首楞嚴義疏注經 3.518

3.518

向執心外有法，今悟法法唯心。離實相外無法可得，故世間物皆菩提也。菩提云覺，覺即是佛，若執無情無佛性者，請看此文。縱信無情有性，仍說不具諸法，遂令佛性派成其二：一具法佛性，謂有情性；二不具法佛性，謂無情性。若此派分，何異他說無情草木無佛性耶？今立量示云：一切草木是有法，定具諸法故為宗，因云有佛性故，同喻如有情。正教量云：地水火風均名七大，性真圓融皆如來藏，妙覺湛然，周遍法界，含吐十方，寧有方所。稟彼說者，宜悉詳之。

Formerly they grasped that there were dharmas outside the mind; now they awaken to the fact that each and every dharma is consciousness-only. Apart from the true mark, no dharma can be apprehended; hence worldly things are all bodhi. Bodhi means enlightenment, and enlightenment is the Buddha. If one clings to the view that insentient beings lack Buddha-nature, please look at this text. Even if one believes insentient beings possess the nature, yet still asserts they do not possess all dharmas, one thereby splits Buddha-nature into two: first, a Buddha-nature possessing dharmas, referring to the nature of sentient beings; second, a Buddha-nature not possessing dharmas, referring to the nature of insentient beings. If divided like this, how does it differ from others saying that insentient grass and trees lack Buddha-nature? Now setting forth a formal inference to demonstrate: all grass and trees are the subject (dharmin); definitely possessing all dharmas is the thesis (pratijñā); because they possess Buddha-nature is the reason (hetu); the positive example (dṛṣṭānta) is like sentient beings. The valid testimony of correct scripture (āgamapramāṇa) states: 'Earth, water, fire, and wind are equally called the seven great elements; their nature is truly interfused, all being the tathāgatagarbha, wonderfully enlightened and serene, pervading the dharmadhātu, containing and emitting the ten directions, how could they have any fixed location?' Those who subscribe to that view should investigate this thoroughly.