萬善同歸集 2.20

2.20

答：「第一義中，真亦不立，平等法界，無佛眾生；俗諦門中，不捨一法，凡興有作，佛事門收。是以諸佛，常依二諦說法；若不得世諦，不得第一義諦。《唯識論》云：『撥無二諦是惡取空，諸佛說不可治者。』《金剛經》云：『發阿耨菩提心者，於法不說斷滅相。』賢首國師云：『真空不壞緣起業果，是故尊卑宛然。』《金剛三昧論》云：『真俗無二，而不守一。由無二故，則是一心；不守一故，舉體為二。』《華嚴經》云：『譬如虛空，於十方中，若去來今，求不可得；然非無虛空。菩薩如是，觀一切法，皆不可得，然非無一切法；如實無異，不失所作；普示修行，菩薩諸行；不捨大願，調伏眾生；轉正法輪，不壞因果。』又云：『菩薩摩訶薩，了達自身及以眾生，本來寂滅，不驚不怖，而勤修福智，無有厭足。雖知一切法，無有造作，而亦不捨諸法自相；雖於諸境界，永離貪欲，而常樂瞻奉諸佛色身；雖知不由他悟入於法，而種種方便求一切智；雖知諸佛國土皆如虛空，而常樂莊嚴一切佛剎；雖恒觀察無人無我，而教化眾生無有疲厭；雖於法界而本來不動，以神通智力現眾變化；雖已成就一切智智，而修菩薩行無有休息；雖知諸法不可言說，而轉淨法輪令眾生喜；雖能示現諸佛神力，而不厭捨菩薩之身；雖現入於大涅槃，而一切處示現受生。能作如是權實雙行法，是佛業。』是以若撥果排因，即空見外道；據體絕用，是趣寂聲聞。又若立正宗，何法非宗？既論法性，何物非性？從迷破執，則權立是非；從悟辯同，實無取捨。今所論者，不同凡夫所執事相，又非三藏菩薩偏假離真，及通教聲聞但空滅相。若離空之有，乃妄色之因；若離有之空，歸灰斷之果。今則性即相之性，故不閡繁興；相即性之相，故無虧湛寂。境是不思議境，空是第一義空。舒卷同時，即空而常有；存泯下壞，即有而常空。故台教云：『如鏡有像，瓦礫不現，中具諸相；但空即無。微妙淨法身，具相三十二。』清涼國師云：『凡聖交徹，即凡心而見佛心；理事雙修，依本智而求佛智。』古德釋云：『禪宗失意之徒，執理迷事，云：「性本具足，何假修求？但要亡情，即真佛自現。學法之輩，執事迷理，何須孜孜修習理法？」合之雙美，離之兩傷；理事雙修，以彰圓妙。休心絕念，名理行；興功涉有，名事行。依本智者，本覺智，此是因智；此虛明不昧名智，成前理行。亡情顯理，求佛智者，即無障閡解脫智，此是果智；約圓明決斷為智，成前事行，以起行成果故。此則體性同故，所以依之；相用異故，所以求之。但求相用，不求體性。前亡情理行，即是除染緣起，以顯體性；興功事行，即是發淨緣起，以成相用。』無相宗云：『如上所說，相用可然；但依本智情亡，則相用自顯，以本具故。何須特爾起於事行？』圓宗云：『性詮本具；亡情之時，但除染分相用，自顯真體。若無事行，彼起淨分相用，無因得生。如金中雖有眾器，除礦但能顯金，若不施功造作，無因得生其器。豈金出礦已，不造不作，自然得成於器？若亡情則不假事行，佛令具修，豈不虛勞學者？是以八地，已能離念，佛勸方令起於事行，知由離念不了。所以文云：「法性真常離心念，二乘於此亦能得；不以此故為世尊，但以甚深無閡智。」七勸皆是事行故。是知果佛，須性相具足；因行，必須事理雙修。依本智如得金；修理行如去礦；修事行如造作；求佛智如成器也。』《慈愍三藏錄》云：『若言世尊，說諸有為，定如空華，無有一物，名虛妄者；虛妄無形，非解脫因，如何世尊勅諸弟子，勤修六度萬行妙因，當證菩提涅槃之果？豈有智者，讚乾闥婆城，堅實高妙？復勸諸人，以兔角為梯，而可登陟乎？由此理故，雖是凡夫，發菩提心、行菩薩行，雖然有漏修習，是實是正，有體虛妄；非如龜毛，空無一物，說為虛妄。皆是依他，緣生幻有；不同無而妄計。若如是解者，常行於相，相不能閡，速得解脫。迷情局執，於教不通，雖求離相，恒被相拘，無有解脫。』又云：『若三世佛行，執為妄想；憑何修學，而得解脫？不依佛行，別有所宗，皆外道行。』古德云：『若一向拱手，自取安隱，不行仁義，道即闕莊嚴，多劫亦不成。』但實際不受一塵，佛事不捨一法。《還源觀》云：『真該妄末，行無不修；妄徹真源，相無不寂。』又云：『真如之性，法爾隨緣；萬法俱興，法爾歸性。』祖師傳法偈云：『心地隨時說，菩提亦秖寧，事理俱無閡，當生即不生。』故知真不守性，順寂而萬有恒興；緣不失體，任動而一空常寂。」

Answer: "Within the ultimate truth, even the true is not established; in the equanimous dharmadhātu, there are neither buddhas nor sentient beings. Within the gate of conventional truth, not a single dharma is abandoned; whenever anything conditioned is undertaken, it is gathered within the gate of Buddha-activities. For this reason, the buddhas constantly rely on the two truths to teach the Dharma. If one does not attain the conventional truth, one cannot attain the ultimate truth. The Vijñaptimātratāsiddhi says: 'To repudiate both truths is a wrongly grasped emptiness, which the buddhas declare untreatable.' The Vajracchedikā Sūtra says: 'Those who set their minds on anuttarasamyaksaṃbodhi do not speak of phenomena as having marks of annihilation.' National Preceptor Xianshou says: 'True emptiness does not destroy the karmic fruition of dependent arising; therefore superior and inferior remain distinct.' The Commentary on the Vajrasamādhi says: 'The true and conventional are not two, yet they do not abide as one. Because they are not two, they are one mind; because they do not abide as one, the entire essence forms two.' The Avataṃsaka Sūtra says: 'Just as space, in the ten directions, whether in the past, future, or present, cannot be found when sought, yet space is not non-existent; so too does the bodhisattva contemplate all dharmas as completely unobtainable, yet all dharmas are not non-existent. In accord with reality without deviation, they do not lose what is to be done; they universally demonstrate practice and the myriad bodhisattva practices; they do not abandon their great vows to tame and subdue sentient beings; they turn the wheel of the saddharma and do not destroy cause and effect.' It also says: 'Bodhisattva-mahāsattvas thoroughly comprehend their own bodies and sentient beings to be fundamentally quiescent, experiencing neither alarm nor fear; yet they diligently cultivate merit and wisdom without satiety. Although they know all dharmas are devoid of deliberate action, they still do not abandon the specific characteristics of dharmas. Although they are forever free from greed and desire regarding all sense spheres, they constantly delight in beholding and serving the form-bodies of the buddhas. Although they know awakening and entering into the Dharma is not dependent on another, they employ various upāyas to seek omniscience. Although they know all buddha-lands are like empty space, they constantly delight in adorning all buddha-kṣetras. Although they constantly contemplate that there is no person and no self, they teach and transform sentient beings without wearying or fatigue. Although fundamentally unmoving within the dharmadhātu, they manifest myriad transformations through the power of supernormal wisdom. Although