華嚴經探玄記 6.111

6.111

三體性中有二門：一約相，謂信慚愧是善十一中三法，各當自體為性；念慧是別境五中二法，亦當自體為性；戒以三業善思及表無表為性；施以無貪相應思為性。依《智論》，持以定慧為性，聞辨二種俱以慧用為性。二約融通，謂總是一法界之行，隨義說十：一是法界性自澄淨義，如清水珠；二法界性自離過義；三四俱是法界性能滅過義；五法界攝德廣多義；六法界自性放捨義；七法界自性開覺義；八法界自性明照義；九法界自體任持義；十法界隨緣應機義，是故一法界為性。

Third, in their essential nature, there are two approaches: First, regarding characteristics: faith, shame, and conscience are three dharmas among the eleven wholesome [mental factors], each having its own substance as its nature; mindfulness and wisdom are two dharmas among the five object-determining [mental factors], likewise having their own substance as their nature; morality has the wholesome volition of the three actions as well as manifest and unmanifest form as its nature; giving has volition associated with non-greed as its nature. According to the Dà zhìdù lùn, retention has concentration and wisdom as its nature, and the two of hearing and eloquence both have the function of wisdom as their nature. Second, regarding interpenetration: they are comprehensively the practices of the single dharmadhātu, explained as ten according to their meanings: (1) the meaning that the nature of the dharmadhātu is inherently clear and pure, like a water-clearing pearl; (2) the meaning that the nature of the dharmadhātu is inherently free from faults; (3) and (4) both are the meaning that the nature of the dharmadhātu can eradicate faults; (5) the meaning that the dharmadhātu gathers virtues in vast abundance; (6) the meaning that the intrinsic nature of the dharmadhātu is relinquishment; (7) the meaning that the intrinsic nature of the dharmadhātu is awakening; (8) the meaning that the intrinsic nature of the dharmadhātu is luminous illumination; (9) the meaning that the intrinsic substance of the dharmadhātu upholds [all]; (10) the meaning that the dharmadhātu accords with conditions and responds to capacities. Therefore, the single dharmadhātu is their nature.