大般涅槃經集解 53.34

53.34

案僧亮曰：答第五難也。僧宗曰：答第三子句也。以當有，故言有；既非已有，云何責能遮地獄耶？譬如王聞箜篌音者，此成向答也。言欲聞其音，必須方便，不可一往而求；佛性亦爾，要假方法也。因此仍答第一第四難也。其第四言：若有佛性，理然自成，何須說十二部經？今答言：雖是有性，要須說，亦如箜篌之音也。第一難言：若必不差，則不須治。今答言：雖不可差，既不斷佛性，若聞說十二部經，則為外緣之益也。寶亮曰：牽第三難後關來，仍答第四難云：一闡提實無果性。若使有緣因之善，可遮已不入地獄；即既無緣因善，云何得遮耶？登即引譬，明凡夫愚癡，無有智慧。聞佛說眾生身有佛性，謂言此五陰身即時已有一切種智、十力無畏，不假脩行臥地自成。責佛現有此不當是無道用心。然眾生之身，即時乃有正因，要應積德修道，滅無明障，闇黑都盡，佛性方顯。緣具之時，爾乃有用。其事如箜篌，要須眾緣具故聲方出耳。今一闡提，正斷於信心，故墮三惡道也。

Sengliang states: This answers the fifth objection. Sengzong states: This answers the third sub-clause. Because it will exist in the future, it is said to exist; since it does not already exist, how can one demand that it be able to ward off hell? As in the parable of the king hearing the sound of the harp (vīṇā), this completes the preceding answer. It means that if one wishes to hear its sound, one must use upāya; it cannot be sought directly. Buddhadhātu is also like this: it must depend on method. By means of this, he concurrently answers the first and fourth objections. The fourth stated: 'If there is buddhadhātu, it should naturally be accomplished by principle; why is it necessary to speak the twelve divisions of the canon?' Now the reply states: 'Although there is a nature, it must be spoken, just like the sound of the harp.' The first objection stated: 'If it definitely cannot be cured, then there is no need to treat it.' Now the reply states: 'Although it cannot be cured, since buddhadhātu is not severed, if one hears the preaching of the twelve divisions of the canon, that will provide the benefit of external conditions.' Baoliang states: Bringing forward the final juncture of the third objection, he concurrently answers the fourth objection, saying: An icchantika truly lacks the fruit-nature. If he were to have the goodness of the conditioning cause (pratyaya-hetu), it could protect him from entering hell; since he currently lacks the goodness of the conditioning cause, how could it protect him? He then immediately cites a parable, clarifying that ordinary people are foolish and devoid of wisdom. Hearing the Buddha say that the bodies of sentient beings possess buddhadhātu, they claim that this body of the five aggregates immediately already possesses the knowledge of all aspects (sarvākārajñatā), the ten powers, and the fearlessnesses, and without relying on cultivation will accomplish it spontaneously while lying on the ground. Demanding of the Buddha that it exist present in this way is surely an improper application of the mind. Sentient beings' bodies presently possess only the primary cause; they must accumulate virtue and cultivate the path, extinguishing the obstacles of ignorance so that the darkness is completely exhausted, and only then does buddhadhātu become manifest. When the conditions are complete, only then is it functional. This matter is like a harp: it requires the completeness of many conditions before the sound emerges. Now the icchantika has severed precisely the faithful mind, and therefore falls into the three evil destinies.