觀心論疏 4.8

4.8

Question: Since it is said that "sentient beings possess the ten suchnesses of the Buddha-dharma-realm and the knowledge and vision of a Buddha," why is it that sentient beings do not see them? Why do these not prevent sentient beings from falling into hell? Answer: In the [Mahāparinirvāṇa-]sūtra, Kāśyapa and the other bodhisattvas everywhere engage the Buddha in discussion and debate over whether this thing exists or does not exist, and whether it is seen or not seen; the Buddha used the analogy of the sound of a harp (konghou). How so? When a bodhisattva possesses skillful means and cultivates them, they see the Buddha-nature; therefore it is said to "exist," and they are thus able to prevent [falling into] hell, just as the sound comes forth for one who is skilled in playing the harp. But ordinary beings, lacking skillful means, do not cultivate, and thus do not see the Buddha-nature, falling into hell. Although they do not see the nature, one cannot say it does not exist, just as a foolish king broke the strings seeking the sound and did not obtain it, yet one cannot say the harp has no sound. Now, that sentient beings possess the ten suchnesses of the Buddha-dharma-realm, its existence and non-existence having such characteristics, is like this: thus when hearing of "existence," one must not immediately demand its physical form, and when hearing of "non-existence," one must not immediately take it to be like a rabbit's horn. Therefore the sūtra says: "Buddha-nature is neither existent nor non-existent." "Not existent" refutes empty space; "not non-existent" refutes the rabbit's horn. Sentient beings' Buddha-nature being like this, the remaining nine suchnesses are also like this. Thus, it can be said to be existent, it can be said to be non-existent, it can be said to be both existent and non-existent, and it can be said to be neither existent nor non-existent. If one grasps at characteristics and gives rise to attachment, all four propositions are wrong views; the sūtra says: "The perfection of wisdom cannot be grasped at any of the four extremes, because it is burned by the fire of wrong views." If one moves covertly without characteristics, upon hearing the Buddha's four statements, when one is able to awaken to the principle, all four propositions are gateways; therefore it is said: "The four gateways of prajñā enter the cooling pool." The Sūtra of the Prediction of the Nirgrantha Satyaka says: "The defiled bodies of all sentient beings are themselves the Tathāgatagarbha; know that all storehouses of defilements contain the Tathāgata's dharmakāya, limpid and complete, like oil in sesame, like fire in wood, like water in the earth, like ghee in milk, like treasure in a vault; therefore, sentient beings are themselves the Tathāgatagarbha." These are all clear textual proofs from the sūtras.