淨土生無生論 1.11

1.11

Answer: 'This precisely reveals that it is identical with the initial mind. Because it is identical with the initial mind, there can be its being identical with the subsequent mind. Because it is identical with the subsequent mind, it precisely manifests that it is identical with the initial mind. Why is it that only because it is identical with the initial mind can it be identical with the subsequent mind? If on the stage of fruition, dependent and primary [retributions] are interfused, and form and mind are non-dual, manifesting forms across the nine realms to expediently deliver sentient beings, this is entirely due to realizing what is contained in this causal mind. Therefore it is said: "The interfusion of the Buddhas on the stage of fruition is merely the realization of the principle inherently possessed by sentient beings." Thus they are able to deploy adaptations according with the nature, responding without deliberation. Were it not so, how would it differ from the intentional supernormal powers of the Hīnayāna and non-Buddhists? Thus Master Fazhi said: "The meaning of the six identities does not pertain exclusively to the Buddha. All provisional and real beings of the three vehicles, humans and devas, down to the form and mind of dung beetles and hell-dwellers, must all possess the six identities. When discerning their initial and subsequent stages, there is what is called the principle dung beetle up to the ultimate dung beetle." Since it is argued that the ten realms are all of the nature of principle, none are not the Dharma-realm, not one can be altered. Therefore, from the identity in name onward, it is not only the Buddha that is revealed—the nine [realms] are equally manifested. When reaching the completion of fruition, all ten are ultimate. Why is it that only when it is identical with the subsequent mind is the initial mind revealed? It is precisely because the fruition stage of the subsequent mind fully realizes the principle inherently possessed by sentient beings; the seven designations of the fruition stage are all praiseworthy names for the nature-virtues of sentient beings. It is only because sentient beings are in delusion that the designations of the nature do not appear, and thus they lack these designations. Yet strictly discussing the nature-virtues, how could one say they are lacking? Therefore, both the initial and the subsequent are sound, and the established proposition stands!'