證，名不見不得。又前明唯上能知，此顯非下所測也。然小乘法中，凡夫學人亦未見得，但據勝偏舉羅漢辟支。勝尚不見，況劣見耶？大乘法中，外凡善趣亦未見得，據勝偏舉大乘大力菩薩也。二事覆故不見：一為煩惱覆，如《涅槃》云「十住菩薩為無我輪之所惑亂」，又言「十住菩薩見法有性，故不見佛性」，此證菩薩無有空智。菩薩尚爾，況復二乘？地上分見猶名不見，地前故不足論。「世尊有二種」者，此第三段。就文有二：一者雙標、二者雙釋。雙標有二：「有二種」者，舉其數也；「如來藏空智」，列其二名。照於二藏，故名二種如來藏智也。復有人言：空智者，能照之智離相，故名空智。如甚深妙智，以自空無諸相名為空，非是照空故名空智。此標能知之智也。有人言：如來藏，此是藏智。空智者，此是空智。則知真名藏智、知妄名空智。此則藏智與空智分為二也。今如前釋，知二種藏名智，智體無相故名空智。問：今明藏智、空智，欲明何義？答：欲明佛知如來藏義。所以名如來藏者，有能藏、所藏，故名如來藏。佛了了知能藏之法，從本已來無生畢竟空。如《大品》云「菩薩知眾生所著處，無毛髮許所有。」佛照能藏之法畢竟空故，名空如來藏智。佛知所藏中道佛性具一切德，故名不空。此如《涅槃》云「智者見空及以不空，空者二十五有、不空大般涅槃。」以明佛照能藏所藏，故有空不空二智。問：二乘之人，可無不空智；二乘知空，應有空智。答：二乘人亦不知，一切煩惱從本已來畢竟空，是故亦無空智。又空如來藏，即是明如來藏是中道義。空藏明煩惱畢竟空，故不可為有；不空藏具一切功德，故不可為無。非有非無，即是中道。故《涅槃經》云「佛性者，是三菩提中道種子。」中道種子者，此舉隱時為言，故名種子；中道顯現，即是佛也。故《涅槃經》云「中道之法，名之為佛。」得空不空二智，即是得於中道。故《涅槃經》云「得中道故，名大法師。」問：妄法云何名藏？答：以能藏故。問：云何名空？答：以妄法無所有故。問：真實之法，云何名藏？答：以前所藏故。問：知藏智、空智，云何俱名空？答：以二智體無相及無性故。問：何故明二智體絕一切相？答：眾生聞佛知空不空二智，則謂智體是有。故今明智體絕於四句。如云「波若波羅蜜法不轉倒，念想觀已除，言語法亦滅。」又如馬鳴說：「是真如法，從本已來，離一切相，謂非有相、非無相、非非有相、非非無相、非有無俱相，非一相、非異相、非非一相、非非異相、非一異俱相。」如是一切妄心分別，皆不與真如相應，故說無相。問：云何名無性？答：如來藏中恒沙佛法，同一體義分，如就諸德說名為常，離諸德外無別有一常性可得。我樂淨等，類亦同然。又就常等說為解脫，離常等外無別有一解脫自性。法身波若，類亦同然。如是一切，是故諸德皆無自性。無此性相，故說為空。問：世法緣集無性則是無常，真法緣集以何義故非是無常？答：世法別體緣集，以別體故，可離可脫、可斷可異，故是無常。如來藏中雖具諸法，同體義分，以同體故，不離不脫、不斷不異，故非無常。如世虛空，無為、無礙、無有、不動，同體義分不可易脫，故非無常。問：上來所引馬鳴說，乃是明如來藏離於性相耳，何關證佛智離於性相？答：如來藏顯成於佛智。如來藏既離性相，當知佛智亦離性相。「世尊空如來藏」者，上雙標，此下雙釋。標謂能照智。雙釋中，明智所照境。釋二即二：前明空藏、次辨不空藏。空如來藏即是妄，不空如來藏即是真也。「世尊空如來藏」者，將欲釋，故前牒也。釋有二種：一妄法中空，無真實如來藏，此是互無空也；二妄法虛誑，故名為空。此當體明空。以此空義，能藏如來，故名空如來藏。「若離若脫」，此辨釋其相。妄法別起，其體不一，是故言離；可以對治，因緣易脫，故名為脫；始終變改，目之為異。「一切煩惱」者，指示其體。煩惱業苦皆是空藏，就本以說，偏言煩惱。「世尊不空如來藏」者，牒也。恒沙佛法體有不空，故名不空。「過恒河沙」，列其數也。「不離脫」等，辨其相也。言「佛法」者，指示其體。此佛本法，非果法矣。江南師釋云：二種如來藏空智者，一是照隱、二者照顯也。下兩句，還釋隱顯。從世尊空如來藏若離若脫，此釋空如來藏。謂脫離眾惑煩惱藏，無累故云空、蘊萬德故云藏，此則法身也。此大意明法身顯時空無諸果，故言空如來藏。世尊不空如來藏者，此明隱時之藏。隱時未脫離異於煩惱，為不空如來藏。以其深隱，故云不思議佛法。以未脫眾累，故云不空；隱而未彰，名之為藏。大意明隨時佛性為煩惱所覆，故云不空。今謂此釋二事不可：一者正明如來藏空，云何乃明法身及如來藏空不空耶？二者文云「一切煩惱」，此乃明煩惱為如來藏，不應取於法身。次明不空如來藏，此明佛性具於萬德，不應言具於眾累。「世尊此二空智」者，上來第三廣明如來有二智，此下第四廣明餘人無二智。文有三句：一舉如來二智、二明有能信之人、三正明被覆之者。「世尊此二空智」者，總牒二智也。知空不空二種藏義，名二種空智。「諸大聲聞能信如來」，寄人顯深。佛智深故，唯大聲聞能信如來，如來有此二智，能知二藏。有人言：諸大聲聞，猶是前大力菩薩，受教得智，故名聲聞。前據不見不得處同，故三人通舉。今就不起轉倒，能信有異，故別舉也。有人言：地前菩薩，阿含行成，名大聲聞。依教信佛，能知二藏，名信如來。今謂不同此二釋。上來明大力菩薩，乃是初地，不應稱為聲聞，故不同第一。經自言是聲聞，不應言地前菩薩。今明如身子等大利根聲聞，聞佛說教，則信佛也。「一切阿羅漢」下，第三明被覆之者。就文為二：一辨不得所以；二「是故羅漢」下，結不得也。羅漢辟支，舉能覆人。言空智，是能覆心。所解不解不信，故名空智。又二乘智隨分離相，故名空智，又執著於空。「於四不轉倒境界轉」者，正明覆真也。如來藏性，常樂我淨，說為四種不轉倒境。二乘妄謂無常苦無我不淨，目之為轉。又於常等四境，轉為無常等四，故名為轉。又轉之言起，於常起無常倒也。「是故」下，結也。是二乘人，於四不轉倒轉，故於如來藏不見不得。凡夫二乘、地前菩薩，智不見得。今偏說二乘者，二乘尚不見，何況凡夫？又二乘於如來藏起四轉倒，過障深重，是故偏說。地前菩薩，信佛語故，起常樂相，無四轉倒。問：空如來藏不空如來藏，二乘於何藏起倒？答：正於不空如來藏起四倒也。不空藏具常樂我淨四德，而彼謂苦無常空無我也。故《涅槃經》云「二乘人但見於空，不見不空。」又於不空藏而見空，故是轉倒。苦無常實非有，而見為有，又是倒也。「一切苦」下，明知苦滅。有三：一略釋、二廣釋、三總結。今是第三也。但上來就廣中即明空義隱覆。既明空義隱覆竟，即是於滅諦，是故今總結也。問：何故就滅諦體中明空義隱覆真實？答：通別二義。言通義者，真實即是滅諦，此真為空義隱覆，故就滅諦明空義隱覆。言別義者，上滅諦體中明二法：一法身、二如來藏體。如來藏體即是真實，此真實為空隱覆，故接於藏體明空義隱覆。「壞一切煩惱藏」者，上來明佛三諦究竟，今第四釋佛知道諦究竟。悟煩惱本來不起，故名為壞，非前有今無故稱為壞也。

From "World-Honoured One, the knowledge of the tathāgatagarbha" onward is the ninth [section], next explaining the chapter on the meaning of emptiness concealing the true reality. It is explained briefly in two gates: first, the gate of the purpose of its placement; second, the gate of explaining the chapter's title. The reason for next explaining the meaning of emptiness concealing the true reality is that previously it was explained that the Tathāgata's dharmakāya is not separate from the tathāgatagarbha; however, the tathāgatagarbha has that which conceals and that which is concealed: that which is concealed is the true reality, and that which conceals is the false defilement. Now, intending to discuss how the dharmas that conceal constitute the meaning of that which is concealed, this chapter follows. Next, explaining the chapter's title: false dharmas are not existent, which is called "empty." Since there is a principle for emptiness, it is termed "meaning." Emptiness concealing the buddhadhātu is called "concealing the true reality." Furthermore, false dharmas exist conceptually but are absent in principle. Because they are absent in principle, they are called the "meaning of emptiness"; because they exist conceptually, they obstruct and conceal the true nature; hence it is called "the meaning of emptiness concealing the true reality." Question: What is meant by "existing