翻譯名義集 5.4

5.4

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.