they have already accomplished the wisdom of omniscience, they cultivate bodhisattva practices without rest. Although they know all dharmas cannot be expressed in words, they turn the pure wheel of the Dharma to make sentient beings rejoice. Although they are able to manifest the divine powers of the buddhas, they do not weary of or abandon the body of a bodhisattva. Although they visibly enter great nirvāṇa, they manifest taking birth in all places. To be able to perform such a practice in which the provisional and the real operate together is the work of a buddha.' Therefore, if one repudiates fruition and rejects cause, one is an outsider with views of emptiness; if one clings to the essence and cuts off functioning, one is a śrāvaka who heads for quiescence. Furthermore, if one establishes an authentic lineage, what dharma is not the lineage? Since one speaks of the dharmatā, what thing is not the nature? Breaking through attachments from the standpoint of delusion, one provisionally establishes right and wrong; distinguishing unity from the standpoint of enlightenment, there is truly neither grasping nor rejection. What is discussed here is not like the phenomena grasped by ordinary persons, nor is it like the Tripiṭaka bodhisattvas who lean towards the provisional and depart from the true, nor the shared-teaching śrāvakas who grasp only emptiness and the mark of cessation. If there is existence separated from emptiness, it is the cause of delusive form; if there is emptiness separated from existence, it leads to the fruition of ash and annihilation. Now, nature is the nature of marks, hence it does not obstruct the manifold arising; marks are the marks of nature, hence they do not diminish pure stillness. The sphere is an inconceivable sphere; the emptiness is ultimate emptiness. Expanding and contracting at the same time, it is empty yet constantly exists; preserved and eliminated without mutual destruction, it exists yet is constantly empty. Thus the Tiantai teaching says: 'Just as a mirror has images, whereas rubble manifests none, [the mirror] inwardly contains all marks; if it were merely empty, there would be none. The subtle and wonderful pure dharmakāya is fully endowed with the thirty-two marks.' National Preceptor Qingliang says: 'Ordinary beings and sages interpenetrate; right within the ordinary mind one sees the buddha-mind. Cultivating both principle and phenomena, one relies on innate wisdom to seek buddha-wisdom.' An ancient worthy explained: 'Those followers of the Chan school who have missed the meaning cling to principle and are confused about phenomena, saying: "The nature is fundamentally replete, so why rely on cultivation and seeking? One need only extinguish sentiment, and the true Buddha will naturally manifest." Those who study the Dharma cling to phenomena and are confused about principle, [asking]: "Why diligently cultivate the teaching of principle?" Uniting them, both are fine; separating them, both are harmed. Cultivating both principle and phenomena manifests the perfect and subtle. Quieting the mind and cutting off thoughts is called the practice of principle; initiating work and engaging with existence is called the practice of phenomena. Relying on innate wisdom means the wisdom of original enlightenment, which is the causal wisdom; this empty clarity and uncloudedness is called wisdom, which accomplishes the aforementioned practice of principle. Extinguishing sentiment to reveal principle and seeking buddha-wisdom means the unobstructed wisdom of liberation, which is the fruition wisdom; taking perfect clarity and decisive judgment as wisdom, this accomplishes the aforementioned practice of phenomena, because initiating practice brings about fruition. Thus, because the nature of the essence is identical, one relies upon it; because marks and functions are distinct, one seeks them. One merely seeks marks and functions, not the nature of the essence. The former practice of principle that extinguishes sentiment is the removal of defiled dependent arising in order to reveal the nature of the essence; the practice of phenomena that initiates work is the activation of pure dependent arising in order to accomplish marks and functions.' The School of Marklessness says: 'As stated above, marks and functions may be so; however, if one merely relies on innate wisdom and sentiment is extinguished, then marks and functions will naturally manifest, because they are fundamentally replete. Why is it necessary to specially