[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [萬善同歸集](https://indike.org/pramana/in.bauddha.taisho.2017) › 2.2 # 萬善同歸集 2.2 萬善同歸集 2.2 - **Language:** Classical Chinese ### [2.2](https://indike.org/pramana/in.bauddha.taisho.2017.2.2) 夫性起菩提，真如萬行。終日作而無作，雖無行而遍行。若云有作，即同魔事；或執無行，還歸斷滅。故知自心之外，無法建立，十身具足，四土圓收。雖總包含，不壞內外；皆稱法界，豈隔有無。空中具方便之慧，不著於有；有中運殊勝之行，不墮於無。是以即理之事，行成無閡；即事之理，行順真如。相用無虧，體性斯在。夫化他妙行，不出十度、四攝之門；利己真修，無先七覺、八正之道。攝四念歸於一實，總四勤不出一心；嚴淨五根，成就五力。若論施，則內外咸捨；言戒，則大小兼持；修進，則身心並行；具忍，則生法俱備；般若，則境智無二；禪定，則動寂皆平；方便，則普照塵勞；發願，則遍含法界；具力，則精通十力；了智，則種智圓成；愛語，則俯順機宜；同事，則能隨行業；運慈，則冤親普救；說法，則利鈍齊收；七覺，則沈掉靡生；八正，則邪倒不起。乃至備修三堅之妙行，具足七聖之法財；秉持三聚之律門，圓滿七淨之真要。悟天行，契自然之本理；修梵行，斷塵習之根源；現病行，憩聲聞之化城；示兒行，引凡夫於天界。歷五位菩提之道，入三德涅槃之城。練三業而成三輪，離三受而圓三念；因從三觀薰發，果具五眼圓明。方能遊戲神通，出入百千三昧；淨佛國土，履踐無閡道場。然後普應諸方，現十身之妙相；遍照法界，然四智之明燈。感應道交，任他根量，不動本際，跡應方圓，凡有見聞，皆能獲益云云。自彼於我何為？斯皆積善之所熏，成此無緣之大化。《還源觀》云：「用則波騰海沸，全真體以運行；體則鏡淨水澄，舉隨緣而會寂。」肇師云：「統萬行，則以權智為主；樹德本，則以六度為根；濟蒙惑，則以慈悲為首；語宗極，則以不二為言。此皆不思議之本也。至若借座燈王，請飯香土，室包乾象，手接大千，皆不思議之迹也。然幽關雖啟，聖應不同；非本無以垂迹，非迹無以顯本，本迹雖殊，而不思議一也。」 > Now, nature-origination is bodhi; true suchness is the myriad practices. To act all day long and yet be without action; though without practice, to practice universally. If one claims there is action, that is identical to the work of Māra; or if one clings to non-practice, that returns again to annihilation. Hence we know that outside of one's own mind, not a single phenomenon can be established; the ten bodies are fully present, and the four lands are completely encompassed. Although it generally embraces all, it does not destroy internal and external; all are designated the dharmadhātu, so how could existence and nonexistence be separated? In emptiness one possesses the wisdom of upāya, not clinging to existence; within existence one operates extraordinary practices, not falling into nonexistence. Therefore, phenomena that are identical to principle achieve practice without obstruction; principle that is identical to phenomena accords in practice with true suchness. With mark and function without deficiency, the essential nature is present here. Now, the wondrous practices for transforming others do not go beyond the gates of the ten perfections and the four means of embrace; the true cultivation for benefiting oneself has nothing prior to the path of the seven factors of awakening and the eightfold noble \[path\]. Gathering the four foundations of mindfulness into the one reality, summarizing the four right efforts within the one mind, one adorns and purifies the five faculties and accomplishes the five powers. If we speak of giving, both internal and external are abandoned; regarding discipline, both the great and small \[vehicles\] are upheld; cultivating vigor, body and mind proceed together; possessing patience, both beings and phenomena are endured; prajñā means that object and wisdom are not two; dhyāna-concentration means that motion and stillness are both equalized; upāya means universally illuminating the dust of afflictions; making vows means comprehensively encompassing the dharmadhātu; possessing power means mastering the ten powers; understanding wisdom means the complete fulfillment of all-knowledge; loving speech means adapting downward to accord with capacity; beneficial action means being able to follow others' actions; operating loving-kindness means universally rescuing enemies and kin; expounding the Dharma means gathering in both the sharp and dull; with the seven factors of awakening, torpor and restlessness do not arise; with the eightfold noble path, perverse views do not occur. One goes so far as to fully cultivate the wondrous practices of the three durabilities, be fully endowed with the Dharma-wealth of the seven noble ones, uphold the vinaya gateways of the three collections of precepts, and fulfill the true essentials of the seven purifications. Awakening to heavenly practice, one tallies with the fundamental principle of nature; cultivating brahmacarya, one severs the root source of dusty habits; manifesting sick practice, one rests in the conjured city of the śrāvakas; displaying infant practice, one guides ordinary beings to the heavenly realms. Passing through the paths of bodhi of the five positions, one enters the city of nirvāṇa of the three virtues. Refining the three karmas to form the three wheels, transcending the three feelings to perfect the three stations of mindfulness; through causes perfumed and developed from the three contemplations, the fruit possesses the five eyes perfectly clear. Only then can one roam freely in supernormal powers, entering and emerging from hundreds of thousands of samādhis, purify Buddha-lands, and tread the unimpeded bodhimaṇḍa. After that, one universally responds to all directions, manifesting the wondrous marks of the ten bodies; illuminates the entire dharmadhātu, lighting the bright lamp of the four wisdoms. Resonance and response intertwine in the Dao, following the capacities of others; without moving from the fundamental limit, traces respond in square and round. Whoever has sight or hearing of them can all obtain benefit, and so forth. What do these do from their standpoint to mine? All these are perfumed by the accumulation of good, accomplishing this great transformation devoid of conditions. The Contemplation on Returning to the Source states: 'In function, waves surge and the ocean boils, yet it operates entirely with the true essence; in essence, the mirror is clean and the water is clear, uniting completely in stillness while following conditions.' Master Zhao said: 'In governing the myriad practices, expedient wisdom is taken as the lord; in establishing the root of virtue, the six perfections are taken as the foundation; in rescuing the benighted and confused, loving-kindness and compassion are placed foremost; in speaking of the ultimate principle, nonduality is taken as the discourse. These are all the basis of the inconceivable. As for borrowing the seat from King Candana, requesting food from the land of fragrance, the room enclosing the cosmos, the hand grasping the chiliocosm, these are all traces of the inconceivable. Yet although the hidden gateway is opened, holy responses are not the same; without the basis, there is no way to manifest traces; without traces, there is no way to reveal the basis. Though basis and traces differ, in their inconceivability they are one.'" > — English (machine translation) (machine translation) - [Previous: 2.1](https://indike.org/pramana/in.bauddha.taisho.2017.2.1) - [Next: 2.3](https://indike.org/pramana/in.bauddha.taisho.2017.2.3) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2017.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2017~en-mt.2.2) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.85.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2017.2.2](https://indike.org/pramana/in.bauddha.taisho.2017.2.2) · Pramāṇa