法界圖記叢髓錄 1.85

1.85

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.