conceptually and absent in principle"? Answer: The five entrenchments are constantly free from the four extremes; hence it is called the "meaning of emptiness." The freedom from the four extremes is constantly subject to the five entrenchments; hence it is called "concealing." In terms of persons: the six destinies are constantly free from the four extremes; hence it is called the "meaning of emptiness." Freedom from the four extremes is constantly subject to the six destinies; hence it is called "concealing." The three vehicles are also like this: the three vehicles are constantly free from the four extremes; hence it is called the "meaning of emptiness." Freedom from the four extremes is constantly subject to the three vehicles; hence it is called "concealing." Question: This may be so for the six destinies, but how are the three vehicles also like this? Answer: Below it says "the two vehicles and the bodhisattvas of great power." "Bodhisattvas of great power" refers to the Mahāyāna, which originally did not see it. Because it was originally not seen and originally not attained, one knows that although there is freedom from the four extremes, in relation to conditions three [vehicles] are constituted, which is called "concealing." Yet there is concealment where there is no concealment, and concealing that which cannot be concealed; therefore, the three vehicles are originally free from the four extremes, which is called the "meaning of emptiness." This is indeed the great tenet of the Buddha's teaching and the root of gain and loss; one should certainly apply one's mind to it. If one wishes to see this purport, one should seek it in Nāgārjuna's *Madhyamaka-śāstra*. Question: What kind of false dharmas conceal the true reality here? Answer: Sentient beings, hearing that true reality is that which is concealed and defilements are that which conceals, consider that both that which conceals and that which is concealed are real. Therefore, it is now explained that that which conceals is false and not truly existent dharmas, just as flowers in the sky conceal the sky, being not truly existent dharmas; therefore, the dharmas that conceal are called "empty." Furthermore, speaking of "the meaning of emptiness concealing": in terms of the persons of the two vehicles, they have the four inversions, namely [perceiving] suffering, impermanence, emptiness, and non-self. All four kinds of inversion conceal the true reality; among the four dharmas, the meaning of emptiness concealing is mentioned as a summary. Moreover, these four inverted dharmas are all false, and are therefore called "empty." Question: Is there only sentient beings' concealing, or is there also the Buddha's concealing? Answer: In terms of the teaching, there is also the Buddha's concealing. If impermanence is spoken of to conceal the Buddha's permanence, it is called concealing. Anciently, speaking of the measurable concealed the Buddha's immeasurability, which is also called concealing. Thus generally there are various meanings. If spoken of specifically, it is strictly false dharmas concealing the true. Master Lin says: "One should say 'the meaning of emptiness being taken as the true reality conceals,' because the two vehicles grasp emptiness as the true reality and therefore conceal the tathāgatagarbha." In this chapter, there are two persons, and the text is divided into four. In speaking of two persons: first, explaining that the Buddha possesses knowledge and is not concealed by emptiness; second, explaining that other people lack knowledge and are concealed by emptiness. Question: Since this is to explain concealment, one should only explain other people being concealed; why is it necessary to explain the Buddha? Answer: There are two meanings. First, contrasting wisdom with foolishness, raising non-concealment to reveal the meaning of concealment; second, wishing to make people abandon foolishness and seek wisdom, raising non-concealment. In speaking of four text divisions: first, briefly explaining that the Tathāgata possesses the knowledge that knows the two garbhas; second, from "all arhats" onward, briefly explaining that the two vehicles