萬善同歸集 1.8

1.8

若論理事，幽旨難明；細而推之，非一非異。是以性實之理、相虛之事，力用交徹，舒卷同時。體全遍而不差，跡能所而似別。事因理立，不隱理而成事；理因事彰，不壞事而顯理。相資則各立，相攝則俱空；隱顯則互興，無閡則齊現。相非相奪，則非有非空；相即相成，則非常非斷。若離事而推理，墮聲聞之愚；若離理而行事，同凡夫之執。當知：離理無事，全水是波；離事無理，全波是水。理即非事，動濕不同；事即非理，能所各異。非理非事，真俗俱亡；而理而事，二諦恒立。雙照即假，宛爾幻存；雙遮即空，泯然夢寂。非空非假，中道常明；不動因緣，寧虧理體。故菩薩以無所得而為方便，涉有而不乖空；依實際而起化門，履真而不閡俗。常然智炬，不昧心光，雲布慈門，波騰行海，遂得同塵無閡，自在隨緣，一切施為，無非佛事。

When discussing principle and phenomena, the profound purport is difficult to clarify; investigating them in detail, they are neither one nor different. Thus, the principle of real nature and the phenomena of empty marks thoroughly penetrate each other in power and function, unfolding and rolling up simultaneously. Their substance is completely pervasive without distinction, yet in their traces, active and passive appear distinct. Phenomena are established through principle, yet do not conceal principle to become phenomena; principle is manifested through phenomena, yet does not destroy phenomena to reveal principle. Supporting each other, they each stand; containing each other, both are empty; concealing and revealing, they arise reciprocally; being non-obstructed, they manifest together. Mutually negating and mutually seizing, they are neither existent nor empty; mutually identical and mutually completing, they are neither eternal nor annihilated. If one abandons phenomena to investigate principle, one falls into the foolishness of the śrāvakas; if one abandons principle to practice phenomena, one is identical to the grasping of ordinary people. You should know: apart from principle there are no phenomena, just as the entirety of water is waves; apart from phenomena there is no principle, just as the entirety of waves is water. Principle is not phenomena, for motion and wetness are not the same; phenomena are not principle, for active and passive are each distinct. Neither principle nor phenomena, the ultimate and the conventional are both obliterated; both principle and phenomena, the two truths are ever-established. Both illumined, they are provisional, appearing vividly as illusions; both negated, they are empty, completely stilled as in a dream. Neither empty nor provisional, the madhyamā-pratipad is ever-luminous; without disturbing causes and conditions, how could the substance of principle be diminished? Therefore, the bodhisattva takes non-attainment as upāya, traversing existence without violating emptiness; relying on the reality-limit, he establishes teaching gates, treading upon the real without obstructing the conventional. Constantly kindling the torch of wisdom without dimming the light of the mind, his clouds spread the gates of compassion, and his waves surge across the ocean of practices; thus he mingles with the dust without obstruction, free to follow conditions, and all his actions are nothing other than the work of the Buddha.