大乘義章 1.48

1.48

第五常沒，喻於一切凡夫二乘，常住凡夫二乘地故。暫出還沒，喻彼大乘善趣之人，分決定，容有退失，故名還沒。住，喻於彼種性解行。觀方已後同前第四。此等差別，隨義左右，莫不依性。性隨此等，故有七種。又隨人別，分性為八。當體為一，通前為八。如《寶性論》說性為十：一者體性、二者因性、三者果性、四者業性、五相應性、六行性、七時差別性、八返處性、九不變性、十無差別性。彼論偈言「體及因果業，相應及與行，時差別遍處，不變無差別。」初體性者，論釋有三：一如來藏，染時之體。二法身，淨時之體，即前藏體顯名法身。此二唯就眾生以說。三真如體，旨通染淨內外諸法，體融一味，故說為如。隨義辨體，名乃無量，且隨隱顯，理實論三。此三乃是諸法之體，故名體性。言自性者，性從緣起，集成行德。行德未圓，說之為因。因行雖眾，且論四種：一者信心、二是般若、三是三昧、四是大悲。故彼論言「信心與般若，三昧大悲等。」以治四障，得四果故，且說四耳。言四部者，如彼論說：一闡提謗法、二外道著我、三聲聞畏苦、四緣覺捨心捨諸眾生。對治此障，故說四因。信大乘故，斷除謗法。般若實照，遠離著我。三昧空定，除滅畏苦。大悲隨物，對治捨心。得四果者，謂得如來淨我樂常。以有此能，故說四因。就因辨性，故名因性。是以經言「佛性者名大信心，名般若波羅蜜，名首楞嚴定，名大慈悲。」斯文顯矣。言果性者，佛性之體，緣起成德，德滿名果。果德雖眾，且論四種：一淨、二我、三樂、四常。故彼論云「淨我樂常等，彼岸功德果。」以翻四倒、除滅四障，對四因故，說果為四。翻四倒者，聲聞計佛無常無樂無我不淨，同凡夫法，故說如來淨我樂常。除四障者，一者緣相，謂無明地；對除彼故，說果為淨。二者因相，謂無漏業，以有此業，能招變易不得自在；對治彼故，說佛真我。三者生相，謂意生身是苦法故，不得真樂；對治彼故，說果為樂。四者壞相，謂變易死，不得真常；對除彼故，說果為常。對四因者，信治謗法，得其淨果；慧除妄我，得佛真我；定除畏苦，得佛真樂；以大悲心不捨有故，得佛真常。然此四果，體相各二。淨中二者，一是因相，本來無染；二是勝相，離染清淨。此方便淨，我中二者：一離外道虛妄著我、二離聲聞倒見無我。樂中有二：一離諸苦、二除煩惱。常中二者，一離有為斷邊、二離無為常邊。斯等差別同皆是果，就果辨性，故言果性。言業性者，業性有二：一者厭苦、二求涅槃。故彼論言「厭苦涅槃，欲願等諸業。」依性起作，故名為業。業即是性，故名業性。是以經言「若無如來藏，不得種種厭苦樂求涅槃也。」然上因性在於善趣，今此業者，種性以前大乘善趣忻厭心也。相應性者，明因及果即性而起，與性相應。如莊嚴具與金相應，名相應性。因相應中，義別有三：一信大乘為法身因、二者定慧為佛智因、三悲心與彼如來大悲為因，此等皆悉與性相應。果相應中亦有三種：一者五通、二知漏盡、三漏盡無垢，此之三果不離於性，名果相應。就相應義以辨性故，名相應性。言行性者，行別有三：一妄見凡夫起顛倒見、二實見聖人離妄相心、三者如來無戲論習。三行雖殊，性體不二。其猶種殼牙莖等異，殼性無別。就行辨性，故云行性。故彼論言「不見實者，說言凡夫。」聖人及佛，能見眾生如來藏中真如無差別。時差別者，有三種時：一不淨時，位在凡夫；二淨時，所謂菩薩；三善淨時，名為如來。故彼論言「有不淨、有淨及以善淨等，如是次第，說眾生、菩薩、佛。」就時差別，以分性故，名差別性。言遍處者，處別有三：一者凡夫、二者菩薩、三者如來。三處雖殊，性無不在；如器雖異，空無不在，故名遍處。就遍處義以辨性，故名遍處性。故彼論言「如空遍一切，而空無分別。自性無垢心，亦遍無分別。」不變性者，就前三時明性不變。一凡夫時，性體不變，不變有三：一耶念風不能吹變、二業結水不能漬變、三病死火不能燒變。二菩薩時，性體不變，不變有二：一生不變、二滅不變。故彼論言「菩薩佛性，不生不滅。」三就佛時，性體不變，不變有四：一生不能生、二老不能老、三病不能病、四死不能死。是以如來，常恒清涼體真不變。就不變義以辨性，故名不變性。無差別者，明其眾義，體無差別。故彼論言「法身及如來，聖諦與涅槃，功德不相離，如光不離日。」當知此等隨門異辨，而體不別。故經說言「佛即涅槃，涅槃即是第一義空，第一義空即是實諦，實諦即佛性。」如是等也。就無差別義以辨性，故名無差別性。又隨人別，或時分性為三十三。何者是乎？如《涅槃》說「如來佛性，義別有七：一常、二樂、三我、四淨、五真、六實、七名為善。後身佛性義別有六：一常、二淨、三真、四實、五善、六少見。我是佛義，不得同佛究竟自在，故不說我。樂涅槃義，分相涅槃唯在佛果，不得永安，故不說樂。」理實通有九地佛性，義別有六：一常、二淨、三真、四實、五善、六可見。六七八地佛性有五：一真、二實、三淨、四善、五者可見。然向九地聞見之窮，十地眼見如來究竟，故說為常。八地已還未得同彼，略隱常義，理實有之。從初歡喜乃至五地，佛性有五：一真、二實、三淨、四者可見、五善不善。以其未得般若空，但能除麁惑，微障未遣，名善不善。地前佛性，略無分別。此則初地乃至如來，二種五種、兩種六種、一種七種，都合有其二十九種。通彼凡夫、聲聞、緣覺、大力菩薩四人佛性，則有三十三種佛性。隨緣廣分，性乃無量。故經說言「佛性者，不名一法、不名百法、不名千法，當知一切善不善者斯名佛性。」

Fifth, "constantly submerged" is a metaphor for all ordinary beings and [followers of] the two vehicles, because they constantly abide in the stages of ordinary beings and the two vehicles. "Emerging briefly and submerging again" is a metaphor for those on the wholesome paths of the Mahāyāna; because their resolution is partial, it is possible for them to regress, and therefore they are said to "submerge again." "Abiding" is a metaphor for their lineage and understanding-practice. From "looking at the directions" onward, it is the same as the fourth [interpretation] above. These distinctions follow the aspects of meaning on either hand; none fails to rely on the nature. Because nature follows these, there are seven kinds. Furthermore, distinguishing nature according to persons, it is divided into eight: as the essence itself it is one, and taken together with the preceding it makes eight. As the Ratnagotravibhāga explains, the nature is tenfold: first, essential nature; second, causal nature; third, fruition nature; fourth, functional nature; fifth, associated nature; sixth, active nature; seventh, temporally differentiated nature; eighth, all-pervading-locus nature; ninth, immutable nature; tenth, non-differentiated nature. That treatise states in verse: "Essence, cause, fruition, function, / Association, and activity, / Temporal distinction, all-pervading locus, / Immutability, and non-differentiation." Regarding the first, essential nature, the commentary of the treatise explains three [aspects]: First, the tathāgatagarbha, which is the essence at the time of defilement. Second, the dharmakāya, which is the essence at the time of purity—that is, the aforementioned essence of the garbha, when manifest, is named the dharmakāya. These two are spoken of solely with reference to sentient beings. Third, the essence of tathatā: its principle extends through all phenomena, defiled and pure, internal and external; its essence blends into a single flavor, and thus it is