萬善同歸集 1.29

1.29

答：「以無得故無所不得；以無為故無所不為。無為豈出為中？無得非居得外。得與無得，既非全別；為與無為，亦非分同。非別非同，誰言一二；而同而別，不閡千差。若迷同、別兩門，即落斷、常二執。所以《華嚴．離世間品》云：『知一切法，無相是相，相是無相；無分別是分別，分別是無分別；非有是有，有是非有；無作是作，作是無作；非說是說，說是非說，不可思議。知心與菩提等，知菩提與心等，心及菩提與眾生等；亦不生心顛倒、想顛倒、見顛倒，不可思議。於念念中入滅盡定，盡一切漏而不證實際，亦不盡有漏善根；雖一切法無漏，而知漏盡，亦知漏滅；雖知佛法即世間法，世間法即佛法，而不於佛法中分別世間法，不於世間法中分別佛法；一切諸法，悉入法界，無所入故；知一切法皆無二、無變易，不可思議。』」

Answer: "Because of non-attainment, there is nothing that is not attained; because of non-action, there is nothing that is not done. How could the unconditioned be outside the conditioned? Non-attainment does not reside outside attainment. Attainment and non-attainment are not entirely distinct; doing and non-action are also not partially identical. Being neither distinct nor identical, who speaks of one or two? Being both identical and distinct, they do not obstruct the thousand differences. If one is confused about the two gateways of identity and difference, one falls into the two attachments of annihilationism and eternalism. Therefore the 'Chapter on Transcending the World' of the Avataṃsaka Sūtra says: 'One knows that for all dharmas, signlessness is the sign, and the sign is signlessness; non-discrimination is discrimination, and discrimination is non-discrimination; non-existence is existence, and existence is non-existence; non-action is action, and action is non-action; non-explanation is explanation, and explanation is non-explanation—this is inconceivable. One knows that the mind is equal to bodhi, one knows that bodhi is equal to the mind, and that the mind and bodhi are equal to sentient beings; nor does one give rise to mental inversion, perceptual inversion, or view inversion—this is inconceivable. In thought-moment after thought-moment, one enters the cessation concentration, exhausts all outflows, yet does not realize bhūta-koṭi, nor does one exhaust wholesome roots with outflows; although all dharmas are without outflows, one knows the exhaustion of outflows and also knows the cessation of outflows; although one knows that Buddha-dharma is precisely worldly dharma and worldly dharma is precisely Buddha-dharma, one does not discriminate worldly dharma within Buddha-dharma, nor does one discriminate Buddha-dharma within worldly dharma; all dharmas enter the dharmadhātu because there is nowhere to enter; one knows that all dharmas are non-dual and changeless—this is inconceivable.'"