華嚴經探玄記 16.27

16.27

四性德門者，以理性即行性，是故起唯理性起。此與前門何別者？前約以理奪行說，今約理本具行說。問：理是無為、行是有為，理顯為法身、行滿為報身，法報不同為無為異，云何理性即行耶？答：以如來藏中具足恒沙性功德故。《起信論》中不空真如有大智慧光明義、遍照法界義等。《涅槃》云「佛性者名第一義空，第一義空名為智慧。」解云：此即無為性中具有有為功德法故。《如來藏經》模中像等，及《寶性論》真如為種性等，皆是此義。是故藉修引至成位名為果性，果性赴感名為性起。

Fourth, the section on inherent virtues: Because the nature of principle is itself the nature of practice, manifestation is solely the manifestation of the nature of principle. How does this differ from the previous section? The former is explained in terms of principle subsuming practice; here it is explained in terms of principle fundamentally possessing practice. Question: Principle is unconditioned, while practice is conditioned; principle revealed is the dharmakāya, while practice fulfilled is the saṃbhogakāya. The dharmakāya and saṃbhogakāya differ, and the conditioned and unconditioned are distinct; how can the nature of principle be identical to practice? Answer: Because within the tathāgatagarbha, the inherent virtues as numerous as the sands of the Ganges are fully present. In the *Awakening of Faith* (*Qixin lun*), the non-empty true suchness has the meaning of the light of great wisdom, the meaning of illuminating the dharmadhātu, and so forth. The *Mahāparinirvāṇa Sūtra* says: "Buddha-nature is named the supreme emptiness, and the supreme emptiness is named wisdom." The explanation is: this is precisely because the unconditioned nature possesses conditioned dharmas of virtue. The statue within the mold in the *Tathāgatagarbha Sūtra*, and true suchness as the lineage-nature (gotra) in the *Ratnagotravibhāga* (*Baoxing lun*), all carry this meaning. Therefore, relying on cultivation to lead to the completed stage is called the fruit nature; when the fruit nature responds to prompts, it is called nature manifestation.