安樂集 1.44

1.44

答曰：「如此計者，將謂不然。何者？一切諸佛說法要具二緣：一、依法性實理；二、須順其二諦。彼計大乘無念，但依法性；然謗無緣求，即是不順二諦。如此見者，墮滅空所收。是故《無上依經》云：『佛告阿難：「一切眾生若起我見如須彌山，我所不懼。何以故？此人雖未即得出離，常不壞因果，不失果報故。若起空見如芥子，我即不許。何以故？此見者破喪因果，多墮惡道，未來生處，必背我化。」』今勸行者，理雖無生，然二諦道理，非無緣求，一切得往生也。是故《維摩經》云：『雖觀諸佛國，及與眾生空，而常修淨土，教化諸群生。』又彼經云：『雖行無作，而現受身，是菩薩行；雖行無起，而起一切善行，是菩薩行。』是其真證也。」

I reply: To hold such a view must be considered incorrect. Why? All Buddhas, when expounding the Dharma, necessarily rely on two conditions: first, relying on the true principle of dharmatā; second, having to accord with the two truths. Their view that the Mahāyāna is formless takes into account only dharmatā; but to slander aspiration based on conditions is not to accord with the two truths. Those with such a view fall into the grasp of annihilationist emptiness. Therefore the Wushangyi jing says: 'The Buddha told Ānanda: "If all sentient beings were to give rise to a view of self as large as Mount Sumeru, I would not fear it. Why? Although this person has not yet attained transcendence, they never destroy cause and effect, and do not lose their karmic retribution. But if they give rise to a view of emptiness as small as a mustard seed, I will not permit it. Why? One with this view destroys cause and effect, mostly falls into the evil destinies, and their future places of rebirth will certainly turn against my teaching."' Now, we encourage practitioners: although in principle there is no production, nevertheless, according to the principle of the two truths, aspiration based on conditions is not non-existent, and all may attain rebirth. Therefore the Vimalakīrtinirdeśa-sūtra says: 'Although observing all Buddha-lands and sentient beings to be empty, they constantly cultivate the pure land to teach and transform the multitude of beings.' That sūtra also says: 'Though practicing non-action, they manifest bodily existence—this is the bodhisattva practice; though practicing non-arising, they give rise to all wholesome practices—this is the bodhisattva practice.' This is its true proof.