spoken of as "tathatā." Distinguishing the essence according to meaning, the names are indeed limitless; yet following its hidden and manifest [aspects], in true principle three are discussed. These three are the essence of all dharmas, and hence it is called essential nature. Regarding causal nature: nature arises conditionally, accumulating to form active virtues. When active virtues are not yet complete, they are called the cause. Although causal practices are manifold, four kinds are discussed for now: first, the mind of faith; second, prajñā; third, samādhi; fourth, great compassion. Therefore that treatise states: "The mind of faith and prajñā, / Samādhi, great compassion, and so forth." Because they remedy the four hindrances and attain the four fruitions, four alone are discussed. Regarding the four classes [of hindrances], as that treatise explains: first, icchantikas slandering the Dharma; second, non-Buddhists clinging to a self; third, śrāvakas fearing suffering; fourth, pratyekabuddhas having an attitude of abandonment, relinquishing all sentient beings. Counteracting these hindrances, the four causes are therefore taught. Because of having faith in the Mahāyāna, they sever slander of the Dharma. Through prajñā's true illumination, they stay free from clinging to a self. Through the empty concentration of samādhi, they eliminate the fear of suffering. Through great compassion adapting to sentient beings, they counteract the attitude of abandonment. Attaining the four fruitions means attaining the purity, self, bliss, and permanence of the Tathāgata. Because they possess this capacity, the four causes are therefore taught. Distinguishing the nature in terms of cause, it is therefore called causal nature. Therefore the sūtra states: "Buddha-nature is named great mind of faith, named prajñāpāramitā, named śūraṅgama-samādhi, and named great loving-kindness and compassion." This text makes it evident. Regarding fruition nature: the essence of Buddha-nature arises through conditions to form virtues, and when virtues are perfected it is named fruition. Although fruition virtues are manifold, four kinds are discussed for now: first, purity; second, self; third, bliss; fourth, permanence. Therefore that treatise says: "Purity, self, bliss, permanence, and so forth / Are the fruition of the virtues of the further shore." Because they overturn the four inversions, eradicate the four hindrances, and correspond to the four causes, the fruitions are explained as four. Overturning the four inversions: śrāvakas reckon the Buddha to be impermanent, without bliss, without self, and impure, identical with the dharmas of ordinary beings; therefore the Tathāgata is explained as purity, self, bliss, and permanence. Eradicating the four hindrances: first is the mark of condition, namely the ground of ignorance; counteracting and eliminating that, the fruition is explained as pure. Second is the mark of cause, namely untainted karma; because there is this karma, it can bring about transformation[-birth] and lack of sovereignty; counteracting that, the Buddha's true self is taught. Third is the mark of arising, namely the mind-made body; because it is a dharma of suffering, one does not attain true bliss; counteracting that, the fruition is explained as bliss. Fourth is the mark of destruction, namely death by transformation, whereby one does not attain true permanence; counteracting and eliminating that, the fruition is explained as permanent. Corresponding to the four causes: faith remedies slander of the Dharma and attains its pure fruition; wisdom eliminates false self and attains the Buddha's true self; concentration eliminates fear of suffering and attains the Buddha's true bliss; because the mind of great compassion does not abandon existence, one attains the Buddha's true permanence. Yet each of these four fruitions has two essential characteristics. For purity, the two are: first, the causal mark, which is primordially undefiled; second, the supreme mark, which is purity freed from defilement. This is purity by expedient means. For self, the two are: first, freedom from non-Buddhists' false clinging to a