[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華論疏](https://indike.org/pramana/in.bauddha.taisho.1818) › 2.89 # 法華論疏 2.89 法華論疏 2.89 - **Language:** Classical Chinese ### [2.89](https://indike.org/pramana/in.bauddha.taisho.1818.2.89) 義甚深者，余初釋五深未見文意，後見《佛性論》及《勝鬘經》方乃悟解。《佛性論》釋五藏竟，引《勝鬘》五藏為證。如來藏自性為義，一切諸法不出自性，無我為相。自性義者，辨此一藏是一切諸法體。一切諸法以真如為體故，無有一法出於如外。即接論五義中第一性義。此論名體甚深也。第二是法界藏，以因為義。聖人念處觀等皆依此性作境界故。此意云：法界是念處等緣。緣增上緣，因即接《大乘論》五義中因義，是此論中依止甚深。三法身藏，以至得為義也。一切聖人信樂正性，令諸聖人得如來功德。即《攝論》中第三云藏義。一切虛妄法所隱覆，非凡夫二乘所能緣，故此少不相似。但《佛性論》取顯時為義，故言法身藏以至得為義。《攝論》據隱時為言，故云藏。即是此中證甚深也。四出世間上上藏，以真實為義。世者有三義：一對治可滅、二妄心念念滅、三內有倒見不得聖法。具此三義名為世，過彼三義故名出世。即《攝論》中五義第四真實義，即此論中無上甚深也。五自性清淨藏，以祕密為義。若一切法隨順此性即名為內，是正非邪；若違此理即為外，是邪非正。即《攝論》中甚深義。此論依何等義甚深？此五藏體一而約義不同，一切皆以真如為體，故名體義。即真如為聖人觀行之因，名為因義。即證得此真如為法身，名證得義。即此真如超過世間，名上上義。甚深微，名祕密義。《攝大乘論》初明一切法依止門，辨果有五義，竝是《佛性論》、《勝鬘經》意。今此五種，竝是五藏之義，意謂少不次第。今明體甚深，即是第一如來藏甚深內證甚深，即是法身藏。至得甚深依止甚深，即法界藏。無上甚深，即是出世上上藏也。依何義甚深，即是自性清淨藏。問：何故但明五種不多不少？答：初一是自性住佛性；第二依自性住佛性起諸觀行，即是引出佛性；第三即是主得佛性；第四歎此三種世間所無；第五義甚深唯佛境界。此五攝一切佛事義盡。問：何故明此五事？答：今佛說一乘，欲令眾生成佛。成佛之義要具此五，是以命初即便辨之。若言《法華》未明佛性者，破此五義，罪業無邊。了此五義，福慧無量。 > Regarding 'profundity of meaning': when I first explained the five profundities, I had not seen the intent of the text; only later, upon seeing the Foxing lun (Treatise on Buddha-nature) and the Śrīmālādevī Sūtra, did I come to awaken and understand. The Foxing lun, after explaining the five treasuries, cites the five treasuries of the Śrīmālā as proof. The tathāgatagarbha takes intrinsic nature as its meaning: all dharmas do not depart from intrinsic nature, taking selflessness as their characteristic. The meaning of 'intrinsic nature' determines that this single treasury is the essence of all dharmas; because all dharmas take thusness as their essence, there is not a single dharma that goes outside of thusness. This corresponds to the first, the meaning of 'nature,' among the five meanings in the treatise. In this treatise, it is called the 'profundity of essence.' Second is the dharmadhātu treasury, which takes 'cause' as its meaning; because the noble ones' contemplation of the stations of mindfulness and so forth all rely on this nature to serve as their cognitive object. The meaning here is: the dharmadhātu is the condition for the stations of mindfulness and the like. As a condition and an empowering condition, 'cause' corresponds to the meaning of 'cause' among the five meanings in the Mahāyānasaṃgraha, which in this treatise is the 'profundity of reliance.' Third is the dharmakāya treasury, which takes 'attainment' as its meaning. All noble ones rejoice with faith in the correct nature, enabling all noble ones to attain the Tathāgata's merits. This is what the Mahāyānasaṃgraha states in its third point as the meaning of 'treasury.' It is concealed by all false and deceptive dharmas, and cannot be taken as an object by ordinary people or the two vehicles; thus here it differs slightly. However, the Foxing lun takes the time of manifestation as its meaning, and therefore says that the dharmakāya treasury takes 'attainment' as its meaning. The Mahāyānasaṃgraha speaks on the basis of the time of concealment, and therefore says 'treasury.' This is what is here called the 'profundity of realization.' Fourth is the supramundane supreme treasury, which takes 'reality' as its meaning. 