翻譯名義集 5.4

5.4

《光明玄》云：「法身、般若、解脫是為三，常、樂、我、淨是為德。無二生死為常，不受二邊為樂，具八自在為我，三業清淨為淨。」章安疏云：「法身之身，非色非無色。非色故，不可以形相見；非無色故，不可以心想知。雖非色而色充滿十方，雖非非色亦可尋求。即法身德。般若德者，非知非字，亦非不知非不字（云云）。解脫德者，非縛非脫。非縛而縛非脫而脫（云云）。」〈哀歎品〉曰：「云何名為祕密之藏？猶如伊字，三點若並則不成伊，縱亦不成，如摩醯首羅面上三目，乃得成伊；三點若別亦不成伊。我亦如是。解脫之法亦非涅槃，如來之身亦非涅槃，摩訶般若亦非涅槃。三法各異，亦非涅槃。我今安住如是三法，為眾生故，名入涅槃。」章安釋云：「若約昔教，隱故名祕，覆故名藏。謂無常等覆於常等，令常等隱，名祕密藏。今經開敝，如月處空，清淨顯露，不如昔教。但以正法微妙不可思議絕名離相，眾生不解，名為祕密。法界包含攝一切法，用不可盡，名之為藏。今釋祕密藏文為三：一譬三點，二譬三目，三合以三德。此之三文，一往而言，是從事入理。三點是文字，此約言教（見字體篇）；三目是天眼，此約修行（見譬喻篇）；三德是佛師，此即約理，又是佛印。印於教行。凡有言說，與此相應，即祕密教；修習相應，是祕密行；證得相應，是祕密理。從我今安住下，是第四結祕密藏。安住三法是結三德，入大涅槃，結祕密藏。」《占察經》云：「復次彼心名如來藏，所謂具足無量無邊不可思議無漏清淨之業。以諸佛法身從無始本際來，無障無礙自在不滅。」《勝鬘經》明二如來藏：「一空如來藏，謂若離若脫若異一切煩惱藏；二不空如來藏，謂具過河沙不離不脫不思議佛法。」南岳《止觀》云：「一空如來藏，以此心體平等，妙絕染淨之相，非直心體自性平等；所起染淨等法，亦復自性非有。二不空如來藏，所謂具有染淨二法以明不空。淨法中復有二種：一具足無漏性功德法，二具足出障淨法。染法亦二種：一具足染性，二具足染事。」淨覺說題云：「應知二種約在纏、出纏二義分之。故彼經云：『若於無量煩惱藏所纏如來藏不疑惑者，於出無量煩惱藏法身亦無疑惑也。』居式《圓覺疏》云：『空如來藏，即無住本。不空如來藏，即所立法。』此二釋違南岳《止觀》。」又《起信》云：「一者如實空，以能究竟顯實故。」賢首釋云：「此以如實之中空無妄染，非謂如實自空。此則如實之空，以妄空故，遂能顯示真理，故云顯實。」「二者如實不空，以有自體具足無漏性功德故。」賢首釋云：「此有二義：一異妄無體故，二異恒沙有流煩惱故。故《佛性論》偈云：『由客塵空故，與法界相離，無上法不空，與法界相隨。』」圭山《略疏》，三義釋藏：一隱覆名藏，二含攝名藏，三出生名藏。又《略鈔》明五種：一如來藏，在纏含果法故；二自性清淨藏，在纏不染故。此二就凡位說。三法身藏，果位為功德所依故；四出世間上上藏，出纏超過二乘菩薩故。此二就聖位說。五法界藏，謂通因果，外持一切染淨有為，故名法界；內含一切恒沙性德，故名為藏。僧遁《注金剛三昧》云：「如來藏者，住自性真如也。諸佛智地名如來藏，能攝一切有情在如來智內，故名為藏。有情惑染煩惱無明所覆，名有情境。若無明惑染境空，諸識不起，境如故，名如來智。智如故即如來藏。」長水釋《楞嚴》云：「如來藏四義喻海：一永絕百非，如海甚深。二包含萬有，如海廣大。三無德不備，如海珍寶。四無法不現，如海現影。」又《尼犍經》云：「王名嚴熾。有大薩遮，來入其國。王出遠迎，乃為王說：『大王當知，依煩惱身，觀如來身。何以故？此身即是如來藏故。一切煩惱諸垢藏中，佛性滿足。如石中金、木中火、地中水、乳中酪、麻中油、子中禾、藏中金、模中像、孕中胎、雲中日，是故我言，煩惱之中有如來藏。』」《涅槃論》云：「身外有佛亦不密，身內有佛亦不密，非有非無亦不密，眾生是佛故微密。」《涅槃》云：「如人七寶，不出外用，名之為藏。其人所以藏積此寶，為未來故，所謂穀貴、賊來侵國、值遇惡王、為用贖命（準四念處，乃是贖於藏通之命則圓自有常住之命。故非所論）、財難得時，乃當出用。諸佛祕藏亦復如是，為未來世，諸惡比丘，畜不淨物；為四眾說，如來畢竟入於涅槃；讀誦外典，不教佛經。如是等惡出現世時，為滅諸惡為說是經。是經若滅，佛法則滅。」（神智云：「文有單複。所言複者，謂乘及戒。若言不許畜八不淨，此是戒門事門。若說如來畢竟涅槃及遮外典，此是乘門理門。由無乘戒，失常住命。若單說者，唯約戒門扶律贖命。」）欲令學者通達異名識自祕藏，故詳敘焉。

The Guangming xuan says: "The dharmakāya, prajñā, and liberation constitute the three; permanence, bliss, self, and purity constitute the virtues. The absence of the two kinds of birth-and-death is permanence; non-reception of the two extremes is bliss; possessing the eight masteries is self; and purity of the three types of action is purity." The commentary by Zhang'an says: "The body of the dharmakāya is neither form nor formless. Because it is not form, it cannot be seen through physical marks; because it is not formless, it cannot be known through mental conception. Although it is not form, form fills the ten directions; although it is not non-form, it can still be sought. This is the virtue of the dharmakāya. The virtue of prajñā is neither knowing nor words, nor not-knowing nor not-words (and so forth). The virtue of liberation is neither bondage nor release; neither being bound yet bound, nor released yet released (and so forth)." The 'Chapter on Mourning and Lamentation' says: "What is meant by the secret store? It is like the letter *i*: if the three dots were placed side by side, they would not form an *i*; if placed vertically, they would not form it either; only when arranged like the three eyes on the face of Maheśvara do they form an *i*; if the three dots were separated, they would also not form an *i*. I am also like this: the Dharma of liberation is not nirvāṇa, the body of the Tathāgata is not nirvāṇa, and mahāprajñā is not nirvāṇa. The three phenomena being distinct is also not nirvāṇa. Now, abiding in these three phenomena, for the sake of sentient beings, I am said to enter nirvāṇa." Zhang'an explains: "If evaluated according to the previous teachings, it is called secret because it is concealed, and called store because it is covered. That is, impermanence and the like cover permanence and the like, causing permanence and the like to remain concealed; hence it is called the secret store. Now this sūtra reveals and opens it up, like the moon dwelling in the sky, pure and manifest, unlike the previous teachings. It is simply because the correct Dharma is subtle, inconceivable, beyond names, and free of marks, so that sentient beings do not understand it, that it is called secret. The dharmadhātu contains and encompasses all phenomena, and its functions cannot be exhausted; hence it is called a store. Now, explaining the text on the secret store falls into three parts: first, the metaphor of the three