大方廣佛華嚴經隨疏演義鈔 79.101

79.101

疏「二者眾生在纏之因」等者，二明因有果智，揀勝初義但有佛性。於中三：初正立、二正揀、三結勸。今初，謂遠公等釋《涅槃經》，言：「因性本有，果性當成。」今因有佛智，佛智非因，故超前也。所以有者，因果二性無二體故。若因無果性，果是新生，便有始故。新生有始，佛性非常住故。

Regarding the Commentary's statement, "Second, the cause of sentient beings while entangled..." and so on, this secondly clarifies that the cause possesses the fruit-wisdom, distinguishing its superiority over the first meaning of merely possessing buddha-nature. Within this are three parts: first, directly establishing; second, directly distinguishing; third, concluding with an exhortation. Now for the first: Master [Hui]yuan and others, in explaining the Nirvāṇa Sūtra, said: "The causal nature is originally existent, while the fruitional nature is to be achieved in the future." Now, the cause possesses the Buddha's wisdom, and the Buddha's wisdom is not a cause; hence it surpasses the former. The reason it exists is that the two natures of cause and fruit do not have two distinct essences. If the cause lacked the fruitional nature, the fruit would be newly produced, and thus have a beginning. Being newly produced with a beginning, buddha-nature would not be permanently abiding.