宗鏡錄 23.35.4

23.35.4

壞則失全理之事。 行布不礙圓融。 礙則失全事之理。 然雖理事一際。 因果同時。 生熟之機似分。 初後之心不混。 直至妙覺。 如月圓時。 始盡因門。 方冥果海。 如華嚴經云。 佛子。 譬如乘船。 欲入大海。 未至於海。 多用功力。 若至海已但隨風去。 不假人力。 以至大海。 一日所行。 比於未至。 其未至時。 設經百歲亦不能及。 佛子。 菩薩摩訶薩。 亦復如是。 積集廣大善根資糧。 乘大乘船。 到菩薩行海。 於一念頃。 以無功用智。 入一切智智境界。 本有功用行。 經於無量百千億那由他劫。 所不能及。

for if destroyed, one loses the phenomena that embody the complete principle. Sequential arrangement does not obstruct perfect interpenetration; for if obstructed, one loses the principle that embodies all phenomena. However, although principle and phenomena are of one limit and cause and fruit are simultaneous, the faculties of the immature and mature seem distinct, and the initial and final citta are not conflated. One proceeds straight to wonderful enlightenment, like the moon at its full; only then does the causal gate come to an end, and one merges with the ocean of fruit. As the Avataṃsaka Sūtra says: 'Buddha-son, it is like boarding a ship intending to enter the great ocean: before reaching the ocean, much effort is expended; once one has reached the ocean, one simply follows the wind without relying on human effort. The distance traveled in a single day upon reaching the great ocean, compared to when one had not yet reached it—even if one spent a hundred years when one had not reached it, one could not match it. Buddha-son, the bodhisattva mahāsattva is also just like this: having accumulated extensive provisions of good roots and boarded the ship of the Mahāyāna, when reaching the ocean of bodhisattva practice, in a single thought-moment, through effortless wisdom, one enters the realm of the wisdom of all wisdoms, which could not be matched by original effortful practice traversing immeasurable hundreds of thousands of koṭis of nayutas of kalpas.'