涅槃經遊意 1.222

1.222

第三、開善具有二義：一者本有，二者始有。更無二體，但將兩義成定之耳。欲明不有神明，定若有神明則本來有當果之理。此本有義，但約萬行圓滿，金剛心謝，種覺起時，名為始有。《大經》具有二文：如貧女寶藏、力士額珠、闇室瓶瓫、井中七寶，本自有此。證本有之文。下《師子吼》及《迦葉品》中皆以乳酪為譬，明乳中無酪，但酪從乳生故言有酪。又云：佛性非三世攝，但眾生未聚莊嚴清淨之身，故說佛性在於未來，此則證始有之文。故知佛性具有兩義：若定木石之流，無成之理，此眾生必應作佛，則本有義；若於佛則今利是因中，因中未有果，則始有義也。

Third, Kaishan maintains both meanings: first, original existence; second, newly acquired existence. There are not two separate essences; it is merely that the two meanings establish the determination. Intending to clarify that there is no conscious spirit, [he holds that] definitely if there were a conscious spirit, there would originally be the principle of the future fruition. This is the meaning of original existence; but in terms of the completion of the myriad practices, the passing of the vajra-like mind, and the arising of all-seed awareness, it is named newly acquired existence. The Great Sūtra contains both texts: such as the poor woman's treasure store, the wrestler's forehead jewel, the vase in the dark room, and the seven jewels in the well—these being originally present are texts proving original existence. Later, in the 'Siṃhanāda' and 'Kāśyapa' chapters, milk and curd are used as an analogy, clarifying that curd is not in milk, yet curd arises from milk, and hence one says curd exists. Furthermore, it states: Buddha-nature is not subsumed under the three times, but because sentient beings have not yet accumulated an adorned, pure body, Buddha-nature is said to be in the future; this is a text proving newly acquired existence. Therefore we know Buddha-nature possesses both meanings: if one determines wood and stone to lack the principle of attainment, while these sentient beings must become Buddhas, this is the meaning of original existence; yet with respect to the Buddha, what is advantageous now is within the cause, and because the fruition does not yet exist within the cause, this is the meaning of newly acquired existence.