and the bodhisattvas of great power lack the two knowledges; third, from "there are two kinds" onward, extensively explaining that the Tathāgata possesses the two knowledges; fourth, from "these two emptiness-knowledges" onward, extensively explaining that the two vehicles and the bodhisattvas of great power lack the two knowledges. In the first passage, regarding "the knowledge of the tathāgatagarbha is the Tathāgata's emptiness-knowledge": the Tathāgata's knowledge-garbha is called the empty garbha. The knowledge that knows the garbha is completely free from grasping signs, and is therefore called emptiness-knowledge; hence it says "the knowledge of the tathāgatagarbha is the Tathāgata's emptiness-knowledge." Question: From what does this text arise? Answer: Above it says "not separate from the kleśagarbha is called the tathāgatagarbha." The tathāgatagarbha is that which is known. Now, in contrast to that which is known, that which knows is explained. Knowing the meaning of that which is concealed is called non-emptiness knowledge; knowing the meaning of that which conceals is called emptiness-knowledge. Hence this text follows. There are two interpretations in Jiangnan. The first says: this text raises knowledge to reveal the object. The knowledge of the tathāgatagarbha is the Tathāgata's emptiness-knowledge: concealed, it is called the tathāgatagarbha; revealed, it is called the Tathāgata's emptiness-knowledge. This means that when all entanglements are completely shed, although hidden and manifest differ, the principle is constantly non-dual; corresponding to the meaning, knowledge arises, yet they share the same constant understanding; hence it says the garbha-knowledge is the Tathāgata's emptiness-knowledge. Another interpretation says: the dharmakāya possesses myriad virtues; the understanding arising from this is the knowledge of the tathāgatagarbha. When concealed, it does not yet have the myriad virtues; shining upon this and giving rise to understanding is the Tathāgata's emptiness-knowledge. We now do not agree with these interpretations. In the second section, "arhats, pratyekabuddhas, and bodhisattvas of great power" raises the persons who lack the two knowledges. "Do not see and do not attain" directly explains their lacking the two knowledges. Seeing is understanding; attaining is realization. This knowledge has not previously been understood or realized regarding the garbha or emptiness, which is called not seeing and not attaining. Furthermore, previously it was explained that only the superior can know; this reveals that it cannot be fathomed by the inferior. However, in the Hīnayāna Dharma, ordinary persons and trainees also have not seen or attained it, but arhats and pratyekabuddhas are mentioned specifically on the basis of their superiority: if the superior still do not see it, how much less the inferior? In the Mahāyāna Dharma, external worldlings and the good destinies also have not seen or attained it, but the Mahāyāna's bodhisattvas of great power are mentioned specifically on the basis of their superiority. Being concealed by two matters, they do not see: first, concealed by defilements, as the *Nirvāṇa-sūtra* says, "Bodhisattvas of the tenth abodes are confused by the wheel of non-self"; and it also says, "Bodhisattvas of the tenth abodes see dharmas as having intrinsic nature, and therefore do not see the buddhadhātu." This proves that bodhisattvas do not possess emptiness-knowledge. If it is so even for bodhisattvas, how much more so for the two vehicles? Even the partial seeing of those on the bhūmis is still called not seeing, so there is no need to speak of those before the bhūmis. Regarding "World-Honoured One, there are two kinds": this is the third section. In the text there are two parts: first, a dual statement of the titles; second, a dual explanation. The dual statement has two: "there are two kinds" raises their number; "the emptiness-knowledge of the tathāgatagarbha" lists their two names. Illuminating the two garbhas, it is therefore called the two kinds of knowledge of the tathāgatagarbha. Furthermore, someone says: emptiness-knowledge means that the illuminating knowledge