佛性論卷第一
Buddha-Nature Treatise, Volume 1
天親菩薩造
Composed by Bodhisattva Vasubandhu
陳天竺三藏真諦譯
Translated by Paramārtha, Tripitaka Master from India
緣起分第一
Chapter 1: Dependent Origination
問曰：佛何因緣說於佛性？
Question: What reason did the Buddha have for teaching about Buddha-nature?
答曰：如來為除五種過失、生五功德故，說一切眾生悉有佛性。除五種過失者，一為令眾生離下劣心故、二為離慢下品人故、三為離虛妄執故、四為離誹謗真實法故、五為離我執故。一為令眾生離下劣心者，有諸眾生未聞佛說有佛性理，不知自身必當有得佛義故，於此身起下劣想，不能發菩提心。今欲令其發心，捨下劣意故，說眾生悉有佛性。二為離高慢心者，若有人曾聞佛說眾生有佛性故，因此發心，既發心已，便謂我有佛性故能發心，作輕慢意，謂他不能。為破此執故，佛說一切眾生皆有佛性。三為離虛妄執者，若人有此慢心，則於如理如量正智不得生顯故起虛妄。虛妄者，是眾生過失。過失有二：一本無、二是客。一本無者，如如理中本無人我，作人我執，此執無本。由無本執故，起無明等。由無明起業，由業起果報。如此三種無實根本所執是無，故知能執皆成虛妄故。由於此執所起無明諸業果報並是虛妄故，無受者作者而於中執有，是虛妄故言本無。二是客者，有為諸法皆念念滅無停住義，則能罵所罵二無所有，但初剎那為舊、次剎那為客。能罵所罵起而即謝，是則初剎那是怨、次則非怨，以於客中作於舊執，此執不實故名虛妄。若起此執，正智不生。為除此執，故說佛性。佛性者，即是人法二空所顯真如。由真如故，無能罵所罵。通達此理，離虛妄執。四為除誹謗真實法者，一切眾生過失之事並是二空，由解此空故所起清淨智慧功德，是名真實。言誹謗者，若不說佛性則不了空，便執實有，違謗真如，淨智功德皆不成就。五離我執者，若不見虛妄過失、真實功德，於眾生中不起大悲。由聞佛說佛性故，知虛妄過失、真實功德，則於眾生中起大悲心，無有彼此故除我執。為此五義因緣，佛說佛性生五種功德。五功德者，一起正勤心、二生恭敬事、三生般若、四生闍那、五生大悲。由五功德能翻五失，由正勤故，翻下劣心；由恭敬故，翻輕慢意；由般若故，翻妄想執；由生闍那俗智，能顯實智及諸功德故，翻謗真法，由大悲心，慈念平等，故翻我執。翻我執者，由佛性故觀一切眾生二無所有，息自愛念；觀諸眾生二空所攝，一切功德而得成就，是故於他而生愛念。由般若故，滅自愛念；由大悲故，生他愛念。由般若故，捨凡夫執；由大悲故，捨二乘執。由般若故，不捨涅槃；由大悲故，不捨生死。由般若故，成就佛法；由大悲故，成熟眾生。由二方便住無住處，無有退轉速證菩提，滅五過失、生五功德，是故佛說一切眾生皆有佛性。
The Buddha taught that all sentient beings possess Buddha-nature in order to remove five kinds of faults and give rise to five kinds of virtues. The five faults to be removed are: first, to free beings from a sense of inferiority; second, to free them from arrogance toward those of lesser ability; third, to free them from false attachments; fourth, to free them from slandering the true teaching; and fifth, to free them from attachment to self.
First, regarding freeing beings from a sense of inferiority: some beings, never having heard that Buddha-nature exists within them, do not realize they are destined to attain Buddhahood. They look down on themselves and fail to arouse the aspiration for enlightenment. To inspire this aspiration and release them from self-deprecation, the Buddha taught that all beings possess Buddha-nature.
Second, regarding freeing beings from arrogance: some who have heard that all beings possess Buddha-nature may develop aspiration, but then think, "I alone have Buddha-nature—that is why I could arouse this mind." They look down on others, believing others cannot do the same. To break this pride, the Buddha declared that all beings equally possess Buddha-nature.
Third, regarding freeing beings from false attachments: when arrogance persists, the correct and accurate wisdom cannot arise, giving way to delusion. Delusion is the fault of sentient beings, and it has two aspects: one is fundamental absence, the other is transient clinging. Fundamental absence means that in ultimate reality there is fundamentally no self or other, yet beings cling to these concepts—an attachment with no real basis. From this baseless grasping arise ignorance, then actions, then their results. Since none of these three has a real foundation, all clinging is recognized as illusory. Likewise, the ignorance, actions, and results produced by this clinging are all illusory, yet beings imagine there is a doer and a receiver—this imagining itself is the fundamental absence. Transient clinging refers to conditioned phenomena, which perish in every instant without lasting. As soon as one moment arises, it fades, so the next moment is already new. Thus, in a dispute, the first instant might contain hostility, but the next no longer does. Clinging to what is transient as if it were permanent is baseless and therefore called delusion. When this clinging arises, true wisdom ceases. To remove this clinging, the Buddha taught Buddha-nature. Buddha-nature is the suchness revealed in the emptiness of both self and phenomena. Through this suchness, there is no one who scolds and no one who is scolded. Understanding this, false attachments dissolve.
Fourth, regarding freeing beings from slandering the true teaching: all faults of sentient beings are resolved through the twofold emptiness. Understanding this emptiness gives rise to pure wisdom and virtue—this is called the truth. If Buddha-nature were not taught, beings could not understand emptiness; they would cling to substantial existence, contradict and slander suchness, and never realize pure wisdom and virtue.
Fifth, regarding freeing beings from attachment to self: without seeing delusional faults and true virtues, beings cannot develop great compassion toward others. By hearing that Buddha-nature exists in all, they recognize both delusion and truth, and then great compassion arises. With no separation between self and other, the attachment to self dissolves.
For these five reasons, the Buddha taught that all beings possess Buddha-nature, giving rise to five virtues: diligent effort, reverence, prajñā wisdom, practical knowledge, and great compassion. These five virtues directly counter the five faults. Diligence counters the inferior mind; reverence counters arrogance; prajñā wisdom counters false thoughts; practical knowledge reveals true wisdom and all virtues, countering slander of the dharma; great compassion brings loving-kindness and equality, countering self-attachment. Through Buddha-nature, one sees all beings as empty of self and possessions, releasing self-centered love; one sees all beings embraced by twofold emptiness, where all virtues can be accomplished, and so one comes to love others. Prajñā wisdom extinguishes self-love; great compassion nurtures love for others. Prajñā wisdom lets go of ordinary attachments; great compassion lets go of the lesser vehicle’s attachments. Prajñā wisdom does not abandon nirvana; great compassion does not abandon Samsara. Prajñā wisdom perfects the Buddha’s teachings; great compassion matures sentient beings. Through these two skillful means, one abides in neither extreme, never regresses, and swiftly attains enlightenment. Thus, eliminating five faults and generating five virtues, the Buddha taught that all sentient beings possess Buddha-nature.