說無垢稱經疏 5.571

5.571

贊曰：二答。有二：初別說、後結略。別說有二：初別陳、後類說。此別陳，有四也。佛性之義乃有多端，且《涅槃》云「或有佛性，善根人有，闡提人無。或有佛性，闡提人有，善根人無。或有佛性，二人俱有。或有佛性，二人俱無。」故《涅槃》云「不得阿耨多羅三藐三菩提時，一切善不善法皆名佛性。」此經亦言「塵勞之輩為如來種性。」種性有二：一無漏、二有漏。無漏有二：一無為性。《勝鬘經》云「在纏名如來藏，出纏為法身。」《涅槃》云「師子吼者，是決定說，一切眾生，悉有佛性。」二有因緣性。在纏名多聞熏習法爾種子，出纏名報身。《楞伽經》云「阿梨耶識名空如來藏，具足無漏熏習法故，名不空如來藏。」《勝鬘》依無為義，煩惱為能覆藏，真理為所覆藏。《楞伽》依有為義，阿賴耶識為能攝藏，種子名所攝藏。二種能藏、二種所藏，皆名如來藏。有漏有二，皆增上緣。一加行善者，隨順性，隨增長無漏種故。二餘不善者，違背性，違背障礙無漏法故。因斷於此，而得菩提。由此煩惱能覆真理，由現起此增功德故，名如來藏。由具二義，故此不善名如來藏。是故教云：未得菩提時，菩提為煩惱，不覺故迷，後處苦故。既得菩提已，煩惱為菩提，不迷故覺，因斷彼緣得菩提故。偽身種性，即薩迦耶見所緣五蘊身也。有愛者，潤後有愛。由身見本，無明為因、有愛為因，三界生死以為種性。三毒四倒後隨之起，亦皆如是。

Commentary: Second is the answer. It has two parts: first, an individual exposition; second, a summary conclusion. The individual exposition has two parts: first, stating them individually; second, stating them by categories. This is stating them individually, which has four parts. The meaning of Buddha-nature (buddhadhātu) has multiple aspects. For instance, the Nirvāṇa Sūtra says: "There is a Buddha-nature that persons with roots of goodness possess, but icchantikas do not. There is a Buddha-nature that icchantikas possess, but persons with roots of goodness do not. There is a Buddha-nature that both persons possess. There is a Buddha-nature that neither person possesses." Therefore the Nirvāṇa Sūtra says: "When one has not attained anuttarā-samyak-saṃbodhi, all wholesome and unwholesome phenomena are called Buddha-nature." This sūtra also says: "Those beings afflicted with defilements are the lineage of the Tathāgata." Lineage has two kinds: first, anāsrava; second, sāsrava. The anāsrava has two kinds: first, unconditioned nature (asaṃskṛtatva). The Śrīmālādevī Sūtra says: "When bound in defilements, it is called the tathāgatagarbha; when freed from defilements, it is the dharmakāya." The Nirvāṇa Sūtra says: "The Lion's Roar is a definitive statement: all sentient beings possess Buddha-nature." Second, conditioned causal nature (sahetupratyayatva). When bound in defilements, it is called the naturally innate seeds perfumed by extensive learning; when freed from defilements, it is called the saṃbhogakāya. The Laṅkāvatāra Sūtra says: "The ālaya-vijñāna is called the empty tathāgatagarbha; because it is fully endowed with the phenomena perfumed by the anāsrava, it is called the non-empty tathāgatagarbha." The Śrīmālādevī relies on the unconditioned meaning, where defilements are that which covers and hides, and the true reality is that which is covered and hidden. The Laṅkāvatāra relies on the conditioned meaning, where the ālayavijñāna is that which contains and stores, and the seeds are that which is contained and stored. Both kinds of container and both kinds of contained are called the tathāgatagarbha. Sāsrava has two kinds, both being sovereign conditions (adhipatipratyaya): First, preparatory goodness, which is accordant nature, because it accords with and increases the anāsrava seeds. Second, remaining unwholesomeness, which is contrary nature, because it opposes and obstructs anāsrava dharmas. By severing this, one attains bodhi. Because these defilements can cover true reality, and because their manifestation increases virtues, they are called the tathāgatagarbha. Possessing these two meanings, this unwholesomeness is called the tathāgatagarbha. Therefore the teaching says: "Before bodhi is attained, bodhi is defilement, for not being awakened, one is deluded, and subsequently dwells in suffering. Once bodhi has been attained, defilement is bodhi, for not being deluded, one is awakened, attaining bodhi through severing conditions related to them." The "false body lineage" refers to the five-aggregate body which is the objective support for the view of individuality (satkāyadṛṣṭi). "Craving for existence" refers to the craving that moistens subsequent existence. Stemming from the root of the view of individuality, with ignorance as cause and craving for existence as cause, the saṃsāra of the trailokya serves as the lineage. The three poisons and the four inversions that subsequently arise in accordance with them are also all like this.