is free from signs, and is therefore called emptiness-knowledge. Like profound and wondrous knowledge, because it is itself empty and devoid of all signs, it is called empty, not because it illuminates emptiness. This states the knowledge that knows. Someone says: "tathāgatagarbha" is the garbha-knowledge; "emptiness-knowledge" is the emptiness-knowledge. Thus knowing the true is called garbha-knowledge, and knowing the false is called emptiness-knowledge. This divides garbha-knowledge and emptiness-knowledge into two. We now explain as before: knowing the two kinds of garbhas is called knowledge; the essence of knowledge is signless, and is therefore called emptiness-knowledge. Question: Now explaining garbha-knowledge and emptiness-knowledge, what meaning is intended to be explained? Answer: It is intended to explain the Buddha's knowledge of the meaning of the tathāgatagarbha. The reason it is called tathāgatagarbha is that there is that which conceals and that which is concealed; hence it is called tathāgatagarbha. The Buddha clearly knows that the dharmas that conceal are fundamentally unproduced and ultimately empty. As the *Pañcaviṃśatisāhasrikā-prajñāpāramitā* says: "The bodhisattva knows that the places to which sentient beings cling do not exist even to the size of a hair." Because the Buddha illuminates that the dharmas that conceal are ultimately empty, it is called the knowledge of the empty tathāgatagarbha. The Buddha knows that the middle way buddhadhātu, which is that which is concealed, possesses all virtues; hence it is called non-empty. This is as the *Nirvāṇa-sūtra* says: "The wise see the empty and the non-empty; the empty is the twenty-five states of existence, and the non-empty is the great parinirvāṇa." Because it explains that the Buddha illuminates that which conceals and that which is concealed, there are the two knowledges of empty and non-empty. Question: The persons of the two vehicles may lack non-emptiness knowledge, but since the two vehicles know emptiness, they should possess emptiness-knowledge. Answer: The persons of the two vehicles also do not know that all defilements are fundamentally and ultimately empty; therefore, they also lack emptiness-knowledge. Furthermore, the empty tathāgatagarbha directly explains that the tathāgatagarbha is the meaning of the middle way. The empty garbha explains that defilements are ultimately empty, and therefore cannot be considered existent; the non-empty garbha possesses all meritorious virtues, and therefore cannot be considered non-existent. Neither existent nor non-existent is precisely the middle way. Hence the *Nirvāṇa-sūtra* says: "The buddhadhātu is the seed of the middle way of sambodhi." "The seed of the middle way" is spoken of with reference to the time of concealment, and is therefore called a seed; when the middle way is manifested, it is the Buddha. Hence the *Nirvāṇa-sūtra* says: "The dharma of the middle way is called the Buddha." Attaining the two knowledges of empty and non-empty is attaining the middle way. Hence the *Nirvāṇa-sūtra* says: "Because one attains the middle way, one is called a great Dharma master." Question: Why are false dharmas called garbha? Answer: Because they conceal. Question: Why are they called empty? Answer: Because false dharmas have no existence. Question: Why are true dharmas called garbha? Answer: Because they were previously that which was concealed. Question: Why are the knowledge that knows the garbha and the emptiness-knowledge both called empty? Answer: Because the essence of both knowledges lacks signs and lacks intrinsic nature. Question: Why is it explained that the essence of both knowledges is free from all signs? Answer: Sentient beings, hearing of the Buddha's two knowledges of empty and non-empty, consider the essence of knowledge to be existent. Therefore, it is now explained that the essence of knowledge transcends the four propositions. As it says: "The dharma of prajñāpāramitā is non-inverted; mindfulness, conceptualization, and contemplation have already been eliminated, and the dharmas of speech are also extinguished." It is also as Aśvaghoṣa said: "This dharma of tathatā