四明尊者教行錄 2.57

2.57

十問：鈔指約行是約智斷，智即能斷，斷即所斷。五住斷處名消行毒，謂異理毒者。詰曰：智即能斷，斷即所斷，更無別體。即指五住對能斷智名行消耶？斷若無體，此即滅無之斷。為此所斷自有常體，指修即性為所斷惑名行消耶？斷若無體，此即滅無之斷，與小何殊。斷若有體，行毒消處還具理性之毒否？若非理毒，指何為體而論圓斷耶？應指別清淨真如耶？眾生因心但有修惡無性惡耶？

Question 10: The Commentary points out that 'in terms of practice' refers to wisdom and eradication, where wisdom is the active eradicator and eradication is that which is eradicated; the point where the five dwellings are eradicated is called eradicating practical poison, which is said to differ from theoretical poison. I interrogate this: Wisdom is the active eradicator, and eradication is what is eradicated—there is no other separate entity. Does one point directly to the five dwellings in contrast with the eradicating wisdom and call this practical eradication? If eradication has no entity, this would be eradication by extinction and annihilation. Or does this which is eradicated naturally possess an eternal entity, pointing to practice as none other than nature, taking the eradicated delusions as practical eradication? If eradication has no entity, this is eradication by extinction and annihilation, no different from the Hīnayāna. If eradication has an entity, does the point where practical poison is eradicated still possess the poison of the nature of principle? If it is not theoretical poison, to what entity do you point to discuss perfect eradication? Should one point to a separate pure suchness? Does the causal mind of sentient beings possess only practical evil and no inherent evil of nature?