能顯中邊慧日論 4.17.1

4.17.1

問：若一切眾生法爾五性有差別者，何故《善生優婆塞戒經》第一云「若說眾生有菩薩性，是名外道。 」又云「三種菩提無有定性。 若有定性，已發聲聞緣覺心者，則不能發阿耨菩提心。 」乃至云「若有定性者，是名外道。 何以故？ 諸外道等無因果故。 」答：彼《善生經》遮執因中有果性等； 或如言執云同外道，不遮有因。 不爾，則違《楞伽經》說五乘性相。 言三菩提無有定性者，據不定性說，及遮執常云無因果故。 不爾，《楞伽經》說云「大慧！ 我說五種乘性證法。 何等為五？ 一者聲聞乘性證法、二者辟支佛乘性證法、三者如來乘性證法、四者不定乘性證法、五者無性乘性證法。 」《善戒經．調伏品》云「有聲聞性得聲聞道」等。 《地持論》清淨十因中云「彼聲聞種性，以聲聞乘而般涅槃」等。 無著、彌勒亦說有五別，豈同外道耶？ 又彼自許五性新成，亦名菩薩性等，應同外道。 經文不云：若本有菩薩性，等同外道故。 問：若其五性法爾先有，何故《入楞伽》第四云「大慧！ 分別彼迷惑法顛倒、非顛倒者，能生二種性。 何等二種？ 一者能生凡夫性、二者能生聖人性。 大慧！ 彼聖人性者，能生三種差別之性，所謂聲聞、辟支佛、佛，國土差別性故。 」答：此言生者，由現熏習令得現起。 《攝大乘論》云「聞等熏習無果生，非道理。 不約種子本來是無、今時始生。 」不爾，凡性亦說云：生是本來無，今始起耶？ 問：若云佛性有則本有，應如虛空常； 無則恒無，應同兔角。 若爾，則違《涅槃經》說。 彼云「有故破兔角，無故破虛空。 如是說者，不謗三寶」。 答：《涅槃經》意令觀事性，因緣生滅故，非常如虛空； 緣生約有故，非無如兔角。 不遮有情有無性別。 問：雖事佛性有無不同，理性遍有。 若爾，則許一切有情皆得成佛。 何以故？ 《佛性論》等引云「故經云：若有清淨性不成佛者，無有是處。 」答：據平等意樂，非皆成佛。 又如《佛性論．功德品》云「於善根人身中有功能，無善根人身中無功能。 」既於無善根人身中無功德，云何能令無行性人身中有行性？ 又如《資糧論》據決定性，云「諸益得無學果，必不作佛，如無糠米種必不生。 」豈一切皆不作佛耶？ 故諸經論各據一義，皆不相違。 問：若事佛性有即本有、非新熏生，何文顯說？ 答：《瑜伽》五十七云「生那落迦，三根現行，定不成就。 種子，或成或不成，謂般涅槃法者成就，不般涅槃法者，不成就。 」此文據趣生說，非約化生。 據現有種子，非據當來。 不爾，現行當亦現起，寧說不成？ 《大莊嚴論》第一〈種性品〉中亦言「種性有體，由四種差別：一由界差別、二由信差別、三由行差別、四由果差別。 」乃至云「若無性差別，則無信行果差別。 」由此四種差別故，是故應知種性有體。 又《瑜伽》二十一云「云何種性？ 謂住種性補特伽羅有種子法，由現有故，安住種性補特伽羅。 若遇勝緣，便有堪任、便有勢力，於其涅槃能得能證。 」又云「問：今此種性以何為體？ 答：附在所依有如是相，六處所攝。 從無始世展轉傳來，法爾所得。 」又云「如是種子非於六處有別異相，即於如是種類分位六處殊勝，從無始世展轉傳來，法爾所得，有如是相及以言說，謂為種性種子界性。 」〈菩薩地〉文及《善戒經．善行品》等，文皆相似，不得異釋云性種性由修成性。 論云「非種性人無種性故，雖復發心勤修精進，必不究竟阿耨菩提。 」是故當知，雖不發心、不修行方便，猶得名為種性持。 《無上依經》第一云「阿難！ 何者是如來界？ 云何如來為界不可思議？ 阿難！ 一切眾生有陰界入勝相種類，內外所現，無始時節相續流來，法爾所得，生明妙善。 」既云有陰入界勝相種類，內外所現，無始流來，明非如理，亦非新生。

Question: If all sentient beings naturally have a differentiation of five gotras, why does the first fascicle of the Upāsakaśīla Sūtra (Suśarmā's Sūtra) state: "If one says that sentient beings have a bodhisattva gotra, this is called an outsider teachings (tīrthika)"? And further says: "The three kinds of bodhi have no fixed gotra (niyata-gotra). If there were a fixed gotra, those who have already generated the mind of a śrāvaka or pratyekabuddha could not generate the mind of anuttarā samyaksaṃbodhi." And continuing up to: "If there is one who has a fixed gotra, this is called an outsider teaching. Why is that? Because the outsider teachings lack cause and effect." Answer: That Suśarmā Sūtra refutes the attachment to an effect already existing within the cause, and so forth; or it means that clinging literally to the words is identical to outsider teachings, but it does not refute having a cause. Were it not so, it would contradict what the Laṅkāvatārasūtra says regarding the characteristics of the five vehicle gotras. When it says that the three bodhis have no fixed gotra, this is spoken in reference to the indeterminate gotra (aniyata-gotra), and also to refute the clinging to permanence as lacking cause and effect. Were it not so, the Laṅkāvatārasūtra states: "Mahāmati! I teach the realized Dharma of five kinds of vehicle gotras. What are the five? The first is the realized Dharma of the śrāvakayāna gotra; the second is the realized Dharma of the pratyekabuddhayāna gotra; the third is the realized Dharma of the tathāgatayāna gotra; the fourth is the realized Dharma of the indeterminate vehicle gotra; the fifth is the realized Dharma of the agotraka vehicle gotra." The "Discipline Chapter" of the Bodhisattvaśīla Sūtra states: "Having the śrāvaka gotra, one attains the śrāvaka path," and so forth. Among the ten causes of purification in the Bodhisattvabhūmidhāra, it says: "Those of the śrāvaka gotra enter parinirvāṇa by means of