is from the beginning free from all signs, namely: not the sign of existence, not the sign of non-existence, not the sign of neither existence, not the sign of neither non-existence, not the sign of both existence and non-existence; not the sign of unity, not the sign of difference, not the sign of neither unity, not the sign of neither difference, not the sign of both unity and difference." In this way, all false mental discriminations do not correspond with tathatā; hence it is said to be signless. Question: What is meant by lacking intrinsic nature? Answer: The Gangetic sands of Buddha-dharmas within the tathāgatagarbha share one identical essence and are distinguished only in meaning. For instance, in terms of all the virtues, it is called permanent, but apart from all the virtues there is no separate nature of permanence to be found. Self, bliss, and purity are likewise the same. Furthermore, in terms of permanence and the like, it is called liberation, but apart from permanence and the like there is no separate intrinsic nature of liberation. Dharmakāya and prajñā are likewise the same. Everything being like this, all virtues therefore lack intrinsic nature. Lacking these natures and signs, it is said to be empty. Question: If worldly dharmas assembled through conditions lack intrinsic nature and are therefore impermanent, by what meaning are true dharmas assembled through conditions not impermanent? Answer: Worldly dharmas are assembled from separate essences; because they have separate essences, they can be separated, shed, severed, and differentiated, and are therefore impermanent. Although the tathāgatagarbha contains all dharmas, they share an identical essence and are distinguished only in meaning; because they share an identical essence, they are not separated, not shed, not severed, and not differentiated, and are therefore not impermanent. Just like worldly empty space—unconditioned, unobstructed, without physical existence, and immovable—it shares an identical essence and is distinguished only in meaning, and cannot be altered or shed; hence it is not impermanent. Question: What was cited above from Aśvaghoṣa's statement only explained that the tathāgatagarbha is free from nature and signs; how does that bear on proving that the Buddha's knowledge is free from nature and signs? Answer: The tathāgatagarbha when manifested constitutes the Buddha's knowledge. Since the tathāgatagarbha is free from nature and signs, one should know that the Buddha's knowledge is also free from nature and signs. Regarding "World-Honoured One, the empty tathāgatagarbha": above was the dual statement; below is the dual explanation. The statement refers to the illuminating knowledge. Within the dual explanation, the object illuminated by knowledge is clarified. Explaining the two means there are two parts: first explaining the empty garbha, and next distinguishing the non-empty garbha. The empty tathāgatagarbha is the false, and the non-empty tathāgatagarbha is the true. Regarding "World-Honoured One, the empty tathāgatagarbha": intending to explain it, it is first cited. There are two kinds of explanation: first, empty within false dharmas, lacking the true tathāgatagarbha—this is mutual-absence emptiness; second, false dharmas are deceptive, and are therefore called empty—this explains emptiness from its own essence. By this meaning of emptiness, it can conceal the Tathāgata, and is therefore called the empty tathāgatagarbha. "Whether separated or shed": this distinguishes and explains its characteristics. False dharmas arise separately and their essence is not one; therefore, it says "separated." They can be remedied and shed through causes and conditions; therefore, it is called "shed." Changing from beginning to end is termed "differentiated." Regarding "all defilements": this points to its essence. Defilements, karma, and suffering are all the empty garbha; speaking in terms of the root, it speaks specifically of defilements. Regarding "World-Honoured One, the non-empty tathāgatagarbha": this cites the text. The Gangetic sands of Buddha-dharmas are essentially existent and not empty; hence it is called non-empty. "Exceeding