華嚴經明法品內立三寶章 2.48

2.48

The 'Siṃhanāda Chapter' says: 'Buddha-nature has a cause, has a cause of causes, has a fruit, and has a fruit of fruits. The cause is the twelve links of dependent origination; the cause of causes is wisdom (reaching up through the Dharma). The fruit is anuttara-bodhi; the fruit of fruits is unsurpassed great parinirvāṇa.' As for the subsequent four propositions: being a cause and not a fruit, like Buddha-nature; being a fruit and not a cause, like great nirvāṇa; being both a cause and a fruit, like phenomena produced by the twelve links of dependent origination (here including both wisdom and bodhi); being neither cause nor fruit, called Buddha-nature (the correct nature of the middle way, meaning the principle of the dharmakāya; opening the third proposition yields the five kinds of Buddha-nature). Or there is a Buddha-nature that icchantikas possess and those with good roots lack (this is the nature of the previous cause); or there is a Buddha-nature that those with good roots possess and icchantikas lack (this is the nature of the cause of causes); or there is a Buddha-nature that both persons possess (the nature that is neither cause nor fruit); or there is a Buddha-nature that both persons lack (the two natures of fruit and fruit of fruits). As for the twelve links of dependent origination being called Buddha-nature, for example, ignorance being Buddha-nature has two meanings: 1. Because its intrinsic essence is pure, it is the nature of the dharmakāya; 2. Because it can know names and meanings and thereby achieve the reversal of the stream, it is the nature of the saṃbhogakāya. The remaining links should be understood accordingly. Furthermore, among the first four propositions: the first refers to the gate of the dependent origination of defilement and purity; the second, internal perfuming giving rise to aspiration; the third, the perfection of initial enlightenment; the fourth, the manifestation of inherent enlightenment. Furthermore, the first conceals the essence in accordance with defilement; the second subtly gives rise to pure function; the third brings defilement to an end and perfects purity; the fourth returns to the source and reveals the real. Furthermore, the first and fourth are both the nature of principle, differing only in defilement and purity; the middle two are both the nature of practice, differing only in cause and fruit. Furthermore, the first is defiled and not pure; the second is pure and not defiled; the third is both defiled and pure; the fourth is neither defiled nor pure. Furthermore, the first is that which resides in its self-nature; the second is that which is drawn out; the third and fourth are the fruits attained. Furthermore, the first two are cause; the latter two are fruit. Furthermore, transforming the first becomes the fourth; transforming the second becomes the third. Furthermore, depending on the first, the second arises; by means of the second, the third is accomplished; by means of the third, the first is realized, merging non-dually. Therefore, these four meanings are transformed in one mind alone; if free from ignorance, these four characteristics are completely extinguished.