大般涅槃經集解 66.72

66.72

案僧亮曰：正因性也。上說佛及十地佛性不同，未說凡夫佛性。今從凡夫至佛，更以譬說辨其精麁也。得善五陰者，緣因性有漏善。須陀洹以上，辨無漏有精麁，從正因生也。僧宗曰：此辨正因性也。言此神明是佛正因，因此能生善五陰乃至菩提。以眾生如雜血，以有煩惱在體故也。如眾生皆精血得成，明雖有佛性，要假萬善得成佛也。須陀洹、斯陀含同斷欲界思惟未盡，有少善故，佛性如乳也。那含斷欲界盡，譬酪。羅漢三界惑盡，譬生蘇。緣覺至十地菩薩，斷三界外惑，如熟蘇。佛如醍醐也。寶亮曰：分別兩問既竟，更總收一切萬法。無明等死無非佛性，或正因、或緣因、或境界因，隨義往取盡能助果。故是佛性通論既竟，欲使其旨無遺，仍該明凡夫令事都盡。是以談眾生佛性，如雜血乳，善惡未分，義言雜也。乃至眾生佛性，階給之異，如文所說也。智秀曰：上唯明菩薩，未出凡夫及小聖人。又雖明佛性可得，蓋約因中諸人說為不同。然未釋其所以，故此中并顯之，明因中諸法皆有能得之義，以此為異也。

Sengliang notes: "This is the direct-cause nature. Above, it was said that the buddhadhātu of the Buddha and the ten stages are different, but the buddhadhātu of ordinary beings was not yet discussed. Now, proceeding from ordinary beings up to the Buddha, he further distinguishes their subtle and coarse [states] through analogies. Obtaining wholesome five aggregates refers to the conditioned-cause nature of tainted goodness. From the srotāpanna upward, the untainted is distinguished as subtle or coarse, arising from the direct cause." Sengzong says: "This explains the direct-cause nature. This spiritual consciousness is the direct cause of the Buddha; relying on this, one can generate the wholesome five aggregates up to bodhi. Because sentient beings are like blood mingled [with milk], this is due to having afflictions within their substance. Just as sentient beings are all formed from semen and blood, this illuminates that although they possess the buddhadhātu, they must rely on the myriad wholesome deeds to attain Buddhahood. Srotāpannas and sakṛdāgāmins have equally severed [some] delusions of the desire realm through cultivation without exhausting them; because they possess a small degree of goodness, their buddhadhātu is like milk. Anāgāmins have exhausted [the delusions of] the desire realm, which is likened to curd. Arhats have exhausted the afflictions of the three realms, which is likened to raw butter. Pratyekabuddhas up to bodhisattvas of the ten stages have severed the delusions beyond the three realms, which is like clarified butter. The Buddha is like sarpirmaṇḍa." Baoliang says: "Having concluded discriminating the two questions, he further gathers all myriad dharmas together. The deaths of ignorance and so forth are none other than buddhadhātu: whether as direct cause, conditioned cause, or cognitive-object cause, according to the principle taken up, all can assist the fruit. Therefore, having concluded the general discussion of buddhadhātu, in order that the principle be left with no omission, he must comprehensively illuminate ordinary beings so that the matter is completely addressed. Therefore, speaking of sentient beings' buddhadhātu as being like milk mingled with blood, where good and evil are not yet separated, in principle it is called mingled. Up to the differences in gradations of sentient beings' buddhadhātu, it is as stated in the text." Zhixiu says: "Above, he only illuminated bodhisattvas, and did not bring out ordinary beings and lesser sages. Moreover, although he illuminated that buddhadhātu can be attained, this was merely spoken in terms of the differences among various persons in the causal stage. Yet he did not explain the reason; hence here he reveals them together, explaining that all dharmas in the causal stage have the meaning of being able to attain [it], and this constitutes the difference."