廣弘明集 22.9

22.9

一切種智與五道六趣眾生。共有受知之分。無分異也。問曰。受知非知耶。答曰。非也。問此以何為體。答曰。相續不滅是也。相續不滅所以能受知。若今生陶練之功漸積。則來果所識之理轉精。轉精之知。來應以至於佛而不斷不絕也。若今生無明則來果所識轉闇。轉闇之知。亦來應以至於六趣也。受知之具隨緣受知。知之美惡不關此受知之具也。問曰。知非知既聞命矣。受知受知自是相續不滅。知自然因緣中來。與此受知之具從理而相關。答曰。有此相續不滅自然因果中來。有因有果。何得無善無惡乎。

All-knowledge and the sentient beings of the five paths and six destinies share the capacity to receive knowing; there is no division or difference. Question: Is receiving knowing not knowing itself? Answer: It is not. Question: What does this take as its essence? Answer: It is continuity without annihilation. Because of continuity without annihilation, it is able to receive knowing. If in the present life the merit of refinement is gradually accumulated, then the principle cognized in the future fruit becomes increasingly refined. This increasingly refined knowing arrives in response until Buddhahood, without interruption or severance. If in the present life there is ignorance, then the cognition in the future fruit becomes increasingly darkened. This increasingly darkened knowing also arrives in response, down to the six destinies. The instrument that receives knowing receives knowing according to conditions; the quality—good or bad—of knowing has nothing to do with this instrument that receives knowing. Question: I have heard your command regarding knowing and non-knowing. The receiving of knowing is itself continuous and indestructible, while knowing naturally arises from causes and conditions; does it correlate in principle with this instrument that receives knowing? Answer: There is this continuous, indestructible [nature] that naturally arises from causes and effects. Where there are causes and effects, how could there be an absence of good and evil?