勝鬘寶窟 3.50

3.50

就文為二：一勝鬘正說、二如來述成。勝鬘說中有二：第一總明五藏；二從「此自性清淨」下，別釋。第一總明五藏。如《佛性論》中說：一「如來藏」，以自性為義。一切諸法不出如來自性，無我為相故。二「法界藏」者，彼說正法藏。今言法界者，界即境界，即是因義。聖人四念處等，皆取此性作境故。三「法身藏」者，以至得為義。至者證也，一切聖人信樂正性，由此信樂令諸聖人得如來功德。四「出世間上藏」者，三由有倒見，不得聖法，具此三義，名之為世。此法無彼三義，故名出世真實也。五「自性清淨藏」，以祕密為義。若一切法隨順此性，則名為內，是正非邪；若違此理，則名為外，是邪非正。彼論辨五藏訖，引此經說五藏為證。如來藏，自性義者，辨是藏此一切諸法體性也。法界藏，以因為義者，辨此藏是聖人行境界，名為因也。法身藏，以至得為義者，通辨依此藏能修因至得佛果，故名至得義。出世上上藏，真實義者，辨此藏性不因緣相，故名真實也。自性清淨藏，祕密義者，甚深也，辨此藏無一相可取，而順之大益、違之極損，故名祕密。如《攝大乘論》中辨五藏相義亦如是也。此等隨義別分，非體別有五也。

The text comprises two parts: first, Queen Śrīmālā speaks directly; second, the Tathāgata confirms and endorses it. Śrīmālā's speech has two parts: first, she explains the five garphas in general; second, from "This intrinsically pure..." onward, she explains them individually. First, explaining the five garphas in general: as explained in the Treatise on Buddhadhātu: 1. 'Tathāgatagarbha', having intrinsic nature as its meaning. All phenomena do not go beyond the intrinsic nature of the Tathāgata, because non-self is their mark. 2. 'Dharmadhātugarbha', which that text calls the saddharmagarbha. Here it says 'dharmadhātu': 'dhātu' means cognitive realm, which is the meaning of 'cause'. This is because the noble ones' four applications of mindfulness and so forth all take this nature as their cognitive realm. 3. 'Dharmakāyagarbha', having attainment as its meaning. 'Attainment' means realization. All noble ones have faith and delight in the correct nature; through this faith and delight, all noble ones are made to attain the merits of the Tathāgata. 4. 'Supramundane supreme garbha': the three [realms] possess perverted views and do not attain the noble Dharma; possessing these three meanings, it is called 'the world'. This Dharma is free of those three meanings; hence it is called supramundane and real. 5. 'Prakṛtiprabhāsvaragarbha', having secret as its meaning. If all phenomena accord with this nature, they are called internal, correct and not false; if they run contrary to this principle, they are called external, false and not correct. That treatise finishes explaining the five garphas and then cites this sūtra's explanation of the five garphas as proof. 'Tathāgatagarbha' meaning intrinsic nature clarifies that this garbha is the essence and nature of all phenomena. 'Dharmadhātugarbha' meaning cause clarifies that this garbha is the cognitive realm of the practice of the noble ones, and is thus called 'cause'. 'Dharmakāyagarbha' meaning attainment comprehensively clarifies that based on this garbha one can cultivate the causes to attain the Buddha fruit, and is thus called the meaning of attainment. 'Supramundane supreme garbha' meaning reality clarifies that this garbha-nature is not the marks of causes and conditions, and is thus called real. 'Prakṛtiprabhāsvaragarbha' meaning secret means extremely profound; it clarifies that in this garbha not a single mark can be grasped, yet according with it brings great benefit, and contrarying it brings extreme harm; hence it is called 'secret'. The meaning of the marks of the five garphas explained in the Mahāyānasaṃgraha is also like this. These are divided according to distinct meanings; their essence does not possess five separate entities.