'Mundane' has three meanings: first, capable of being eradicated by antidotes; second, the deluded mind perishing thought-moment by thought-moment; third, having inverted views within and failing to attain the noble Dharma. Endowed with these three meanings, it is called 'mundane'; surpassing those three meanings, it is called 'supramundane.' This is the fourth meaning of 'reality' among the five meanings in the Mahāyānasaṃgraha, which in this treatise is the 'supreme profundity.' Fifth is the inherently pure treasury, which takes 'secret' as its meaning. If all dharmas accord with this nature, they are called internal, which is correct and not heterodox; if they run counter to this principle, they are external, which is heterodox and not correct. This is the 'profundity' meaning in the Mahāyānasaṃgraha. In this treatise, 'what meaning it relies upon to be profound'—these five treasuries are one in essence, but differentiated according to meaning. They all take thusness as their essence, and hence it is called the 'meaning of essence.' Thusness serves as the cause for the contemplative practice of the noble ones, and hence is called the 'meaning of cause.' Realizing this thusness constitutes the dharmakāya, and hence is called the 'meaning of attainment.' This thusness surpasses the mundane, and hence is called the 'supreme meaning.' It is profound and subtle, and hence is called the 'secret meaning.' When the Mahāyānasaṃgraha initially clarifies the gateway of reliance for all dharmas, it distinguishes five meanings for the fruit, all of which represent the intent of the Foxing lun and the Śrīmālādevī Sūtra. Now these five kinds are all meanings of the five treasuries, though their order is slightly different. Now, explaining that the 'profundity of essence' is the first, the profundity of the tathāgatagarbha; the 'profundity of inward realization' is the dharmakāya treasury; the 'profundity of attainment' is the 'profundity of reliance', which is the dharmadhātu treasury; the 'supreme profundity' is the supramundane supreme treasury; and 'what meaning it relies upon to be profound' is the inherently pure treasury. Question: Why explain only these five kinds, neither more nor less? Answer: The first is the Buddha-nature residing in intrinsic nature; the second is arising contemplative practices relying on the Buddha-nature residing in intrinsic nature, which is the brought-forth Buddha-nature; the third is the attained Buddha-nature; the fourth praises these three kinds as non-existent in the mundane world; the fifth, the profundity of meaning, is solely the realm of the Buddha. These five exhaustively encompass all meanings of the Buddha's work. Question: Why clarify these five matters? Answer: Now the Buddha expounds the one vehicle, wishing to cause sentient beings to become Buddhas. The principle of becoming a Buddha must be endowed with these five; therefore, right at the beginning, he distinguishes them. If one says that the Lotus Sūtra has not yet clarified Buddha-nature, one destroys these five meanings, and one's sinful karma is boundless. If one understands these five meanings, one's blessings and wisdom are immeasurable. > — English (machine translation) (machine translation) - [Previous: 2.88](https://indike.org/pramana/in.bauddha.taisho.1818.2.88) - [Next: 2.90](https://indike.org/pramana/in.bauddha.taisho.1818.2.90) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1818.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1818~en-mt.2.89) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1818.2.89](https://indike.org/pramana/in.bauddha.taisho.1818.2.89) · Pramāṇa