華嚴經探玄記 16.31

16.31

八通局門者，問：此性起唯據佛果，何故下文菩薩自知身中有性起菩提，一切眾生心中亦爾。答：若三乘教，眾生心中但有因性、無果用相。此圓教中，盧舍那果法該眾生界，是故眾生身中亦有果相。若不爾者，則但是性而無起義，非此品說。文意不爾，以明性起唯果法故，但以果中具三世間，是故眾生亦此所攝。問：既局佛果，何故下文通一切法？答：若三乘教，真如之性通情非情，開覺佛性唯局有情，故《涅槃》云「非佛性者，謂草木等。」若圓教中，佛性及性起皆通依正，如下文辨。是故成佛具三世間，國土身等皆是佛身，是故局唯佛果，通遍非情。

Eighth, the section on universality and specificity: Question: This nature manifestation is based solely on the Buddha-fruit; why does the text below say that bodhisattvas themselves know that nature-manifest bodhi is within their bodies, and it is also thus in the minds of all sentient beings? Answer: In the teachings of the three vehicles, in the minds of sentient beings there is only the causal nature, not the characteristics of the resultant function. In this perfect teaching, the resultant dharmas of Rocana encompass the realm of sentient beings; therefore, the resultant characteristics are also present within the bodies of sentient beings. If it were not so, then there would only be the nature without the meaning of manifestation, which is not what this chapter teaches. The text's intent is not so: because it clarifies that nature manifestation is solely the fruit dharma, yet because the fruit possesses the three worlds, sentient beings are also subsumed here. Question: Since it is restricted to the Buddha-fruit, why does the text below extend universally to all dharmas? Answer: In the teachings of the three vehicles, the nature of true suchness is common to both sentient and insentient, but awakening Buddha-nature is restricted solely to sentient beings; hence the *Nirvāṇa Sūtra* says: "Those that are not Buddha-nature are grass, trees, and the like." In the perfect teaching, both Buddha-nature and nature manifestation extend to both circumstantial and direct [retributions], as discerned below. Therefore, attaining Buddhahood fully includes the three worlds; the lands, bodies, and so forth are all Buddha-bodies. Hence it is specifically only the Buddha-fruit, yet universally permeates insentient things.