萬善同歸集 2.24

2.24

答：「《起信論》云：『以有妄想心故，能知名義，為說真覺。亦因真如內熏，令此無明而有淨用。』復因諸佛言教力，內外相資，令此妄心，自信己身有真如性，能起種種方便修諸對治。此能修行，則是信有真如，由未證真，不名無漏；妄念若淨，真性自顯。又雖修無性，不閡真修；從妄顯真，因識成智。猶如影像，能表鏡明；若無塵勞，佛道不立。古德云：『真妄二法，同是一心。妄攬真成，無別妄故；真隨妄現，無別真故。又真外有妄，理不遍故；妄外有真，事無依故。』又若執本淨，是自性癡；若假外修，是他性癡；若內外相資，是共性癡；若本末俱遣，是無因癡。《長者論》云：『若一概皆平，則無心修道；應須策修，以至無修，方知萬法無修。』《寶積經》云：『若無正修者，猫兔等亦合成佛，以無正修故。』台教云：『行能成智，行滿智圓；智能顯理，理窮智寂。』相須之道，興廢不無。因權顯實，實立權亡；約妄明真，真成妄泯。權妄既寂，真實亦空；非妄非權，何真何實。牛頭融大師云：『若言修生，則造作非真，若言本有，則萬行虛設。』」

Answer: "The Awakening of Faith states: 'Because there is the deluded mind, one is able to know names and meanings, and true awakening is expounded for it. It is also because of the internal perfuming of suchness that this ignorance is caused to have pure functioning.' Furthermore, through the power of the verbal teachings of the Buddhas, the internal and external support each other, causing this deluded mind to believe that its own body possesses the nature of suchness, and to be able to give rise to various skillful means to practice various remedies. That this mind is able to practice is because it believes in the existence of suchness; yet because it has not yet realized truth, this practice is not yet called 'untainted'. When deluded thoughts are purified, the true nature reveals itself. Moreover, although practice has no self-nature, it does not obstruct true practice; from delusion truth is revealed, and based on consciousness wisdom is accomplished. It is just like a reflected image, which can demonstrate the brightness of the mirror; if there were no defilements, the Buddha path could not be established. An ancient master of virtue said: 'The two dharmas of truth and delusion are together one mind. Delusion gathers truth to be formed, for there is no separate delusion; truth appears in accord with delusion, for there is no separate truth. Furthermore, if there were delusion outside of truth, principle would not be all-pervasive; if there were truth outside of delusion, phenomena would have nothing to rely upon.' Moreover, if one clings to fundamental purity, this is delusion regarding self-nature; if one relies on external cultivation, this is delusion regarding other-nature; if internal and external support each other, this is delusion regarding both-nature; if root and branch are both discarded, this is delusion regarding uncaused nature. The Elder's Treatise states: 'If everything were uniformly equal, then there would be no mind to cultivate the Path; one must spur on cultivation until reaching non-cultivation, and only then will one know that the myriad dharmas are without cultivation.' The Ratnakūṭa Sūtra states: 'If there were no right cultivation, cats, rabbits, and the like would also become Buddhas, because they are without right cultivation.' The Tiantai teachings state: 'Practice can accomplish wisdom, and when practice is fulfilled, wisdom is perfected; wisdom can reveal principle, and when principle is fully plumbed, wisdom becomes tranquil.' In this way of mutual dependence, there is certainly arising and ceasing. Because of the provisional, the real is revealed; when the real is established, the provisional ceases. Based on delusion, truth is clarified; when truth is accomplished, delusion vanishes. Once provisional and delusion are both quieted, the real and the true are also empty; when there is neither delusion nor provisional, what truth or reality can there be? Master Rong of Niutou said: 'If you say that [the Dharma] is produced through cultivation, then created activity is not real; if you say that it is fundamentally existent, then the myriad practices are set up in vain.'"