注維摩詰經 3.35

3.35

肇曰：猶誨以平等也。夫若能齊是非、一好醜者，雖復上同如來，不以為尊；下等六師，不以為卑。何則？天地一指、萬物一觀，邪正雖殊，其性不二，豈有如來獨尊而六師獨卑乎？若能同彼六師不見佛、不聞法，因其出家隨其所墮而不以為異者，乃可取食也。此蓋窮理盡性極無方之說也。善惡反論而不違其常、邪正同辯而不喪其真，斯可謂平等正化莫二之道乎！生曰：此一階使言反而理順也。苟體空內明，不以言反惑意矣。須菩提見佛聞法者，而言不見佛不聞法，言正反也。若以無佛可見為不見佛、無法可聞為不聞法，則順理矣。

[Seng]zhao says: This is still instructing him in equality. One who can level right and wrong and unify good and bad—even if he were, above, the equal of the Tathāgata, he would not deem him exalted; even if he were, below, the equal of the six masters, he would not deem them base. Why is this? Heaven and earth are [as] one finger; the myriad things are [as] a single vision. Though the heterodox and the orthodox differ, their nature is non-dual; how could it be that the Tathāgata alone is exalted while the six masters alone are base? If one can, like those six masters, not see the Buddha and not hear the Dharma, go forth [into homelessness] through them, and follow them in that into which they fall without regarding this as different, only then may one take food. This is an exposition that fathoms principle, exhausts nature, and reaches the limit of having no fixed perspective. When good and evil are argued inversely without transgressing their constant [principle], and heterodoxy and orthodoxy are harmonized in debate without losing their truth, may this not be called the way of equal, correct transformation without duality? [Dao]sheng says: This stage causes the words to be paradoxical while the principle remains concordant. If one truly embodies emptiness and is inwardly luminous, one will not be deluded in mind by paradoxical words. Subhūti had seen the Buddha and heard the Dharma, yet [the sūtra] says, 'not seeing the Buddha and not hearing the Dharma'—the words are diametrically reversed. If one takes there being no buddha to be seen as 'not seeing the Buddha', and there being no dharma to be heard as 'not hearing the Dharma', then it conforms to principle.