涅槃經遊意 1.233

1.233

故彭城法師為此難故，明果乃無大期，生滅猶有，念念流動，逐境去來。此解不可。故經云：若言如來無常，舌則墮落。此師現世舌爛口中也，彼師尋改悔，作懸高堂。譬如鏡在高堂，萬像現鏡中矣。像有去來，鏡無生滅，雖作此解，猶在不免難。鏡是無情，知是靈識；又且鏡是無常，云何得譬常住之智？

Therefore, Dharma Master Pengcheng, because of this difficulty, clarified that although the fruit has no major life span, arising and ceasing still exist, moment-to-moment flux, following objects in coming and going. This explanation is untenable. Hence the sūtra states: If one says the Tathāgata is impermanent, one's tongue will fall out. This master's tongue rotted in his mouth in this very life. That master immediately repented and changed his view, creating [the analogy of] suspending [a mirror] in a high hall: for instance, a mirror in a high hall, in which myriad images appear. The images have coming and going, while the mirror has no arising or ceasing. Although he gave this explanation, he still did not escape the difficulty: a mirror is insentient, whereas awareness is spiritual consciousness; furthermore, a mirror is impermanent, so how could it serve as an analogy for eternally abiding wisdom?