華嚴一乘教義分齊章 2.10

2.10

問：「此二種性與《仁王》及《本業經》中六種性內習種、性種，有何差別耶？」答：「彼經大都約位而說，以初習為習種性，久習積成為性種性故。說習種在十住、性種在十行。三賢之前但名善趣，不名種性。《瑜伽》中久習名習種，約本為性種。而此二種非初、非中後，是故經說習故成性，論中說為依性起習。良以此二互成緣起，無二相故，經論互說，義方備足。又經說種性在發心後，論中種性在發心前。何以爾者？以其至得位時功能方顯，是故經說在三賢位中；然彼功能必有所依，是故論中說在位前。要由功能顯，方可說有，故經不違論；要由有性方起功能；故論不違經，亦是互舉義意融通。」

Question: "What is the difference between these two kinds of gotra and the gotra of practice and the gotra of nature among the six gotras in the Renwang jing and the Benye jing?" Answer: "Those sūtras generally speak in terms of stages, taking initial practice as the practice-gotra, and prolonged practice accumulated to completion as the nature-gotra. Thus they say that the practice-gotra is in the ten abodes and the nature-gotra is in the ten practices. Prior to the three ranks of the worthy, there is only the name 'wholesome destination,' not the name 'gotra.' In the Yogācārabhūmi, prolonged practice is called the practice-gotra, while looking to the source is the nature-gotra. Yet these two kinds are neither initial, nor intermediate or final; hence the sūtras say that 'through practice, nature is perfected,' while the treatises say 'practice arises based on nature.' Because these two mutually constitute dependent origination and lack dual characteristics, sūtras and treatises explain them interchangeably, and only then is the meaning fully complete. Furthermore, the sūtras speak of gotra after the generation of the mind [for awakening], whereas in the treatises, gotra is before the generation of the mind. Why is this? Because only when one arrives at the stage do the capacities become manifest; therefore, the sūtras speak of them within the stages of the three ranks of the worthy. However, those capacities must have that upon which they rely; therefore, in the treatises, they are spoken of prior to the stages. Only because capacities are manifested can they be said to exist; thus the sūtras do not contradict the treatises. Only because nature exists do capacities arise; thus the treatises do not contradict the sūtras. This is also a mutual presentation whose doctrinal import is completely harmonious."