大方廣佛華嚴經隨疏演義鈔 10.28

10.28

疏「上之二門」下，併合七八二門，會前五義：一會二諦空有，即離別中相即義也。濕喻真諦，波喻俗諦。「夜摩偈」者，即精進林菩薩偈。彼初偈云「諸法無差別，無有能知者。唯佛與佛知，智慧究竟故。」次文即云「如金與金色，其性無差別。法非法亦然，體性無有異。」然法非法，有其二義：一善法為法、惡法為非法，此順標中諸法無差別。二者法相為法、法性為非法，即金喻法性、色喻法相。今文正用後意，故證事法即理、二諦相即。

Regarding the Commentary's 'The above two gates...' and so on: it combines the seventh and eighth gates to integrate the previous five meanings. First, it integrates the emptiness and existence of the two truths, which is the meaning of mutual identity within departure and distinction. Wetness is an analogy for the ultimate truth, and waves are an analogy for the conventional truth. Regarding the 'Yāma verse', it is the verse by Bodhisattva Forest of Zeal (Vīryasena). His first verse says: 'All dharmas are without distinction; / there is no one who can know them. / Only Buddha and Buddha know them, / because their wisdom is ultimate.' The next text then says: 'Just as with gold and the colour of gold, / their nature is without distinction; / dharmas and non-dharmas are also thus, / their essential nature is without difference.' However, 'dharmas and non-dharmas' has two meanings: first, wholesome dharmas are dharmas, and unwholesome dharmas are non-dharmas; this follows the opening statement that all dharmas are without distinction. Second, the characteristics of dharmas are dharmas, and dharmatā is non-dharma; here gold is an analogy for dharmatā, and colour is an analogy for phenomenal characteristics. The present text specifically employs the latter intention; hence it proves that phenomenal dharmas are identical to principle, and that the two truths are mutually identical.