大般涅槃經集解 53.34

53.34

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.