四明尊者教行錄 4.64

4.64

二十三問：《止觀》等意云：無始藏心具十界十如是法，乃至佛果亦復如是。《弘決》云：闡提斷修善盡，但有性善在。如來斷修惡盡，但有性惡在。近代疑者云：《起信論》對治邪執門云：聞修多羅說一切世間生死染法皆依如來藏而有，一切諸法不離真如。以不解故，謂如來藏自體具有一切世間生死等法。云何對治（問也）？以如來藏從本已來，唯有過於恒河等諸淨功德，不離不斷不異真如義故。以過恒沙等煩惱染法唯是妄有，性自本無，從無始世來未曾與如來藏相應故。若如來藏體有妄法，而使證會永息妄者，則無是處（答也）。論謂性自本無，何與天台所談性具頓相違耶？

Twenty-third Question: The intention of the Zhiguan and other works is: the beginningless storehouse consciousness inherently possesses the dharmas of the ten realms and the ten thusnesses, and this is also the case up to the Buddha fruit. The Hongjue says: 'The icchantika severs cultivated goodness completely, but inherent goodness remains. The Tathāgata severs cultivated evil completely, but inherent evil remains.' A recent doubter says: 'The Awakening of Faith, under the section on remedying erroneous attachments, says: "Hearing the sūtras explain that all defiled dharmas of worldly birth-and-death exist relying on the tathāgatagarbha, and that all dharmas are not separate from suchness, due to lack of understanding, they say that the self-nature of the tathāgatagarbha inherently possesses all worldly dharmas of birth-and-death and so forth. How is this remedied? (Question.) Because from the beginning, the tathāgatagarbha only possesses pure merits that surpass the sands of the Ganges, which are not separated, not severed, and not different from the meaning of suchness; and because the defiled dharmas of afflictions that surpass the sands of the Ganges are merely false existence, inherently non-existent by nature, and from beginningless realms have never corresponded with the tathāgatagarbha. If the nature of the tathāgatagarbha possessed false dharmas, and one were to cause realization to eternally cease falsity, that would be impossible (Answer)." The treatise states that by nature they are inherently non-existent; why does this completely contradict the inherent possession expounded by Tiantai?'