English
English version Vairocana Buddha (Śāṇā 能但果不因) can manifest the effect but not the cause. Sakyamuni Buddha (Śākyamuni 所但因不果也) manifests only the cause and not the effect. The third sentence says that the two are combined, that is, Sakyamuni Buddha's ability corresponds to Vairocana Buddha's ability. Sakyamuni Buddha's ability is the meaning of 'one-two', and Vairocana Buddha's ability is the meaning of 'two-one'. These two are 'one-two', and this one is 'two-one'. This is the origin being the trace-origin, and this trace is the origin-trace. Because it is the origin-trace, it is 'one-two'; because it is the trace-origin, it is 'two-one'. 'One-two' combines with 'two-one', and 'two-one' combines with 'one-two'. Because the origin-trace combines with the trace-origin, and the trace-origin combines with the origin-trace. Sakyamuni Buddha can fully explain the cause and effect, while Vairocana Buddha can only explain the cause and not the effect. The great master only said this. Now I ask again, why is it necessary to explain the principle of the combination of cause and effect in these four sentences? The explanation is that there are two meanings. First, it explains that the ability and object of the two Buddhas can communicate with each other. Since Sakyamuni Buddha's ability to transform has fully explained the cause and effect, it shows that Vairocana Buddha's ability to transform is also the same. Vairocana Buddha's ability to transform only explains the effect and not the cause, which shows that Sakyamuni Buddha's ability to transform is also the same. The two Buddhas are two sentences, but each only explains one meaning, so 'one-two' is different. Since the ability to transform is like this, the object of transformation is also like this. This principle is easy to understand. Second, it is to eliminate the meaning of ability and object, cause and effect, origin and trace. Sakyamuni Buddha's origin-trace is 'one-two', and Vairocana Buddha's trace-origin is 'two-one'. The origin-trace is not the trace, and the trace-origin is not the origin. 'One-two' is not two, and 'two-one' is not one. The ability and object are not the object, and the object and ability are not the ability. In this way, it is neither one nor two, neither origin nor trace, and ultimately pure. This is called the great, vast, and extensive meaning. Let's explain the meaning of the previous sentence again. Why is it said that Vairocana Buddha's ability to transform only explains the effect and not the cause, while the object of transformation is complete with cause and effect? This explains that at the beginning of this sutra, only the two effects of Vairocana Buddha's environment and body are mentioned. The ten Buddha lands are the environmental effect, and the ten Buddha world seas are the bodily effect. But the cause of Vairocana Buddha's ability to transform is not explained. If it is what Vairocana Buddha transforms, the previous explanation of the ten faiths, ten grounds, and other five stages is the cause of what is transformed, and the great and small marks and seas are the effect of what is transformed. This is one cycle explaining the meaning of the cause and effect of what is transformed. Then another cycle explains the cause and effect of what is transformed, that is, the cause of leaving the world and the effect of the Dharma realm. In the middle of these two cycles of cause and effect, the 'Nature Arising' chapter connects the past and opens the future. Connecting the past refers to the previous explanation of the five stages of cause, and then explaining the effect of the great and small marks and seas. The 'Nature Arising' chapter collects these causes and effects and returns them to the one true nature that is neither cause nor effect. --------------------------------------------------------------------------------