self; second, freedom from śrāvakas' inverted view of non-self. For bliss, there are two: first, freedom from all sufferings; second, eradication of afflictions. For permanence, there are two: first, freedom from the conditioned extreme of annihilation; second, freedom from the unconditioned extreme of eternalism. These various distinctions are all equally fruition; distinguishing nature in terms of fruition, it is therefore called fruition nature. Regarding functional nature: functional nature has two [aspects]: first, revulsion toward suffering; second, seeking nirvāṇa. Therefore that treatise states: "Revulsion toward suffering and [seeking] nirvāṇa, / Desires, vows, and other such functions." Because activities arise based on the nature, they are called functions. The function is itself the nature, and hence it is called functional nature. Therefore the sūtra states: "If there were no tathāgatagarbha, one could not experience varied revulsion toward suffering and joyful seeking of nirvāṇa." While the causal nature above pertains to the wholesome paths, this function refers to the mind of seeking and revulsion on the wholesome paths of the Mahāyāna prior to the lineage. Associated nature explains that cause and fruition arise from the nature and are associated with the nature. Just as ornaments are associated with gold, it is called associated nature. Within the association of cause, the meaning has three distinctions: first, faith in the Mahāyāna is the cause for the dharmakāya; second, concentration and wisdom are the causes for the Buddha's wisdom; third, the mind of compassion is the cause for the Tathāgata's great compassion. All of these are associated with the nature. Within the association of fruition there are also three kinds: first, the five superknowledges; second, knowing the exhaustion of outflows; third, the immaculate exhaustion of outflows. These three fruitions are not apart from the nature, and are named the association of fruition. Because the nature is distinguished in terms of the meaning of association, it is called associated nature. Regarding active nature: activities have three distinctions: first, ordinary beings with false views give rise to inverted views; second, noble beings who see reality are free from the mind of false signs; third, the Tathāgata has no habituation of conceptual proliferation. Although the three activities differ, the essence of the nature is non-dual. It is just as the husk, sprout, stem, and so forth of a seed differ, while the nature of the seed has no difference. Distinguishing the nature in terms of activity, it is therefore called active nature. Therefore that treatise states: "Those who do not see reality are called ordinary beings." Noble beings and Buddhas are able to see the non-differentiation of tathatā within the tathāgatagarbha of sentient beings. Regarding temporal differentiation: there are three kinds of times: first, the impure time, the stage of ordinary beings; second, the pure time, namely bodhisattvas; third, the supremely pure time, named the Tathāgata. Therefore that treatise states: "There are the impure, the pure, and the supremely pure; in such sequence, sentient beings, bodhisattvas, and Buddhas are spoken of." Because nature is divided in terms of temporal distinctions, it is called differentiated nature. Regarding all-pervading locus: loci have three distinctions: first, ordinary beings; second, bodhisattvas; third, the Tathāgata. Although the three loci differ, the nature is everywhere present; just as vessels differ, yet empty space is everywhere present, and hence it is called all-pervading locus. Distinguishing nature in terms of the meaning of all-pervading locus, it is therefore called all-pervading-locus nature. Therefore that treatise states: "As space pervades everything / Yet space is without conceptual discrimination, / So the immaculate mind of self-nature / Also pervades without conceptual discrimination." Regarding immutable nature: based on the preceding three times, it explains that the nature is immutable. First, at the time of ordinary beings, the essence of the nature is immutable; immutability has three [aspects]: