萬善同歸集 2.52

2.52

答：「菩薩所作福德，皆為成熟眾生；空有圓融，自他無滯。觀世若幻，豈違實相之門？度生同空，寧虧方便之道。《般若經》云：『菩薩成就二法，魔不能壞：一者觀諸法空；二者不捨一切眾生。』《論》釋云：『以日月因緣，故萬法潤生。但有月而無日，則萬物濕壞；但有日而無月，則萬物燋爛；日月和合，故萬物成就。菩薩亦如是，有二道：一者悲；二者空。佛說二事兼用，雖觀一切空，而不捨眾生；雖憐愍眾生，不捨一切空。觀一切法空，空亦空故，不著空；是故不妨憐愍眾生。雖憐憫眾生，亦不著眾生，亦不取眾生相。但憐憫眾生，引導入空故。』」

Answer: "The merits accumulated by a bodhisattva are all for bringing sentient beings to maturity; emptiness and existence are harmoniously integrated, with no obstruction between self and other. Observing the world as like an illusion, how could this contradict the gateway of dharmatā? Saving sentient beings while recognizing they are identical to emptiness, how could this diminish the path of upāya? The Prajñāpāramitā Sūtra says: 'When a bodhisattva accomplishes two dharmas, Māra cannot destroy them: first, contemplating all dharmas as empty; second, not abandoning any sentient beings.' The Treatise explains: 'Because of the conditions of the sun and moon, the myriad phenomena are nourished into life. If there were only the moon and no sun, the myriad things would rot with moisture; if there were only the sun and no moon, the myriad things would scorch and wither; when the sun and moon unite in harmony, the myriad things are brought to fruition. The bodhisattva is also like this, possessing two paths: first, compassion; second, emptiness. The Buddha taught the dual use of these two matters: although contemplating everything as empty, one does not abandon sentient beings; although feeling compassion for sentient beings, one does not abandon universal emptiness. Contemplating all dharmas as empty, because emptiness is also empty, one does not cling to emptiness; therefore, it does not obstruct feeling compassion for sentient beings. Although feeling compassion for sentient beings, one also does not cling to sentient beings, nor does one grasp at the characteristic of sentient beings. One simply feels compassion for sentient beings in order to guide them into emptiness.'"