the śrāvakayāna," and so forth. Asaṅga and Maitreya also state that there are five distinctions; could they be identical to outsider teachings? Furthermore, they themselves accept that the five gotras are newly formed, also calling them the bodhisattva gotra and so on; thus they should likewise be identical to outsider teachings, because the sūtra text does not say: "If there is an inherently existent bodhisattva gotra, this is identical to outsider teachings." Question: If the five gotras naturally exist beforehand, why does the fourth fascicle of the Ru Lengqie [jing] state: "Mahāmati! Discriminating that confusing Dharma as inverted or non-inverted can generate two kinds of gotras. What are the two? The first is capable of generating the ordinary person gotra; the second is capable of generating the noble person gotra. Mahāmati! That noble person gotra is capable of generating three differentiated gotras, namely śrāvaka, pratyekabuddha, and Buddha, because of the differentiated gotras of their realms"? Answer: What is spoken of here as "generating" means that by present vāsanā they are caused to manifest. The Mahāyānasaṃgraha says: "It is unreasonable that the vāsanā of hearing and so forth should produce no fruit. It does not refer to the bīja being originally nonexistent and newly generated only at the present time." Were it not so, would the ordinary person gotra also be said to be generated such that it was originally nonexistent and only now arises? Question: If one says that if the buddhadhātu exists, it is inherently existent, it should be permanent like space; if it does not exist, it is permanently nonexistent, and should be identical to a hare's horn. If so, it would contradict what the Nirvāṇa Sūtra says. It says: "Because of existence, it refutes the hare's horn; because of nonexistence, it refutes empty space. One who speaks thus does not slander the Three Jewels." Answer: The intent of the Nirvāṇa Sūtra is to have one contemplate phenomenal nature: because it arises and ceases through causes and conditions, it is not permanent like empty space; because it exists with respect to dependent arising, it is not nonexistent like a hare's horn. It does not refute the distinction between sentient beings who possess and lack the gotra. Question: Although phenomenal buddhadhātu varies in its presence and absence, the buddhadhātu of principle is omnipresent. If so, one must accept that all sentient beings will attain Buddhahood. Why is that? The Buddhagotraśāstra and others cite: "Therefore a sūtra says: 'If there were one possessing pure nature who does not attain Buddhahood, there is no such possibility.'" Answer: This is in reference to the intention of equality, not that all will attain Buddhahood. Furthermore, as the "Chapter on Merits" of the Buddhagotraśāstra says: "In the bodies of people with roots of good there is capacity; in the bodies of people without roots of good there is no capacity." Since in the bodies of people without roots of good there is no merit, how could one cause those without the gotra of practice to have the gotra of practice within their bodies? Moreover, the Sambhāraśāstra, referring to the determined gotra, says: "Those who have already obtained the fruit of non-learning definitely will not become Buddhas, just as a rice seed without a husk definitely will not sprout." Can it be that all do not become Buddhas? Therefore, the various sūtras and treatises each rely on a particular