大般涅槃經義記 9.216

9.216

初中有三：一明如來佛性體狀、二明後身佛性體狀、三雙就前二明闡提人有無之義。初中，「十力、四無畏」等彰其性體。「則有七事」辨其性義，先舉、次列。不還名「常」，自在曰「我」，永安稱「樂」，無垢曰「淨」，離妄名「真」，不虛曰「實」，體順稱「善」。准後，此中更應立一名曰「全見」，文略不辨。「是名」下結。第二段中亦應先出後身性體，然後辨義。體略不論，今唯辨義。「後身有六」標別舉數。十地學窮名曰後身。理性一味上下義齊，行性差殊前後不等。今論行性，十地劣佛故但說六。次列其名，常淨真實及善同前。我之與樂理實齊有，隨義隱顯，在因不說。何故如是？此如上釋，我是佛義在因不論。樂者是其涅槃之義，據相斷結名為涅槃，因中亦有。樂隨涅槃亦通在因，故上文說菩薩涅槃有樂有淨。就實諸佛不生煩惱方名涅槃，樂隨涅槃唯在佛果。今從後義，故不說樂。後身菩薩於己佛性十分見一，故名「少見」。「是名」下結。第三段中，「如汝先問斷善根人有佛性者」，牒其問辭。「亦有如來後身佛性」明其有也。「是二佛性障未來故得名為無」彰其無義。「定得名有」釋成有義。無義已顯，不勞更釋。「是名」下結。此初段竟。第二段中文別有四：一局明如來果德佛性非是過去、未來、現在，證實返望，由來無相，知復約何宣說三世？故非過去、未來、現在。二局明後身已上佛性現在、未來，經釋可知。三就佛佛性始終通論，地前名因，初地已上隨分剋證通名為果。「如來未得阿耨菩提佛性因故，亦過」等者，地前佛性隨妄流轉，故是過去、未來、現在。「果則不爾，有是三世、非三世」者，初地已上不同地前一向三世，故言不爾。十地已還是其三世，漸次證故；至佛則非，義如前解。四就後身菩薩佛性始終通論。亦解行前名為性因，地上名果。「後身性因亦過去」等，義如前釋。「果亦如是」，同前因也。此第二竟。

Within the first part, there are three: first, clarifying the essence and characteristics of the Tathāgata's buddha-nature; second, clarifying the essence and characteristics of the buddha-nature of the final body; third, clarifying the meaning of existence and non-existence in an icchantika in terms of both preceding ones. In the first part, "ten powers, four fearlessnesses," and so on reveal the essence of that nature. "Then there are seven matters" distinguishes the characteristics of that nature: first adducing them, next listing them. Not returning is called "eternal"; sovereignty is called "self"; perpetual peace is called "bliss"; being free from defilement is called "pure"; being free from delusion is called "true"; being non-illusory is called "real"; its essence being compliant is called "good." By reference to what comes later, an additional item should be established here called "complete seeing," but the text abbreviates and does not distinguish it. From "These are called" onwards is the conclusion. In the second section, one should also first present the essence of the nature of the final body and only then distinguish its characteristics. The essence is abbreviated and not discussed; now it only distinguishes the characteristics. "The final body has six" specifies the distinction and adduces the number. The exhaustion of learning on the tenth ground is called the "final body." The nature of principle is of a single flavor, uniform in meaning from top to bottom; the nature of practice is differentiated, unequal from beginning to end. Here, discussing the nature of practice, the tenth ground is inferior to the Buddha, and therefore only speaks of six. Next it lists their names: eternal, pure, true, real, and good are the same as before. In principle, both self and bliss are actually present, but depending on the meaning they are concealed or revealed, and are not spoken of in the cause. Why is this so? This is as explained above: "self" is the meaning of buddhahood and is not discussed in the cause; "bliss" is the meaning of nirvāṇa, and based on the marks of severing bonds it is called nirvāṇa, which also exists in the cause. Bliss follows nirvāṇa and also generally extends to the cause; hence the text above states that the bodhisattva's nirvāṇa has bliss and has purity. In truth, only when all buddhas do not produce afflictions is it called nirvāṇa; bliss follows nirvāṇa solely in the fruit of buddhahood. Here it follows the latter meaning, and therefore does not speak of bliss. The bodhisattva of the final body sees one part in ten of his own buddha-nature; hence it is called "partially seen." From "These are called" onwards is the conclusion. In the third section, "As you previously asked whether a person who has cut off roots of goodness has the buddha-nature" repeats the phrasing of his question. "Also has the buddha-nature of the Tathāgata's final body" clarifies that he has it. "Because these two buddha-natures are obstructed in the future, they can be called non-existent" reveals the meaning of their non-existence. "Because they are definitely attained, they are called existent" explains and establishes the meaning of existence. The meaning of non-existence having already been shown, there is no need to explain it further. From "These are called" onwards is the conclusion. This completes the first section. Within the second section, there are four distinct parts in the text: first, strictly clarifying that the buddha-nature of the Tathāgata's fruitional virtues is not past, future, or present: when realizing the real and looking back, it has always been markless, so based on what could one declare the three periods of time? Hence it is not past, future, or present. Second, strictly clarifying that the buddha-nature from the final body and above is present and future, which can be known from the sūtra's explanation. Third, discussing the Buddha's buddha-nature comprehensively from beginning to end: before the grounds is called the cause, and from the first ground upwards, realizing it in corresponding measure is collectively called the fruit. "Because the Tathāgata has not yet attained anuttarā samyaksaṃbodhi, the cause of the buddha-nature is also past," and so on, means that the buddha-nature before the grounds flows along with delusion, and therefore is past, future, and present. "The fruit is not so, having both what is [within] the three periods of time and what is not [within] the three periods of time" means that from the first ground upwards it is not exclusively within the three periods of time like before the grounds, so it says "not so." From the tenth ground and below, it belongs to the three periods of time because it is realized gradually; when reaching the Buddha it is not, the meaning of which is as explained before. Fourth, discussing the buddha-nature of the bodhisattva of the final body comprehensively from beginning to end. Prior to understanding and practice is also called the causal nature, and on the grounds it is called the fruit. "The causal nature of the final body is also past," and so on, has its meaning as explained before. "The fruit is also like this" is the same as the preceding cause. This completes the second part.