大般涅槃經義記 9.217

9.217

第三段中，三階論之。九地一階，六七八地為第二階，五地至初為第三階。就初階中，「九住有六」標別舉數。次列其名，五種如前。言「可見」者，先已聞知，不久眼見，故曰可見。下就此性約時分別。地前名因、地上名果，因是三世，果亦如是。第二階中，「八住至六，佛性五事」標別舉數。次列其名，「真實淨善可見」同前，略不說常。何故而然？此亦是其隱顯言耳。如上文說，常者是其法身之義，佛及後身眼見佛性顯法成身，常隨法身故彼有之。九地菩薩雖未眼見，聞見明了，知如來藏是己自體攝法成身，常隨法身彼亦有之。八地已還未得同彼，故不說常。若爾，何故得說善淨及與真實？解亦有以。依上文說淨是法義，法寶義寬上下同依，淨隨法說故通不局。問曰：若淨義通上下皆名淨者，如《地經》說前之七地行於染淨菩薩之道不名純淨，今此何故一向名淨？彼據行修前之七地功用未息，有淨不淨；今依此經，淨是法義，法義該通，淨亦如之。真之與實是實諦義，實諦理通，真實隨之，義無所局。善者是其聖道之義，五地已前波若未明、順忍不極，細慢猶在，名善不善。六地已上波若深明、細慢已盡，故唯名善。今論八地至六地性，故雖無常而有淨善及與真實。下就此性約時分別。地前名因、地上名果，因是三世，果亦如之，義同前釋。第三階中，「五地至初佛性五事」標別舉數。次列其名，淨及真、實、可見同前。「善不善」者，於此位中漸修聖道，隨分離過，故名為善。破有未窮、細慢未盡，故名不善。亦應宣說因是過去未來現在，果亦如是。類前可知，略不具論。此第三竟。

Within the third section, it is discussed in three stages. The ninth ground is one stage, the sixth, seventh, and eighth grounds are the second stage, and from the fifth ground to the first is the third stage. In the first stage, "The ninth abode has six" specifies the distinction and adduces the number. Next it lists their names, five kinds being as before. As for saying "visible," having previously heard and known it, one will see it with the eyes before long; hence it is called visible. Below, it distinguishes this nature in terms of time. Before the grounds is called the cause, on the grounds is called the fruit; the cause is in the three periods of time, and the fruit is also like this. In the second stage, "From the eighth abode to the sixth, the buddha-nature has five matters" specifies the distinction and adduces the number. Next it lists their names: "true, real, pure, good, visible" are the same as before, with "eternal" omitted and not spoken of. Why is this so? This is also merely a statement of concealment and revelation. As stated in the text above, "eternal" is the meaning of the dharmakāya; the Buddha and the final body see the buddha-nature with their eyes, manifesting the Dharma to form the body, and since eternity follows the dharmakāya, they possess it. Although the bodhisattva of the ninth ground has not yet seen it with the eyes, hearing and seeing are distinct and clear, and knowing that the tathāgatagarbha is his own essence, gathering dharmas to form the body, eternity follows the dharmakāya and he possesses it as well. From the eighth ground and below, they have not yet attained the same as that, and therefore do not speak of "eternal." If so, why can one speak of good, pure, and true and real? There is indeed an explanation for this. According to the text above, pure is the meaning of the Dharma; the meaning of the Dharma jewel is broad, relied upon equally by higher and lower, and purity is spoken of in accordance with the Dharma, so it is pervasive and not restricted. Question: If the meaning of pure is pervasive and both higher and lower are all called pure, why does the Daśabhūmika Sūtra say that the first seven grounds, practicing the bodhisattva path of defilement and purity, are not called purely clean, while here they are uniformly called pure? That is based on cultivated practice, where on the first seven grounds effort has not ceased, having purity and non-purity; here, according to this sūtra, pure is the meaning of the Dharma, and the meaning of the Dharma is all-pervasive, so purity is also like that. "True" and "real" are the meaning of the true truth (satya-satya); the principle of the true truth is pervasive, and true and real follow it, having no restriction in meaning. "Good" is the meaning of the noble path: prior to the fifth ground, prajñā is not yet bright, compliant forbearance is not at its utmost, and subtle conceit still remains, so it is called good and not-good. On the sixth ground and above, prajñā is profoundly bright and subtle conceit is already exhausted, so it is called solely good. Now discussing the nature from the eighth ground to the sixth ground, although it lacks eternity, it has purity, goodness, and truth and reality. Below, it distinguishes this nature in terms of time. Prior to the grounds is called the cause, on the grounds is called the fruit; the cause is in the three periods of time, and the fruit is also like this, the meaning being the same as explained before. In the third stage, "From the fifth ground to the first, the buddha-nature has five matters" specifies the distinction and adduces the number. Next it lists their names: pure, true, real, and visible are the same as before. "Good and not-good" means that in this position one gradually cultivates the noble path, abandoning faults in corresponding measure; hence it is called good. Because exhausting existence is not yet complete and subtle conceit is not yet ended, it is called not-good. It should also be declared that the cause is past, future, and present, and the fruit is also like this. By analogy with the previous, it can be known, and is abbreviated without full discussion. This completes the third.