萬善同歸集 1.38

1.38

答：「息緣泯事，此是破相宗；直論顯理，即是大乘始教。未得有無齊行，體用交徹。若約圓門無閡，性相融通，舉一微塵，該羅法界。《華嚴經》云：『清淨慈門剎塵數，共生如來一妙相；一一諸相莫不然，是故見者無厭足。』《法華經》云：『汝證一切智，十力等佛法；具三十二相，乃至真實滅。』《大涅槃經》云：『非色者，即是聲聞、緣覺解脫；色者，即是諸佛如來解脫。』豈同凡夫橫執頑閡之境以為實色，二乘偏證灰斷之質而作真形？是以六根所對，皆見如來；萬像齊觀，圓明法界，豈待消形滅影，方成玄趣乎？」

Answer: 'Ceasing conditions and extinguishing phenomena belongs to the school that dismantles marks; directly explaining and disclosing principle belongs to the initial teaching of the Mahāyāna. They have not yet achieved the simultaneous practice of existence and non-existence, nor the reciprocal penetration of essence and function. If regarded through the unobstructed perfect gate, nature and marks merge and penetrate: raising a single mote of dust encompasses the dharmadhātu. The Avataṃsaka Sūtra says: "Pure gates of compassion, numerous as dust motes of the lands, together produce a single wondrous mark of the Tathāgata; every single mark is like this, and therefore those who behold them are never satiated." The Saddharmapuṇḍarīka Sūtra says: "You have realized all-knowledge, the ten powers, and other Buddha dharmas; fully endowed with the thirty-two marks, through to true extinction." The Mahāparinirvāṇa Sūtra says: "Formlessness is the liberation of śrāvakas and pratyekabuddhas; form is the liberation of the buddhas, the tathāgatas." How could this be the same as ordinary beings obstinately clinging to stubborn and obstructive objects as real form, or the two vehicles partially realizing the inert ashes of extinction as the true body? Therefore, whatever meets the six senses, one sees the Tathāgata; contemplating all forms at once, the dharmadhātu is fully illuminated. Why wait for shapes to dissolve and shadows to vanish before achieving the mysterious objective?'