萬善同歸集 3.13

3.13

答：「自有修、性二德，內、外二緣。若性德本具，如水中火，不成事用，須假修德，如遇因緣，方能顯現；是以因修顯性，以性成修。若本無性，修亦不成；修性無二，和合方備。又內有本覺，常熏聖種；外仗善緣，助開覺智。有內𨷂外，菩提不圓。《華嚴經》云：『法如是故，內因本有；佛神力故，外緣所加。』是以若修萬善，則順法性；以淨奪染，性德方起。凡夫雖具，以造惡違性，本性不顯，不成妙用。」

Answer: "There are naturally two virtues: cultivation and inherent nature; and two conditions: internal and external. If inherent virtues are originally complete, they are like fire within water, incapable of practical function; they must rely on the virtue of cultivation, just as encountering causes and conditions allows them to manifest. Therefore, through cultivation inherent nature is manifested, and through inherent nature cultivation is accomplished. If originally there were no nature, cultivation could not be accomplished either; cultivation and nature are non-dual, and only when joined together are they complete. Furthermore, internally there is original enlightenment, which constantly perfuses the noble seeds; externally one relies on good conditions, which assist in opening the wisdom of enlightenment. If there is internal [cause] but a lack of external [conditions], bodhi will not be perfected. The Avataṃsaka Sūtra states: 'Because dharmas are thus, the internal cause originally exists; because of the Buddha's spiritual power, external conditions are added.' Therefore, if one cultivates the myriad good practices, one accords with dharmatā; when purity displaces defilement, inherent virtues then arise. Although ordinary beings possess them, because they commit evil in violation of their nature, their fundamental nature is not manifested, and it does not accomplish marvelous function."