華嚴經內章門等雜孔目章 2.17

2.17

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.