宗鏡錄 82.13

82.13

答。約佛性論。有五種如來藏。釋摩訶衍論。列十種如來藏。且佛性論云。藏有五種。一如來藏。在纏含果法故。二自性清淨藏。在纏不染。三法身藏。果位為功德所依。四出世間上上藏。出纏超過二乘菩薩。五法界藏。通因徹果。外持一切染淨。故名法界。內含一切恒沙性德。故名藏。次釋摩訶衍論云。如來藏有十種。於契經中別別說故。一者大總持如來藏。盡攝一切如來故。諸佛無盡藏契經中作如是說。佛告文殊。有如來藏。名曰大寶無盡殊勝圓滿陀羅尼。盡攝諸藏。無所不通。無所不當。圓滿圓滿。平等平等。一切所有諸如來藏。無有以此非為根本。何以故。此如來藏。如來藏王。如來藏主。如來藏天。如來藏地。以此義故。名曰大寶無盡殊勝圓滿陀羅尼如來藏故。此經文明何義。所謂顯示陀羅尼藏。所依總相。餘契經中諸如來藏。能。依別相故。以何義故。名如來藏。謂攝持故。二者遠轉遠縛如來藏。一清一滿故。實際契經中作如是說。佛子。如來藏者。唯有覺者。唯有如如。離流轉因。離慮知縛。一一白白。是故名為如來之藏故。此經文明何義。所謂顯示真如一心。無有惑因。無有覺因。無有惑果。無有覺果。一真一如。唯有淨妙如來體故。以何義故名如來藏。諸無雜故。三者與行與相如來藏。與流轉力。法身如來。令覆藏故。楞伽契經中作如是說。如來藏者。為善不善因。受苦樂。與因俱。若生若滅。猶如技兒故。此經文明何義。所謂顯示生滅一心。於惑與力。於覺與力。出現生死涅槃之法。譬如非幻幻人。於諸幻事。隨其所應與力用故。以何義故名如來藏。謂令覆故。四者真如真如如來藏。唯有如故。真修契經中作如是說。如理如理如來藏。非建立。非誹謗。非常非無常。非正體智之所證得。亦非意意識之所緣境界。何以故。唯有理理。無彼彼故。此經文明何義。所謂顯示真如門。中性真如理。唯理自理。非智自理故。以何義故明如來藏。謂無他故。五者生滅真如如來藏。不生不滅。被生滅之染故。楞伽契經中作如是說。大慧。愚癡凡夫不覺不知。執著諸法剎那不住。墮在邪見。而作是言。無漏之法亦剎那不住。破彼真如如來藏故。復次大慧。金剛如來藏如來證法。若剎那不住者。一切聖人不成聖人故。此經文明何義。所謂顯示生滅門中性真如理。遠離無常之相。不生不滅之法故。以何義故名如來藏。謂被染故。六者空如來藏。一切謂空。覆藏如來故。勝鬘契經中作如是說。世尊。空如來藏。若離若脫若異。一切煩惱藏故。此經文明何義。所謂顯示生滅門中一切染法。隱覆自相本覺無量性功德故。以何義故。一切染法總名為空。所謂一切染法幻化。差別。體相無實。作用非真。故名為空。而能隱覆法身如來實德真體。是故名為如來之藏。從能藏染立其名故。七者不空如來藏。一切不空。被空染故。勝鬘契經中作如是說。世尊。不空如來藏。過恒沙不離不脫不異不思議佛法故。此經文明何義。所謂顯示生滅門中自相本覺。備過恒沙一切功德。被過恒沙一切染法之所染故。以何義故。一切淨法總名不空。所謂一切淨法自體中實。作用勝妙。遠離虛假。超越巧偽。故名不空。被染之覆。名如來藏。於出現時名為法身。於隱覆時名如來藏。故從所淨立其名故。八者能攝如來藏。無明藏中自性淨心。能攝一切諸功德故。不增不減契經中作如是說。如來藏本際相應體。及清淨法。此法如實。不虛妄。不離不脫。智不思議法。無始本際來。有此清淨相應法體故。此經文明何義。所謂顯示一切諸眾生。自性清淨心。從無始已來。具足三智。圓滿四德。無所闕失故。以何義故名如來藏。由顛倒心不知不覺故。從能淨立其名故。九者所攝如來藏。一切染法無明地藏。既乃出離。圓滿覺者。為所攝故。不增不減契經中作如是說。如來本際不相應體。及煩惱纏不清淨法。此本際離脫不相應煩惱纏不清淨法。唯有如來菩提智之所能斷故。此經文明何義。所謂顯示始覺滿佛。斷一切障。具一切智。智明為外。障闇為內。一切染法。智所攝持故。以何義故名如來藏。謂攝持故。十者隱覆如來藏。法身如來。煩惱所覆隱沒藏故。不增不減契經中作如是說。如來藏未來際平等。恒及有法。即是一切諸法根本。備一切法。具一切法。於世法中不離不脫故。此經文明何義。所謂顯示多一心體。等於法界。遍於三際。具足圓滿。染淨諸法。無所不通。無所不至故。復次顯示隨緣門中自性淨心。於染法中隱藏沈沒。法身如來未出現故。是名為十。今取佛性論中。第五法界藏。及釋摩訶衍論中。第一大總持如來藏。此義弘通。總攝一切。以實相智。當能證入。如星拱北。似海會川。猶太虛空。無一塵而不入。若宗鏡內。無一法而不歸。眾聖之所乘。諸佛之同證。其餘諸藏。隨染淨緣。成真如生滅二門。功德過患。隱顯對治故。以不差而差。不守自性故。以差而不差。不失自性故。則總別同原。本末一際。如究竟一乘寶性論偈云。法身遍無差。皆實有佛性。是故說眾生。常有如來藏。此偈明何義。有三種義。是故如來說一切時。一切眾生。有如來藏。何等為三。一者如來法身。遍在一切眾生心識。偈言法身遍故。二者真如之體。一切眾生平等無差別。偈言無差故。三者一切眾生。皆悉等有真如佛性。偈言皆實有佛性故。

