大方廣圓覺修多羅了義經略疏 1.503

1.503

上二句明諸法，此下皆是顯一心也，論指一心云如來藏故。《楞伽》亦云：「寂滅者，名為一心。一心者，名如來藏。」此經下云：「圓覺妙心涅槃即名佛性。」今此一句總標，次二句空藏，後三句不空藏。通云如來藏者，由三義故：一、隱覆義，謂覆藏如來，故云藏也。故《理趣般若經》云：「一切眾生皆如來藏。」《勝鬘》云：「生死二法名如來藏，如來法身不離煩惱藏，名如來藏。」《如來藏經》云：「一切眾生貪、瞋、癡諸煩惱中有如來身，乃至常無染污，德相備足，如我無異。」便以九喻喻之：一萎華佛身、二巖蠭淳密、三糠糩粳米、四墮穢真金、五貧家寶藏、六菴羅內實、七弊物金像、八貧女輪王、九焦模鑄像。二、含攝義，謂如來法身含攝身相、國土，神通大用無量功德故。又亦含攝一切眾生，皆在如來藏內故。三、出生義，謂此法身既含眾德，了達證入即能出生，故《十地論》云：「地智能生無漏因果，亦能生起人天道行。」此三義者，初約迷時，後約悟時，中間克體。然約真妄和合，總有二種行相，謂此經下云「如來藏自性差別。」論云：「真如生滅。」然真妄各有二義：真謂不變隨緣，妄謂體空成事。真中不變、妄中體空，即真如自性也；真中隨緣、妄中成事，即生滅差別也。初真如性中復有二相，《勝鬘》云：「有二種如來藏空智，所謂空如來藏，脫離一切煩惱藏；不空如來藏，具過恒沙不思議佛法。」論中亦說如實空、如實不空，義全同此。後生滅中亦有二相，謂漏、無漏。無漏復二：有為、無為。有漏亦二，謂善、不善。此等行相皆有業用。初真性者，有其二業：一、能持自體恒沙功德，從本已來不失不壞；二、能禦客塵恒沙煩惱，無始時來不染不污。後生滅亦有二業：一、能起惑治業，曠劫長受六趣生死，故《楞伽》云：「如來藏者，是善、不善因，能遍興造一切趣生，乃至若生若滅。」二、能知真達妄，發心修行，證三乘果，如前所引《十地論》等。由是二業故，《寶性論》引經偈云：「無始世來性，作諸法依止，法性有諸道，及證涅槃果。」長行引《勝鬘》釋云：「性者，如來藏。依止者，如來藏。是依、是持、是建立。諸道者，有如來藏故說生死，是名善說。證涅槃者，若無如來藏者，不得厭苦樂、求涅槃。既諸佛因果，始終依之，故入道行人先須信解。離此別信，信則墮邪。」故《密嚴經》訶為惡慧。《華嚴》亦云：「不能了自心，云何知正道。彼由顛倒慧，增長一切惡。」據此則了之方知正道，故《勝鬘》云：「若於無量煩惱所纏如來藏不疑惑者，於出纏無量煩惱藏法身亦無疑惑。」《華嚴》初會，普賢即入如來藏身三昧，意在此也。然雖此心凡聖等有，但果顯易信，因隱難明，故淺識之流輕因重果，願諸道者深信自心。

