大方廣佛華嚴經隨疏演義鈔 73.36

73.36

疏「二約次第」等者，疏文分二：第一正明次第、二「以極果」下釋妨。於中二難：一釋重會、二通躡迹之難。今初，謂有難言：若次第明位，何以重會普光？故為此通。後「謂前依本不動」下，顯其所以。何以極果由於始信？信依本智而起，今不離本智故。斯則以因成果、攝果酬因。然因有二種：一約本有恒沙性德，信解行願等無不具故；二約修起，謂依本信德而起信心，依本解德而起解心。如《起信》云「以知法性無慳貪故，隨順修行檀波羅蜜」等故。一一修起皆帶本有俱來至果，無間道中一時頓圓。解脫道中因果交徹，名為得果。果亦有二：一者本有菩提涅槃，一切佛法本覺具故；二者修起，今證菩提始覺悟故。始覺同本，無復始本之異，名究竟覺，則二果無礙。然二因本從本覺體上起來，則二因與本覺無礙。始覺既同本覺，則二果全同於二因，則二因與果交徹故，因該果海，果徹因源。故今重會普光，表斯玄趣。問：若此交徹即是圓融，何名次第，答：雖帶本有起因，因亦次第，先因後果。得果雖該於因，亦成次第，故得果後方說融前。前圓融中，若因若果並是普光明智差別之德。別常依普，不相捨離，說有前後、成在一時，故不同也。

Regarding the commentary's "Second, in terms of sequence..." and so forth: the commentary's text is divided into two. First, it directly clarifies the sequence; second, under "because the ultimate fruit," it resolves an objection. Within this are two difficulties: first, explaining the reconvened assembly; second, resolving the difficulty regarding tracing the footprints. As for the first: someone raises an objection saying, "If the stages are clarified sequentially, why reconvene at Universal Light?" Therefore, he provides this resolution. Later, under "meaning that previously, relying on the fundamentally motionless..." and so forth, he reveals its reason. Why does the ultimate fruit depend on initial faith? Faith arises relying on fundamental wisdom, and now it does not depart from fundamental wisdom. This, then, uses the cause to accomplish the fruit, and subsumes the fruit to recompense the cause. However, causes are of two kinds: first, in terms of the fundamentally possessed virtues of the nature as numerous as the sands of the Ganges, for faith, understanding, practice, vows, and so forth are all fully present; second, in terms of arising through cultivation, meaning that relying on the fundamental virtue of faith, one arouses the faithful mind, and relying on the fundamental virtue of understanding, one arouses the understanding mind. As the Awakening of Faith says: "Because one knows that the dharmatā is free from stinginess and greed, one accords with it and cultivates the dāna-pāramitā," and so forth. Each and every one that arises through cultivation carries what is fundamentally possessed and comes along with it to the fruit; in the path of uninterrupted practice, they are perfected all at once. In the path of liberation, cause and effect interpenetrate, which is termed attaining the fruit. The fruit is also of two kinds: first, fundamentally possessed bodhi and nirvāṇa, because all Buddha-dharmas are complete within fundamental awakening; second, arising through cultivation, because now, realizing bodhi, initial awakening awakens to it. When initial awakening becomes identical to the fundamental, there is no longer any difference between initial and fundamental; this is termed ultimate awakening, and thus the two fruits are unobstructed. However, since the two causes fundamentally arise from the essence of fundamental awakening, the two causes and fundamental awakening are unobstructed. Since initial awakening is already identical to fundamental awakening, the two fruits are entirely identical to the two causes, and thus the two causes and the fruit interpenetrate; therefore, the cause encompasses the ocean of the fruit, and the fruit penetrates the source of the cause. Thus now reconvening at Universal Light expresses this profound purport. Question: If this interpenetration is precisely perfect interfusion, why is it called sequential? Answer: Although it carries what is fundamentally possessed to give rise to the cause, the cause is also sequential: first the cause and then the fruit. Although attaining the fruit encompasses the cause, it also constitutes a sequence; thus, only after attaining the fruit does one speak of interfusing the preceding. In the preceding perfect interfusion, whether cause or fruit, both are differentiated virtues of the universal radiant wisdom. The differentiated always relies on the universal and they do not abandon each other; their exposition has before and after, but their accomplishment occurs at one time; thus they are not the same.