法界圖記叢髓錄 2.73

2.73

大記云：具縛有情未斷煩惱、未成福智，以何義故舊來成佛耶者，起此問意。若約十佛，則法界諸法無非是佛。然此今日我等盲冥凡夫，何能即是十佛耶？如是難也。答意則超情之法，反情即是。若反情見法界圓明，一切眾生煩惱斷盡、福智成竟，豈非佛耶？如是答也。凡如是問答意者，寄彼三乘斷障成佛之義，欲現一乘舊來成佛也。問：為是本來斷煩惱耶？為知本來煩惱不動耶？答：知本來斷耳，以覺者不見夢人所見五尺鬼故。問，然則違於所引經中，煩惱法中不見一法減之義耶？答：本來無故，云何見減？

The Great Record says: The intention behind raising the question, 'Why is it that sentient beings bound by defilements, having not severed afflictions and not accomplished merit and wisdom, are from the beginning fully enlightened Buddhas?' is this: If we consider the ten Buddhas, then among all dharmas of the dharmadhātu there are none that are not Buddha. Yet how could we blind, benighted ordinary beings of today be identical with the ten Buddhas? Such is the objection. The meaning of the answer is that it is a dharma transcending conventional concepts; reversing conventional concepts, it is just this. If one reverses conventional concepts and sees the dharmadhātu completely luminous, with all sentient beings' afflictions severed entirely and merit and wisdom already accomplished, how could they not be Buddhas? Such is the answer. In general, the intention of this question and answer relies on the three vehicles' sense of severing obstacles to attain Buddhahood in order to reveal the One Vehicle's being from the beginning fully enlightened Buddhas. Question: Is it that afflictions are originally severed, or is it knowing that original afflictions are unmoving? Answer: It is simply knowing that they are originally severed, because one who is awake does not see the five-foot ghost seen by the dreaming person. Question: If so, does this not contradict the meaning in the quoted sūtra that among affliction dharmas, not a single dharma is seen to decrease? Answer: Because they originally do not exist, how could a decrease be seen?