萬善同歸集 2.8

2.8

答：「若約觀心，寓目皆是；既云達道，舉足寧非？菩薩萬行齊興，四攝廣被，不可執空害有，守一疑諸。《華嚴經》云：『受一非餘，魔所攝持。』是以捨邊趣中，還成邪見。不可據宗據令，認妙認玄；識想施為，陰界造作。應須隨機遮照，任智卷舒；於空有二門，不出不在；真俗二諦，非即非離；動止何乖，圓融無閡。大凡諸佛菩薩，修進之門，有正有助、有實有權；理事齊修，乘戒兼急；悲智雙運，內外相資。若定立一宗，是魔王之種；或亡泯一切，成己見之愚。故《大集經》云：『有二行：緣空直入，名為慧行。帶事兼修，是行行。』《菩提論》有二道：一、方便道，知諸善法。二、智慧道，不得諸法。又經云：『二如：因中如如而無染；果中如如而無垢。又二心：自性清淨心，本有之義；離垢清淨心，究竟之義。』《起信論》立二相：一、同相，平等性義。二、異相，幻差別義。台教有二善：達能、所空，名止善；方便勸修，名行善。」

Answer: "If speaking of contemplating the mind, wherever the eyes rest, all is it; since you speak of penetrating the path, when lifting a foot, how could it not be so? A bodhisattva arouses the myriad practices simultaneously, and the four means of embracing are broadly extended; one must not cling to emptiness and harm existence, nor hold to the one and doubt the many. The Avataṃsaka Sūtra states: 'Accepting one and rejecting the rest is what Māra sustains.' Therefore, abandoning the extremes to pursue the middle still turns into a heterodox view. One must not rely merely on sectarian tenets and directives, identifying with the wondrous and profound, while cognitive imagination acts out and the skandhas and dhātus fabricate. One ought to adjust negating and illuminating in accordance with capacities, allowing wisdom to unfold and fold at will; regarding the two gates of emptiness and existence, neither exiting nor remaining; regarding the two truths of the ultimate and conventional, neither identical nor separate. How could movement and stillness conflict? They are completely fused and unimpeded. In general, for the gates of cultivation and advancement of all Buddhas and bodhisattvas, there are the primary and the auxiliary, the real and the expedient; principle and phenomena are cultivated together; vehicle and precepts are both urgent; compassion and wisdom are doubly exercised; the internal and external support each other. If one rigidly establishes a single tenet, that is the seed of the Demon King; or if one annihilates everything, that becomes the folly of one's own views. Thus the Mahāsaṃnipāta Sūtra states: 'There are two practices: entering directly by relying on emptiness is called wisdom practice; cultivating together with phenomena is called action practice.' The Bodhibhūmi Treatises speak of two paths: first, the path of expedient means, knowing all wholesome phenomena; second, the path of wisdom, not apprehending any phenomena. Also, a sūtra states: 'The two suchnesses: in the cause, suchness is without defilement; in the fruit, suchness is without blemish. Also, the two minds: the inherently pure mind is the meaning of original possession; the mind purified of defilements is the meaning of ultimate realization.' The Awakening of Faith establishes two aspects: first, the aspect of sameness, the meaning of the nature of equality; second, the aspect of difference, the meaning of illusory distinction. The Tiantai teaching has two kinds of goodness: penetrating the emptiness of subject and object is called the goodness of cessation; using expedient means to encourage cultivation is called the goodness of action."