勝鬘寶窟 3.37

3.37

「世尊彼淨智者」，有人言：此文猶屬〈一諦章〉。今所明者，從此已去是〈一依章〉。作二門釋之：一來意門者，上來對三諦非究竟，明一滅諦究竟；今對昔依非究竟，一依是究竟。具如前辨。又上明一諦究竟，今顯此一諦是究竟故，可以依憑，故有此章來也。二釋名門者，此章名為常住安隱一依。非生滅故，名為常住；體離危嶮，故云安隱；至理無二，目之為一；可以依憑，故稱為依。汎論能依所依義，具如《攝論》：有能依非所依。約本識言之，是煩惱種子；約佛性言之，是生死妄想。二所依非能依。約種子言之，謂本識；約生死妄想言之，謂佛性。三亦能依亦所依。約生死言，即是本識。本識依如來藏，故是能依；復為種子所依，名為所依。四非能依所依，即是法身。法身顯時，不復名藏，故非是所依；法身無生死，不為生死所依。今此中明一滅諦，為至人所依，故名一依。從〈聖諦〉至〈一依〉凡六章經，言並涉諦，知諦是解行之本，宜以諦為其正宗。雖六章辨諦，有四義不同：初〈聖諦章〉明二乘無知聖諦，佛則有之；歎諦甚深，出二種諦名體章，一釋無作諦虛實；〈一依章〉明一滅諦是可依。三處言並涉於諦，而此義不同。下二章雖言不涉諦，並是論滅諦事。

Regarding "World-Honoured One, that pure wisdom": Some say that this text still belongs to the "Chapter on the Single Truth". As explained now, from here on is the "Chapter on the Single Refuge". It is explained through two approaches. First, the approach of the occasion for its coming: Above, in contrast to the three truths not being ultimate, it was explained that the single truth of cessation is ultimate; now, in contrast to previous refuges not being ultimate, the single refuge is ultimate, fully as distinguished before. Furthermore, above it explained that the single truth is ultimate; now, revealing that because this single truth is ultimate it can be relied upon, there comes this chapter. Second, the approach of explaining the name: This chapter is named the "Permanently Abiding, Peaceful Single Refuge". Because it is not subject to arising and ceasing, it is called "permanently abiding"; because its essence is free from peril, it is called "peaceful"; because the ultimate principle is non-dual, it is designated "single"; because it can be relied upon, it is called "refuge". Broadly discussing the meaning of that which relies and that which is relied upon, it is fully as in the Mahāyānasaṃgraha: [First,] there is that which relies and is not that which is relied upon. In terms of the fundamental consciousness (ālaya-vijñāna), this is the seeds of defilement; in terms of the buddhadhātu, this is the false conceptualization of saṃsāra. Second, that which is relied upon and not that which relies. In terms of seeds, it refers to the fundamental consciousness; in terms of the false conceptualization of saṃsāra, it refers to the buddhadhātu. Third, both that which relies and that which is relied upon. In terms of saṃsāra, it is the fundamental consciousness. Because the fundamental consciousness relies on the tathāgatagarbha, it is that which relies; and being that which is relied upon by seeds, it is called that which is relied upon. Fourth, neither that which relies nor that which is relied upon, which is the dharmakāya. When the dharmakāya is revealed, it is no longer called a garbha (storehouse), so it is not that which is relied upon; the dharmakāya is free from saṃsāra, so it is not that which is relied upon by saṃsāra. Now, what is explained here is the single truth of cessation as that which is relied upon by the ultimate person; hence it is named the "single refuge". From the "Chapter on the Noble Truths" to the "Chapter on the Single Refuge", there are altogether six chapters of the sūtra whose words all involve the truths, from which we know that the truths are the root of understanding and practice, and it is fitting to take the truths as their main theme. Although the six chapters distinguish the truths, they have four differing meanings: First, the "Chapter on the Noble Truths" explains that the two vehicles lack the knowledge of the noble truths, whereas the Buddha possesses it; the chapters praising the profound depth of the truths and presenting the names and essences of the two kinds of truths, and the one explaining the unconditioned truths as false and real; and the "Chapter on the Single Refuge" explains that the single truth of cessation can be relied upon. The words in these three places all involve the truths, yet their meanings differ. Although the words of the next two chapters do not involve the truths, they both discuss matters pertaining to the truth of cessation.