起信論疏筆削記 14.45

14.45

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.