Answer: In terms of the *Buddhagotraśāstra*, there are five kinds of tathāgatagarbha; the *Explanation of the Mahāyāna Treatise* (*Shi Moheyan lun*) lists ten kinds of tathāgatagarbha.
First, the *Buddhagotraśāstra* states that there are five kinds of garbha: 1. The tathāgatagarbha, because while in entanglement, it contains the fruition dharmas. 2. The garbha of intrinsically pure nature, because while in entanglement, it is undefiled. 3. The dharmakāya garbha, because at the fruition stage it is the support for virtues. 4. The supreme transcendent garbha, because upon emerging from entanglement it surpasses the two vehicles and bodhisattvas. 5. The dharmadhātu garbha, because it pervades the cause and penetrates through to the fruition; externally it sustains all defilement and purity, and is therefore called 'dharmadhātu'; internally it contains all the virtues of the nature [as numerous as] the sands of the Ganges, and is therefore called 'garbha'.
Next, the *Shi Moheyan lun* states: 'There are ten kinds of tathāgatagarbha, because they are expounded separately across the sūtras.
1. The Great Dhāraṇī Tathāgatagarbha, because it completely gathers in all tathāgatas. In the *Sūtra of the Inexhaustible Treasury of All Buddhas* it is said: "The Buddha told Mañjuśrī: 'There is a tathāgatagarbha named the Great Jewel Inexhaustible Exquisite Complete Dhāraṇī. It completely gathers in all garbhas, with nothing it does not penetrate, nothing it does not fit, perfectly complete and fully equal. Among all existing tathāgatagarbhas, there are none for which this is not the root. Why? This tathāgatagarbha is the king of tathāgatagarbhas, the lord of tathāgatagarbhas, the heaven of tathāgatagarbhas, and the earth of tathāgatagarbhas. For this reason, it is named the Great Jewel Inexhaustible Exquisite Complete Dhāraṇī Tathāgatagarbha.'" What meaning does this sūtra passage clarify? It displays the general characteristic of that which is the support—the dhāraṇī garbha—and the specific characteristics of those supported—the various tathāgatagarbhas in the other sūtras. In what sense is it called tathāgatagarbha? Because it embraces and sustains.
