華嚴經內章門等雜孔目章 2.21

2.21

次當十信心後成一乘佛義種性義者，謂性種性、習種性。性種性者，約本性說；習種者，約修習說。亦有解者：性種性者，是本有性；習種性者，是修生性。此非佛法所樂。何以故？夫論種性者，順因緣門說，豈容不對因緣而說種性？故今性種性，不得為本有。又習種性，不得修生。何以故？若法性外有修生者，緣起可增，是故不得說修生。故今種性義者，是其佛因，其義廣大，非偏在解、非偏在行、非偏在位、非偏在比、非偏在證、非偏因果、非偏本有修生故。今立性習二種者，約總說之，性種性約本性說，位在種子；習種性者約修生說，義即廣大，此依《地持》文。若依《瓔珞經》，有六種性：一習種性、二性種性、三道種性、四聖種性、五等覺性、六妙覺性。此約位說，義即是通。若欲出體，即用本有、修生、緣起、福慧、定慧等門為體。此順三乘。若一乘別教義者，謂六決定及住十相，即順普賢願行，如〈發心功德品〉偈廣說。

Next, regarding the meaning of gotra that accomplishes the meaning of the Ekayāna Buddha after the ten faiths, it refers to the nature-gotra and the practice-gotra. The nature-gotra is spoken of in terms of original nature; the practice-gotra is spoken of in terms of cultivation and practice. There are also those who explain: the nature-gotra is the inherently existent nature, and the practice-gotra is the nature produced through cultivation. This is not what the Buddha-Dharma delights in. Why is this? Now, when discussing gotra, it is spoken of in accordance with the gate of causes and conditions; how could it be permissible to speak of gotra without relation to causes and conditions? Therefore, the nature-gotra at present cannot be inherently existent. Furthermore, the practice-gotra cannot be produced through cultivation. Why is this? If there were production through cultivation outside the nature of dharmas, pratītyasamutpāda could increase; therefore, one must not speak of production through cultivation. Thus, the meaning of gotra at present is the cause of the Buddha; its meaning is vast and great, not biased toward understanding, not biased toward practice, not biased toward stages, not biased toward inference, not biased toward realization, not biased toward cause or effect, and not biased toward inherently existent or produced through cultivation. Now, in establishing the two kinds—nature and practice—speaking of them generally: the nature-gotra is spoken of in terms of original nature, its stage being in the seed; the practice-gotra is spoken of in terms of production through cultivation, its meaning being vast and great—this relies on the text of the Bodhisattvabhūmi. If relying on the Yingluo jing, there are six kinds of gotra: first, practice-gotra; second, nature-gotra; third, path-gotra; fourth, noble-gotra; fifth, equal enlightenment gotra; sixth, wondrous enlightenment gotra. This is spoken of in terms of stages, and its meaning is universal. If one wishes to identify their essence, one takes the gates of inherent existence, production through cultivation, pratītyasamutpāda, merit and wisdom, samādhi and wisdom, and so forth as the essence. This accords with the Triyāna. If it is the distinct teaching meaning of the Ekayāna, it refers to the six determinations and abiding in the ten marks, which accord with Samantabhadra's vows and practices, as extensively spoken of in the verses of the 'Chapter on the Merits of Generating the Aspiration [for Enlightenment]'.