大方廣佛華嚴經隨疏演義鈔 65.40

65.40

疏「又無作作者」下，第二約法住智結成甚深。故《瑜伽》云「云何法住智？謂如佛施設開示，無倒而知。」次重徵識云「問：如世尊言『是諸緣起，非我所作，亦非餘作。所以者何？若佛出世若不出世，安住法性，法住法界。』云何法性等？答：是諸緣起，無始時來理成就性，是名法性。如成就性，以無顛倒文句安立，是名法住。由此法住以彼法性為因，是故說彼名為法界。」釋曰：但觀論文，疏自明了。

From the Commentary's "Furthermore, there is no action or agent" down, this is the second [part], which concludes and establishes the profundity in terms of the cognition of the abidingness of phenomena (dharma-sthiti-jñāna). Thus the Yogācāra[-bhūmi] says: "What is the cognition of the abidingness of phenomena? It means knowing without distortion according to how the Buddha sets forth and reveals [them]." Next, it raises a question again to investigate consciousness, saying: "Question: As the World-Honoured One said: 'All these [links of] dependent origination were not made by me, nor were they made by another. Why is that? Whether Buddhas appear in the world or do not appear in the world, the dharmatā abides, the phenomena abide in the dharmadhātu.' What is dharmatā and so forth? Answer: All these [links of] dependent origination have from beginningless time been a nature established by principle; this is called dharmatā. According to this established nature, to establish it with undistorted words and phrases is called the abidingness of phenomena. Because this abidingness of phenomena takes that dharmatā as its cause, that [nature] is therefore called the dharmadhātu." Explanation: Merely by observing the text of the treatise, the Commentary itself becomes clear.