萬善同歸集 3.8

3.8

答：「以諸法畢竟無所有故，則有萬善施為；若諸法有決定性者，則一切不立。故《般若經》云：『若諸法不空，即無道、無果。』《法句經》云：『菩薩於畢竟空中，熾然建立。』《金剛三昧經》云：『若說法有一，是相如毛輪；如焰水迷倒，為諸虛妄故。若見於法無，是法同虛空；如盲無目倒，說法如龜毛。』又經云：『寧可謗有如須彌，不可謗無如芥子。』論云：『諸法實相中，決定相不可得，故名無所得；非無有福德、智慧，增益善根。』又云：『邪見人破諸法令空，觀空人知諸法真空，不破不壞。譬如田舍人，初不識鹽，見貴人鹽著種種肉菜中而食。問言：「何以故爾？」語言：「此鹽能令諸物味美故。」此人便念：「此鹽能令諸物美，自味必多。」便空抄鹽，滿口食之，醎苦傷口。而問言：「汝何以言鹽能作美？」貴人語言：「癡人！比當籌量多少，和之令美。云何純食鹽？」無智人聞空解脫門，不行諸功德但欲得空，是為邪見，斷諸善根。』

Answer: "Because all dharmas are ultimately non-existent, there is the undertaking of the myriad good practices; if all dharmas had a determinate nature, then nothing would be established. Thus the Prajñāpāramitā Sūtra states: 'If all dharmas were not empty, there would be neither path nor fruit.' The Dharmapada states: 'A bodhisattva, within ultimate emptiness, ardently establishes [all things].' The Vajrasamādhi Sūtra states: 'If one says that dharmas are one, such a sign is like a hair-net [in blurred vision]; like being deluded by the water of a mirage, it is due to various fabrications. If one views dharmas as non-existent, these dharmas are identical to empty space; like a blind person without eyes who is deluded, one speaks of dharmas as being like a turtle's hair.' Moreover, a sūtra states: 'It is better to slander existence to the extent of Mount Sumeru than to slander non-existence to the extent of a mustard seed.' A treatise states: 'In the dharmatā of all dharmas, determinate signs cannot be apprehended, therefore it is called non-apprehension; it does not mean there is no merit or wisdom increasing wholesome roots.' It also states: 'People of wrong views destroy all dharmas to make them empty; those who contemplate emptiness know that all dharmas are truly empty, neither destroyed nor corrupted. For example, a rustic person who initially did not know salt saw an aristocrat put salt into various dishes of meat and vegetables and eat them. He asked, "Why is it so?" The aristocrat told him, "It is because this salt can make all things taste delicious." This man then thought, "Since this salt can make all things delicious, its own flavor must be abundant." Thereupon he scooped up plain salt with his bare hands and filled his mouth with it, suffering saltiness, bitterness, and injury to his mouth. He then asked, "Why did you say that salt can make things delicious?" The aristocrat said to him, "Foolish man! One must measure the quantity and blend it in to make things delicious. How could you eat pure salt?" When an unwise person hears the liberation gate of emptiness, he does not practice the various meritorious qualities but merely wishes to attain emptiness; this is a wrong view that cuts off all wholesome roots.'"