萬善同歸集 1.3

1.3

稽夫享四溟之廣，非聚流而弗充；躋十地之尊，非聚善而弗具。然則深不可測者，在乎積納而久；聖不可知者，在乎積修而勤。矧妙覺垂言，玄通立教，苟一豪而嚮善，可三界以超塵；必也寤寐真詮，揄揚覺路，庶漸磨而成熟，亘鑽仰而克勤。抑則非聖非凡，在迷在悟，欲深躋於聖域，當遽革於凡心；匪一事以薰陶，必多門而練習。或教言曲妙，標佛隴之徽猷；或禪理深融，藹曹溪之淑譽。不可執空而離有，不可背實而從無。要釋權宜，爰歸實相；權實既了，虛空可存。故達者轉物以明心，可言妙用；迷者按文而滯教，豈謂通方。或克荷於經龍，或堅持於律虎，或瞻禮睟容之謹愿，或繞行淨室之勤渠，或口誦尊名，或心觀樂土，或供以蒲塞，無重富以忽貧；或施及擅波，無增好而減惡，事如均等，利亦優隆。凡依律依禪，當資乎介福；造經造像，必藉乎多為。莫謂有已之賢，即心而佛。從凡超聖，未有不修之釋迦；從妄入真，未有不證之達磨。在人崇道，非佛異途。常貴精勤，無從怠易；重分陰之瞬息，研大道之根原。一簣如虧，曷致巍峩之鎮？三乘或廢，難登慈忍之門。則無自我之矜，則無捨彼之善。必求全德，方可質疑。心非非心，法非非法，要在心傳心而印可，法授法以師資。匪膠善於一隅，宜勵精於萬行。菩提之子可種，安養之方可修；明則而升兜率天，昧則而沈阿鼻獄。言如自泥，即罔水而行舟；性若稍通，非渡河之用筏。前聖後聖皆是因心，彼時此時曾何異法？噫！法在非在，心空弗空。無修而無所不修，真修亦泯；無住而無所不住，真住皆亡。憫爾群生，含茲一性，本無淑慝，為外物之所遷，苟不修明曷中，扃之能杜，如資妙善，可謂真歸。故前哲之縷言，俾後昆之緣學，乃搜羅教目，示諭迷情者也。

Upon reflecting, for the four seas to enjoy vastness, without gathering streams they could not be filled; to ascend to the venerated daśabhūmi, without gathering good practices they could not be perfected. Thus, that which is unfathomably deep depends upon prolonged accumulation and gathering; that sagehood which is incomprehensible depends upon diligent, accumulated cultivation. Furthermore, the Marvelous Awakened One bequeathed his words, and his profound penetration established the teachings; if in a single hair[-tip] one inclines toward the good, one can transcend the defilements of the traidhātuka. One must awake and asleep hold to the true purport, extolling the path of awakening, hoping to mature through gradual honing and attaining diligence through continuous drilling and looking upward. Yet, being neither sage nor ordinary, it lies in delusion or awakening; desiring to ascend deep into the realm of the sages, one must swiftly reform the ordinary mind. It is not fostered by a single matter, but must be trained and practiced through many gateways. Some teachings are subtle and wondrous, displaying the fine model of Folong; some Chan principles are deeply blended, flourishing with the fair reputation of Caoxi. One must not grasp at emptiness and abandon existence; one must not turn one's back on the real and follow nothingness. The key lies in explaining provisional expedients so that they return to dharmatā; once provisional and real are both understood, empty space can endure. Therefore, the accomplished turn things to illumine the mind, which may be called wondrous function; the deluded cling to the text and are obstructed by the teaching—how can that be called all-penetrating? Some bear the burden of the sūtra-dragons, some strictly observe the vinaya-tigers; some reverently and sincerely gaze upon and pay homage to the serene countenance; some diligently circumambulate the pure room; some recite with their mouths the venerable name, some contemplate in their minds the Land of Peace and Joy; some offer provisions to upāsakas without valuing the rich and slighting the poor; some give to dānapatis without adding to the pleasant and subtracting from the unpleasant. Where matters are equal, the benefits are likewise abundant. Generally, relying on vinaya and relying on Chan, one should draw upon great blessings; making sūtras and making images, one must depend on manifold actions. Do not say that possessing innate virtue means mind itself is Buddha. In transcending from the ordinary to the sagely, there has never been an uncultivated Śākyamuni; in entering the real from the false, there has never been an unrealized Bodhidharma. It depends on human beings honoring the Way; it is not that the Buddhas have different paths. Always value vigorous diligence; never indulge in indolence and ease. Treasure the brief instant of a split second, and investigate the fundamental source of the Great Way. If but a single basket of earth is lacking, how could the towering mountain be formed? If the triyāna were abandoned, it would be difficult to ascend the gate of compassion and patience. Then let there be no self-conceit, and let there be no abandoning the good of others. One must seek complete virtue before doubts can be questioned. Mind is not non-mind; Dharma is not non-dharma. The essential lies in mind transmitting mind to seal and confirm, Dharma imparting Dharma from teacher to disciple. Rather than being stuck on goodness in a single corner, one should vigorously apply oneself to the myriad practices. The seed of bodhi can be planted, and the direction of Sukhāvatī can be cultivated. Understanding the principles, one ascends to Tuṣita; bewildered by them, one sinks into Avīci. If words are like self-binding mire, it is like sailing a boat without water; if one's nature is slightly penetrated, [words] are not a raft used to cross the river. Past sages and future sages all relied on this mind; that time and this time—how has the Dharma ever differed? Alas! Dharma is present yet not present; mind is empty yet not empty. Having no cultivation yet leaving nothing uncultivated, even true cultivation is obliterated; having no abiding yet leaving nowhere unabided, even true abiding is gone. Pity those sentient beings: possessing this one nature, which is originally neither good nor evil, they are swayed by external things; if not clarified through cultivation, how can they hit the mark? If the gates can be shut against them, and if one relies on wondrous good, this can be called the true return. Therefore, the detailed words of former sages enable later generations to learn by following conditions; thus, one gathers the headings of the teachings to instruct and guide deluded sentiments.