大乘義章 18.22

18.22

次論通局。於中約就因果以辨。菩薩十地名之為因，佛名為果。依向同義常樂我淨遍通諸德，以遍通故因果齊具。依前異義，常樂我淨隨法各別，以各別故因果不等，有通有局。是義云何？淨者是其法寶之義，法義齊通上下同依，為是淨義統遍始終。故《涅槃經》宣說地上，二種五種、兩種六種、一種七種佛性之中悉皆有淨。常者是其法身之義，顯法成身名為法身。據實通論，初地以上莫不皆悉顯法成身，故皆名常。隨相別分，十地以上眼見佛性顯法成身，明常義顯，故十地上宣說常義。九地菩薩雖未眼見，聞見中極，照實明了無始法性，現在觀心說之為身，亦名為常。八地已還，聞見不了、法未現心，未說為身，故不名常。故《涅槃經》說九地上二種六種、一種七種佛性之中皆悉有常，餘皆不論。我是佛義，局唯在佛，以佛出障得自在故。樂者是其涅槃之義。通相論之，菩薩地中分斷煩惱、分得涅槃，斯皆有樂。分相言之，菩薩地中雖斷煩惱，不名涅槃；諸佛如來不生煩惱，方名涅槃，如《涅槃》說。良以涅槃偏在佛故，樂唯在佛。故《涅槃經》宣說如來七種性中，有我有樂，因中悉無。問曰：若使淨通始終，常義在於九地已上，我樂二種唯在佛者，何故經言十住菩薩不見佛性，斷煩惱故，所得涅槃但有樂淨而無我常？釋言：樂者是涅槃義。彼文通相說菩薩地有斷煩惱得涅槃義，故說有樂。常者是其法身之義，彼文宣說十住菩薩不見佛性而斷煩惱，故無法身，無法身故不說有常。問曰：何故前說十住見性有常，此文復言不見無常？釋言：十住形前見性，故說有常；望後不見，故說無常。如此隱顯，不可具責。問曰：於彼五六七種佛性之中，常樂我淨隱顯可爾，餘義云何？釋言：於彼七種性中，常樂我淨已如上辨。真實及善亦有通局。分相論之，真實二種是實諦義。實諦理通，故彼五六七種性中一切皆有善者，是其聖道之義。五地已還，慧觀未明，破相不極、治慢未盡，名善不善。六地已去，彼若增上觀空畢竟，治慢窮盡，故唯名善。以有如是隱顯義故，如來佛性宣說七種，常、樂、我、淨、真、實及善；後身說六，常、淨、真、實、善及少見。九地說六，常、淨、真、實、善及可見。八地至六宣說五種，真、實、淨、善及與可見。五地至初宣說五種，真、實、可見、淨、善不善。於此門中言可見者，簡真異妄。妄情所計我眾生等出自倒情，窮之則盡，所以叵見。佛性真有研之則明，所以可見。又欲簡彼虛空之有，故名可見。故經說言「佛性雖有，不同虛空。虛空雖以無量方便，不可得見；佛性可見。」是中正為明常樂等通局之義，餘乘論之。通局如是（此四門竟）。