initiate the practice of phenomena?' The Perfect School says: 'The nature fundamentally contains them; at the time sentiment is extinguished, one merely removes defiled marks and functions, naturally revealing the true essence. If there were no practice of phenomena, there would be no cause for those pure marks and functions to arise. For example, although many vessels are [contained] within gold, removing the ore only reveals the gold; if one does not apply labor and craft, there is no cause for those vessels to be produced. Can it be that once gold comes out of the ore, without crafting and making, it will naturally become vessels? If extinguishing sentiment meant one did not need the practice of phenomena, why would the Buddha have commanded their complete cultivation—would this not be futile labor for practitioners? For this reason, on the eighth bhūmi, one is already able to be free from thought, yet the Buddha encouraged them to initiate the practice of phenomena, knowing that liberation from thought is not yet complete. Therefore the text says: "The dharmatā is truly constant and free from mental thoughts; the two vehicles can also attain this; it is not on this account that one is a World-Honoured One, but only by virtue of profound unobstructed wisdom." Because the seven admonitions are all practices of phenomena. One must know that the fruition-Buddha must be complete in both nature and marks; the causal practice must cultivate both phenomena and principle. Relying on innate wisdom is like obtaining gold; cultivating the practice of principle is like removing the ore; cultivating the practice of phenomena is like crafting; seeking buddha-wisdom is like completing the vessels.' The Records of Tripiṭaka Master Cimin says: 'If it were said that when the World-Honoured One spoke of all conditioned things, they were definitely like sky-flowers, without a single thing, and termed illusory; then since the illusory has no form, it is not a cause for liberation. How could the World-Honoured One have ordered his disciples to diligently cultivate the wonderful causes of the six pāramitās and the myriad practices to realize the fruit of bodhi and nirvāṇa? Would any wise person praise a city of the gandharvas as solid, sublime, and lofty, and further encourage people to use rabbit horns as a ladder to climb it? By this principle, although one is an ordinary person, generating the bodhimind and practicing the bodhisattva path, even though it is cultivation with outflows, it is real, correct, and has substantial illusion; it is not like turtle hair, empty of any entity, that is called illusory. All are dependent on other [causes], magically existing through dependent origination; they are not like non-existence that is falsely conceived. If one understands in this way, one constantly acts amidst marks, yet marks cannot obstruct, and one quickly attains liberation. When deluded sentiments are narrowly fixed and do not penetrate the teaching, although they seek to be free from marks, they are constantly bound by marks, devoid of liberation.' It also says: 'If the practices of the buddhas of the three periods are grasped as false thoughts, on what could one rely for study and practice to attain liberation? Not relying on the practices of the buddhas, having some other lineage, all are the practices of outsiders.' An ancient worthy said: 'If one wholly folds one's hands, taking ease for oneself, and does not practice benevolence and righteousness, the Way will lack adornment and will not be accomplished even in many kalpas.' However, the ultimate reality does not admit a single dust mote, yet the Buddha-activities do not abandon a single dharma. The Contemplation on Returning to the Source says: 'The real encompasses the tip of delusion, so there is no practice not cultivated; delusion penetrates to the source of the real, so there is no mark that is not quiescent.' It also says: 'The nature of suchness naturally accords with conditions; as the myriad dharmas all arise, they naturally return to the nature.' The transmission verse of the Patriarch says: 'The mind-ground is spoken of in accord with the time; bodhi is likewise just thus. Principle and phenomena are both unobstructed; that which is arising is immediately non-arising.' Therefore we know that the true does not abide by its nature; according with quiescence, the myriad existences constantly arise. Conditions do not lose the essence; leaving movement alone, the single emptiness remains constantly quiescent."