四明尊者教行錄 3.90

3.90

答：只緣在事，故云理即，蓋指三障之事即三德之理。故妙樂云：理無所存，遍在於事。亦可云：理即簡於後五事即之義，名字乃至究竟豈非解行因果等事耶？如《妙玄》云：聖人得事，凡夫得理。《記釋》曰：聖人得於因果化他感應之事，眾生但得非因非果迷中之理。故知理即簡非事即，乃貶斥之義耳。

Answer: It is called identity in principle precisely because one is situated in phenomena, for this refers to the phenomena of the three obstacles being the principle of the three virtues. Thus the Miaole says: 'Principle has nowhere it abides; it is ubiquitously present in phenomena.' It can also be said: 'Identity in principle' is to distinguish it from the meaning of the subsequent five phenomenal identities. From [identity in] name up to ultimate [identity], are these not all phenomena of understanding, practice, cause, and fruit? As the Miaoxuan says: 'The sage attains phenomena; the ordinary person attains principle.' The commentary explains: 'The sage attains the phenomena of cause and fruit, converting others, and sympathetic response; sentient beings merely attain the principle within delusion, which is neither cause nor fruit.' Therefore, we know that identity in principle distinguishes it from not being phenomenal identity, which is simply a depreciatory meaning.