瑜伽論記 20.72

20.72

第九解喻門，所執如虛空無體同故，依他如怨害違損善法命故，圓成如無盡大伏寶藏，若證得時利益無窮故。然此寶藏喻實性者，舊來諸師取解不同，若南道諸師引楞伽等云：如來藏性具足一切恒沙功德，本自有之非適今也。又即彼經云：三十二相八十種好結伽趺坐而為無量無覆隱而不顯現。又涅槃經云：大般涅槃本自有之，具足一切恒沙功德。又華嚴經云：佛子一切眾生皆有佛如來藏性具諸功德。又地持論云：性種姓者，六入殊勝展轉相續無始法爾，如是經論皆證本來具諸功德，若如北道說：無有本來一切功德者，便同外道斷見過失。北道諸師云：立本有一切功德不從因生先來自有者，全同僧伽自體之過，何以得知無本有功德者，如楞伽經大慧白佛言，若如來藏性具諸功德者，何故世尊復說一切諸法皆悉空無生無滅，佛告大慧，我為斷見眾生故說本來具諸功德，即將此文通釋一切經意。今時泰法師云：依此論證圓成實理成於萬德之本，故說伏藏，不言真如具足萬德，如護月等，雖立三乘無漏法爾種子，而是有為體非真如，故不同南道解，然本有無漏種故不同北道解。

The ninth [section] explains the gateway of similes: parikalpita is like empty space, identical in lacking an entity; paratantra is like an enemy, because it violates and damages the life of good dharmas; pariniṣpanna is like an inexhaustible, great hidden treasure, because when one realizes it, the benefit is boundless. However, regarding this simile of the treasure for the true nature, former masters understood it differently. Masters of the Southern Path cite the Laṅkāvatāra and other sūtras, saying: The tathāgatagarbha nature is fully endowed with all the virtues [as numerous as] the sands of the Ganges; it is inherently possessed from the beginning, not newly arisen today. Moreover, that sūtra itself says: The thirty-two marks and eighty minor signs sit cross-legged, yet are immeasurably obscured and concealed, not manifesting. Also, the Nirvāṇa Sūtra says: Great parinirvāṇa is inherently possessed from the beginning, fully endowed with all the virtues [as numerous as] the sands of the Ganges. Also, the Avataṃsaka Sūtra says: 'Disciples of the Buddha, all sentient beings possess the Buddha's tathāgatagarbha nature, fully endowed with all virtues.' Also, the Bodhisattvabhūmi says: 'As for the gotra by nature, the excellence of the six sense bases continues sequentially, inherently so from beginningless time.' Such sūtras and treatises all prove that it is primordially endowed with all virtues. If, as the Northern Path says, there are no primordially possessed virtues, then one commits the error of falling into the annihilationist view of the non-Buddhists. The masters of the Northern Path say: Positing all virtues as primordially existing, not arisen from causes, and inherently existing from before, entirely commits the fault of the Sāṃkhya self-entity. How is it known that there are no primordially possessed virtues? As in the Laṅkāvatāra Sūtra, Mahāmati addressed the Buddha: 'If the tathāgatagarbha nature is fully endowed with all virtues, why does the World-Honoured One further teach that all dharmas are empty, without arising and without ceasing?' The Buddha told Mahāmati: 'It is for the sake of sentient beings with annihilationist views that I taught that it is primordially endowed with all virtues.' They immediately take this passage to interpret the intent of all sūtras. Nowadays Master Tai says: Relying on this treatise proves that the principle of pariniṣpanna accomplishes the foundation of the myriad virtues; therefore it is spoken of as a hidden treasure, not that tathatā is fully endowed with the myriad virtues. Like Candragomin and others: although they establish the inherently taintless seeds of the three vehicles, these are conditioned and their entity is not tathatā; hence it does not agree with the explanation of the Southern Path; yet because of the primordial existence of taintless seeds, it does not agree with the explanation of the Northern Path.