○一合理相分第三十
Chapter 30: The Principle of a Single Unified Reality
世界微塵，離合無性。為顯此理，頌曰：一念未興相已成，如臨寶鏡兩分明。翻身踏碎潭心月，相理元空擺手行。
The tiny particles of dust in the world, whether gathered or dispersed, have no fixed nature of their own. To reveal this principle, the verse says:
Before a single thought arises, forms have already come to be, Like standing before a precious mirror where both are clearly seen. Turning around, one tramples to pieces the moon in the pool's heart; Form and principle are originally empty—with a wave of the hand, one walks on.
須菩提！若善男子、善女人(至)即非世界，是名世界。
Subhuti, if a good man or good woman understands that this world is not ultimately a world, that is what we call "the world."
微塵者，妄念也。世界者，身之別名也。微塵是因，世界是果。微塵世界者，謂因果也。然自己真性，非因非果，能與六道眾生為因果也。謂自性是因，六道是果，故知微塵能起世界輪迴。由於一念，雖見小善，不可執著；雖逢小惡，必須除去。且眾生於妄念中起貪瞋癡業，妄受三界夢幻之果，如彼微塵積成世界。不知因果元是妄心，自作自受，一念悟來，即無微塵，世界何有？故云：即非微塵，是名微塵；即非世界，是名世界。若欲建立世界，一任微塵熾然；若欲除滅世界，覺悟人法俱空，了無一法可得，湛然清淨，不被諸境所轉，皆由於自己也。傅大士云：欲證無生忍，要假離貪嗔。人法知無我，逍遙出六塵。川禪師云：若不入水，爭見長人？頌曰：一塵纔起翳摩空，碎抹三千數莫窮。野老不能収拾得，任教隨雨又隨風。
Fine dust particles are deluded thoughts. "The world" is another name for the body. Fine dust is the cause, and the world is the result. "Fine dust and the world" refers to cause and effect. Yet one's own true nature is neither cause nor result, and yet it can serve as cause and effect for the sentient beings of the six realms. That is to say, intrinsic nature is the cause, and the six realms are the result. Thus we know that fine dust can give rise to the world and cyclic existence. Because of a single thought, even when you see a small good, you must not cling to it; even when you encounter a small evil, you must remove it. Moreover, sentient beings, within deluded thoughts, create the karma of Greed (Rāga), Hatred (Dveṣa), and delusion, and falsely receive the dreamlike results of the three realms (traidhātuka), just as those fine dust particles accumulate to form a world. They do not know that cause and effect are originally the deluded mind—self-created, self-received. When a single thought awakens, there is no fine dust at all; how could a world exist? Therefore it is said: "It is not fine dust; therefore it is called fine dust. It is not a world; therefore it is called a world." If you wish to establish a world, simply let the fine dust blaze freely; if you wish to destroy the world, awaken to the fact that both person and dharmas are entirely empty, and that not a single dharma can be obtained—then you are limpid and pure, not turned about by any circumstance. All of this depends on yourself. Master Fu the Great said: "If you wish to realize the patience of non-arising, you must take leave of greed and hatred. Knowing that both person and dharmas are without self, you roam free beyond the six dusts." Chan Master Chuan said: "If you do not enter the water, how can you see the tall man?" The verse says: "No sooner does a single dust arise than it clouds the sky; smash it and wipe away three thousand—the count is endless. The old countryman cannot gather it all up; he just lets it follow the rain and follow the wind."
何以故若世界實有者(至)但凡夫之人貪著其事。
Why is this? If the world were truly real, it would be a whole; but ordinary people are attached to such matters.
微塵謂因，世界謂果。若執因果為實有者，即被相之所縛，故云即是一合相。但莫執為實有，亦莫執為實無，於相離相，故云即非一合相。是名一合相也。又云：微塵雖多，不足為多。世界幻成，終無實義。若說實有微塵，實有世界，即是彼此著相。彼既是相，我又著相，兩相相合，是謂一合相。總是虗妄縛繫生滅，但凡夫未悟，妄生貪著耳。即是不可說者，須是學人自省自悟，於理事上各無罣礙。今凡夫一向貪著事相，不達於理，所以說因果著因果，說世界著世界。傅大士云：界塵何一異，報應亦同然。非因亦非果，誰後復誰先。事中通一合，理則兩俱捐。欲達無生路，應當識本源。逍遙翁云：學道之人，但只了悟靈明之心，是謂本源。所以念念妄想，皆為塵垢，勿令染著，久當證知清淨法身也。川禪師云：揑聚放開，兵隨印轉。頌曰：渾圇成兩片，劈破却團圓。細嚼莫咬碎，方知滋味全。