四明尊者教行錄 2.66

2.66

十九問：鈔云或謂性惡是理毒者，毒義雖成，消義全闕。若有，應破性惡者。詰曰：若爾，《輔行》那云：又此理具變為修具，一一修具無非理具。令識修具全是理具，乃達理具即空即中。此之理具既即空中，亦莫破性惡法門耶？大師云：修德相貌在性德中。此亦斷性惡耶？理具空中舉修德相貌，豈非今約理消伏義乎？予謂若憑鈔語，一家所宣性德法門都成無用，圓修智行俱成有作。何哉？以謂理具諸行應破性惡法門故。若言性惡理毒消義全闕，則顯同緣了始有，奈何修德非圓融耶？夫如是則修性之說傾矣，圓頓之道廢矣。述作裨贊宗乘，那忽特違大義也。

Question 19: The Commentary says that if some claim that inherent evil is theoretical poison, although the sense of poison is established, the sense of eradication is completely lacking; if it were present, it would have to destroy inherent evil. I interrogate this: If so, why does the Fuxing say: 'Furthermore, this theoretical possession transforms into practical possession, and every single practical possession is nothing other than theoretical possession. Causing one to recognize that practical possession is entirely theoretical possession is realizing that theoretical possession is identical to emptiness and identical to the center'? Since this theoretical possession is identical to emptiness and the center, does it also destroy the teaching of inherent evil? The Great Master said: 'The marks of cultivated virtue reside within inherent virtue.' Does this also eradicate inherent evil? Since the marks of cultivated virtue are cited within theoretical possession being empty and central, is this not precisely the sense of theoretical eradication and subduing here? I say that if one relies on the words of the Commentary, the teachings of inherent virtue proclaimed by our school would entirely become useless, and perfect cultivation and wise practices would all become contrived. Why? Because you claim that the various practices theoretically possessed must destroy the teaching of inherent evil. If you say that inherent evil as theoretical poison completely lacks the sense of eradication, then it is shown to be identical to conditioning and understanding having a temporal beginning—how then could cultivated virtue not fail to be perfectly interfused? If it is like this, then the doctrine of cultivation and nature collapses, and the path of the perfect and sudden is abolished. When composing works to assist and praise the ancestral vehicle, why do you suddenly and specially violate the fundamental tenets?