Chinese
义。生后者由不因不果始得明因果。从体出用义。由非因始得明离世间因。由非果始得辨法界果。故性起品结前生后也。今问。何以得知。此十信十地等因大小相海是舍那所化因果。安知是所化因果非能化因果耶。解云。所以得知十信十地等是所化因者。明如来以如此等因劝所化众生。令行此因。明汝若能行此因必当得佛。故知此因果是舍那所化因果也。大师云。此则所化长有兼义。何者以舍那所化兼能化因。不得能兼所化。言所化因兼能化因者。明所化行此等因得果。当知舍那能化行此等因令得果也。难。所化因兼能化因。亦应所化果兼能化果。所化因兼能化因。亦应能化果兼所化果。解。不得能化果兼所化果。何者欲叹舍那所化现在行因别得果故。所以不得能化果兼所化果。难。显所化别得果。不得能化果兼所化果。亦应能化别有因。不得所化因兼能化因。解云。若并兼则成一义。今各举一义故不同也。问。何意所因兼能果。不得所果兼所因耶。解云。有兼不兼。不得一例所未了处。复更释。次更问。何故释迦所化但因不果。舍那所化具因果耶。解云。净秽利钝。所以释迦所化秽土中。钝根故行因未即得果。舍那所化净土中。利根故行因即得果。大判如此耳。细论释迦所化因不得果。非无具因果。舍那所化因具因 现代汉语译本： 义（含义）。生后者由不因不果始得明因果（从无因而生，从无果而生，才能明白因果）。从体出用义（从本体显现作用的含义）。由非因始得明离世间因（从非因而开始，才能明白超脱世间的因）。由非果始得辨法界果（从非果而开始，才能辨别法界之果）。故性起品结前生后也（所以《性起品》总结前文，开启后文）。 今问（现在提问）：何以得知，此十信十地等因大小相海是舍那（卢舍那佛，意为光明遍照）所化因果？安知是所化因果非能化因果耶（怎么知道这些是被教化的因果，而不是能教化的因果呢）？ 解云（解释说）：所以得知十信十地等是所化因者（之所以知道十信十地等是被教化的因），明如来以如此等因劝所化众生（是因为如来用这些因来劝导被教化的众生），令行此因（让他们修行这些因），明汝若能行此因必当得佛（说明你们如果能修行这些因，必定能够成佛）。故知此因果是舍那所化因果也（所以知道这些因果是舍那佛所教化的因果）。 大师云（大师说）：此则所化长有兼义（这说明被教化者常常兼有能教化的含义）。何者以舍那所化兼能化因（为什么说舍那佛所教化者兼有能教化的因）？不得能兼所化（不能说能教化者兼有被教化者）。言所化因兼能化因者（说被教化的因兼有能教化的因），明所化行此等因得果（说明被教化者修行这些因得到果），当知舍那能化行此等因令得果也（应当知道舍那佛能教化众生修行这些因，使他们得到果）。 难（提问）：所化因兼能化因（被教化的因兼有能教化的因），亦应所化果兼能化果（也应该被教化的果兼有能教化的果）。所化因兼能化因（被教化的因兼有能教化的因），亦应能化果兼所化果（也应该能教化的果兼有被教化的果）。 解（解释）：不得能化果兼所化果（不能说能教化的果兼有被教化的果）。何者欲叹舍那所化现在行因别得果故（因为要赞叹舍那佛所教化者现在修行因，就能得到特别的果）。所以不得能化果兼所化果（所以不能说能教化的果兼有被教化的果）。 难（提问）：显所化别得果（既然显示被教化者能得到特别的果），不得能化果兼所化果（不能说能教化的果兼有被教化的果），亦应能化别有因（也应该能教化者有特别的因），不得所化因兼能化因（不能说被教化的因兼有能教化的因）。 解云（解释说）：若并兼则成一义（如果都兼有，就成了一个意思）。今各举一义故不同也（现在各自举一个意思，所以不同）。 问（提问）：何意所因兼能果（为什么说被教化的因兼有能教化的果），不得所果兼所因耶（不能说被教化的果兼有被教化的因呢）？ 解云（解释说）：有兼不兼（有的兼有，有的不兼有），不得一例所未了处（不能一概而论，这是还没有明白的地方）。复更释（再次解释）。 次更问（再次提问）：何故释迦（释迦牟尼佛）所化但因不果（为什么释迦佛所教化只有因没有果），舍那所化具因果耶（舍那佛所教化却具有因果呢）？ 解云（解释说）：净秽利钝（清净和污浊，锐利和迟钝）。所以释迦所化秽土中（所以释迦佛所教化在污浊的国土中），钝根故行因未即得果（因为根器迟钝，所以修行因不能立刻得到果）。舍那所化净土中（舍那佛所教化在清净的国土中），利根故行因即得果（因为根器锐利，所以修行因立刻得到果）。大判如此耳（大致判断是这样）。 细论释迦所化因不得果（仔细来说，释迦佛所教化修行因不得果），非无具因果（并非没有具足因果）。舍那所化因具因（舍那佛所教化因具足因）
English
English version: Meaning. Those who are born later understand cause and effect from non-cause and non-effect (from no cause arising, from no effect arising, then understand cause and effect). The meaning of 'from substance manifesting function'. From non-cause, one understands the cause of transcending the world. From non-effect, one discerns the fruit of the Dharma realm. Therefore, the 'Nature Arising Chapter' connects the preceding and gives rise to the following. Now I ask: How do we know that the causes and effects of the ten faiths, ten grounds, etc., and the ocean of characteristics, both large and small, are the transformed causes and effects of Vairocana (Rushanabuddha, meaning 'light shining everywhere')? How do we know that these transformed causes and effects are not the causes and effects of the transformer? The explanation says: The reason we know that the ten faiths, ten grounds, etc., are the transformed causes is that the Tathagata (如来) uses these causes to exhort the beings to be transformed, causing them to practice these causes, stating that if you can practice these causes, you will surely attain Buddhahood. Therefore, we know that these causes and effects are the transformed causes and effects of Vairocana. The Great Master says: This means that the transformed often has a combined meaning. Why is it that what Vairocana transforms includes the cause of the transformer? The transformer cannot include the transformed. Saying that the transformed cause includes the cause of the