新華嚴經論 16.10

16.10

三配當位因果者，妙慧為因，不動智為果，亦互為因果。若以妙慧善簡擇法顯智故，即以妙慧為因，不動智為果。若以慧由智起，即不動智為因，妙慧文殊以為果故。或智之與慧總因總果，明體用一真，無二法故。亦智之與慧總非因果，為體無本末依住所得故，是性法界自在知見，非如世間因果比對可得故。此文殊師利不動智佛初起信心，亦從此起乃至信終亦不離之故，迄至自行圓滿示成正覺亦不離之故。此明以佛智慧示悟眾生故，令眾生入佛知見。佛知見者，文殊師利妙慧不動智佛是，凡聖等共有之，佛示凡夫使令悟入。

Third, in matching the cause and effect of the stage: wondrous wisdom is the cause and immovable wisdom is the effect; they are also mutually cause and effect. If we take wondrous wisdom as adeptly discerning phenomena to reveal wisdom, then wondrous wisdom is the cause and immovable wisdom is the effect. If we take wisdom as arising from wisdom, then immovable wisdom is the cause and wondrous wisdom, Mañjuśrī, is the effect. Or, wisdom and discernment are together the cause and together the effect, illustrating that essence and function are one true reality, without two dharmas. Wisdom and discernment are also altogether neither cause nor effect, because their essence has no root and branch or resting place that can be attained; they are the sovereign knowing and seeing of the intrinsic dharmadhātu, not something to be grasped by comparing worldly cause and effect. When this Mañjuśrī and the Buddha of Immovable Wisdom first give rise to the mind of faith, it arises from this, and up to the culmination of faith they never depart from it; up to the fulfillment of one's own practice and the manifestation of the attainment of perfect enlightenment, they also never depart from it. This clarifies that one demonstrates and awakens sentient beings through the Buddha's wisdom, causing sentient beings to enter the Buddha's knowing and seeing. The Buddha's knowing and seeing is Mañjuśrī's wondrous wisdom and the Buddha of Immovable Wisdom; ordinary beings and sages equally possess it, and the Buddha reveals it to ordinary beings to cause them to awaken and enter it.