廣弘明集 18.45

18.45

法勗問。敬覽清論。明宗極雖微而一悟頓了。雖欣新剖竊有所疑。夫明達者以體理絕欲。悠悠者以迷惑嬰累。絕欲本乎見理。嬰累由於乖宗。何以言之。經云。新學者離般若便如失明者。無導是為懷理。蕩患於茲顯矣。若涉求未漸於大宗希仰。猶累於塵垢則永劫劬勞。期果緬邈既懷猶豫。伏遲嘉訓。初答。道與俗反理不相關。故因權以通之。權雖是假旨在非假。智雖是真能為非真。非真不傷真。本在於濟物。非假不遂假。濟則反本。如此永劫無為空。懃期果有如皎日。

Faxu asked: Respectfully reading your clear treatise, you have illuminated that though the ultimate is subtle, it is realized suddenly in a single awakening. Although pleased by this new analysis, I privately harbor some doubts. Those who are discerning and thoroughly comprehending end desires by embodying principle; those who drift carelessly are entangled in encumbrances through delusion. Ending desires is rooted in seeing principle; being entangled in encumbrances is due to straying from the ultimate. Why do I say this? The sūtra says: 'When beginners depart from prajñā, they are like the blind without a guide.' This means that holding principle sweeps away distress; here it is made manifest. If in treading the path of seeking one has not gradually aspired to the great ultimate, and is still encumbered by dust and defilement, then throughout eternal kalpas one will toil in vain; expecting the fruition will be distant indeed. Having harbored these hesitations, I prostrate and await your fine instruction. First answer: The Dao and the worldly are opposites, and their principles do not interrelate; therefore, one uses the expedient to connect them. Although the expedient is provisional, its intent lies in what is not provisional; although wisdom is true, it can act as what is not true. That which is not true does not harm the true; its foundation lies in rescuing beings. That which is not provisional does not follow the provisional; having rescued, it returns to the root. Thus, through eternal kalpas there is no vain toil; expecting the fruition is as bright as the shining sun.