華嚴經探玄記 16.29

16.29

六染淨門者，問：一切諸法皆依性立，何故下文性起之法，唯約淨法不取染耶？答：染淨等法雖同依真，但違順異故，染屬無明、淨歸性起。問：染非性起，應離於真。答：以違真故不得離真，以違真故不屬真用。如人顛倒帶靴為帽，倒即是靴，故不離靴。首帶為帽，非靴所用。當知此中道理亦爾，以染不離真體，故說眾生即如等也；以不順真用，故非此性起攝。若約留惑有淨用，亦入性起收。問：眾生及煩惱皆是性起不？答：皆是。何以故？是所救故、所斷故、所知故，是故一切無非性起。

Sixth, the section on defilement and purity: Question: All dharmas are established relying on nature; why does the dharma of nature manifestation in the text below only concern pure dharmas and not include defiled ones? Answer: Although defiled and pure dharmas alike rely on the true, because their contrariety and concordance differ, defilement belongs to ignorance while purity reverts to nature manifestation. Question: If defilement is not nature manifestation, it should be separate from the true. Answer: Because it contradicts the true, it cannot be separate from the true; because it contradicts the true, it does not belong to the function of the true. Like a person upside down wearing a boot as a hat: being upside down is still the boot, so it is not separate from the boot; yet wearing it on the head as a hat is not the proper function of a boot. You should know that the principle here is also like this: because defilement is not separate from the true substance, it is said that sentient beings are identical to suchness, and so forth; because it does not accord with the true function, it is not subsumed under this nature manifestation. If it is considered in terms of retaining afflictions to produce pure functions, it is also included in nature manifestation. Question: Are sentient beings and afflictions all nature manifestation or not? Answer: They all are. Why? Because they are what is saved, what is severed, and what is known; therefore, there is nothing that is not nature manifestation.