dots; second, the metaphor of the three eyes; and third, synthesizing them with the three virtues. Speaking broadly of these three textual passages, they proceed from phenomenon into principle. The three dots are letters, which relates to verbal doctrine (see the Chapter on Forms of Characters); the three eyes are the divine eye, which relates to cultivation and practice (see the Chapter on Metaphors); the three virtues are the teacher of the Buddhas, which relates to principle, and is also the seal of the Buddhas, sealing doctrine and practice. Wherever there are teachings that correspond to this, they are the secret doctrine; corresponding cultivation is secret practice; corresponding realization is secret principle. From 'Now, abiding in...' onward is the fourth part, concluding the secret store. Abiding in the three phenomena concludes the three virtues; entering great nirvāṇa concludes the secret store." The Zhancha jing says: "Furthermore, that mind is called the tathāgatagarbha, which means possessing immeasurable, boundless, inconceivable, outflow-free, pure actions. Because the dharmakāya of all Buddhas has come from the fundamental origin of beginninglessness, unobstructed, unhindered, sovereign, and imperishable." The Śrīmālādevī Sūtra explains two kinds of tathāgatagarbha: "First, the empty tathāgatagarbha, meaning being separated from, released from, and distinct from the store of all defilements; second, the non-empty tathāgatagarbha, meaning possessing inconceivable Buddha-dharmas exceeding the sands of the Ganges that are not separated from and not released [from it]." The Zhiguan of Nanyue says: "First, the empty tathāgatagarbha: because the essence of this mind is equal, wonderfully transcending the marks of defilement and purity; not only is the self-nature of the mind's essence equal, but the phenomena of defilement, purity, and so forth that arise from it are also devoid of self-nature. Second, the non-empty tathāgatagarbha: which means possessing both defiled and pure phenomena to illustrate non-emptiness. Within the pure phenomena, there are again two kinds: first, possessing the phenomena of outflow-free inherent virtues; second, possessing the pure phenomena that have emerged from hindrances. Defiled phenomena are also of two kinds: first, possessing defiled nature; second, possessing defiled occurrences." Jingjue explains in his discussion of the title: "One should know that the two kinds are distinguished according to the two meanings of being bound in defilements and being freed from defilements. Thus that sūtra says: 'If one does not doubt the tathāgatagarbha bound by the store of immeasurable defilements, one will also not doubt the dharmakāya freed from the store of immeasurable defilements.' The Yuanjue shu by Jushi says: 'The empty tathāgatagarbha is the basis of non-abiding. The non-empty tathāgatagarbha is the established phenomena.' These two explanations contradict the Zhiguan of Nanyue." Furthermore, the Awakening of Faith says: "First, empty in accordance with reality, because it can ultimately reveal reality." Xianshou explains: "This means that within reality it is empty of deluded defilements, not that reality is itself empty. This is the emptiness of reality: because delusion is empty, it can subsequently reveal the true principle; hence it says 'reveals reality.' 'Second, non-empty in accordance with reality, because it possesses its own essence endowed with outflow-free inherent virtues.'" Xianshou explains: "This has two meanings: first, it differs from delusion's lack of essence; second, it differs from the defilements with outflows [as numerous as] the sands of the Ganges. Thus a verse in the Foxing lun says: 'Because adventitious defilements are empty, they are separated from the dharmadhātu; the unsurpassable Dharma is not empty, and accompanies the dharmadhātu.'" Guishan's Lüeshu explains the store with three meanings: first, concealed and covered is called store; second, containing and encompassing is called store; third, generating and bringing forth is called store. Furthermore, the Lüechao explains five kinds: first, the tathāgatagarbha, because while bound in defilements it contains the fruit-dharmas; second, the store of pure self-nature, because while bound