樂邦遺稿 2.7

2.7

師甞為山陰慈慧文法師作淨土集序，其略曰：古今學佛多惑事理，謂理則纖塵不立、言事則萬像森羅，凝心住寂則為理觀、動用造修則為事行。遂引古云「實際理地不受一塵，佛事門中不捨一法。」斯乃理事敵立、空有並馳也。予甞變其語曰：實際理地不少一塵、佛事門中不立一法。何則？由實際理具一切法，豈少一塵乎？由佛事門離一切相，豈存一法乎？如此則方見理事一如、空有不二矣。

The Master once composed a preface to the Pure Land Collection for Dharma Master Cihui Wen of Shanyin, which said in brief: Students of Buddhism in past and present have mostly been confused about phenomena and principle. They say that principle allows not a single speck of dust to stand, whereas phenomena are a dense array of myriad forms; that concentrating the mind to abide in quiescence is the contemplation of principle, whereas active application in practice and cultivation is phenomenal action. Thereupon they quote the ancients: 'The ground of the true nature of reality does not admit a single speck of dust; within the gate of Buddha-activities not a single dharma is abandoned.' This is setting up phenomena and principle in mutual opposition, running empty and existent in tandem. I have often altered these words, saying: 'The ground of the true nature of reality lacks not a single speck of dust; within the gate of Buddha-activities not a single dharma is established.' Why is this? Because the true nature of reality is replete with all dharmas, how could it lack a single speck of dust? Because the gate of Buddha-activities is free from all marks, how could a single dharma remain? Only in this way does one realize that phenomena and principle are of a single suchness, and that emptiness and existence are non-dual.