四明尊者教行錄 3.25

3.25

The sixteenth query: You say that the separate teaching says 'not identical' while the final teaching says 'identical', making them different. This is because you are confused by names and do not investigate principle at all. Because it does not speak of the nine realms being inherently possessed in the nature, it is merely principle according with conditions to make the nine; if ignorance is severed, the nine realms must be destroyed. If the nine realms are identical with the principle of true thusness (both the Great Purport and the Zhiguan explain with this meaning, such as saying the initial mind is the subsequent mind, and so on), why would it be necessary to eliminate the nine? Is it not that the nine realms can definitely obstruct principle? If one claims this is not so, does the final teaching also say that the nine realms are all the dharmadhātu, each and every one all-encompassing, or not? If it does, what distinction is there between it and their perfect [teaching]? If it does not, how can it be called 'identical'? Furthermore, since their perfect [teaching] does not speak of the nature inherently possessing the three thousand, although it speaks of each and every one being all-encompassing, it does not yet have the reason for all-encompassing; if compared to our perfect [teaching], it does not achieve the meaning of 'identical', how much less the final teaching?