佛祖統紀 29.23

29.23

義神智曰。華嚴諸師不知眾生因理本具諸法。但說果上諸法相即而已。若不談具。何能相即。故知果上依正融通並由眾生理本者矣。然則一家所談法門。一曰性體。此當正因。二曰性量。此當了因。三曰性具。此當緣因。具即是假假即空中秖一法性有茲三義。會之彌分。派之常合。雖一一遍亦無所在。當知他宗談乎法性。亦同今家性體性量。以彼皆云法性真如與虛空等。但闕第三性具之義。

Yishenzhi said: 'The masters of the Avataṃsaka did not know that sentient beings inherently possess all dharmas fundamentally within their causal principle; they only spoke of the mutual identity of all dharmas in the state of fruition. If one does not discuss inherent possession, how can there be mutual identity? Therefore, know that the interpenetration of the dependent and primary [rewards] in fruition is entirely due to the fundamental principle in sentient beings. Thus, as for the Dharma-doors discussed by our tradition: first is the essence of nature, which corresponds to the direct cause; second is the capacity of nature, which corresponds to the revealing cause; third is the inherent possession of nature, which corresponds to the conditioning cause. Inherent possession is itself the provisional, the provisional is itself the empty and the middle; the one single Dharma-nature possesses these three meanings. When integrated they are all the more distinct; when divided they are ever conjoined. Although each and every one is all-pervading, it has nowhere it abides. One should know that when other schools discuss Dharma-nature, it is identical to our school's essence of nature and capacity of nature, for they all say that Dharma-nature, True Suchness, is equal to empty space; they only lack the third meaning of the inherent possession of nature.'