first, the wind of erroneous thoughts cannot blow to alter it; second, the water of karmic bonds cannot soak to alter it; third, the fire of illness and death cannot burn to alter it. Second, at the time of bodhisattvas, the essence of the nature is immutable; immutability has two [aspects]: first, birth does not alter it; second, cessation does not alter it. Therefore that treatise states: "The Buddha-nature of bodhisattvas neither arises nor ceases." Third, regarding the time of the Buddha, the essence of the nature is immutable; immutability has four [aspects]: first, birth cannot cause it to be born; second, aging cannot age it; third, illness cannot sicken it; fourth, death cannot kill it. Thus the Tathāgata is ever-constant, cool, and in essence truly immutable. Distinguishing the nature in terms of the meaning of immutability, it is therefore called immutable nature. Regarding non-differentiation: this clarifies that its manifold meanings are non-differentiated in essence. Therefore that treatise states: "The dharmakāya and the Tathāgata, / The noble truths and nirvāṇa, / Their virtues are not separate from one another, / Just as light is not separate from the sun." One should know that these are distinguished differently according to approach, yet their essence is not different. Therefore the sūtra states: "The Buddha is itself nirvāṇa; nirvāṇa is itself ultimate emptiness; ultimate emptiness is itself the real truth; the real truth is itself Buddha-nature." Such are the passages. Because the nature is distinguished in terms of the meaning of non-differentiation, it is therefore called non-differentiated nature. Furthermore, distinguished according to persons, the nature is at times divided into thirty-three. What are they? As the Nirvāṇa [Sūtra] explains: "The Buddha-nature of the Tathāgata has seven distinct meanings: first, permanent; second, blissful; third, self; fourth, pure; fifth, true; sixth, real; seventh, called wholesome. The Buddha-nature of the final body has six distinct meanings: first, permanent; second, pure; third, true; fourth, real; fifth, wholesome; sixth, slightly visible. 'Self' is the meaning of Buddhahood; because they have not attained ultimate sovereignty identical with the Buddha, 'self' is not spoken of. 'Bliss' is the meaning of nirvāṇa; nirvāṇa with individual marks exists only in the Buddha-fruition, and because they have not attained everlasting peace, 'bliss' is not spoken of." In true principle, extending to the ninth ground, Buddha-nature has six distinct meanings: first, permanent; second, pure; third, true; fourth, real; fifth, wholesome; sixth, visible. On the sixth, seventh, and eighth grounds, Buddha-nature has five [meanings]: first, true; second, real; third, pure; fourth, wholesome; fifth, visible. Now, up to the ninth ground is the culmination of seeing by hearing, whereas on the tenth ground one sees the Tathāgata with the eye ultimately; hence it is described as permanent. From the eighth ground on down, they have not yet attained identity with that; the meaning of permanence is briefly hidden, but in true principle it is present. From the first, Joyous [Ground], up to the fifth ground, Buddha-nature has five [meanings]: first, true; second, real; third, pure; fourth, visible; fifth, wholesome-and-unwholesome. Because they have not yet attained prajñā emptiness and can only eliminate coarse afflictions, with subtle hindrances not yet expelled, it is called wholesome-and-unwholesome. Prior to the grounds, Buddha-nature is briefly treated without distinction. Thus from the first ground up to the Tathāgata, there are two kinds of five, two kinds of six, and one kind of seven, making twenty-nine kinds in total. Combining them with the Buddha-nature of those four persons—ordinary beings, śrāvakas, pratyekabuddhas, and bodhisattvas of great power—there are thirty-three kinds of Buddha-nature. Broadly divided according to conditions, the nature is indeed limitless. Therefore the sūtra states: "Buddha-nature is not called one dharma, not called a hundred dharmas, not called a thousand dharmas; know that all wholesome and unwholesome things are called Buddha-nature."