Next is the discussion of universality and restriction. In this, the distinction is made in terms of cause and effect: the ten grounds of the bodhisattva are called the cause, and the Buddha is called the fruit. According to the aforementioned meaning of identity, permanence, bliss, self, and purity pervade all virtues; and because they pervade universally, both cause and fruit possess them equally. According to the previous meaning of difference, permanence, bliss, self, and purity differ according to the dharmas; and because they are distinct, cause and fruit are not equal, being either universal or restricted. What is the meaning of this? Purity is the meaning of the Dharma jewel; the meaning of Dharma pervades equally, relied upon alike by superior and inferior, and for this reason the meaning of purity encompasses both beginning and end. Therefore, the Mahāparinirvāṇa Sūtra declares that among the two kinds, five kinds, two varieties of six kinds, and one variety of seven kinds of Buddha-nature upon the grounds, all possess purity. Permanence is the meaning of the dharmakāya; manifesting the Dharma to form the body is called the dharmakāya. Considered universally in truth, from the first ground upward there are none that do not manifest the Dharma to form the body, and therefore all are called permanent. Differentiated according to their distinct aspects, from the tenth ground upward one sees the Buddha-nature with one's own eyes and manifests the Dharma to form the body, so that the meaning of permanence becomes fully apparent; hence permanence is proclaimed on the tenth ground and above. Although the bodhisattva of the ninth ground has not yet seen it with their own eyes, their hearing and seeing reaches the utmost limit, illuminating and clearly discerning the beginningless dharmatā, and when present in the contemplative mind this is called the body, which is also termed permanent. From the eighth ground on down, their hearing and seeing are not yet clear, and the Dharma has not yet appeared before the mind; it is not yet termed the body, and therefore is not called permanent. Thus, the Mahāparinirvāṇa Sūtra states that on the ninth ground and above, permanence is present in the two varieties of six kinds and the one variety of seven kinds of Buddha-nature, while for the rest it is not discussed. Self is the meaning of the Buddha, restricted solely to the Buddha, because the Buddha has emerged from obstructions and attained mastery. Bliss is the meaning of nirvāṇa. Discussed in terms of general characteristics, throughout the bodhisattva grounds, afflictions are partially severed and nirvāṇa is partially attained, so all of these have bliss. Spoken of in terms of distinct characteristics, although afflictions are severed in the bodhisattva grounds, this is not called nirvāṇa; only when the Buddhas, the Tathāgatas, do not give rise to afflictions at all is it termed nirvāṇa, as the Mahāparinirvāṇa Sūtra says. Truly, because nirvāṇa pertains exclusively to the Buddha, bliss belongs solely to the Buddha. Therefore, the Mahāparinirvāṇa Sūtra proclaims that in the Tathāgata's sevenfold nature there are self and bliss, while in the cause both are completely absent. Question: If purity pervades beginning and end, the meaning of permanence is found from the ninth ground upward, and the two [virtues of] self and bliss belong solely to the Buddha, why does the sūtra state that the bodhisattva of the tenth aboding does not see the Buddha-nature, and that because they sever afflictions, the nirvāṇa they attain has only bliss and purity, but lacks self and permanence? Explanation: Bliss is the meaning of nirvāṇa. That text speaks in terms of the general characteristic, stating that on the bodhisattva grounds there is the sense of severing afflictions and attaining nirvāṇa, and therefore states that there is bliss. Permanence is the meaning of the dharmakāya; that text proclaims that the bodhisattva of the tenth aboding does not see the Buddha-nature yet severs afflictions, and thus lacks the dharmakāya; lacking the dharmakāya, it does not state that there is permanence. Question: Why was it said earlier that the tenth aboding sees the nature and possesses permanence, whereas this text again states that they do not see it and lack permanence? Explanation: Compared with what came before, the tenth aboding sees the nature, and is therefore said to possess permanence; looking forward to what follows, they do not see it, and are therefore said to be impermanent. In such cases of hidden and manifest meaning, one should not demand complete literal consistency. Question: Among those five, six, and seven kinds of Buddha-nature, the hidden and manifest aspects of permanence, bliss, self, and purity may be so, but what of the remaining meanings? Explanation: Among those seven kinds of nature, permanence, bliss, self, and purity have already been distinguished as above. True (zhēn), real (shí), and wholesome (shàn) also have universal and restricted aspects. Discussed in terms of distinct characteristics, the two [terms] 'true' and 'real' carry the meaning of the ultimate truth (tattvasatya). Because the principle of the ultimate truth is universal, they are present in all of those five, six, and seven kinds of nature. 'Wholesome' has the meaning of the noble path. From the fifth ground on down, wisdom and contemplation are not yet fully clear, the destruction of characteristics is not yet ultimate, and the remedy for conceit is not yet exhausted; therefore it is termed 'wholesome and unwholesome.' From the sixth ground onward, prajñā intensifies, the contemplation of emptiness becomes thorough, and the remedy for conceit is exhausted; therefore it is called solely 'wholesome.' Because there are such hidden and manifest meanings, the Tathāgata's Buddha-nature is declared to be of seven kinds: permanent, blissful, self, pure, true, real, and wholesome; for the final body it is stated to be six: permanent, pure, true, real, wholesome, and slightly seen; for the ninth ground it is stated to be six: permanent, pure, true, real, wholesome, and visible; from the eighth to the sixth ground it is declared to be five kinds: true, real, pure, wholesome, and visible; from the fifth to the first ground it is declared to be five kinds: true, real, visible, pure, and wholesome-and-unwholesome. In this section, what is called 'visible' distinguishes the true from the false. The 'self,' 'sentient beings,' and so forth imagined by false conceptualization arise from inverted mental states; when investigated to the end, they are exhausted, and therefore cannot be seen. The Buddha-nature truly exists; when investigated, it becomes clear, and therefore it is visible. Furthermore, to distinguish it from the existence of empty space, it is called visible. Thus the sūtra says: 'Although the Buddha-nature exists, it is not like empty space. Even with immeasurable skillful means, empty space cannot be seen; the Buddha-nature can be seen.' Here, the primary purpose is to clarify the universal and restricted meanings of permanence, bliss, and so forth; the other [points] are discussed incidentally. Universality and restriction are like this (this concludes the fourth section).