妙法蓮華經玄義 8.90

8.90

若欲見諦，慚愧有羞，苦到懺悔，機感諸佛，禪慧開發，觀心明淨，信解虛融。爾時猶名闇中見杌，髣髴不明，人木蟲塵，尚不了了。若能安忍，法愛不生，無明豁破，如明鏡不動，淨水無波，魚石色像，任運自明，清淨心常一，如是尊妙人，則能見般若，金錍抉眼，一指、二指、三指分明。爾時見色，言有亦是，言無亦是。云何有？是的的之色，與眼相應，諦諦之理與智相稱，名之為有。云何為無？無復堅、冷、軟、動之相，名之為無。論云：一切實，一切非實，亦實亦不實，非實非不實。如是皆名諸法之實相。如舍利弗安住實智中：我定當作佛，為天人所敬。爾時乃可謂永盡滅無餘，是名真實見體。故《涅槃》云：「八千聲聞於法華中見如來性，如秋收冬藏，更無所作。」

If one wishes to see the truth: feeling shame and remorse, repenting with the utmost anguish, one's spiritual capacity stimulates all buddhas, dhyāna and wisdom unfold, the contemplation of mind becomes bright and pure, and faith and understanding are empty and harmonious. At that time, it is still called seeing a tree stump in the dark: faint and unclear, one is not yet distinct about human, wood, insect, or dust. If one can patiently endure, no attachment to dharma arises, and ignorance is completely shattered, like a bright mirror unmoving or pure water without waves, where the forms and images of fish and stones are naturally bright of themselves; when the pure mind is constantly unified, such an exalted and subtle person can then see prajñā. When the golden scalpel clears the eyes, one finger, two fingers, and three fingers are distinct and clear. At that time, when seeing forms, saying they exist is correct, and saying they do not exist is also correct. How do they exist? The precise forms correspond with the eye, and the exact principle accords with wisdom; this is called existing. How do they not exist? There are no longer the characteristics of hardness, coldness, softness, and motion; this is called not existing. The treatise says: 'All is real, all is unreal, all is both real and unreal, all is neither real nor unreal.' All such as these are called the real mark of all dharmas. As Śāriputra, dwelling stably in real wisdom, [said:] 'I will surely become a buddha, revered by gods and humans.' Only at that time can it be said that [defilements] are forever extinguished without remainder; this is called truly seeing the substance. Therefore the Nirvāṇa [Sūtra] says: 'The eight thousand śrāvakas saw the Tathāgata-nature in the Lotus [Sūtra], like the autumn harvest and winter storage, having nothing further to do.'