華嚴經內章門等雜孔目章 4.35

4.35

性起者，明一乘法界緣起之際，本來究竟離於修造。何以故？以離相故。起在大解大行離分別菩提心中，名為起也。由是緣起性故，說為起。起即不起，不起者是性起，廣如經文。此義是一乘。若證位，在十地；若善巧，在十迴向；若應行，即在十行；若應解，即在十解；若應信，即在十信終心勝進位中；若究竟，即在佛果。若據十，即在一時。若據智相，即應六相。餘義如別章。

Regarding nature-origination: this clarifies that the juncture of the pratītyasamutpāda of the dharmadhātu in the Ekayāna is originally ultimate, transcendent of cultivation and contrivance. Why? Because it transcends marks. Arising within the bodhicitta that is great understanding, great practice, and transcendent of discrimination, it is called 'origination'. Because it is the nature of pratītyasamutpāda, it is spoken of as origination. Arising is non-arising; non-arising is nature-origination, as explained in detail in the sūtra text. This meaning belongs to the Ekayāna. In terms of the stage of realization, it is in the ten stages; in terms of skillfulness, it is in the ten dedications; in terms of conforming practice, it is in the ten practices; in terms of conforming understanding, it is in the ten understandings; in terms of conforming faith, it is in the stage of superior progress at the final mind of the ten faiths; in terms of the ultimate, it is in the Buddha fruit. If based upon ten, it is in a single moment. If based upon the marks of cognition, it corresponds to the six characteristics. The remaining meanings are as in the separate chapter.