大方廣佛華嚴經隨疏演義鈔 37.16

37.16

Regarding the Commentary's 'The Nirvāṇa [Sūtra] says: There are two kinds of Buddha-nature' below, it cites proof, which is from the twenty-eighth fascicle. But at the beginning it says: 'Good son! The Buddha-nature furthermore has two kinds.' From 'First is form' below, the Commentary is entirely the sūtra text, continuing straight through to 'yet it is not lost or destroyed', which completes the section. However, there are two meanings: first, using being neither internal nor external yet not being lost or destroyed, it proves that ascent and descent are forcibly spoken of; second, it proves visibility, meaning that Buddhas and bodhisattvas see it distinctly, just as eyes see form. As for saying 'non-form', because one has not yet realized suchness and hears others speak of it, it is called hearing-and-seeing. Like fascicle twenty-seven of the Nirvāṇa [Sūtra] saying: 'Good son! The Buddha-nature is also form and non-form, neither form nor non-form, and throughout characteristics and non-characteristics, permanent and non-permanent,' and so forth. Below it explains: 'Form refers to the adamantine body. Non-form refers to the eighteen unshared dharmas and so forth. Neither form nor non-form refers to having no fixed characteristics.' The explanation says: this refers to the essence of Buddha-nature being called form and non-form, because the Tathāgata's body, wisdom, and so forth are all the nature of fruition, which is not what is employed here.