大般涅槃經集解 66.72

66.72

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."