法華義疏 10.33

10.33

始行之人顛倒強、觀行弱，忽親近非道之緣者，進無濟彼之功、退有愛累之失，如少湯投氷反助成結；若得正觀現前，隨意親近，如通達非道即是佛道，不見產業之事不入波若觀者。又《攝大乘論》明菩薩有甚深戒，具作十惡五逆等業，則進有濟彼之功、退無愛染之失。又菩薩有二門：一、世界門；二、第一義門。世界悉檀隨國土風俗譏嫌，雖是深行不得親近。二、第一義門，不見近與不近，四句不行。雖有二門而未曾二，適時而動。

Beginners have strong inversions and weak meditative practice. If they suddenly associate with non-path conditions, forwardly they have no efficacy to rescue others, and backwardly they incur the fault of burdensome attachment, just as throwing a little hot water onto ice only assists it in congealing. If one attains the direct presence of correct contemplation, one may associate [with them] at will, as in "penetrating non-paths is itself the Buddha-path," and "not seeing worldly livelihood as failing to enter prajñā contemplation." Furthermore, the Mahāyānasaṃgraha explains that a bodhisattva possesses profound precepts: fully engaging in deeds such as the ten evil acts and five heinous crimes, forwardly they have the efficacy to rescue others, and backwardly they incur no fault of defiling attachment. Furthermore, the bodhisattva has two approaches: first, the worldly approach; second, the ultimate-truth approach. Under the worldly siddhānta, in accordance with the customs and suspicions of a land, even one of profound practice must not associate [with them]. Second, under the ultimate-truth approach, one sees neither associating nor not associating, and the four propositions do not operate. Although there are two approaches, they have never been two; one acts according to the times.