大方廣佛華嚴經隨疏演義鈔 12.15

12.15

疏「此皆明有自性住性」等者，二正立理顯被圓融相。舉況以釋，然有二意：一舉前況後明其普度。謂但依生等有佛性尚皆普為，況事事無礙，何有非所被耶？二者舉後況前，謂約圓融一即一切，則無情之境亦是所被，況前等有佛性而揀之耶？言被非情者，以所被情即非情故。一即一切，無情豈非情耶？況色性智性本無二體，無有情外之非情故。思之。

As for the commentary's "All these show that there is the nature abiding in its own nature..." and so on, the second [part] directly establishes the principle to reveal the marks of being reached by complete interpenetration. It adduces an analogy to explain it; however, there are two points of intent. First, adducing the former to infer the latter, it explains universal salvation: if merely relying on sentient beings equally possessing Buddha-nature they are still all universally acted for, how much more so with the unimpededness between phenomena and phenomena—how could there be any who are not reached? Second, adducing the latter to infer the former: regarding complete interpenetration, where the one is identical to the all, then insentient objects are also that which is reached; how much more so the former, where they equally possess Buddha-nature—how could they be excluded? As for saying that the insentient are reached: because the sentient who are reached are identical to the insentient. The one is identical to the all; how could the insentient not be the sentient? How much more so since the nature of form and the nature of cognition originally have no two essences, for there is no insentient outside of the sentient. Contemplate this.