法界圖記叢髓錄 1.84

1.84

大記云：初發心時等者，二十二位之中隨何一位起善惡心為初發心，即是便正覺也。問：以起善心為發心正覺者可也，何以起惡心為初發心亦正覺耶？答：約無住別教，則二十二位皆是無住之位故，始起惡心之時乃至攝於後際佛果故也。問：若爾，無住別教中亦有如是發心正覺之義耶？答：隨於何位起善惡心便正覺者，非謂先迷後覺，但本來覺故云正覺耳。生死涅槃等者，二十二位中三途五乘等所有分段變易，及圓教中分段變易，合取為生死邊。其中所有二四涅槃及十涅槃，合取為涅槃邊。此二互不相知，一無分別，故云常共和也。

The Great Record states: Regarding 'at the moment of first generating the mind,' and so forth: within the twenty-two stages, in whichever stage one gives rise to a good or evil mind as the initial generation of the mind, that is immediately perfect enlightenment. Question: To take giving rise to a good mind as the generation of the mind and perfect enlightenment is acceptable; why is it that giving rise to an evil mind as the initial generation of the mind is also perfect enlightenment? Answer: According to the non-abiding distinct teaching, all twenty-two stages are stages of non-abiding; therefore, the time of initially giving rise to an evil mind even subsumes the Buddha fruit of the future limit. Question: If so, is there also such a meaning of generating the mind and perfect enlightenment in the non-abiding distinct teaching? Answer: As for achieving perfect enlightenment upon giving rise to a good or evil mind in whichever stage, it does not mean that one was first deluded and later awakened; rather, it is called perfect enlightenment simply because one is fundamentally awakened. Regarding 'saṃsāra and nirvāṇa,' and so forth: among the twenty-two stages, all the portion-divided [transmigration] and transmigration through transformation of the three destinies and five vehicles, together with the portion-divided and transformation within the perfect teaching, are collectively taken as the side of saṃsāra. The two and four nirvāṇas and the ten nirvāṇas found therein are collectively taken as the side of nirvāṇa. These two are mutually unaware of each other and are completely without differentiation; therefore, it is said that they 'are always completely harmonious.'