transformer means that the transformed, by practicing these causes, attain the fruit. It should be known that Vairocana can transform beings to practice these causes, causing them to attain the fruit. Objection: If the transformed cause includes the cause of the transformer, then the transformed fruit should also include the fruit of the transformer. If the transformed cause includes the cause of the transformer, then the fruit of the transformer should also include the transformed fruit. Explanation: The fruit of the transformer cannot include the transformed fruit. Why? Because we want to praise that those transformed by Vairocana, by practicing the cause now, attain a special fruit. Therefore, the fruit of the transformer cannot include the transformed fruit. Objection: Since it is shown that the transformed attain a special fruit, and the fruit of the transformer cannot include the transformed fruit, then the transformer should also have a special cause, and the transformed cause cannot include the cause of the transformer. Explanation: If they all include each other, they become one meaning. Now, each is given a separate meaning, so they are different. Question: Why is it that the transformed cause includes the fruit of the transformer, but the transformed fruit cannot include the transformed cause? Explanation: Some include, some do not include; one cannot generalize. This is a place that has not yet been understood. Further explanation. Next question: Why is it that Shakyamuni (释迦牟尼佛)'s transformation only has cause but no fruit, while Vairocana's transformation has both cause and fruit? Explanation: Purity and impurity, sharpness and dullness. Therefore, Shakyamuni's transformation is in an impure land, and because the roots are dull, practicing the cause does not immediately attain the fruit. Vairocana's transformation is in a pure land, and because the roots are sharp, practicing the cause immediately attains the fruit. This is the general judgment. In detail, Shakyamuni's transformation, practicing the cause does not attain the fruit, but it is not without complete cause and effect. Vairocana's transformation, the cause has complete cause --------------------------------------------------------------------------------
Chinese
果。非无但因不果义。何者大论云。释迦转法轮有二种。秘密法轮中。有得无生有现身成佛。仁王经云。闻说般若现成正觉。释迦所化因不果。既有因果类舍那所化具因果亦有因而不果。问。既尔何故作此释。解云。大判如此耳。 华严游意 现代汉语译本： 果。并非没有因，而是不结果的意义。为什么这样说呢？《大智度论》中说，释迦牟尼佛（Śākyamuni，能仁寂默）转法轮有两种，在秘密法轮中，有获得无生法忍，有现身成佛。而《仁王经》中说，听闻般若（Prajñā，智慧）就能现生成就正觉。这是因为释迦牟尼佛所教化的是因不结果。既然有因果的种类，那么卢舍那佛（Vairocana，光明遍照）所教化，具备因果，也就有因而不果的情况。问：既然如此，为什么还要作这样的解释呢？解释说：大概的判断是这样的。 《华严游意》
English
English version: Result. It is not that there is no cause, but it is the meaning of not resulting. Why is this said? The *Mahāprajñāpāramitopadeśa* says that Śākyamuni (Śākyamuni, the capable and silent one) Buddha's turning of the Dharma wheel is of two kinds. In the secret Dharma wheel, there are those who attain non-origination and those who manifest Buddhahood in their present body. The *Humane Kings Sutra* says that hearing the *Prajñā* (Prajñā, wisdom) immediately achieves perfect enlightenment. This is because what Śākyamuni Buddha teaches is cause without result. Since there are types of cause and effect, then what Vairocana (Vairocana, the light that shines everywhere) Buddha teaches, possessing both cause and effect, also has the situation of cause without result. Question: If this is the case, why make this explanation? The explanation says: The general judgment is like this. *Avataṃsaka Exploration of Meaning* --------------------------------------------------------------------------------