大乘義章 18.32

18.32

次約時說。偏論大乘，時別眾多，麁約為三：一是凡時，種性已前，亦可地前。二是聖時，種性已上，亦可地上。三是佛時，在於後際。若論佛時，具三涅槃，性淨、方便及與應化，備如上解。在於聖時具有三種涅槃之分，而未滿足。若在凡時，方便、應化二種涅槃非有非無。從本已來有可生義，名為非無；以未修得，故曰非有。如子樹中非有非無，此亦如是。善趣位中，非不亦有斷結涅槃，今此麁判，少故不說。性淨涅槃有無不定，解有三義：第一約緣就實分別。約緣論實，於此時中實為妄隱，未名涅槃，但可名為涅槃之性及與佛性。故經說言「涅槃因者所謂佛性。」又經宣說涅槃名為了因之果，故此無之。就實論實，實外無緣，誰來覆我？無緣可對，約誰名因？無緣可對，待誰稱果？是則涅槃非因非果從來常爾。故經說言「大般涅槃本自有之，非適今也。」二約凡佛二人分別。就凡聖實，實為惑隱，未得顯，不名涅槃，但可名因，俱得名性。若以佛眼觀眾生體，本來無染即是涅槃。故經說言「佛知眾生畢竟寂滅取涅槃相，不復更滅，更何所待不名涅槃？」三就一人始終分別。始在凡時未見法性，性為妄隱，未名涅槃。後成佛時，返望生死由來不有，由誰覆真？真本常淨不侍緣飾，是故本來常是涅槃。如人迷解始見正方，及至見時由來常正。約時如是（此五門竟）。

Next is explaining it in terms of time. Speaking particularly of the Mahāyāna, the temporal distinctions are manifold, but roughly divided there are three: First is the time of the ordinary person, prior to the lineage, or also prior to the bhūmis. Second is the time of the noble, from the lineage onward, or also on the bhūmis. Third is the time of the Buddha, at the final limit. If one discusses the time of the Buddha, it is fully equipped with the three nirvāṇas—the intrinsically pure, the expedient, and the responsive-and-manifested—all as explained above. At the time of the noble, one possesses portions of the three kinds of nirvāṇa, but they are not yet complete. If at the time of the ordinary person, the two kinds of nirvāṇa—the expedient and the responsive-and-manifested—are neither existent nor non-existent. Since they have had the principle of being able to be produced from the origin, they are called 'not non-existent'; because they have not yet been cultivated and attained, they are called 'not existent'. Just as [the tree] in a seed is neither existent nor non-existent, this is also like that. In the stage of the good destinies, it is not that there is no nirvāṇa of severing bonds, but in this rough determination it is not mentioned because it is slight. Whether intrinsically pure nirvāṇa is existent or non-existent is unfixed; there are three explanations: First, distinguishing the real in relation to conditions. Discussing the real in relation to conditions, at this time the real is hidden by delusion; it is not yet called nirvāṇa, but can only be called the nature of nirvāṇa and Buddha-nature. Thus the sūtra states: "The cause of nirvāṇa is what is called Buddha-nature." The sūtra also proclaims that nirvāṇa is called the fruition of revealing causes, so it does not exist here. Discussing the real in terms of the real, outside the real there are no conditions; what could come and obscure me? With no conditions to oppose, in relation to what is it called a cause? With no conditions to oppose, dependent on what is it termed a fruition? Thus nirvāṇa is neither cause nor fruition, and has always been eternally so from the beginning. Thus the sūtra states: "The great parinirvāṇa is originally self-existent, not something of the present." Second, distinguishing the two persons, the ordinary person and the Buddha. In terms of the reality of ordinary persons and sages, the real is hidden by affliction and has not yet become manifest; it is not called nirvāṇa, but can only be called a cause, though both can be called the nature. If one observes the substance of sentient beings with the Buddha eye, it is originally free of defilement and is itself nirvāṇa. Thus the sūtra states: "The Buddha knows that sentient beings are ultimately quiescent and take on the characteristic of nirvāṇa, not becoming extinguished ever again; depending on what else could it not be called nirvāṇa?" Third, distinguishing the beginning and end of a single person. At the beginning, when one is an ordinary person, one has not seen the dharmatā; the nature is hidden by delusion, so it is not called nirvāṇa. Later, when one achieves Buddhahood and looks back, saṃsāra has never existed from the beginning; by what could the true have been obscured? The true is originally ever-pure and does not depend on ornamentation by conditions; therefore it has always been nirvāṇa from the beginning. Just as when a deluded person understands, they only then see the correct direction, yet when they see it, it has always been correct from the beginning. In terms of time, it is like this (this concludes the fifth gate).