大方廣佛華嚴經隨疏演義鈔 79.80

79.80

疏「況佛智外無法可得」下，第四舉況。謂上引二經，但明契理無依心境雙寂，即事理無礙之義，已通前難。況今約事事無礙舉一全收，即〈迴向〉中第三意也。佛智稱真，收法界盡，差別之事皆隨於理在佛智中，況所證如寧在智外？此約相入門。下句云「以一切法即佛智故」者，釋上無法可得，約相即門。佛智即一切，一切即佛智也。

Regarding the commentary's "Much less could any phenomenon be apprehended outside the Buddha's cognition": fourth, it presents an a fortiori case. That is, the two sūtras cited above merely illuminate that accord with principle is non-reliant and mind and object are both quieted—which is the meaning of the non-obstruction of phenomenon and principle—and this has already resolved the previous objection. Much less now, when taking the non-obstruction of phenomenon and phenomenon where adducing one fully gathers all, which is the third intention in the "Pariṇāmanā" [Chapter]. The Buddha's cognition matches the true, gathering the dharmadhātu completely; differentiated phenomena all follow principle within the Buddha's cognition, so how much less could the tathatā realized [by it] exist outside of cognition? This is according to the gate of mutual entry. As for the subsequent line, "Because all phenomena are identical to the Buddha's cognition," this explains the aforementioned "no phenomenon can be apprehended" according to the gate of mutual identity. The Buddha's cognition is identical to all, and all is identical to the Buddha's cognition.