大方廣佛華嚴經隨疏演義鈔 50.15

50.15

疏「菩提性淨」下，此有二菩提：一性淨、二圓淨。從緣起者，即是圓淨。圓淨復二：一明緣起，萬行為緣故；二明性起，全是真如性淨功德之所顯故。又緣起無性即性淨故，廣如〈出現〉。此亦《法華》云「諸佛兩足尊，知法常無性，佛種從緣起，是故說一乘」義耳，前已廣引。從「若業依身」下，釋不於身中而有業。

Under the Commentary's 'the nature of bodhi is pure...', there are two kinds of bodhi: 1. Pure by nature; 2. Completely pure. That which arises from conditions is the completely pure. The completely pure also has two aspects: 1. Clarifying conditioned arising, because the myriad practices serve as conditions; 2. Clarifying nature origination, because it is entirely the manifestation of the pure virtues of the nature of tathatā. Moreover, conditioned arising is without intrinsic nature, which is precisely purity by nature, as extensively detailed in the 'Manifestation of the Tathāgata' chapter. This also accords with the Lotus Sūtra's meaning: 'The Buddhas, the most honored of bipeds, know that phenomena are constantly without intrinsic nature; the Buddha-seed arises from conditions, therefore they expound the One Vehicle,' which was already cited extensively above. From 'if karma depends on the body' downward, it explains not having karma within the body.