四明尊者教行錄 3.18

3.18

The ninth query: Is the 'unchanging yet according with conditions' of their final teaching the same as or different from the 'unchanging yet according with conditions' explained in the Jinbi? If it is different, then it is not our perfect [teaching]. If it is the same: the Jinbi explains that true thusness is the myriad dharmas because it accords with conditions; the myriad dharmas are true thusness because it is unchanging. Relying on these two meanings, it establishes that insentient beings have Buddha-nature. Although the final teaching establishes according with conditions yet unchanging, it asserts that in sentient beings it receives the name 'Buddha-nature', whereas in insentient beings it is only called 'dharmatā' and not called 'Buddha-nature'. Having thus divided it into two branches, its speaking of 'unchanging' is in vain; it is precisely 'changing'. Since it contradicts the Jinbi, how could it be called the perfect principle? One must know that the provisional teaching has the name without the reality, because its words stating that there is Buddha-nature are spoken merely in terms of understanding and principle. When spoken merely in terms of understanding and principle, it is not yet said to be pervasive; if this is not provisional, what is it?