四明尊者教行錄 3.21

3.21

The twelfth query: Other traditions do not speak of 'non-abiding'; you now distort the dharmatā upon which they rely, claiming it can be covered over, so as to make it 'non-abiding'. Even if you make this distortion, take just how in the final teaching the real turns following delusion to create the myriad dharmas—is this what can be covered over or not? If it cannot be covered over, can the created dharmas be said to be the mutual interpenetration of the one and the many and the unimpededness between phenomenon and phenomenon, or not? If so, how would it differ from their perfect [teaching]? If not, if it is not 'covered over', what is it? Could it be that the principle of true thusness is not sovereign? One must know that the final teaching is merely principle; because it is non-abiding, it cannot maintain the nature of the Buddha-realm. Being seized and bound by delusion, it is pressed into becoming the nine realms—this precisely corresponds to the meaning of 'can be covered over'. Those who receive this teaching, although they believe that true thusness changes and creates the myriad dharmas, do not know that phenomenon and phenomenon are right there perfectly interfused, because this teaching does not explain that the principle suddenly inherently possesses all dharmas. If one receives our perfect [teaching], since one knows that inherent virtues inherently possess all dharmas, although changing and creating in accordance with ignorance, it is acting yet non-acting, because they are inherently possessed. Since phenomena are identical with principle, each and every dharma is completely and constantly all-encompassing of all dharmas, being nothing other than the dharmadhātu. Since what the final teaching explains is not like this, how could it equal our perfect teaching?