大方廣圓覺修多羅了義經略疏 1.509

1.509

法界性與如來藏體同義別。別有其二：一者在有情數中名如來藏，在非情數中名法界性，如《智論》明佛性、法性之異；二者謂法界則情器交徹、心境不分，如來藏則但語諸佛眾生清淨本源心體，如云：能造善惡，能起厭求。就法界言即無斯義。據此則藏心克就根源，界性混其本末。混則普該之義易信，克則周遍之理難明，故指藏心如法界性，亦乃攝其二義之別，歸於一體之同，方顯覺妄因依，誠非究竟圓實。

The nature of the dharmadhātu and the tathāgatagarbha are identical in essence but distinct in meaning. The distinctions are two: First, among sentient beings it is called the tathāgatagarbha, while among insentient things it is called the nature of the dharmadhātu, as the *Mahāprajñāpāramitopadeśa* clarifies the difference between buddha-nature and dharma-nature. Second, the dharmadhātu interpenetrates both sentient and insentient environments, not differentiating mind and objects; whereas the tathāgatagarbha refers only to the pure original source and mental essence of all buddhas and sentient beings, as in saying: 'capable of creating good and evil, capable of giving rise to aversion and aspiration.' With respect to the dharmadhātu, there is no such meaning. According to this, the garbha-mind directly targets the fundamental source, while the realm-nature blends the roots and branches. When blended, the meaning of universal inclusion is easy to believe; when directly targeted, the principle of all-pervasiveness is difficult to comprehend. Therefore, pointing to the garbha-mind as being like the nature of the dharmadhātu gathers the distinction between these two meanings and returns them to the identity of a single essence, only then revealing that relying on causes to awaken from illusion is truly not ultimate, perfect, and real.