大方廣圓覺修多羅了義經略疏 1.99

1.99

略辨此五，餘可例知。然得意者亦不相違，謂一切法既皆是真心緣起，緣起無性還即真心。始不異本、知外無智，餘諦性等例之可明。然此門與前後別，但教有始終漸頓之殊，法非深淺之異。

Having briefly distinguished these five, the rest can be known by analogy. Yet those who grasp the intention will find that they also do not conflict: since all phenomena are pratītyasamutpāda of the true mind, the non-nature of pratītyasamutpāda is directly the true mind. Initial [enlightenment] is not different from the original [enlightenment], and outside of knowing there is no wisdom; the other truths, natures, and so forth may be understood by analogy with this. However, this section differs from those before and after: there are only differences in teachings being beginning or final, gradual or sudden, but not differences in the Dharma being shallow or deep.