注維摩詰經 3.35

3.35

[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.