2. The Tathāgatagarbha Far-Transcending Transmigration and Fetters, because it is purely singular and complete. In the *Bhūtakoṭi Sūtra* it is said: "Son of the Buddha, the tathāgatagarbha has only awakening, only suchness; it is free from the cause of transmigration, free from the bond of deliberative cognition, entirely pure and white. Therefore it is named the garbha of the Tathāgata." What meaning does this sūtra passage clarify? It displays the one mind of tathatā, free of any cause of delusion, free of any cause of awakening, free of any fruit of delusion, free of any fruit of awakening, uniquely true and uniquely such, having only the pure and sublime substance of the Tathāgata. In what sense is it called tathāgatagarbha? Because it is without any impurity.
3. The Tathāgatagarbha that Bestows Activity and Characteristics, because it bestows the power for transmigration, and causes the dharmakāya Tathāgata to be concealed. In the *Laṅkāvatārasūtra* it is said: "The tathāgatagarbha is the cause of good and non-good, experiences suffering and pleasure, accompanies causes, and undergoes arising and ceasing like an actor." What meaning does this sūtra passage clarify? It displays the one mind of arising and ceasing, which bestows power upon delusion and bestows power upon awakening, manifesting the dharmas of saṃsāra and nirvāṇa. It is like an illusory person who is not an illusion, bestowing power and function according to what is appropriate upon all illusory events. In what sense is it called tathāgatagarbha? Because it causes concealment.
4. The Tathatā-Tathatā Tathāgatagarbha, because it is only suchness. In the *Sūtra on True Cultivation* it is said: "The tathāgatagarbha of principle as it is and principle as it is, is not an establishment and not a repudiation; it is neither permanent nor impermanent; it is not realized by the fundamental non-discriminative wisdom, nor is it an objective sphere grasped by the manas or manovijñāna. Why? Because there is only principle and principle, and none of that or this." What meaning does this sūtra passage clarify? It displays the essential tathatā principle within the gateway of tathatā: only principle as its own principle, not wisdom as its own principle. In what sense is it called tathāgatagarbha? Because it is free from otherness.
5. The Arising-and-Ceasing Tathatā Tathāgatagarbha, which neither arises nor ceases, yet is defiled by arising and ceasing. In the *Laṅkāvatārasūtra* it is said: "Mahāmati, foolish worldlings do not perceive or understand; clinging to all dharmas as not abiding for an instant, they fall into wrong views and say: 'Untainted dharmas also do not abide for an instant,' thereby destroying that tathatā tathāgatagarbha. Furthermore, Mahāmati, if the adamantine tathāgatagarbha—the dharma realized by the Tathāgata—did not abide for an instant, then all noble ones would not become noble ones." What meaning does this sūtra passage clarify? It displays the essential tathatā principle within the gateway of arising and ceasing, which is free from the characteristic of impermanence and is an unarisen and unceasing dharma. In what sense is it called tathāgatagarbha? Because it is defiled.
6. The Empty Tathāgatagarbha, because all is said to be empty, concealing the Tathāgata. In the *Śrīmālādevī Sūtra* it is said: "World-Honoured One, the empty tathāgatagarbha is apart from, detached from, and distinct from all garbhas of kleśas." What meaning does this sūtra passage clarify? It displays that all defiled dharmas within the gateway of arising and ceasing conceal the intrinsic characteristics of original awakening and its measureless virtues of the nature. In what sense are all defiled dharmas collectively called empty? Because all defiled dharmas are illusory transformations and distinctions, their substances and characteristics lack reality, and their functions are untrue; hence they are called empty. Yet they can conceal the real virtues and true substance of the dharmakāya Tathāgata, and therefore it is named the garbha of the Tathāgata, its name established from the concealing defilements.
7. The Non-Empty Tathāgatagarbha, because everything is non-empty, yet it is defiled by empty defilement. In the *Śrīmālādevī Sūtra* it is said: "World-Honoured One, the non-empty tathāgatagarbha is inseparable, undetachable, and indistinct from inconceivable Buddha dharmas surpassing the sands of the Ganges." What meaning does this sūtra passage clarify? It displays that the intrinsic characteristic of original awakening within the gateway of arising and ceasing is fully endowed with all virtues surpassing the sands of the Ganges, yet is defiled by all defiled dharmas surpassing the sands of the Ganges. In what sense are all pure dharmas collectively called non-empty? Because the substance of all pure dharmas is internally real, their function is exceedingly sublime, and they are far removed from falsity and transcend artifice; hence they are called non-empty. Being covered by defilement, it is called tathāgatagarbha; when manifested, it is called dharmakāya; when concealed, it is called tathāgatagarbha. Thus its name is established from that which is purified.
