大乘義章 18.38

18.38

次第三門性淨方便二門分別。如彼《金剛般若》說，彼說生因所得菩提名方便淨，了因所顯說為性淨。此二名義，悉如向前涅槃中釋，今略辨之。方便菩提，集從緣發，成由體起，攝德從緣皆從緣生，如莊嚴具，工匠所為；攝德從體皆是佛性真心所作，如莊嚴具，真金所作。緣雖能作，作必依體；體雖能為，為必藉緣。此二通論，斯皆名為生因所生。於中別分，外緣起邊名作因作，如世工匠作莊嚴具，作因名字如《涅槃》說。佛性起邊名生因生，以佛性中有可生義為生因故。《涅槃》云「佛性雖無，不同兔角，雖以無量方便不可得生。佛性可生，以可生故名為生因。」亦得宣說，外緣起邊為生因生。故《涅槃》云「復有生因，六波羅蜜阿耨菩提。」佛性起邊名作因作，故《地經》云「譬如真金作莊嚴具，佛性真心作諸功德。」性淨菩提，性出自古，從緣始起。於中分別有其二種：一約緣論實，從緣始顯。二據實亡緣，無隱無顯。從緣顯中義別有二：一是緣顯、二是體顯。攝德就體皆是體顯，緣雖有顯必依性體。若性體中無可顯義，雖修諸行竟無所顯。性雖可顯顯必藉緣，若無眾緣畢竟不顯，如闇室中及并七寶，若無燈照無由自顯。此二通論皆悉名為了因所了。外緣是其異相顯了，名為了因，如燈照物。佛性是其自體可了，名為了因，如瓶中燈有可見義，破瓶則見。故《涅槃》云「佛性雖有，不同虛空，虛空雖以無量方便不可得見；佛性可見，以可見故名為了因。」斯乃佛性從本以來有可了義名為了因，非是已了。於中別分，外緣了邊名了因顯，佛性顯邊名性因現。約緣如是。據實亡緣無隱顯中義別亦二：一廢人論法，法性本寂，從來無緣，實外無緣。知復約何說隱說顯、說因說果？此則是其法性菩提理門可收，不關行德。二攝法從人，則前法性至佛乃證，證已返望從來無緣，本無緣故，本則非染、今非新淨，同前法性非隱非顯、非因非果。故經說言「順是菩提，順於法故。住是菩提，住便法性故。至是菩提，至實際故。」義在於此。此之一門攝法從人，名為行德，雖名行德，不異法性。如《地經》說「知聖道自性常寂，非先有染後時離故，須言定滅是佛所行。」正當此門。性淨方便妙玄在斯，宜審思之。體性如是（此二門竟）。

Next is the third section: distinguishing [bodhi] by the two approaches of natural purity and expedient purity. This is as explained in the Vajracchedikā-prajñāpāramitā, which states that the bodhi attained through the generative cause (janakakāraṇa) is called "expediently pure," while that revealed by the illuminative cause (jñāpakakāraṇa) is called "naturally pure." The names and meanings of these two have all been explained in the Nirvāṇa chapter above; now they are briefly elucidated. Expedient bodhi is gathered and generated from conditions, and established by arising from the substance. When attributes are subsumed under conditions, they are all born from conditions, just as ornaments are made by a craftsman; when attributes are subsumed under substance, they are all made by the true mind of the Buddha-nature, just as ornaments are made of pure gold. Although conditions are able to make [them], making must rely on the substance; although the substance is able to produce [them], producing must depend on conditions. Discussing the two generally, both are named what is generated by the generative cause. Distinguishing them specifically within this: the aspect arising from external conditions is named "made by the making-cause," just as a worldly craftsman makes ornaments; the name "making-cause" is as stated in the Nirvāṇa Sūtra. The aspect arising from Buddha-nature is named "generated by the generative cause," because the Buddha-nature contains the sense of being producible, thus serving as the generative cause. The Nirvāṇa Sūtra says: "Although the Buddha-nature is absent [as a formed entity], it is not like the horns of a hare, which cannot be brought forth even through immeasurable expedients. The Buddha-nature can be brought forth, and because it can be brought forth, it is called a generative cause." One may also say that the aspect arising from external conditions is "generated by the generative cause"; hence the Nirvāṇa Sūtra says: "There is further a generative cause: the six pāramitās [producing] anuttarā bodhi." The aspect arising from Buddha-nature is named "made by the making-cause"; hence the Daśabhūmika Sūtra says: "Just as pure gold is made into ornaments, the true mind of Buddha-nature makes all meritorious qualities." Naturally pure bodhi in its nature comes from antiquity, [yet] begins to arise through conditions. Distinguishing within this, there are two kinds: first, discussing the real in reference to conditions, it is newly revealed through conditions; second, taking the real while discarding conditions, there is neither concealment nor revelation. Within revelation through conditions, there are distinctively two senses: first, revelation by conditions; second, revelation by substance. When attributes are subsumed under substance, all are revelations by substance; although conditions reveal, they must rely on the nature-substance. If there were no aspect capable of being revealed within the nature-substance, then even if all practices were cultivated, in the end nothing would be revealed. Although the nature can be revealed, its revelation must depend on conditions; if there were no multiple conditions, it would ultimately never be revealed, just as in a dark room with the seven treasures, without a lamp shining on them there would be no way for them to be revealed on their own. Discussing the two generally, both are named what is illuminated by the illuminative cause. External conditions are illumination with distinct characteristics, named the illuminative cause, just like a lamp shining on objects. Buddha-nature is illuminable in its own substance, named the illuminative cause, just as a lamp in a vase has the property of being visible: when the vase is broken, it is seen. Hence the Nirvāṇa Sūtra says: "Although the Buddha-nature exists, it is not like empty space, which cannot be seen even through immeasurable expedients; the Buddha-nature can be seen, and because it can be seen, it is called an illuminative cause." This means that because Buddha-nature from the very beginning has the property of being illuminable, it is called the illuminative cause; it does not mean it has already been illuminated. Distinguishing them specifically within this: the aspect of illumination by external conditions is named "revealed by the illuminative cause"; the aspect of revelation of the Buddha-nature is named "manifested by the nature-cause." Such is [bodhi] in reference to conditions. Regarding taking the real while discarding conditions—where there is neither concealment nor revelation—its meaning also has two aspects: first, setting aside the person to discuss the Dharma: the dharmatā is originally tranquil; from the beginning there have been no conditions, and outside reality there are no conditions. How then can one speak of concealment or revelation, or speak of cause or fruit? This is subsumed under the theoretical approach of dharmatā-bodhi, and does not concern practiced virtue. Second, subsuming the Dharma under the person: then the aforementioned dharmatā is realized only upon reaching buddhahood. Having realized it, looking back, there have never been any conditions; because originally there were no conditions, it was originally undefiled and is now not newly purified, being identical to the aforementioned dharmatā in neither being concealed nor revealed, neither cause nor fruit. Therefore the sūtra states: "Conformity is bodhi, because it conforms to the Dharma. Abiding is bodhi, because it abides in dharmatā. Attaining is bodhi, because it attains the bhūtakoṭi." The meaning lies here. This single approach subsumes the Dharma under the person, and is named practiced virtue; although it is named practiced virtue, it is not different from dharmatā. As the Daśabhūmika Sūtra says: "Knowing that the noble path is intrinsically tranquil in its own nature, not being previously defiled and subsequently separated [from defilement], one must say that definitive cessation is what the Buddhas practice." This corresponds directly to this approach. The subtle and profound meaning of natural purity and expedient purity lies in this; it should be carefully contemplated. Such is its essential nature (here ends the second section).