大般涅槃經義記 8.185

8.185

初中有三：一直明佛性當有現無、二舉偈證成、三釋偈顯成。前中，初法、次喻、後合。法中，初言「佛與佛性雖無差別」牒其難辭。現性與彼當果體同故曰無差，辯同兼異是以言「雖」。「然諸眾生悉未具」者，翻其難辭。眾生未證故曰未具，凡皆未具是以言「悉」，以未具故必須修道。喻中四句：一立喻顯法、二「何以」下釋、三「是故我」下引證成喻、四「何以」下釋。初中，「如人惡心害母」喻有性因。害母之罪定入地獄，如彼佛性定得菩提，故取為喻。「害已生悔」喻有惑障，以善況惡。「三業雖善故名獄人」喻諸眾生三業雖惡定得菩提。第二釋中，「何故」問也。「定當墮故」對問略釋。「是人雖無地獄陰等猶名獄人」對問廣釋。第三列經、第四釋經，文顯可知。下合顯法。「一切眾生定得菩提故說有性」明其當有。「一切眾生真未有」下彰其現無。上來一段直明佛性當有現無。

The first contains three parts: 1. Directly clarifying that buddha-nature exists in the future but is absent in the present. 2. Citing a verse to verify and substantiate it. 3. Explaining the verse to bring out its completion. In the first part, there are: first, the statement of dharma; next, a metaphor; and then, the application. In the dharma statement, 'Although the Buddha and buddha-nature have no difference' first repeats the words of his objection. Because the present nature and that future fruit are identical in substance, it says 'no difference'; discerning identity while also encompassing difference, it therefore says 'although.' 'Yet all sentient beings are not yet fully endowed with it' overturns the words of his objection. Because sentient beings have not yet realized it, it says 'not yet fully endowed'; because ordinary worldlings all lack it completely, it says 'all'; and because they are not yet fully endowed, they must cultivate the path. In the metaphor, there are four lines: 1. Setting up the metaphor to reveal the dharma. 2. From 'Why is this?' onward, explaining it. 3. From 'Therefore I' onward, citing proof to substantiate the metaphor. 4. From 'Why is this?' onward, explaining it. In the first line, 'Like a person who with an evil mind harms his mother' illustrates possessing the cause of the nature. The sin of harming one's mother definitely leads to hell, just as that buddha-nature definitely attains bodhi; hence it is taken as a metaphor. 'Having harmed her, he generates remorse' illustrates having the obstruction of afflictions, comparing evil by means of good. 'Although his three modes of action are good, he is still called a denizen of hell' illustrates that although sentient beings' three modes of action are evil, they definitely attain bodhi. In the second explanation, 'For what reason?' is the question. 'Because he is certain to fall' is the brief answer to the question. 'Although this person does not yet have the skandhas of hell, he is still called a denizen of hell' is the extensive answer to the question. The third cites the sūtra, and the fourth explains the sūtra; the text is clear and can be understood. Below, the application reveals the dharma: 'Because all sentient beings are certain to attain bodhi, it is said that they possess the nature' clarifies that they have it in the future. From 'All sentient beings truly do not yet possess it' onward reveals its absence in the present. The above section has directly clarified that buddha-nature exists in the future but is absent in the present.