法華論疏 2.89

2.89

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.