四明尊者教行錄 3.66

3.66

Answer: In this teaching, suchness in delusion can produce the nine realms; although it is not identical with principle, how could suchness be separate from the mind? As Miaole says: 'In the separate teaching, the dharmadhātu does not go beyond the mind; now, this refers to being non-identical with principle.' For example, the water of a single source (suchness of the Buddha-realm) divides into nine streams (following the conditions of the nine realms); although the nine streams differ from the single source (phenomena are not identical with principle), how could the water of the streams differ from the water of the source (the mind is Buddha-nature)? Thus the mind that produces [phenomena] is never identical all day long, yet all day long it is nature. If so, how does this differ from the sense of neither identical nor separate in the perfect teaching? Answer: In the perfect teaching, the inherent nature contains the nine realms, which give rise to the nine realms of cultivation; cultivation in its entirety is the nature, hence it is said to be 'not separate.' It is only because of delusion in cultivation that each considers itself real, hence it is said to be 'not identical.' In the separate teaching, the true middle lacks the nine realms, and one must sever the nine to return to the true; therefore, it does not speak of identity with principle. Within the nine there is the true, and the nine are produced relying on the true; therefore, that which produces is Buddha-nature. People today see the explanation that phenomena and principle are not identical and interpret them as utterly different, like heaven and earth; if so, how can it be maintained that what produces is the nature? That suchness accords with conditions cannot be dismissed as non-existent.