大般涅槃經集解 18.77

18.77

Sengliang states: Now, the tathāgatagarbha, the self, and the buddhadhātu are one in substance but different in meaning. Possessing the eight kinds of mastery is the meaning of 'self'; riding the path of true suchness is termed 'Tathāgata'; and because it does not alter, it is called 'buddhadhātu'. As for 'all possess it', permanence, bliss, self, and purity are the buddhadhātu. Originally rooted in practice, through having the mind to seek and attain it, cause and effect are unbroken. As they mutally possess each other, the cause also has the fruit and the fruit also has the cause; therefore it is said that 'all sentient beings possess it'. Sengzong states: The answer to the question consists of four sections. First, relying on five parables, it distinguishes the existence and non-existence of the nature. Second, it encourages faith, explaining that confusion leads to falling into suffering, while understanding nourishes the spirit; because the principle is profound and difficult to accept, how could one not deeply generate reverence and faith? Although one generates reverence and faith, if one's reliance of mind loses its proper object, faith is of no benefit. Therefore, it encourages practitioners only to take refuge in the Three Jewels of their own bodies, without need to casually abandon their own bodies and take refuge in other Buddhas far away. If one can understand in this way, one's central宗旨 will have a foundation, and the settling of the mind will find its proper place. Although fixing the mind has its foundation, the myriad practices are fundamentally required. The essential of advancing toward permanence lies in the Middle Way; therefore, following the three refuges, it explains the Middle Way to encourage practice—this is the meaning of good karma. Baoliang states: To the question of how good karma is performed, answering with the direct cause is intended to explain that one who performs good karma must first recognize cause and effect. If the guiding direction is not established, good karma cannot be founded; hence it first distinguishes the direct cause. The five parables that follow in succession directly transmit and illuminate this principle. Zhixiu states: 'All possess it' means that all possess the nature that is destined to become the fruit of Buddhahood. By this meaning, it can cause sentient beings' birth and death to continue without interruption, enabling them to create good karma. Tanxian states: The reply to the question has two senses: first, stating that it exists; second, stating that although it exists, it is not seen. Mingjun notes: The reply has two points. First, it determines that it exists. Second, since it is said to exist, why it is not seen has two reasons: first, it explains that there is only the cause for not seeing, but no condition for seeing. Why? Because it is covered by defilements, there is naturally no cause for seeing. Since there are defiling dharmas that obstruct it, the Buddha could not expound it for them; therefore, although they do not see it themselves, this does not impair its existence. Yet expounding it without the proper recipient would inevitably result in inversion. Below, through the five parables, this purport is comprehensively elaborated.