大方廣佛華嚴經搜玄分齊通智方軌 4.79

4.79

二來意者，何故來？有二。一疑者云：向前因果以何為體？依何以成？為決此疑也。此即第二自體因果，此品是因，〈性起〉是果。此因果與上修成云何取別？若約緣分齊取，即屬上；離性泯始終，即屬此。問：上地中廣明離性，此云何也？答：前欲攝別行為趣體方便故也，此中所明正是順理之行性也。而無二體，義不相是耳，以緣盡緣、以性即並性也。問：性起絕言離相，云何有因果？答有二意：一為經內因中辨性起、果中明性起故二也。二性由不住故起，起時離相順法，故有因果也。問：起時離與緣修何別？答：緣修離緣則不成，性起無緣即不損，故別也。其普賢行亦如性起，分順修生也。何故下文云多法所成出現於世也？答：此望解知，非約性體也，故下數云「若如是知」也。問：若不知，云何辨起？答：餘觀異見故，緣修即不爾也。第二又解：攝前別行成其普德，以發性起故來也。若作此解，由屬修生，性起已下文入本有也。問：普賢行何位成？答：實即不依位；就彼解位已去成，為上經文在解已上說故，餘准思攝。

Second, as for the intention of its occurrence: why does it occur? There are two reasons. 1. A doubter says: What is the essence of the preceding cause and effect? Relying on what are they accomplished? It is to resolve this doubt. This is the second [type], cause and effect of the nature itself: this chapter is the cause, and the 'Nature Arising' [chapter] is the fruit. How are this cause and effect distinguished from those accomplished through cultivation above? If taken according to the scope of conditions, it belongs to the above; if being free from inherent nature and obliterating beginning and end, it belongs to this. Question: The Bhūmi chapter above extensively explained freedom from inherent nature; what about here? Answer: Previously it was intended to gather particular practices as an upāya for approaching the essence; what is explained here is precisely the nature of practice that accords with principle. Yet there are not two essences; their senses do not contradict each other; by conditions one exhausts conditions, and by nature they are both nature. Question: Nature-arising transcends speech and is free from marks; how can there be cause and effect? Answer: There are two senses: 1. Because within the sūtra nature-arising is distinguished in the cause, and nature-arising is clarified in the fruit, hence there are two. 2. Because nature does not abide (apratiṣṭhita), it arises; at the time of arising, it is free from marks and accords with dharma, hence there are cause and effect. Question: When arising, what is the difference between freedom [from marks] and cultivation through conditions? Answer: Cultivation through conditions is not accomplished without conditions; nature-arising is without conditions and thus unimpaired; hence they are distinct. The practice of Samantabhadra is also like nature-arising, partially according with what is produced through cultivation. Why does the text below say that it is accomplished by many dharmas and appears in the world? Answer: This is said with respect to understanding and knowing, not in terms of the essence of nature; hence below it repeatedly says, 'If one knows in this way.' Question: If one does not know, how can one distinguish its arising? Answer: Because of other contemplations and differing views; cultivation through conditions is not like this. Second, another explanation: It gathers the preceding particular practices to accomplish his universal virtues, in order to initiate nature-arising; hence it occurs. If one takes this explanation, it still belongs to what is produced through cultivation; from nature-arising downward, the text enters what is fundamentally existent. Question: At what stage is the practice of Samantabhadra accomplished? Answer: In truth, it does not rely on stages; it is accomplished from that stage of understanding onward, because the sūtra text above spoke of it from understanding upward; the rest should be reflected upon and subsumed accordingly.