請觀音經疏闡義鈔 1.20

1.20

「法界無礙」者，三諦一心名為法界，生佛互融一一咸遍，故云無礙。「無染而染」者，《淨名疏》云「中道自性清淨心，不為煩惱所染，本非縛脫，不染而染，難可了知。」即是眾生迷真性解脫，起六十二見。考彼言義，允合今文。若消今文，應云法性之與無明遍造諸法，即無染而染。全理性成毒，名理性毒。由理毒故，即有行毒、事毒也。今觀諸法唯心、染體悉淨，即神呪治理性之毒。即下經云「皆入如實之際」也。若爾，與約行何別？答：前約行者，是約智斷。智即能斷，斷是所斷，五住斷處名消行毒。今則不爾，專約諦理。理非能所，但由具惑即是無染而染，名為毒害。惑即法性，即是染而無染，名為消伏。是則惑性相待，非關智斷。或謂性惡是理毒者，毒義雖成，消義全闕。若無消義，安稱用耶？若云有者，應破性惡。性惡法門不可破也。

'The dharmadhātu is unobstructed': the three truths in a single mind are called the dharmadhātu; sentient beings and Buddhas interpenetrate, each completely pervading, hence it is said to be unobstructed. As for 'defiled without defilement': the Commentary on the Vimalakīrti Sūtra states, 'The inherently pure mind of the middle way is not defiled by afflictions, being fundamentally neither bound nor liberated; that it is defiled without defilement is difficult to comprehend.' This means that sentient beings, deluded about the liberation of true nature, give rise to the sixty-two views. Examining the meaning of those words, they fully accord with the present text. If we explain the present text, we should say that the dharmatā and ignorance together completely create all dharmas, which is being defiled without defilement. The entirety of the nature of principle becoming poisonous is called poison in the nature of principle. Due to poison in principle, there are poisons in practice and poisons in phenomena. Now, contemplating all dharmas as mind-only, the substance of defilement is entirely pure—this is the divine dhāraṇī curing the poison in the nature of principle. This corresponds to the statement in the sūtra below: 'all enter the limit of reality.' If so, how does it differ from [elimination] in terms of practice? Answer: The previous discussion in terms of practice was in terms of wisdom and severance. Wisdom is that which can sever, and severance is that which is severed; where the five entrenchments are severed is called eliminating poison in practice. Now it is not so: it is exclusively in terms of the principle of truth. Principle is neither active nor passive; merely because it is endowed with delusion, it is defiled without defilement, which is termed poisonous affliction. Delusion is itself dharmatā, which is being defiled yet undefiled, termed eliminating and subduing. Thus delusion and nature are mutually correlative, and this does not concern wisdom and severance. If someone says that inherent evil is poison in principle, although the meaning of poison is established, the meaning of eliminating is completely absent. If there is no meaning of eliminating, how can it be called a function? If one says it exists, one would have to break inherent evil. The Dharma gate of inherent evil cannot be broken.