四明尊者教行錄 2.66

2.66

Question 19: The Commentary says that if some claim that inherent evil is theoretical poison, although the sense of poison is established, the sense of eradication is completely lacking; if it were present, it would have to destroy inherent evil. I interrogate this: If so, why does the Fuxing say: 'Furthermore, this theoretical possession transforms into practical possession, and every single practical possession is nothing other than theoretical possession. Causing one to recognize that practical possession is entirely theoretical possession is realizing that theoretical possession is identical to emptiness and identical to the center'? Since this theoretical possession is identical to emptiness and the center, does it also destroy the teaching of inherent evil? The Great Master said: 'The marks of cultivated virtue reside within inherent virtue.' Does this also eradicate inherent evil? Since the marks of cultivated virtue are cited within theoretical possession being empty and central, is this not precisely the sense of theoretical eradication and subduing here? I say that if one relies on the words of the Commentary, the teachings of inherent virtue proclaimed by our school would entirely become useless, and perfect cultivation and wise practices would all become contrived. Why? Because you claim that the various practices theoretically possessed must destroy the teaching of inherent evil. If you say that inherent evil as theoretical poison completely lacks the sense of eradication, then it is shown to be identical to conditioning and understanding having a temporal beginning—how then could cultivated virtue not fail to be perfectly interfused? If it is like this, then the doctrine of cultivation and nature collapses, and the path of the perfect and sudden is abolished. When composing works to assist and praise the ancestral vehicle, why do you suddenly and specially violate the fundamental tenets?