法界圖記叢髓錄 1.104

1.104

道身云：問：修與不修別，何得以佛言皆覺乎？答：佛無量劫修意，非為古無新得，亦非有所斷煩惱故欲斷，知煩惱本無所斷名為斷耳。又法之實者，三世間照矚為一大緣起。舊來如是無量劫修證得法者，豈但我覺，簡除他人及與不石乎？若爾，是增減邊大邪見，非正道。又道身云：有文云一斷一切斷，有文云實無所斷。彼是則此非，此是則彼非，云何會通？答：以德言之，從始無障；以惑望之，覆無盡德。若實無所斷者，何故迷人未得？若有所斷者，所斷者何？文云「非初非中後，前中後取故。」三時之中不得斷相，而覺以去三時無障，道理不在斷不斷中，隨機言斷、又無所斷。欲為機者，尋教證入，斷與無斷無礙實相如是設耳。相和尚曰：惑者但用無體，智具體用。問：無體何得有用？答：體是無住實相，迷用為惑；迷用息耳，無體可斷。問：一斷一切斷者，既無體，約何為一及一切耶？答：可約所障法門，故云一與一切，以障一即一切法門故。

Daoshen states: Question: Practice and non-practice are distinct; why then does the Buddha say that all are enlightened? Answer: The Buddha's intention in practicing for immeasurable kalpas was not that something anciently non-existent was newly obtained, nor that there were afflictions to be severed so that he wished to sever them; knowing that afflictions originally have nothing to be severed is called severing. Furthermore, as for the reality of phenomena, the three realms illuminate one another as one great pratītyasamutpāda. As for one who has realized the Dharma through practice over immeasurable kalpas being like this from of old, how could it be that I alone am enlightened, excluding other people and even [inanimate matter like] non-stones? If so, that would be a great wrong view of the extremes of increase and decrease, not the right path. Daoshen also states: Some texts say that one severing is all severing; some texts say that in reality there is nothing to be severed. If that is right then this is wrong; if this is right then that is wrong; how can they be reconciled? Answer: In terms of virtue, from the beginning there are no hindrances; regarding it in terms of delusion, it obscures inexhaustible virtues. If in reality there is nothing to be severed, why have deluded people not attained it? If there is something to be severed, what is that which is severed? The text says: 'Because it is neither first, middle, nor last, yet grasped by the first, middle, and last.' Among the three times, the characteristic of severing cannot be found, yet from enlightenment onward the three times are without hindrance; the principle does not lie within severing or non-severing; in accordance with faculties it is called severing, yet there is nothing to be severed. For the sake of the faculties, seeking the teaching and entering realization, the unobstructed true mark of severing and non-severing is established in this way. Master Xiang said: Delusion has only function without substance; wisdom possesses both substance and function. Question: Having no substance, how can it have function? Answer: Substance is the non-abiding true mark; deluded function constitutes delusion; deluded function merely ceases, and there is no substance that can be severed. Question: When 'one severing is all severing', since there is no substance, in terms of what is there 'one' and 'all'? Answer: It can be explained in terms of the Dharma-gates that are obstructed; hence we say 'one' and 'all', because obstructing one is obstructing all Dharma-gates.