大乘義章 1.58

1.58

第五門中辨明經論說性所以。經多說空，破諸法性，說諸法空。今此何故宣說佛性？然彼清淨法界門中備一切義，諸法緣起互相集成，就空論法無法不空，據性辨法無法非性。空之與性各是一門，門別既殊，所為亦異。說空為破執有眾生，說性所為經論不同。《涅槃經》云「為令眾生不放逸故，宣說佛性。」若不說性，總心自輕，謂己不能成大菩提，無心趣道，多起放逸，故說眾生悉有佛性，定必當成，令捨放逸隨順趣向。《寶性論》中所為有五：一為眾生於己自身生怯弱心，謂己無性自絕不求，故說佛性眾生同有，當必得果。如礦石中有其金性，消融必得；木有火性，攢之必生；乳有酪性，緣具便出，增其勇猛求佛之心。此之一義，與《涅槃》同。二為輕慢餘眾生故，宣說佛性，彼當作佛，云何可輕？是以經中不輕菩薩，若見四眾，高聲唱言：「汝當作佛。我不輕汝。」以知眾生有佛性故。三為妄執我眾生故，宣說佛性，不同情取。故經說言「如來藏者，非我眾生、非命非人。」四為執著虛妄法故，宣說佛性，不同所取。五為誹謗真如佛性謂是則斷滅，故說佛性是真是實、常樂我常。亦可為於怖畏斷滅樂實眾生，故說佛性。佛性之義，略辨如是。

In the fifth section, we clarify the reason why the sūtras and treatises speak of the nature. The sūtras frequently speak of emptiness, demolishing the nature of dharmas and declaring all dharmas to be empty. Why then is Buddha-nature proclaimed here? Now, within that approach of the pure dharmadhātu, all meanings are fully present, and the dependent origination of all dharmas mutually integrates and establishes them. When discussing dharmas from the standpoint of emptiness, there is no dharma that is not empty; when distinguishing dharmas on the basis of the nature, there is no dharma that is not the nature. Emptiness and nature are each a distinct approach: their approaches being different, their purposes are also different. Speaking of emptiness is for demolishing sentient beings' attachment to existence; as for speaking of the nature, the purposes in sūtras and treatises vary. The Nirvāṇa Sūtra says: 'In order that sentient beings not become indolent, Buddha-nature is proclaimed.' If the nature were not taught, they would generally belittle themselves in mind, thinking they are unable to achieve great bodhi, lacking the intention to proceed toward the path, and mostly giving rise to indolence; therefore it is taught that all sentient beings possess Buddha-nature and will definitely achieve it, causing them to abandon indolence and follow along toward it. In the Ratnagotravibhāga there are five purposes: First, because sentient beings give rise to a faint-hearted mind regarding themselves, thinking they lack the nature and cutting themselves off without seeking, it is taught that sentient beings equally possess Buddha-nature and will definitely attain the fruit. Just as ore contains the nature of gold and smelting will surely yield it, wood contains the nature of fire and drilling will surely produce it, and milk contains the nature of curds and when conditions are complete it emerges—this increases their vigorous aspiration to seek Buddhahood. This one meaning is the same as in the Nirvāṇa [Sūtra]. Second, because they despise other sentient beings, Buddha-nature is proclaimed: since they will become Buddhas, how could they be despised? Therefore, in the sūtra, the Bodhisattva Sadāparibhūta, upon seeing the four assemblies, loudly proclaimed: 'You will become Buddhas. I do not disparage you.' This was because he knew that sentient beings have Buddha-nature. Third, for those who falsely cling to a self and a sentient being, Buddha-nature is proclaimed, not as an object of subjective grasping. Thus the sūtra says: 'The tathāgatagarbha is not a self, not a sentient being, not a life-principle, not a person.' Fourth, for those who cling to false dharmas, Buddha-nature is proclaimed, unlike what they grasp. Fifth, for those who slander tathatā and Buddha-nature, saying it is total annihilation, Buddha-nature is taught to be true, real, permanent, blissful, self, and pure. It can also be said that for the sake of sentient beings who fear annihilation and delight in the real, Buddha-nature is taught. The meaning of Buddha-nature is briefly distinguished thus.