8. The Tathāgatagarbha Capable of Embracing, because the intrinsically pure mind within the garbha of avidyā is capable of embracing all virtues. In the *Anūnatvāpūrṇatvanirdeśa* it is said: "The fundamentally aligned substance of the tathāgatagarbha and its pure dharmas are true as they are, not false, inseparable and undetachable, dharmas of inconceivable wisdom; from the beginningless fundamental limit, there has been this pure and aligned dharma-substance." What meaning does this sūtra passage clarify? It displays that the intrinsically pure mind of all sentient beings has from the beginningless past been fully endowed with the three wisdoms and complete in the four virtues, lacking nothing. In what sense is it called tathāgatagarbha? Because the inverted mind does not know and does not perceive it; thus its name is established from that which can purify.
9. The Embraced Tathāgatagarbha, because all defiled dharmas—the ground-garbha of avidyā—having been transcended, are embraced by the perfectly awakened one. In the *Anūnatvāpūrṇatvanirdeśa* it is said: "The fundamentally unaligned substance of the Tathāgata and the impure dharmas bound by kleśas—these unaligned impure dharmas bound by kleśas, separated and detached from the fundamental limit—can only be severed by the bodhi wisdom of the Tathāgata." What meaning does this sūtra passage clarify? It displays the fully awakened Buddha of initial awakening, who has severed all hindrances and is endowed with all wisdom: with the brightness of wisdom outside and the darkness of hindrances inside, all defiled dharmas are embraced and sustained by wisdom. In what sense is it called tathāgatagarbha? Because it embraces and sustains.
10. The Concealed Tathāgatagarbha, because the dharmakāya Tathāgata is hidden and submerged, covered by kleśas. In the *Anūnatvāpūrṇatvanirdeśa* it is said: "The tathāgatagarbha is equal to the future limit, constant and having dharmas, which is the root of all dharmas, fully equipped with all dharmas, possessing all dharmas, inseparable and undetachable from mundane dharmas." What meaning does this sūtra passage clarify? It displays that the substance of the multifaceted one mind equals the dharmadhātu, pervades the three times, and is fully complete; with defiled and pure dharmas, there is nowhere it does not penetrate, nowhere it does not reach. Furthermore, it displays that the intrinsically pure mind within the gateway of according with conditions is hidden and submerged within defiled dharmas, the dharmakāya Tathāgata having not yet appeared. These are named the ten.'
Now, taking the fifth dharmadhātu garbha from the *Buddhagotraśāstra* and the first Great Dhāraṇī Tathāgatagarbha from the *Shi Moheyan lun*, their meaning is vastly pervasive, completely gathering in everything. Through the wisdom of the real mark, one will surely be able to realize and enter it. It is like the stars revolving around the North Star, like the ocean gathering all rivers, like great empty space, where not a single dust mote fails to enter; or like inside the mirror of the source, where not a single dharma fails to return. It is what all noble ones ride, and what all Buddhas co-realize. The other garbhas, according with defiled and pure conditions, constitute the two gateways of tathatā and arising-and-ceasing, as virtues and faults, concealing and revealing, and their antidotes. Because it is undifferentiated yet differentiated, it does not keep its own nature; because it is differentiated yet undifferentiated, it does not lose its own nature. Thus the general and the particular share the same source, and the root and branches are of one single limit. As a verse in the *Ratnagotravibhāga* says:
'The dharmakāya pervades without difference;
All truly have the Buddha-nature.
Therefore it is said that sentient beings
Always possess the tathāgatagarbha.'
What meaning does this verse clarify? There are three meanings why the Tathāgata says that at all times all sentient beings have the tathāgatagarbha. What are the three? First, the dharmakāya of the Tathāgata pervades the minds and consciousnesses of all sentient beings, as the verse says 'the dharmakāya pervades'. Second, the substance of tathatā is equal and without difference in all sentient beings, as the verse says 'without difference'. Third, all sentient beings equally possess the tathatā Buddha-nature, as the verse says 'all truly have the Buddha-nature'.