佛祖統紀 29.23

29.23

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.'