meaning, and none are contradictory. Question: If phenomenal buddhadhātu exists, namely being inherently existent and not produced through new vāsanā, what text clearly states this? Answer: Fascicle 57 of the Yogācārabhūmi says: "When born in Naraka, the manifestation of the three roots is definitely not accomplished. With regard to their bījas, they are either accomplished or not accomplished: those possessing the dharma of parinirvāṇa accomplish them, while those who do not possess the dharma of parinirvāṇa do not accomplish them." This text is stated in reference to birth in a destiny, not in reference to apparitional birth. It is based on presently existing bījas, not on the future. Were it not so, their active manifestations would also arise in the future; how then could it be said that they are not accomplished? The first chapter, "Gotra Chapter", of the Mahāyānasūtrālaṅkāra also says: "Gotra has substantial reality, owing to four kinds of distinction: first, by the distinction of realm; second, by the distinction of faith; third, by the distinction of practice; fourth, by the distinction of fruit." And it continues up to: "If there were no distinction of gotra, then there would be no distinction of faith, practice, and fruit." Due to these four kinds of distinctions, one should know that gotra has substantial reality. Furthermore, fascicle 21 of the Yogācārabhūmi says: "What is gotra? It means that a pudgala abiding in a gotra has the dharma of bījas, and because of their present existence, the pudgala abiding in the gotra, if encountering superior conditions, will have capability and strength to obtain and realize that nirvāṇa." It also says: "Question: Now what is the substantial entity of this gotra? Answer: Attached to the basis, having such characteristics, it is subsumed under the six sense-bases. Successively transmitted from beginningless time, it is naturally obtained." It also says: "Such bījas do not have distinct characteristics apart from the six sense-bases; they are the excellence of the six sense-bases in such categories and states, successively transmitted from beginningless time, naturally obtained, possessing such characteristics and verbal designations, termed the gotra, bīja, dhātu, and prakṛti." The text of the Bodhisattvabhūmi and the "Virtuous Practice Chapter" of the Bodhisattvaśīla Sūtra, and so on, are all similar in text, and one must not interpret them differently by saying that the gotra of nature is a gotra formed through cultivation. The treatise says: "A person without the gotra, because of lacking the gotra, even if generating the mind and diligently cultivating vigorous effort, will definitely not attain ultimate anuttarā samyaksaṃbodhi." Therefore one should know that even if one does not generate the mind and does not cultivate expedient means, one is still entitled to be named a holder of the gotra. The first fascicle of the Anuttarāśraya Sūtra says: "Ānanda! What is the Tathāgata-dhātu? Why is the Tathāgata as a dhātu inconceivable? Ānanda! All sentient beings have excellent types of skandhas, dhātus, and āyatanas manifesting internally and externally, flowing continuously from beginningless time, naturally obtained, giving rise to luminous, wondrous goodness." Since it says there are excellent types of skandhas, āyatanas, and dhātus manifesting internally and externally, flowing from beginningless time, it clearly is not the principle of reality (tathatā), nor is it newly arisen.