法界圖記叢髓錄 1.41

1.41

大記云：冀以執名之徒還歸無名真源者，有以外化有名相際並為執名，直約內證為無名真源。然執名之徒但下四教；無名真源者，若約實則內證外化一無分別之處，故下文云「若約理云，證教兩法舊來中道一無分別」也。且約所證，佛證則名為證分，菩薩證則名為教分耳。問：守迹之人歸真源時，捨前所守教迹而後歸耶。所守之迹即所歸之源耶？答：如後問。若爾，解緣起實體一乘之人亦解四諦緣生等耶？答：見其不動諦緣之名即是無盡圓通之法也。問：若爾，守迹之人亦解無盡圓通之法耶？答：約我則非他，約其則不開也。

The Great Record says: Regarding "hoping that those who cling to names will return to the nameless true source"—some take the realm of having names and characteristics in external transformation entirely as clinging to names, and directly consider internal realization to be the nameless true source. However, those who cling to names belong only to the lower four teachings. As for the nameless true source, in terms of reality, it is the locus where internal realization and external transformation are completely without differentiation; thus the text below says, "In terms of principle, the two phenomena of realization and teaching are originally, in the middle way, completely without differentiation." Moreover, in terms of that which is realized, what the Buddha realizes is called the realization aspect, whereas what the bodhisattvas realize is called the teaching aspect. Question: When one who adheres to traces returns to the true source, does he abandon the previously adhered-to traces of teaching and only then return? Or are the traces adhered to identical with the source returned to? Answer: It is as in the latter question. [Question:] If so, does one who understands the One Vehicle of the true substance of pratītyasamutpāda also understand the four truths, conditioned arising, and so forth? Answer: He sees that, without moving, the names of the truths and conditions are themselves the inexhaustible and perfectly interfused Dharma. Question: If so, does one who adheres to traces also understand the inexhaustible and perfectly interfused Dharma? Answer: From my perspective, it is not other; from his perspective, it has not yet opened up.