in defilements it is untainted. These two are spoken of regarding the ordinary stage. Third, the dharmakāya store, because at the stage of fruition it is that upon which virtues depend; fourth, the supreme supramundane store, because freed from defilements it surpasses the two vehicles and bodhisattvas. These two are spoken of regarding the sage stage. Fifth, the dharmadhātu store, meaning it pervades cause and effect; externally it sustains all defiled and pure conditioned phenomena, hence called dharmadhātu; internally it contains all inherent virtues [numerous as] the sands of the Ganges, hence called store. Sengdun's Commentary on the Vajrasamādhi says: "The tathāgatagarbha is abiding in the tathatā of self-nature. The wisdom-ground of all Buddhas is called the tathāgatagarbha, because it can encompass all sentient beings within the Tathāgata's wisdom; hence it is called store. Sentient beings are covered by the defilements, taints, and ignorance of delusion, which is called the realm of sentient beings. When the realm of ignorance, delusion, and taints is emptied, the consciousnesses do not arise; because the realm is tathatā, it is called the Tathāgata's wisdom. Because wisdom is tathatā, it is the tathāgatagarbha." Changshui's commentary on the Śūraṅgama says: "The tathāgatagarbha uses the ocean as a metaphor with four meanings: first, eternally cut off from the hundred negations, like the ocean being extremely deep; second, containing the myriad existents, like the ocean being vast and broad; third, lacking no virtue, like the ocean having precious jewels; fourth, no phenomenon failing to appear, like the ocean reflecting forms." Furthermore, the Nigrantha Sūtra says: "The king was named Yanzhi (Flaming Brilliance). A great Satyaka entered his country. The king went out far to welcome him, and he spoke to the king: 'Great King, you should know that relying on the body of defilements, one observes the body of the Tathāgata. Why is this? Because this body is itself the tathāgatagarbha. Within the store of all defilements and impurities, Buddha-nature is fully present. Just like gold in stone, fire in wood, water in the ground, curd in milk, oil in sesame, grain in seeds, gold in a treasure-trove, a statue in a mold, an embryo in pregnancy, or the sun in clouds, therefore I say that within defilements there is the tathāgatagarbha.'" The Nirvāṇa Treatise says: "A Buddha outside the body is not secret; a Buddha inside the body is not secret; being neither existent nor non-existent is also not secret; sentient beings being the Buddha is indeed subtle and secret." The Nirvāṇa [Sūtra] says: "Like a person's seven treasures that are not brought out for use, it is called a store. The reason this person stores and amasses these treasures is for the future—namely, when grain is expensive, when thieves invade the country, when meeting an evil king, to ransom life (according to the Four Foundations of Mindfulness, this is ransoming the life of the Tripiṭaka and Shared teachings, whereas the Round teaching naturally possesses eternal life, so this is not what is discussed), or when wealth is hard to obtain; then they are brought out for use. The secret store of all Buddhas is also like this: for future eras, when evil monks accumulate impure possessions, preach to the four assemblies that the Tathāgata enters ultimate nirvāṇa, read and recite non-Buddhist texts, and do not teach Buddhist sūtras—when such evils appear in the world, this sūtra is preached to eradicate these evils. If this sūtra is destroyed, the Buddha-Dharma will be destroyed." (Shenzhi says: "The text contains simple and complex [meanings]. What is called complex refers to the vehicle and the precepts. Stating not to allow the keeping of the eight impure things is the gate of precepts and the gate of phenomena. Preaching that the Tathāgata enters ultimate nirvāṇa and prohibiting non-Buddhist texts is the gate of the vehicle and the gate of principle. Due to lacking the vehicle and precepts, one loses the eternal life. Speaking simply, it is only based on the gate of precepts, upholding the discipline to ransom life.") Wishing to enable students to comprehend the different names and recognize their own secret store, it is therefore narrated in detail.