華嚴經內章門等雜孔目章 2.21

2.21

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]'.