[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) › 3.16 # 萬善同歸集 3.16 萬善同歸集 3.16 - **Language:** Classical Chinese ### [3.16](https://indike.org/pramana/in.bauddha.taisho.2017.3.16) 「如上五門，皆是入路。尚不訶小，恐廢權門；何乃斥圓，而妨實德？台教云：『如大乘師不弘小教，則失佛方便。』秖如古德，設有邊辟之言，皆是為物遣執。今時但效其言，罔知其旨；又全未入於頓門，但妄生譏謗，所失太過，故今愍之。故圓教《華嚴經．離世間品》云：『佛子，菩薩摩訶薩又作是念：「阿耨多羅三藐三菩提，以心為本；心若清淨，則能圓滿一切善根，於佛菩提必得自在，欲成阿耨多羅三藐三菩提，隨意即成。若欲除斷一切取緣，住一向道，我亦能得，而我不斷，為欲究竟佛菩提故，亦不即證無上菩提。何以故？為滿本願，盡一切世界行菩薩行，化眾生故。」是為如金剛大乘誓願心。』是以驟緣違性，積雜染而為凡；離緣求證，沈偏空而成小；緣性無閡即大菩提。不斷塵勞門，能成無為種；不溺實際海，能隨有作波。真俗鎔融，有無不滯。可謂：履非道而達正道，即世法而具佛法矣！」 > The five approaches mentioned above are all pathways of entry. Even the Lesser \[Vehicle\] is not condemned, out of concern that the provisional gate might be abolished; why then repudiate the Complete \[Vehicle\] and hinder actual virtue? The Tiantai teachings state: 'If a Mahāyāna master does not propagate the Lesser teachings, he loses the Buddha's upāya.' Even when ancient masters of virtue occasionally used one-sided and provocative words, it was entirely to dispel attachments on behalf of living beings. People nowadays merely imitate their words while remaining ignorant of their underlying intention; furthermore, having not entered the sudden gate at all, they merely give rise to wild ridicule and slander. Their loss is excessive indeed; hence we now take pity on them. Thus the Complete Teaching's Avataṃsaka Sūtra, in the 'Chapter on Transcending the World,' states: 'Sons of the Buddha, the bodhisattva-mahāsattva further considers thus: "Anuttarasamyaksaṃbodhi has the mind as its foundation; if the mind is pure, one can then fulfill all good roots and will surely attain sovereignty regarding the Buddha's bodhi. If I wish to attain anuttarasamyaksaṃbodhi, I can accomplish it at will. If I wish to eradicate all conditions of grasping and abide in the unidirectional path, I could also achieve this; yet I do not cut them off, in order to bring the Buddha's bodhi to completion; nor do I immediately realize unexcelled bodhi. Why is this? In order to fulfill my original vows, practicing the bodhisattva path throughout all worlds to transform living beings." This is the diamond-like Mahāyāna mind of vow.' Therefore, rushing into conditions and contravening \[the original\] nature accumulates impurities and makes one an ordinary person; departing from conditions to seek realization immerses one in biased emptiness and makes one a practitioner of the Lesser \[Vehicle\]; when conditions and nature are without obstruction, that is great bodhi. Not cutting off the gate of mundane toils, one can accomplish the unconditioned seed; not drowning in the ocean of bhūta-koṭi, one can follow the waves of purposeful activity. Paramārtha-satya and saṃvṛti-satya fuse together; existence and non-existence do not obstruct. It can be said: 'Treading the wrong path, one arrives at the correct path; relying on worldly phenomena, one is endowed with the Buddhadharma!' > — English (machine translation) (machine translation) - [Previous: 3.15](https://indike.org/pramana/in.bauddha.taisho.2017.3.15) - [Next: 3.17](https://indike.org/pramana/in.bauddha.taisho.2017.3.17) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2017.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2017~en-mt.3.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2017.3.16](https://indike.org/pramana/in.bauddha.taisho.2017.3.16) · Pramāṇa