大般涅槃經義記 8.295

8.295

「譬如」已下答第九句。向前問言「若有佛性，不應須修六波羅蜜」，今此約喻明雖有性，要修乃得。文中先喻，後合顯法。喻中「眾石有金有銀有銅有鐵」喻生有性，眾石喻於種種眾生各有性也。「俱稟四大一名一實，而其所出各各不同」，喻諸眾生得果各異。俱稟四大，喻諸眾生同以陰成。言一名者，同一礦石，喻諸眾生同名眾生。言一實者，同用四大以為體實，喻諸眾五陰為實。而其所出各不同者，喻性別故得果各異。「要假眾緣然後出生」，喻諸眾生假緣得果。「是故當知本無」已下，喻明佛果在因未有，道其本無，顯必假緣。下合顯法。「眾生佛性」合前眾石有金銀等。「不名為佛」合本無金。「以諸因緣和合見」等合假眾緣然後出生。

From "For example" downward answers the ninth objection. Earlier it was asked: "If there is the buddha-nature, one should not need to cultivate the six pāramitās." Here, by means of a simile, it clarifies that although there is the nature, one must cultivate in order to attain [the fruit]. In the text, there is first a simile and then an application that reveals the doctrine. In the simile, "various stones have gold, silver, copper, and iron" illustrates that sentient beings have the nature; the various stones illustrate that various sentient beings each have their nature. "They all partake of the four great elements, having one name and one substance, yet that which they produce is each different" illustrates that sentient beings attain different fruits. "All partake of the four great elements" illustrates that sentient beings are equally constituted by the aggregates. Stating "one name" refers to being equally ore and stone, illustrating that sentient beings are equally called sentient beings. Stating "one substance" refers to equally using the four great elements as their substantial entity, illustrating that sentient beings take the five aggregates as their reality. "That which they produce is each different" illustrates that because natures differ, the fruits attained are each different. "They must rely on various conditions and only then are produced" illustrates that sentient beings depend on conditions to attain the fruit. From "Therefore, you should know that originally it does not exist" downward uses the simile to clarify that the buddha-fruit does not exist in the cause; speaking of its original nonexistence reveals that it necessarily depends on conditions. Below, it applies this to reveal the doctrine: "The buddha-nature of sentient beings" corresponds to the earlier statement that various stones contain gold, silver, and so forth; "is not called a buddha" corresponds to the original nonexistence of gold; "due to the combination of various causes and conditions it is seen" and so forth corresponds to relying on various conditions and only then being produced.