大乘法界無差別論疏 1.71

1.71

第四、業用者，此恒沙功德法諸如來藏，在染位中內熏眾生，令厭生死樂求涅槃。此是真如四義中第四也。《勝鬘經》云「世尊！若無如來藏者，不得厭苦樂求涅槃。」《寶性論》引此文，釋云「略說佛性清淨正因，於不定聚眾生能作二種業：一見世間種種諸苦，厭諸苦故，生心欲離心。二見涅槃樂，求希寂樂，故生求心。」乃至廣說。《起信論》云「真如體相熏習者，從無始世來，具無漏法，備不思議業，作境界之性。依此二義恒常熏習，以有力故，能令眾生厭生死苦樂求涅槃，自信己身有真如法，故發心修行。」次復有問答釋疑，廣如彼說。又《涅槃經》云「一闡提人雖斷善根，以佛性力故，令未來善根還生。」如是等文，誠證非一。

Fourth, the functioning: These tathāgatagarbhas of merit-dharmas as numerous as the sands of the Ganges, during the defiled stage, inwardly perfume sentient beings, causing them to loathe saṃsāra and joyfully seek nirvāṇa. This is the fourth among the four meanings of tathatā. The Śrīmālādevī-sūtra says: "World-Honoured One! If there were no tathāgatagarbha, one could not loathe suffering and joyfully seek nirvāṇa." The Ratnagotravibhāga quotes this passage and explains: "Briefly speaking, the pure, direct cause of buddhadhātu can produce two kinds of karma for sentient beings of undetermined disposition: first, seeing the various sufferings of the world, because of loathing those sufferings, giving rise to the mind that wishes to be free from them; second, seeing the bliss of nirvāṇa, aspiring and seeking tranquil bliss, thus giving rise to the seeking mind," down to the extensive explanation. The Awakening of Faith says: "As for the perfuming of the essence and marks of tathatā: from beginningless time, it is complete with untainted dharmas, fully endowed with inconceivable activities, and serves as the nature of cognitive objects. Relying on these two meanings, it constantly perfumes; because of its power, it can cause sentient beings to loathe the suffering of saṃsāra and joyfully seek nirvāṇa, and having faith in themselves that their own bodies have the dharma of tathatā, they resolve to cultivate." Next there are questions and answers resolving doubts, as extensively stated there. Moreover, the Nirvāṇa-sūtra says: "Although an icchantika severs wholesome roots, by the power of buddhadhātu, future wholesome roots are caused to arise again." Authoritative proofs such as these passages are more than one.