萬善同歸集 3.28

3.28

答：「《楞伽經》云：『佛告大慧：「若不說一切法者，教法則壞；教法壞者，則無諸佛、菩薩、緣覺、聲聞。若無者，誰說為誰？是故大慧！菩薩摩訶薩莫著言說，隨宜方便廣演諸法。」』故知總持無文字，文字顯總持；離理無說，離說無理。以真性普遍故，不可說不異可說；以緣修無性故，可說不異不可說。若說四實性，及諸法自相，皆不可說；若依四悉檀，及諸法共相，皆是可說。是以諸佛，常依二諦說法，但得圓旨，說即無過。若一向無言，何由悟解？令尋言求理，而知理圓；但為言偏，故云言說不及，不說無言。又性雖離言，不可說，要以言說，方會不可說也。若夫履踐道源，紹隆佛種，先明般若，以辨真心。般若乃萬行之師，千聖之母；真心是群生之本，眾法之源。若般若未通，真心由昧，應須歸命一體三寶，懺悔三世愆瑕。以尸羅而檢過防渄；用禪定而除昏攝亂；親近善友，讚誦大乘，萬善熏治，多聞修習，助顯真性，直至菩提。障盡而妙定自明，慧發而真心豁淨；既能自利，復愍未聞。廣作福因，具行諸度；紹佛家業，建大法幢。注一味之法雨，蕩諸惑塵；然無作之智燈，照開迷暗。是以功德萬行，初後並興，於佛教中，法爾如是。故《華嚴經》云：『菩薩摩訶薩不作逼惱眾生物，但說利益世間事。』《法華經》云：『若人受持讀誦是經，為他人說，若自書若教人書。復能起塔及造僧坊，供養讚歎聲聞眾僧；亦以百千萬億讚歎之法，讚歎菩薩功德。又為他人種種因緣，隨義解說此《法華經》；復能清淨持戒，與柔和者而共同止；忍辱無瞋，志念堅固；常貴坐禪得諸深定；精進勇猛攝諸善法；利根智慧善答問難。乃至是人，若坐、若立、若行處，此中便應起塔，一切天人皆應供養如佛之塔。』

Answer: "The Laṅkāvatāra Sūtra states: 'The Buddha addressed Mahāmati: "If all dharmas were not spoken, the teaching of the Dharma would be destroyed; if the teaching of the Dharma were destroyed, there would be no Buddhas, bodhisattvas, pratyekabuddhas, or śrāvakas. If none existed, who would speak, and for whom? Therefore, Mahāmati, bodhisattva-mahāsattvas should not cling to verbal expressions, but in accordance with what is appropriate, broadly expound all dharmas by means of upāya."' Thus we know that the dhāraṇī has no written words, yet written words reveal the dhāraṇī; apart from principle there is no speech, and apart from speech there is no principle. Because the true nature is all-pervading, the ineffable is not different from the effable; because conditioned cultivation lacks an inherent nature, the effable is not different from the ineffable. If one speaks of the four true natures and the specific characteristics of all dharmas, these are all ineffable; if one relies on the four siddhāntas and the common characteristics of all dharmas, these are all effable. For this reason, the Buddhas always preach the Dharma by relying on the two truths; so long as one attains the perfect intent, speaking is free from error. If there were exclusively no words, by what means could one awaken and understand? One is caused to pursue words to seek principle and thereby know that principle is complete; it is only because words are biased that it is said verbal expression does not reach it, not that one preaches wordlessness. Furthermore, though the nature is free from words and ineffable, one must rely on words in order to converge with the ineffable. If one would tread the source of the Way and continue the lineage of the Buddha's seed, one must first clarify prajñā so as to discern the true mind. Prajñā is the master of the myriad practices and the mother of the thousand sages; the true mind is the root of the multitude of beings and the source of all dharmas. If prajñā is not yet penetrated and the true mind remains obscured, one must take refuge in the unitary Triratna and repent transgressions and flaws across the three times: using śīla to examine faults and guard against transgressions; using dhyāna-concentration to remove dullness and gather in distraction; drawing near to good friends and praising and chanting the Mahāyāna; perfuming and cultivating through the myriad good practices and widely hearing and practicing them, so as to assist the revelation of the true nature, straight until bodhi. When hindrances are exhausted, wondrous concentration will naturally shine clear; when wisdom arises, the true mind will open in purity. Having become capable of benefiting oneself, one further takes pity on those who have not yet heard [the Dharma], widely creating causal conditions of merit and fully practicing all perfections; inheriting the family enterprise of the Buddha, one raises the great banner of the Dharma, pours down the single-flavored rain of the Dharma to wash away the dust of all afflictions, and lights the unconditioned lamp of wisdom to illuminate and dispel the darkness of delusion. For this reason, merit and the myriad practices flourish together from beginning to end; within the Buddha's teaching, such is the principle of reality. Thus the Avataṃsaka Sūtra states: 'Bodhisattva-mahāsattvas do not act as beings that afflict others, but speak only of matters that benefit the world.' The Saddharmapuṇḍarīka Sūtra states: 'If someone upholds, recites, and explains this sūtra to others, copying it himself or having others copy it; and furthermore is able to erect stūpas and build saṅghārāmas, making offerings to and praising the community of śrāvaka monks; and also with hundreds, thousands, myriads, and kotis of ways of praising, praises the merits of bodhisattvas; and again for the sake of others, with various causes and conditions, explains this Saddharmapuṇḍarīka Sūtra according to its meaning; and furthermore can purely uphold the precepts and dwell together with the gentle; is forbearing and free from anger, firm in purpose and mindfulness; constantly values sitting in meditation, attaining various profound concentrations; is vigorous and courageous, gathering all good dharmas; and with sharp faculties and wisdom is skilled at answering difficult questions—even in the places where such a person sits, stands, or walks, one should immediately erect a stūpa there, and all gods and humans should make offerings to it as to a stūpa of the Buddha.'"