大乘法界無差別論疏 1.49

1.49

三、「說名菩提」者，依義立名。謂此法身，約起厭斷行、求於菩提，故名菩提也。《勝鬘經》云「世尊！若無如來藏者，不得厭苦、樂求涅槃。何以故？於此六識及心法智，此七法剎那不住，不種眾苦，不得厭苦、樂求涅槃。世尊！如來藏者，無前際，不起不滅法，種諸苦，得厭苦，樂求菩提」，乃至廣說。《寶性論》中釋此文，當十種佛性中業性也。彼論云「略說佛性清淨正因，於不定聚眾生能作二種業：一依見世間種種苦惱，厭諸苦故；二依見涅槃希寂樂故，生求心、欲心、願心。」又云「此二種法，善根眾生有一切依因真如佛性，非離佛性無因緣故起如是心。若無因緣生如是心者，一闡提等無涅槃性，應發菩提心。無佛性者，以性未離一切客塵煩惱諸垢，於三乘中未曾修習一乘信心，又未親近善知識等，未修習夙親近善知識因緣。是故《華嚴．性起》中言『次有乃至邪定聚等眾生身中，皆有如來日輪光照故，作彼眾生利益，作未來因善根，增長諸白法故。』向說一闡提常不入涅槃性者，此義云何？為欲示現謗大乘因緣故。此明何義？為欲迴轉誹謗大乘心、不求大乘心故，依無量時故如是說。以彼實有清淨性故，不得說彼常畢竟無清淨性。」解云：此亦論中自引《華嚴》，成立真如為佛性起行之因，是故一切眾生悉有性也。又《起信論》中，真如內熏眾生令厭求等。《涅槃》云「佛性者名第一義空，第一義空名為智慧。」又《密嚴經》「如來清淨藏，亦名無垢智。」《華嚴．性起》中，「一切眾生心中，有無師智、無相智」等，皆約真如本覺性得之智，為出世法作正因，與《瑜伽》等宗並不同。以彼宗但約生滅有為明種姓，是故許有一分無性。今此宗中約真如無為明種姓，是故一切皆有佛性。仍此業用要就不定性位方得說，以邪定位中業用未出名無佛性，非謂究竟無也。

Third, regarding 'called bodhi,' the name is established according to its meaning. That is to say, because this dharmakāya gives rise to the practice of revulsion and eradication and seeks bodhi, it is called bodhi. The Śrīmālādevī-sūtra says: 'World-Honoured One! If there were no tathāgatagarbha, one could not feel revulsion toward suffering or joyfully seek nirvāṇa. Why is that? In the six consciousnesses and the dharmas of mental cognition, these seven dharmas do not abide for an instant; they do not plant [the causes of] various sufferings, and one cannot feel revulsion toward suffering or joyfully seek nirvāṇa. World-Honoured One! The tathāgatagarbha is without a prior limit, a dharma neither arising nor ceasing, which plants various sufferings, obtains revulsion toward suffering, and joyfully seeks bodhi'—and so on at length. In the Ratnagotravibhāga, when explaining this passage, it corresponds to the functional nature (kāryatva) among the ten kinds of buddhadhātu. That treatise says: 'Briefly speaking, the pure, direct cause that is the buddhadhātu can perform two kinds of functions for sentient beings of the indeterminate class: first, based on seeing the various sufferings of the world, feeling revulsion toward all sufferings; second, based on seeing the rare, tranquil bliss of nirvāṇa, generating a mind that seeks, a mind of desire, and a mind of aspiration.' It also says: 'These two dharmas—sentient beings endowed with wholesome roots have the tathatā-buddhadhātu as the fundamental basis for everything; it is not without causes and conditions apart from the buddhadhātu that they give rise to such a mind. If such a mind could arise without causes and conditions, icchantikas and the like, who lack the nature of nirvāṇa, should generate bodhicitta. Those who lack the buddhadhātu do so because their nature has not yet separated from all adventitious defilements and impurities, they have never practiced faith in the ekayāna among the three vehicles, and they have not yet drawn near to spiritual friends, nor cultivated the causes and conditions of having previously drawn near to spiritual friends. Therefore, the "Manifestation of the Tathāgata" chapter of the Avataṃsaka says: "Furthermore, even within the bodies of sentient beings such as those of the determinately evil class, the light of the sun-disc of the Tathāgata shines upon them all, benefiting those sentient beings, serving as the wholesome root that is the cause for the future, and causing all wholesome dharmas to increase." As for what was said earlier about icchantikas having an eternal nature of not entering nirvāṇa, what does this mean? It is in order to reveal the causes and conditions of slandering the Mahāyāna. What meaning does this clarify? In order to turn around the mind that slanders the Mahāyāna and the mind that does not seek the Mahāyāna, this was spoken based on an immeasurable duration of time. Because they truly possess the pure nature, one cannot say that they eternally and definitively lack the pure nature.' In explanation: This treatise itself quotes the Avataṃsaka to establish that tathatā is the cause for the buddhadhātu to initiate practice; therefore, all sentient beings have the nature. Furthermore, in the Awakening of Faith, the inner perfuming of tathatā causes sentient beings to feel revulsion and seek, etc. The Nirvāṇa [Sūtra] says: 'The buddhadhātu is called ultimate emptiness; ultimate emptiness is called wisdom.' Also, the Ghanavyūha-sūtra says: 'The Tathāgata's pure garbha is also named stainless wisdom.' In the 'Manifestation of the Tathāgata' chapter of the Avataṃsaka: 'In the minds of all sentient beings there is teacherless wisdom, signless wisdom,' etc. These are all explained in terms of the intrinsic wisdom obtained from the tathatā of original enlightenment serving as the direct cause for supramundane dharmas, which is completely different from traditions such as the Yogācāra. Because that tradition clarifies gotra only in terms of the arising and ceasing, conditioned [dharmas], it consequently allows that one portion lacks the nature. Now in this tradition, gotra is clarified in terms of unconditioned tathatā; therefore, all have the buddhadhātu. Still, this functional activity can only be spoken of with regard to the stage of indeterminate nature; because the functional activity has not yet emerged in the stage of determinate evil, it is called lacking the buddhadhātu, not meaning that they ultimately lack it.