The two lines above clarified all phenomena; from here downward, all reveal the One Mind, because the treatises point to the One Mind as the tathāgatagarbha. The *Laṅkāvatāra-sūtra* also states: 'Quiescence is called the One Mind. The One Mind is called the tathāgatagarbha.' Later in this sūtra it says: 'The wondrous mind of perfect enlightenment, nirvāṇa, is called buddha-nature.' Now this single line introduces the whole; the next two lines concern the empty garbha, and the following three lines concern the non-empty garbha. That it is generally called the 'tathāgatagarbha' is due to three meanings: First, the meaning of concealment, namely that it conceals the Tathāgata, hence called *garbha* (matrix/storehouse). Thus the *Adhyardhaśatikā Prajñāpāramitā-sūtra* states: 'All sentient beings are the tathāgatagarbha.' The *Śrīmālādevī-sūtra* states: 'The two phenomena of birth and death are called the tathāgatagarbha; the dharmakāya of the Tathāgata not separate from the store of afflictions is called the tathāgatagarbha.' The *Tathāgatagarbha-sūtra* states: 'Within the afflictions of greed, anger, and delusion of all sentient beings there is the Tathāgata's body... eternally undefiled, replete with virtuous marks, no different from mine.' It then illustrates this with nine similes: 1. the buddha body in a withered flower, 2. pure honey in a cliffside bee colony, 3. rice grain within husk and chaff, 4. genuine gold fallen into filth, 5. a treasure store in a poor household, 6. the seed inside an āmra fruit, 7. a golden statue wrapped in tattered cloth, 8. a cakravartin in the womb of a destitute woman, and 9. a cast statue within a scorched mold. Second, the meaning of containment, namely that the Tathāgata's dharmakāya contains bodily marks, lands, supernatural great applications, and immeasurable merits. It also contains all sentient beings, because they are all within the tathāgatagarbha. Third, the meaning of production, namely that since this dharmakāya contains all virtues, upon thorough realization and entry it can produce them. Therefore the *Daśabhūmika-śāstra* states: 'The wisdom of the grounds can produce uncontaminated causes and fruits, and can also give rise to the practices of the paths of humans and devas.' These three meanings correspond respectively to the time of delusion for the first, the time of awakening for the last, and the fundamental essence itself in between. However, in terms of the harmonization of the real and the false, there are two general aspects, as this sūtra says below: 'the nature and distinctions of the tathāgatagarbha.' The treatise (*Awakening of Faith*) says: 'tathatā and arising-and-ceasing.' However, the real and the false each have two meanings: the real refers to unchanging and according with conditions; the false refers to having an empty substance yet accomplishing phenomena. Unchanging within the real and empty substance within the false constitute the self-nature of tathatā; according with conditions within the real and accomplishing phenomena within the false constitute the distinctions of arising and ceasing. Within the first, the nature of tathatā, there are again two marks. The *Śrīmālādevī-sūtra* states: 'There are two kinds of tathāgatagarbha emptiness-wisdom: the empty tathāgatagarbha, detached from all stores of afflictions; and the non-empty tathāgatagarbha, endowed with inconceivable buddha-dharmas exceeding the sands of the Ganges.' The treatise also explains 'truly empty' and 'truly non-empty,' whose meanings are entirely identical to this. Next, within arising-and-ceasing there are also two marks: contaminated and uncontaminated. The uncontaminated is again two: conditioned and unconditioned. The contaminated is also two: wholesome and unwholesome. These aspects all possess functions. The first, the real nature, has two functions: 1. it can maintain its own substance's merits numerous as the sands of the Ganges, which from the origin have never been lost or destroyed; 2. it can resist adventitious defilements numerous as the sands of the Ganges, which from beginningless time have never tainted or defiled it. The latter, arising-and-ceasing, also has two functions: 1. it can give rise to delusion and generate karma, enduring birth and death in the six destinies for vast kalpas; therefore the *Laṅkāvatāra-sūtra* states: 'The tathāgatagarbha is the cause of good and evil; it can universally produce all rebirths in the destinies... up to arising and ceasing.' 2. It can know the real and comprehend the false, arouse the mind to practice, and realize the fruits of the three vehicles, as cited above from the *Daśabhūmika-śāstra*, etc. Due to these two functions, the *Ratnagotravibhāga* cites a sūtra verse: 'The beginningless nature serves as the support for all phenomena; because of the dharma-nature there are all paths and the realization of the fruit of nirvāṇa.' The prose cites the *Śrīmālādevī-sūtra* in explanation: 'Nature is the tathāgatagarbha. Support is the tathāgatagarbha. It is the support, the sustainer, and the foundation.