大般涅槃經義記 9.90

9.90

自下第四就常沒人勸修趣證。師子先問。問意如何？諸業不定不能為障，眾生有性應當自然修道得果，何故不得？文中初言「若一切業不定得果」，牒佛前言，明業非障。「一切眾生悉有性」下，明有性故，應當自然修道得果。初言眾生悉有佛性，執有性體住眾生中。「應當修」下，執有性用，難破段修。「此之兩執」下佛別答，宜審記知。於中，先就涅槃為難。「若一切生有佛性」下，就菩提設難。此佛別答，亦須記知。前涅槃中執性有能起因之用，責不得果。「應修八道」，執起因也。明諸眾生有佛性故，應當自然修集八道。「何緣眾生不得涅槃」，責不得果。就菩提中執性有能得果之用，責須修道。文有總別。初「一切生有佛性故定得菩提，何須修道」就人總難。「如此經」下，隨人別難。此總與別，下佛別答，亦須記知。總中有性定得菩提，執性得果。何須修等，責須修因。別中有三：初明上人由性得果，不假修道；「如日月」下，明其中人由性得果，不假修道；「若一闡」下，明其下人由性得果，不須修道。就上人中，先舉前說上品病人，「一切生」下約之顯法，「何以」下釋，明由佛性。就中人中句別有四：一明中人由性得果，先舉三喻，日月、四河及闡提等不入地獄，是三喻也，「一切生」下約之顯法；二「何以」下釋，明由佛性；三「以是義」下，明由佛性不假修道；四「以性」下釋，明由佛性。

Below, the fourth section encourages those who are constantly submerged to cultivate and advance toward realization. Lion [Roar] first poses a question. What is the intention of the question? If diverse karmas are unfixed and cannot serve as obstacles, and sentient beings possess the nature and thus should naturally cultivate the path and attain the fruit, why do they not attain it? In the text, it first says, "If all karmas do not definitively yield fruit," repeating the Buddha's earlier words to show that karma is not an obstacle. From "all sentient beings possess the nature" onward, it explains that because they possess the nature, they should naturally cultivate the path and attain the fruit. First, it states that sentient beings all possess the buddha-nature, adhering to the view that the entity of the nature resides within sentient beings. From "they should cultivate" onward, it adheres to the function of the nature, presenting an objection that refutes cultivation over time. The Buddha's separate responses to "these two attachments" below should be carefully noted and understood. Within this, the objection is first raised with respect to nirvāṇa. From "If all beings possess the buddha-nature" onward, an objection is raised with respect to bodhi. The Buddha also responds to this separately, which must also be noted. Previously, regarding nirvāṇa, it was held that the nature has the function of initiating the cause, and it reproached why they do not attain the fruit. "They should cultivate the eightfold path" adheres to initiating the cause; it explains that because sentient beings possess the buddha-nature, they should naturally cultivate and accumulate the eightfold path. "For what reason do sentient beings not attain nirvāṇa?" reproaches their not attaining the fruit. Regarding bodhi, it holds that the nature has the function of attaining the fruit, and reproaches the need to cultivate the path. In the text there is a general [objection] and specific [objections]. First, "Because all beings have the buddha-nature, they will definitely attain bodhi; why is there any need to cultivate the path?" raises a general objection regarding persons. From "Like this sūtra" onward, it raises specific objections according to persons. The Buddha below answers these general and specific points separately, which must also be noted. In the general part, possessing the nature means they will definitely attain bodhi—adhering to the nature attaining the fruit. "Why is there any need to cultivate," etc., reproaches the need to cultivate the cause. In the specific part there are three: First, it explains that superior persons attain the fruit by virtue of the nature without relying on cultivating the path. From "Like the sun and moon" onward, it explains that middling persons attain the fruit by virtue of the nature without relying on cultivating the path. From "If an icchantika" onward, it explains that inferior persons attain the fruit by virtue of the nature without needing to cultivate the path. Regarding superior persons, it first cites the previously discussed superior-grade sick persons; from "all beings" onward, it applies this to elucidate the teaching; and from "Why is this?" onward, it explains, clarifying that it is due to the buddha-nature. Regarding middling persons, there are four distinct clauses: 1. It explains that middling persons attain the fruit by virtue of the nature, first citing three analogies—the sun and moon, the four rivers, and the icchantika, etc., not falling into hell—these are the three analogies; from "all beings" onward, it applies this to elucidate the teaching; 2. from "Why is this?" onward, it explains, clarifying that it is due to the buddha-nature; 3. from "For this reason" onward, it explains that by virtue of the buddha-nature, they do not rely on cultivating the path; 4. from "Because the nature..." onward, it explains, clarifying that it is due to the buddha-nature.