淨名玄論 1.53

1.53

Objection: If sentient beings are the dharmakāya, whence are there the six destinies? Answer: This point is subtle and profound, difficult to distinguish in words; one must contemplate and awaken to it to accord with the profound principle. Now I will speak of it roughly; you should empty your mind to comprehend it. With respect to the Way, it was never dual; with respect to conditions, it was never one. Because with respect to the Way it was never dual, sentient beings are precisely the Buddha; because with respect to conditions it was never one, the six destinies differ from the dharmakāya. Because the six destinies differ from the dharmakāya, the six destinies conceal the dharmakāya, which is named the tathāgatagarbha. 'Tathāgatagarbha' means the matrix (garbha) of the Tathāgata. Because nonduality is lost, dualistic views arise. Due to these dualistic views enveloping nonduality, the nondual Way cannot appear; therefore these dualistic views are the matrix of nonduality. Furthermore, the nondual Way being hidden within dualistic views is called the tathāgatagarbha. The *Nirvāṇa [Sūtra]* also calls it the eggshell of ignorance. Matrix and garbha have different meanings, but their essence is one. Objection: This is simply the old beaten path from of old; why call it an efficacious principle? Answer: The teaching of concealment and manifestation came directly from the mouth of the Sage. These words cannot be differed from, but their intended meaning cannot be identical [to conventional understanding]. Question: Since the same words are uttered, how is the intended meaning different? Answer: It is not that there is a separate thing that covers the dharmakāya, nor is there a separate dharmakāya hidden within the matrix. If there were a separate dharmakāya within the matrix, it would be like having a pillar inside a wall or a self inside material form—this would merely be of the sort of the view of self-identity (satkāyadṛṣṭi); how could it be called the Buddha-nature of the middle way? Question: If there is no separate thing covering the dharmakāya, and the Tathāgata is not hidden inside a matrix, how is the meaning of the coverer and the covered established? Answer: The Way is originally nondual. Sentient beings, through delusion, lose nonduality and arbitrarily assert duality. Not realizing that arbitrary duality originally has no duality, duality covers nonduality. Duality covering nonduality, nonduality is concealed by arbitrary duality. Nonduality being concealed by arbitrary duality is named the tathāgatagarbha. If one awakens to arbitrary duality being originally nondual, nonduality becomes manifest, which is named the dharmakāya. The great tenet of concealment and manifestation has this meaning. Question: A sūtra says, 'The Buddha-nature all-pervasively covers, just like space.' Sentient beings can cover the Buddha-nature; how does the nature cover sentient beings? Answer: Interpreting this in terms of Buddha-nature is somewhat difficult to see; now we explain this passage in terms of the dharmadhātu. A sūtra states, 'Vast like the dharmadhātu, ultimate like space.' Because the dharmadhātu is vast, the six destinies are always within the dharmadhātu. In their inverted view, sentient beings think they are constantly outside the dharmadhātu; because they are always within the dharmadhātu, the dharmadhātu covers sentient beings. In that sentient beings think they are constantly outside the dharmadhātu, sentient beings cover the dharmadhātu. The Buddha-nature all-pervasively covering has the same meaning as this. Dharmadhātu is an alternate name for the Buddha-nature, a different designation for the dharmakāya. Therefore a sūtra states: 'The inexhaustible, impartial, wondrous dharmadhātu is completely filled by the Tathāgata's body.' Since the dharmadhātu fills the Tathāgata's body, the Tathāgata's body also fills the dharmadhātu; therefore the Tathāgata's body is precisely the dharmadhātu, and the dharmadhātu is precisely the Tathāgata's body.