起信論疏筆削記 14.45

14.45

立名中，論　如來藏者，具有三義：一隱覆義、二含攝義、三出生義，廣如前說。隱時等者，似當初後二義，隱故名藏，此則如來自隱不現也。又因地能生果地功德，故名藏也。論　如來法身者，若以應身為如來，即依士釋；若以真身為如來，即持業釋。然其身者亦具三義：一者體義，真如自體任持不失故；二者依義，為彼報應之所依故；三者聚義，一切功德之所集故。故《唯識》云：體依聚義，總說名身。顯時等者，即後義，謂萬德名法，依止名身。然德有修性，若約修說，即屬報應，成依止義也。若約性說，即聚集義也。其體之一義，當於前段體中，故此不言也。問：法身既屬無為，且非積聚，何言聚耶？答：功德既是無多之多，何妨聚是無聚之聚？斯皆義說，圓迴無滯，非實法聚有可揀也。

Regarding establishing the names: The treatise states: "The tathāgatagarbha..."—this possesses three meanings: first, the meaning of being hidden and covered; second, the meaning of containing and subsuming; third, the meaning of producing; as extensively explained before. "When hidden..." onward seems to correspond to the first and last two meanings: being hidden, it is called "garbha" (storehouse); this is the Tathāgata hiding himself and not appearing. Furthermore, because in the causal stage it can produce the virtues of the fruition stage, it is named "garbha." The treatise states: "The Tathāgata's dharmakāya..."—if the response body is taken as the Tathāgata, it is a tatpuruṣa compound; if the true body is taken as the Tathāgata, it is a karmadhāraya compound. Now, this "body" (kāya) also possesses three meanings: first, the meaning of essence (svabhāva), because the essence of tathatā sustains itself and is not lost; second, the meaning of support (āśraya), because it serves as that upon which those reward and response [bodies] depend; third, the meaning of collection (samūha), because all virtues are gathered there. Hence the Vijñaptimātratā [treatise] states: "The meanings of essence, support, and collection are collectively named 'kāya' (body)." "When revealed..." onward refers to the latter meanings: the myriad virtues are called "dharma," and the support is called "body." However, virtues have cultivation and nature: if spoken in terms of cultivation, they belong to the reward and response [bodies] and form the meaning of support; if spoken in terms of nature, they form the meaning of collection. The single meaning of "essence" corresponds to the essence in the preceding section, and is therefore not mentioned here. Question: Since the dharmakāya belongs to the unconditioned (asaṃskṛta) and is not an accumulation, why speak of "collection"? Answer: Since virtues are a multiplicity of no-multiplicity, what obstructs collection from being a collection of no-collection? These are all conventional explanations of meaning, roundly adaptable without obstruction, not an actual collection of dharmas to be differentiated.