四明尊者教行錄 2.62

2.62

十五問：鈔云惑性相待非關智斷名消理毒者，為約本淨不染五住名理消耶？為用觀智照理忘惑名理消耶？若云本淨不染都未涉修者，那云今觀諸法唯心染體悉淨名治理毒耶？若云惑性相待推惑即性名消理毒者，此即約行推撿入空，顯是修成，何謂約理？荊溪那云理則性德緣了？那云本自二空即性德義耶？

Question 15: The Commentary says that delusion and nature being mutually relative without concerning wisdom and eradication is called eradicating theoretical poison: is it called theoretical eradication in terms of the originally pure, undefiled five dwellings? Or is it called theoretical eradication by using contemplative wisdom to illuminate principle and forget delusion? If you say it is originally pure and undefiled, not yet involving practice at all, why say, 'Now contemplating all dharmas as mind-only, the defiled substance is entirely pure,' is called curing theoretical poison? If you say that delusion and nature are mutually relative, and inferring delusion to be none other than nature is called eradicating theoretical poison, then this is examining and entering emptiness in terms of practice, which is clearly accomplished through cultivation—why call it in terms of principle? Why did Jingxi say that principle is the conditioning and understanding [causes] of inherent virtue? Why did he say that fundamentally having the two emptinesses is the meaning of inherent virtue?