大方廣佛華嚴經隨疏演義鈔 79.100

79.100

第十喻法說中三：初略消經文、二「以上言潛流」下對前辯異、三「此有三意」下別解文旨。文三：初順釋、二釋疑、三及以理成。初中亦三：一明生等有因、二明因有果智、三自他交徹。今初，先正立、後「則知無性」下反成上義。即《涅槃經》云「除牆壁瓦石，皆有佛性。」故無佛性則非眾生，凡是有心定當作佛。則無一不有，以一切人皆有心故，故知作佛。言無佛性則無心也，無心寧異瓦礫？此是《涅槃》一性之宗，故云「已過五性」。

In the explanation of the dharma of the tenth simile, there are three parts: first, briefly explicating the sūtra text; second, from "In the above, stating 'flowing hiddenly'..." onward, distinguishing the difference from the preceding; third, from "Here there are three intentions..." onward, individually explaining the purport of the text. This text has three parts: first, direct interpretation; second, resolving doubts; third, establishing through principle. The first part also has three: 1. clarifying that beings and so on have the cause; 2. clarifying that the cause possesses the fruit-wisdom; 3. the mutual interpenetration of self and other. Now for the first: first directly establishing, and then from "then one knows that lacking the nature..." onward, conversely substantiating the above doctrine. That is, the Nirvāṇa Sūtra says: "Except for walls, tiles, and stones, all possess buddha-nature." Therefore, if one lacks buddha-nature, one is not a sentient being; whoever has a mind is destined to become a buddha. Thus, not a single one lacks it, because all humans possess a mind, and hence one knows they will become buddhas. To say they lack buddha-nature means they lack a mind; lacking a mind, how would they differ from rubble? This is the tenet of the one nature of the Nirvāṇa, hence it says "it has already surpassed the five natures."