萬善同歸集 1.12

1.12

答：「祖意據宗，教文破著。若禪宗頓教，泯相離緣，空有俱亡，體用雙寂；若華嚴圓旨，具德同時，理行齊敷，悲智交濟。是以文殊以理印行，差別之義不虧；普賢以行嚴理，根本之門靡廢。本末一際，凡聖同源；不壞俗而標真，不離真而立俗。具智眼而不沒生死；運悲心而不滯涅槃。以三界之有，為菩提之用；處煩惱之海，通涅槃之津。夫萬善是菩薩入聖之資糧；眾行乃諸佛助道之階漸。若有目而無足，豈到清涼之池？得實而忘權，奚昇自在之域！是以方便、般若，常相輔翼；真空、妙有，恒共成持。《法華》會三歸一，萬善悉向菩提；《大品》一切無二，眾行咸歸種智。故《華嚴經》云：『第七遠行地，當修十種方便慧殊勝道：所謂雖善修空、無相、無願三昧，而慈悲不捨眾生；雖得諸佛平等法，而樂常供養佛；雖入觀空智門，而勤集福德；雖遠離三界，而莊嚴三界；雖畢竟寂滅諸煩惱焰，而能為一切眾生起滅貪瞋癡煩惱焰；雖知諸法如幻、如夢、如影、如響、如焰、如化、如水中月、如鏡中像，自性無二，而隨心作業，無量差別；雖知一切國土猶如虛空，而能以清淨妙行莊嚴佛土；雖知諸佛法身本性無身，而以相好莊嚴其身；雖知諸佛音聲，性空寂滅，不可言說，而能隨一切眾生，出種種差別清淨音聲；雖隨諸佛了知三世惟是一念，而隨眾生意解分別，以種種相、種種時、種種劫數，而修諸行。』《維摩經》云：『菩薩雖行於空，而植眾德本，是菩薩行；雖行無相，而度眾生，是菩薩行；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。』」

Answer: "The ancestral masters' intent relied on the fundamental tenet, while scriptural passages shatter attachments. The Sudden Teaching of the Chan tradition obliterates characteristics and departs from conditions, banishing both emptiness and existence, with substance and function both tranquil. The consummate purport of the Huayan, however, possesses all virtues simultaneously: principle and practice are unfolded side by side, and compassion and wisdom aid each other. Thus Mañjuśrī seals practice with principle, so that the meaning of distinctions is not diminished; Samantabhadra adorns principle with practice, so that the gate of the fundamental is not abandoned. The root and the branch are of one limit; ordinary beings and sages share the same source. Without destroying the conventional, the ultimate is marked; without departing from the ultimate, the conventional is established. Possessing the eye of wisdom, one does not sink into saṃsāra; exercising a compassionate heart, one does not linger in nirvāṇa. Taking the existence of the three realms as the function of bodhi, one dwells in the ocean of afflictions while opening the ford to nirvāṇa. Indeed, the myriad good practices are the provisions for a bodhisattva to enter sageliness; the various actions are the gradual stages by which the Buddhas aid the Path. If one has eyes but no feet, how could one reach the clear, cool pool? If one attains the real but forgets the expedient, how could one ascend to the realm of sovereign ease? Therefore, upāya and prajñā constantly support each other; true emptiness and wondrous existence always sustain each other. The Saddharmapuṇḍarīka Sūtra unites the three [vehicles] and returns them to the One, so that all of the myriad good practices tend toward bodhi; the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra shows that everything is non-dual, so that all the various actions return to the omniscient wisdom. Therefore the Avataṃsaka Sūtra says: 'On the seventh ground, the Far-Reaching Ground, one should cultivate the ten kinds of sublime paths of wisdom and upāya: that is to say, although one skillfully cultivates the samādhis of emptiness, signlessness, and wishlessness, through loving-kindness and compassion one does not abandon sentient beings; although one attains the equal Dharma of all Buddhas, one constantly delights in making offerings to the Buddhas; although one enters the gate of wisdom contemplating emptiness, one diligently amasses merit; although one is far removed from the three realms, one adorns the three realms; although one utterly extinguishes the flames of all afflictions, for the sake of all sentient beings one can give rise to [the actions that] extinguish the flames of the afflictions of greed, anger, and delusion; although one knows that all dharmas are like illusions, dreams, shadows, echoes, flames, transformations, the moon in water, or images in a mirror, their intrinsic nature being non-dual, yet following the mind they create karma with immeasurable distinctions; although one knows that all lands are like empty space, one can adorn Buddha-lands with pure, wondrous practices; although one knows that the intrinsic nature of the Buddhas' dharmakāya is fundamentally without a body, one adorns its body with the marks and signs; although one knows that the sounds of all Buddhas are by nature empty, quiescent, and ineffable, yet in accordance with all sentient beings one produces various distinct and pure sounds; although in following the Buddhas one realizes that the three periods of time are only a single thought-moment, yet in accordance with the mental understandings and discriminations of sentient beings, one cultivates various practices through various marks, various times, and various numbers of kalpas.' The Vimalakīrtinirdeśa Sūtra says: 'Although a bodhisattva acts within emptiness, planting the roots of myriad virtues—this is the practice of a bodhisattva; although acting within signlessness, delivering sentient beings—this is the practice of a bodhisattva; although acting within non-action, manifesting the assumption of bodies—this is the practice of a bodhisattva; although acting within non-arising, giving rise to all good practices—this is the practice of a bodhisattva.'"