大般涅槃經集解 51.34

51.34

案僧宗曰：佛性有六者，就釋性中，前四似偏知果，第五當見似緣因之性也。其中道之照，非偽法故真也。一者可證餘六如上者，更加果智來，證得此性也。寶亮曰：是九地所得者也。一常者緣因之善，一得不失，常法觀故常也；二即體能除惑故淨；三對虛故稱實；四是清昇故名善；五則當見果性；六對偽故名真。復有七者，即十地佛性。加可證者，謂少見果性。餘六如上說也。

Sengzong comments: As for the buddhadhātu having six, in explaining the nature, the first four seem to specifically know the fruition, and the fifth, 'will be seen,' seems to refer to the nature of contributory causes. The illumination of the middle way, not being a counterfeit dharma, is therefore true. 'First, realizable, the remaining six as above' means that the wisdom of fruition is additionally brought to bear, realizing and attaining this nature. Baoliang comments: This is what is attained on the ninth stage. First, 'permanent' is the goodness of contributory causes: once obtained it is not lost, and because it is contemplated as a permanent dharma, it is permanent. Second, because its essence can eliminate delusion, it is pure. Third, contrasted with falsity, it is called real. Fourth, being a pure ascent, it is called wholesome. Fifth, it is the nature of fruition that will be seen. Sixth, contrasted with the counterfeit, it is called true. 'Furthermore, there are seven' refers to the buddhadhātu of the tenth stage. Adding 'realizable' means seeing a small degree of the fruition nature. The remaining six are as explained above.