萬善同歸集 1.23

1.23

「先德問云：『即心是佛，何假修行？』答：『秖為是故，所以修行。如鐵無金，雖經鍛鍊，不成金用。賢首國師云：「今佛之三身、十波羅蜜，乃至菩薩利他等行，並依自法，融轉而行。即眾生心中，有真如體大，今日修行，引出法身；由心中有真如相大，今日修行引出報身；由心中有真如用大，今日修行，引出化身。由心中有真如法性，自無慳貪，今日修行，順法性無慳，引出檀波羅蜜等。」當知三祇修道，不曾心外得一法、行一行。何以故？但是自心，引出自淨行性，而起修之。故知摩尼沈泥，不能雨寶；古鏡積垢，焉能鑒人？雖心性圓明、本來具足，若不眾善顯發，萬行磨治，方便引出，成其妙用，則永翳客塵，長淪識海，成妄生死，障淨菩提。是以祖教分明，理事相即，不可偏據而溺見河。』」

"A former worthy asked: 'Since the mind itself is Buddha, what need is there to rely on cultivation?' The answer was: 'Precisely because it is so, one therefore cultivates. If iron contains no gold, even though it is forged, it will not become of use as gold.' National Preceptor Xianshou said: 'The present Buddha's three bodies, the ten pāramitās, and even the bodhisattva's practices of benefiting others are all fused, transformed, and practiced based on one's own Dharma. That is, within the minds of sentient beings there is the greatness of the substance of tathatā; cultivation today brings forth the dharmakāya. Because within the mind there is the greatness of the characteristics of tathatā, cultivation today brings forth the saṃbhogakāya. Because within the mind there is the greatness of the function of tathatā, cultivation today brings forth the nirmāṇakāya. Because within the mind there is the dharmatā of tathatā, which is naturally free from stinginess, cultivation today accords with the dharmatā's freedom from stinginess, bringing forth the dāna-pāramitā, and so on.' One should know that in cultivating the Path for three asaṃkhyeya kalpas, one never attains a single dharma or performs a single practice outside the mind. Why is this? It is merely one's own mind bringing forth its own intrinsically pure nature of practice and undertaking cultivation of it. Therefore know that if a maṇi jewel is submerged in mud, it cannot rain down treasures; if an ancient mirror accumulates dirt, how could it reflect a person? Although the mind-nature is completely luminous and fundamentally complete, if it is not revealed through the myriad goods, polished by the myriad practices, and brought forth by upāya to achieve its wondrous function, it will remain forever obscured by adventitious defilements, long sunk in the ocean of consciousness, producing false saṃsāra and obstructing pure bodhi. Therefore the ancestral teachings are distinct, and principle and phenomena are mutually identical; one must not take a one-sided stance and drown in the river of views."