the sands of the Ganges" lists their number. "Not separated or shed," etc., distinguishes their characteristics. Saying "Buddha-dharmas" points to their essence. These are the Buddha's causal dharmas, not the fruition dharmas. The Jiangnan masters explain: as for the two kinds of emptiness-knowledge of the tathāgatagarbha, the first is illuminating the concealed, and the second is illuminating the manifest. The two sentences below further explain the concealed and the manifest. From "World-Honoured One, the empty tathāgatagarbha, whether separated or shed," this explains the empty tathāgatagarbha. It means shedding and separating from all delusions of the kleśagarbha: having no burdens, it is called empty; storing myriad virtues, it is called garbha—this is the dharmakāya. The general idea of this is to explain that when the dharmakāya is manifested, it is empty of all fruitions; hence it is called the empty tathāgatagarbha. "World-Honoured One, the non-empty tathāgatagarbha" explains the garbha at the time of concealment. At the time of concealment, not yet shed, separated, or differentiated from defilements, it is the non-empty tathāgatagarbha. Because it is deeply concealed, it is called the inconceivable Buddha-dharmas. Because it has not yet shed all burdens, it is called non-empty; concealed and not yet revealed, it is called garbha. The general idea is to explain that the buddhadhātu according with conditions is concealed by defilements; hence it is called non-empty. We now maintain that there are two impermissible points in this explanation: first, the text directly explains the tathāgatagarbha as empty, so how could it instead explain the dharmakāya and tathāgatagarbha as empty and non-empty? Second, the text says "all defilements"; this directly explains defilements as the tathāgatagarbha, and one should not take it as the dharmakāya. Next, explaining the non-empty tathāgatagarbha directly explains that the buddhadhātu possesses myriad virtues, and one should not say it possesses all burdens. Regarding "World-Honoured One, these two emptiness-knowledges": above was the third [part], extensively explaining that the Tathāgata possesses the two knowledges; below is the fourth, extensively explaining that other people lack the two knowledges. The text has three sentences: first, raising the Tathāgata's two knowledges; second, explaining the persons who can believe; third, directly explaining those who are concealed. Regarding "World-Honoured One, these two emptiness-knowledges": this summarizes the two knowledges. Knowing the meaning of the two garbhas, empty and non-empty, is called the two kinds of emptiness-knowledge. "All great śrāvakas can have faith in the Tathāgata": relying on persons to reveal its profundity. Because the Buddha's knowledge is profound, only the great śrāvakas can have faith in the Tathāgata, [trusting] that the Tathāgata possesses these two knowledges and can know the two garbhas. Someone says: "all great śrāvakas" still refers to the aforementioned bodhisattvas of great power, who received the teachings and attained knowledge, and are therefore called śrāvakas. Previously, based on the fact that not seeing and not attaining are the same, all three persons were raised together. Now, in terms of not giving rise to inversions, their ability to have faith differs, and so they are raised separately. Someone says: bodhisattvas before the bhūmis whose āgama practice is complete are called great śrāvakas; relying on the teachings to have faith in the Buddha's ability to know the two garbhas is called having faith in the Tathāgata. We now maintain that we do not agree with these two interpretations. Previously, the bodhisattvas of great power were explained as being of the first bhūmi, and should not be called śrāvakas; hence it differs from the first. The sūtra itself says they are śrāvakas, so one should not say they are bodhisattvas before the bhūmis. We now explain that it refers to sharp-rooted śrāvakas such as Śāriputra, who, hearing the Buddha expound the teaching, place faith in the Buddha. From "all arhats" onward, third, explains those who are concealed. The text has two