四明尊者教行錄 4.108

4.108

答：諸佛眾生緣起雖異，覺海同源。諸佛悟理，性相無礙；眾生迷妄，事理懸隔。故《金錍》曰：眾生唯有迷中之事理，諸佛具有悟中之事理。迷悟雖殊，事理體一。一佛成道，法界無非此佛之依正，眾生自於佛依正中，而生苦樂升沈。升沈既作，解脫無期。今則籍教熏修，契圓實理，傚菩薩之所修，修無所作；同諸佛之所證，證諸本具。是則一念頓圓於一切，一切普攝於一塵，三明八解日用不虧，五眼六通介爾具足。故荊溪曰：凡聖一如，色香泯淨，阿鼻依正全處極聖之自心，毘盧身土不愈下凡之一念者是也。毛吞芥納者，《淨名》不思議解脫大用也。且凡夫一念造惡之心尚遍十方三世，豈不思議大用不即含納？若不信凡心理本具足此用，則諸佛果上依正融通悉不成矣。

Answer: Although the dependent origination of buddhas and sentient beings differs, the ocean of awakening shares the same source. Buddhas awaken to the truth, so nature and characteristics are unimpeded; sentient beings are deluded in falsehood, so phenomena and principle are far apart. Therefore the Jinbi says: 'Sentient beings only have the phenomena and principle within delusion; buddhas fully possess the phenomena and principle within awakening.' Although delusion and enlightenment differ, phenomena and principle are of one substance. When one buddha achieves awakening, there is nothing in the dharma realm that is not this buddha's primary and dependent [retribution]; sentient beings, from within the buddha's primary and dependent [retribution], produce suffering and joy, ascension and descent. Once ascension and descent are created, liberation is without an end date. Now, relying on the teaching for perfumed cultivation, one accords with the perfect and real principle, emulates that which is cultivated by bodhisattvas—cultivating without fabrication—and aligns with that which is realized by the buddhas—realizing what is fundamentally possessed. Thus, in a single thought-moment, all is instantly perfected; in a single dust mote, all is universally encompassed; the three vidyās and eight liberations are never lacking in daily function; the five eyes and six supernormal knowledges are fully present in the slightest thought. Hence Jingxi said: 'Ordinary and noble are as one, form and fragrance are purely obliterated; the primary and dependent [retribution] of Avīci entirely resides in the extreme noble one's own mind, and the body and land of Vairocana do not exceed a single thought of the lowest ordinary being.' This is precisely it. Swallowing with a hair and containing in a mustard seed is the great function of the inconceivable liberation of the Vimalakīrti. Now, if an ordinary being's single thought of creating evil still pervades the ten directions and the three times, how could the inconceivable great function not be immediately contained within it? If one does not believe that the mind of an ordinary being fundamentally possesses this function in principle, then the interpenetration of primary and dependent [retribution] in the resultant stage of the buddhas would entirely fail to be established.