四明尊者教行錄 3.151

3.151

答：荊溪立此二句，意顯圓宗無作之行耳。蓋由圓人創心修觀者，皆以見思王數而為發觀之端故。若前三教人，以教不談性具九界，則見思王數不即性惡。既非性惡，定為能障，故須別修觀智破此惑心，方顯本有常住之體。遂致惑智待對、境觀不忘，行成有作矣。今圓實教中既詮性具九界，則見思王數即是性惡。惑既即性，只以此惑而為能觀。惑既為能觀，其孰為所觀？能所一如、境觀不二，《輔行》所謂非但所觀無明法性體性不二，抑亦能觀觀智即無明是。以是義故，方知初心修觀造境即中，無不真實，功由性惡。融通無作之行，於茲成矣。

Answer: In formulating these two lines, Jingxi's intent was to reveal the unconditioned practice of the perfect school. This is because when a practitioner of the perfect teaching initiates the mind to cultivate contemplation, they always take the mental king and mental factors of views and thought as the starting point for initiating contemplation. If it were practitioners of the preceding three teachings, because their doctrines do not speak of nature inherently possessing the nine realms, the mental king and mental factors of views and thought would not be identical to inherent evil. Since they are not inherent evil, they are definitely obstructive agents; therefore, one must separately cultivate contemplation wisdom to destroy this deluded mind so as to reveal the inherently existing, permanently abiding substance. This results in affliction and wisdom standing in opposition, and object and contemplation not being forgotten, so that the practice becomes conditioned. Now, in the perfect and actual teaching, since it explains nature as inherently possessing the nine realms, the mental king and mental factors of views and thought are none other than inherent evil. Since affliction is identical to nature, one uses this very affliction as that which contemplates. Since affliction is that which contemplates, what would be that which is contemplated? Subject and object are as one; object and contemplation are non-dual. As the Fuxing states: 'Not only are the substances of the contemplated ignorance and the Dharma nature non-dual, but furthermore the contemplation wisdom that contemplates is itself ignorance.' For this reason, one then knows that when a beginner cultivates contemplation, in approaching the object it is identical to the middle; none is not real. The efficacy derives from inherent evil; the all-merging, unconditioned practice is thereby accomplished.