parts: first, distinguishing the reason they do not attain; second, from "therefore, arhats" onward, concluding their non-attainment. "Arhats and pratyekabuddhas" raises the persons who can be concealed. Saying "emptiness-knowledge" refers to the concealing mind: what is understood is not understood and not believed, and is therefore called emptiness-knowledge. Furthermore, the two vehicles' knowledge partially abandons signs, and is therefore called emptiness-knowledge, and they also cling to emptiness. Regarding "inverting with respect to the four non-inverted realms": this directly explains concealing the true. The tathāgatagarbha nature is permanent, blissful, self, and pure, which are called the four kinds of non-inverted realms. The two vehicles falsely consider them impermanent, suffering, non-self, and impure, which is termed inverting. Furthermore, with respect to the four realms of permanence and the like, they turn them into the four such as impermanence; hence it is called inverting. Furthermore, "turning" means arising: with respect to permanence, they give rise to the inversion of impermanence. From "therefore" onward concludes it. These persons of the two vehicles invert with respect to the four non-inversions, and therefore do not see and do not attain the tathāgatagarbha. The knowledge of ordinary persons, the two vehicles, and bodhisattvas before the bhūmis does not see or attain it. Now speaking specifically of the two vehicles: if the two vehicles still do not see it, how much less ordinary persons? Furthermore, the two vehicles give rise to the four inversions with respect to the tathāgatagarbha, and their faults and obstacles are deep and heavy; hence they are spoken of specifically. Bodhisattvas before the bhūmis, because they have faith in the Buddha's words, give rise to the signs of permanence and bliss, and lack the four inversions. Question: Regarding the empty tathāgatagarbha and the non-empty tathāgatagarbha, with respect to which garbha do the two vehicles give rise to inversions? Answer: They directly give rise to the four inversions with respect to the non-empty tathāgatagarbha. The non-empty garbha possesses the four virtues of permanence, bliss, self, and purity, yet they consider them suffering, impermanence, emptiness, and non-self. Hence the *Nirvāṇa-sūtra* says: "Persons of the two vehicles only see emptiness, and do not see the non-empty." Furthermore, seeing emptiness with respect to the non-empty garbha is an inversion. Suffering and impermanence are not actually existent, yet seeing them as existent is also an inversion. From "all suffering" onward explains knowing the cessation of suffering. There are three parts: first, a brief explanation; second, an extensive explanation; third, a general conclusion. This is the third. However, within the extensive explanation above, the meaning of emptiness concealing was directly explained. Having finished explaining the meaning of emptiness concealing, it concerns the truth of cessation; hence it is now generally concluded. Question: Why is the meaning of emptiness concealing the true reality explained within the essence of the truth of cessation? Answer: There are general and specific meanings. As for the general meaning: the true reality is the truth of cessation; this truth is concealed by the meaning of emptiness; hence the meaning of emptiness concealing is explained with reference to the truth of cessation. As for the specific meaning: within the essence of the truth of cessation above, two dharmas were explained: first, the dharmakāya; second, the essence of the tathāgatagarbha. The essence of the tathāgatagarbha is the true reality; this true reality is concealed by emptiness; hence following upon the essence of the garbha, the meaning of emptiness concealing is explained. Regarding "destroying all kleśagarbhas": above explained the Buddha's consummation of the three truths; now, fourth, explains the Buddha's consummation of knowing the truth of the path. Awakening to the fact that defilements fundamentally never arise is called "destroying"; it is not called destroying because of having existed before and now being absent.