大方廣佛華嚴經隨疏演義鈔 37.13

37.13

疏「今此經宗」下，結示正宗。於中有二：先結正義、後結廣勸信。前中，言「宗於法性」者，以無障礙法界為宗，則法性即佛性，知一切法即心自性。若以心性為佛性者，無法非心性，則不隔內外。而體非內外，內外屬相，性不同相，何有內外？然迷一性而變成外，外既唯心，何有非佛？所變無實，故說牆壁言無佛性。以性該相無非性矣，如煙因火，煙即是火，而煙翳火。依性起相，相翳於性，而相即性，如水成波，波即是水。境因心變，境不異心，心若有性，境寧非有？況心與境皆即真性，真性不二心境豈乖？若以性從相，不妨內外；若以外境而例於心令有覺知，修行作佛即是邪見外道之法。故須常照不即不離、不一不異，無所惑矣，故云「即非內非外隨物迷悟強說升沈」。

Regarding the Commentary's 'Now as for the doctrine of this sūtra' below, it concludes by indicating the correct doctrine. Therein are two parts: first, concluding the correct principle; second, concluding with an extensive exhortation to faith. In the former, as for saying 'taking the dharmatā as its doctrine', because it takes the unobstructed dharmadhātu as its doctrine, then dharmatā is precisely the Buddha-nature, knowing that all dharmas are the intrinsic nature of the mind itself. If one takes mind-nature to be the Buddha-nature, there is no dharma that is not mind-nature, and thus internal and external are not separated. Yet the essence is neither internal nor external; internal and external belong to characteristics. The nature is not the same as characteristics, so how could there be internal or external? However, deluded about the one nature, [things] are transformed into an exterior. Since the exterior is solely mind, how could anything not be a Buddha? What is transformed has no reality, which is why walls and fences are said to lack Buddha-nature. Because the nature encompasses characteristics, nothing is not the nature; just as smoke arises due to fire, and smoke is itself fire, yet smoke obscures the fire. Characteristics arise relying on the nature, and characteristics obscure the nature, yet characteristics are identical to the nature; just as water turns into waves, and waves are themselves water. The objective realm is transformed due to the mind; the objective realm is not different from the mind. If the mind has nature, how could the objective realm not have it? Moreover, both mind and objective realm are identical to the true nature; the true nature is non-dual, so how could mind and objective realm conflict? If one conforms the nature to characteristics, that does not preclude internal and external; if one assimilates the external realm to the mind so that it has sentience, and by cultivating practice becomes a Buddha, that is the teaching of heterodox views and non-Buddhists. Therefore, one must constantly illuminate their being neither identical nor separate, neither one nor different, so that there is nothing to be deluded about; hence it says: 'that is, being neither internal nor external, according to beings' delusion or awakening, ascent and descent are forcibly spoken of.'