四明尊者教行錄 3.92

3.92

答：不聞性惡則無性德之行。何哉？眾生本來未曾離惡，若迷性具，須藉別修，故先空次假，緣理斷九。苟或了惡是性，從性立行，不亦性行須聞性惡耶？且如圓人依第六王數為發觀之始，既知王數即是性惡，用此發觀，豈非性行。是則性惡全是智照無減之義，孱然行起真流無作之義明矣。經云：不斷癡愛，起諸明脫。斯之謂歟。

Answer: If one does not hear of inherent evil, there is no practice of inherent virtue. Why is this? Sentient beings have from the beginning never been free of evil. If one is deluded about inherent inclusion, one must rely on separate cultivation; therefore, first emptiness, then provisionality, relying on principle to sever the nine [realms]. If one realizes that evil is nature, and establishes practice from nature, does not inherent practice necessarily require hearing of inherent evil? Moreover, as a person of the perfect [teaching] relies on the sixth [consciousness's] king and mental factors as the inception of giving rise to contemplation, since they know that the king and mental factors are precisely inherent evil, using this to give rise to contemplation—how could this not be inherent practice? Thus, inherent evil is entirely the meaning of wisdom-illumination without diminution; it is clear that when practice rises faintly, it is the unconditioned flow of the true. A sūtra says: 'Without severing folly and attachment, give rise to all clarities and liberations.' This is what it means.