萬善同歸集 1.62

1.62

答：「此雖約理而述，且無事而不顯；從事而施，又無理而不圓。理事相成，方顯斯旨。夫言『心同虛空故，敬禮無所觀』者，此是破其能所之見。何者？心同虛空，不見能禮；無有所觀，則無所禮。如是禮時，非對一佛、二佛，心等太虛，身遍法界。『不聞不受持』者，不聞，則無法義可觀；不受持，則非文字可記。如是持經，有何間斷？亦是說者無示，聽者無得。然雖約理，非為事外之理；既不離事，即是理中之事。此乃正禮時無禮；當持時不持。不可依語而不依義，而興斷滅偏枯之見乎！」

Answer: "Although this is stated in terms of principle, yet without phenomena it is not revealed; and when carried out through phenomena, without principle it is not perfected. Principle and phenomena mutually complete each other, and only then is this purport revealed. Now, as for saying 'because the mind is identical to empty space, reverent prostration has nothing to contemplate,' this breaks through views of subject and object. Why? If the mind is identical to empty space, one does not see a subject of prostration; if there is nothing to be contemplated, then there is no object of prostration. When prostrating like this, it is not facing one Buddha or two Buddhas; the mind equals great space, and the body pervades the dharmadhātu. As for 'neither heard nor received and upheld': not hearing, there are no dharmic meanings to contemplate; not receiving and upholding, there are no written characters to remember. When upholding sūtras in this manner, what interruption could there be? It is also that the speaker has nothing to indicate, and the listener has nothing to attain. Yet although this is said in terms of principle, it is not a principle outside phenomena; since it is not separate from phenomena, it is phenomena within principle. This is: at the very moment of prostrating, there is no prostrating; at the very time of upholding, there is no upholding. How can one rely on the words rather than the meaning, and give rise to a one-sided, withered view of nihilistic extinction?"