涅槃經遊意 1.41

1.41

今則不爾。此譬為破始有，故言本有，豈可守斯為定耶？今明只迷故名隱名藏，豈尚別有此體可隱？只悟故名顯，名法身無體可顯。迷故名隱，隱無所隱；悟故名顯，顯無所顯。只迷因緣故隱，悟因緣故名顯。如箜喉之喻，無乎無棍等因緣則無聲，為隱，無別聲可隱在內；若因緣具足，聲則便出，無別聲可顯。如來藏隱顯亦爾，不了因緣故隱，顯又如此，隱顯並出於緣。緣未堪如此說，故為隱；今皆聞之，故不隱。乃出於緣，法身更何隱顯也！

Now it is not so. These parables were used to refute the notion of [Buddha-nature] having a beginning, and therefore said it was originally possessed; how could one hold fast to this as definitive? Now it is clarified that it is merely because of delusion that it is called concealed and called a treasury; how could there still be a separate essence that could be concealed? It is merely because of awakening that it is called revealed, called the dharmakāya; there is no essence to be revealed. Being deluded, it is called concealed, yet when concealed there is nothing concealed; being awakened, it is called revealed, yet when revealed there is nothing revealed. It is merely through delusion regarding conditions that it is concealed, and through awakening to conditions that it is called revealed. Just as in the parable of the harp, without the conditions of the body, the bridge, and so forth, there is no sound, which is concealment, yet there is no separate sound that could be concealed within; if conditions are fully present, the sound then comes forth, yet there is no separate sound that could be revealed. The concealing and revealing of the tathāgatagarbha are also like this: not understanding conditions, it is concealed; revealing is also like this. Both concealment and revelation arise from conditions. Because conditions were not yet ready to hear it spoken in this way, it was concealed; now all have heard it, so it is not concealed. They merely arise from conditions—what further concealment or revelation could there be for the dharmakāya!