華嚴經內章門等雜孔目章 2.17

2.17

佛性者，諸佛所師所謂法也，其性平等猶如虛空，於諸凡聖無所限礙，名為佛性。既無限礙，何故偏云佛性？佛性者，據覺時語。所以知者，為隨其流處成種種味。法身流轉五道，名曰眾生，據此因緣不名佛性。今對聲聞淳熟人說有其佛性，為聲聞人先向無餘、不求作佛，今迴聲聞並堪作佛，故說佛性。教興如此。略說佛性，有三種：一自性住佛性、二引出佛性、三至得果佛性。自性住佛性，即是本性；引出佛性，即修得性；至得果性，修因滿足名至得果。又自性住性，即是本性；引出佛性，本性引出；至得果性，本性至果，名至得果。又佛性有十種，如問答中辨。問：如來藏性亦說本性，何故如來藏性不約位說差別之相，佛性義門即約地位論其明闇？答：如來藏差別，為直進菩薩說故，不約位論。其差別佛性之義，為根熟聲聞說，聲聞見增，今順彼見故說差別。佛性義者，當三乘義，具辨差別，廣在抄中。若為一乘所目，即入一乘圓教所攝。餘義可知。

Buddha-nature is what all buddhas take as teacher—namely, the Dharma. Its nature is equal, just like empty space; regarding all ordinary beings and āryas, it is without limitation or obstruction, and is called 'Buddha-nature'. Since it is without limitation or obstruction, why is it specifically called 'Buddha-nature'? 'Buddha-nature' is spoken in terms of the time of awakening. How is this known? Because according to the place where it flows, it becomes various flavors. When the dharmakāya wanders through the five destinies, it is called 'sentient beings'; in terms of these conditions, it is not called Buddha-nature. Now, for the sake of śrāvakas who are ripe and mature, it is said that they possess Buddha-nature. Because śrāvakas formerly aimed at [nirvāṇa] without remainder and did not seek to become buddhas, now having redirected the śrāvakas, they are all capable of becoming buddhas; therefore Buddha-nature is spoken of. Such is the arising of the teaching. Briefly stated, there are three kinds of Buddha-nature: first, the Buddha-nature abiding in its own nature; second, the emerging Buddha-nature; third, the Buddha-nature of attaining the fruit. The Buddha-nature abiding in its own nature is the original nature. The emerging Buddha-nature is the nature acquired through cultivation. The nature of attaining the fruit is called 'attaining the fruit' when the causal cultivation is fulfilled. Moreover, the nature abiding in its own nature is the original nature; the emerging Buddha-nature is the original nature drawn out; the nature of attaining the fruit is the original nature reaching the fruit, hence called 'attaining the fruit'. Furthermore, there are ten kinds of Buddha-nature, as distinguished in the questions and answers. Question: The nature of the tathāgatagarbha is also described as the original nature; why does the nature of the tathāgatagarbha not discuss the characteristics of distinction in terms of stages, whereas the doctrinal gate of Buddha-nature discusses light and darkness in terms of grounds and stations? Answer: The distinction of the tathāgatagarbha is explained for bodhisattvas who advance straight ahead, and is therefore not discussed in terms of stages. The meaning of the differentiated Buddha-nature is spoken for śrāvakas whose faculties are mature; because the views of śrāvakas have increased, distinctions are now spoken in accordance with their views. The meaning of Buddha-nature corresponds to the Triyāna meaning, fully distinguishing differences, which is extensively treated in the commentary. If viewed from the perspective of the Ekayāna, it is subsumed under the perfect teaching of the Ekayāna. The remaining meanings can be known accordingly.