法界圖記叢髓錄 1.41

1.41

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.