萬善同歸集 3.118

3.118

「第六、空有相成者，且夫一切萬法，本無定相；互成互壞，相攝相資。空因有立，緣生故性空；有假空成，無性故緣起。因義顯別，隨見成差。迷之則萬狀不同，悟之則三乘不異。何者？且如有之一法，小乘見是實色；初教觀為幻有；終教則色空無閡，以空不守自性，隨緣成諸有故；頓教見一切色法，無非真性；圓教見是無盡法界。若如是融通，即成真空妙有；有能顯萬德，空能成一切。

"Sixth: regarding 'Mutual accomplishment of emptiness and existence,' all the myriad dharmas originally have no fixed characteristics; they mutually accomplish and destroy each other, mutually embracing and supporting each other. Emptiness is established because of existence: because of conditioned arising, their nature is empty; existence is accomplished by relying on emptiness: because of the absence of self-nature, there is conditioned arising. Distinctions are revealed according to their meanings, and discrepancies arise according to views. If one is deluded about this, myriad forms differ; if one awakens to this, the three vehicles do not differ. How so? Take the single dharma of existence: the Hīnayāna sees it as real form; the Initial Teaching contemplates it as illusory existence; the Final Teaching sees form and emptiness as unobstructed, because emptiness does not maintain its self-nature and forms all existences according to conditions; the Sudden Teaching sees all form-dharmas as nothing other than the true nature; the Perfect Teaching sees it as the inexhaustible dharmadhātu. If one thoroughly fuses them like this, they become true emptiness and sublime existence; existence can reveal myriad virtues, and emptiness can accomplish everything.