法界圖記叢髓錄 1.85

1.85

問：然則生死非所厭，何故至相云六道因果依厭求脫耶？答：望二乘等諸有情故作是說耳。若約普賢門，云皆實自德，更無異事也。問：若爾，三途之因、十惡等業為所修耶？答：約實則爾，是故滿足王知識事等是實法門也。問：若爾者，何故云如幻法門等耶？答：但隨三乘相如是云耳。又言罪福者，約我人實執位云耳。若離此執，一切罪福如幻如空，如是法中有何罪福？故云幻也。

Question: If so, saṃsāra is not something to be loathed; why did Zhixiang state that the causes and effects of the six paths rely on loathing to seek liberation? Answer: This was spoken with respect to sentient beings such as those of the two vehicles. If according to the gate of Samantabhadra, they are all truly one's own virtues, with nothing else besides. Question: If so, are the causes of the three destinies, deeds of the ten evils, and so forth, things to be cultivated? Answer: In terms of the real, it is so; therefore, the matter of the good friend King Mānthātr is a real Dharma gate. Question: If that is so, why is it called an illusory Dharma gate and so forth? Answer: It was only spoken thus in accord with the characteristics of the three vehicles. Furthermore, speaking of evil and merit is spoken in terms of the stage of the real grasping at self and person. If one is free from this grasping, all evil and merit are like an illusion and like empty space; within such phenomena, what evil or merit is there? Therefore it is called illusory.