四明尊者教行錄 1.142

1.142

四明沙門（知禮）偶覩茲事，能知厥由，非釋典了義，莫可原之。蓋魚性、佛性、宰邑之性本不二焉，在事強分，二無二也。佛既先覺，立法教人，觀乎物性，起同體悲，安其危、示其樂，俾其復本與佛齊致。故流水救魚已得成佛，魚亦當成，不二之驗矣。今所夢者，豈孤然哉。乃由佛廣放生之教，魚蘊得脫之緣，人有增善之分，共而成之，其理必也。夫如是聞見之人，得不力行其教，諦觀乎性，使齊於流水者也。時天聖元年四月十一日跋。

The Siming śramaṇa Zhili happened to see this matter and was able to know its origin: without the definitive teachings of the Buddhist scriptures, none could trace it to its source. Indeed, the nature of fish, the Buddha-nature, and the nature of the magistrate are fundamentally not two; in phenomenal affairs they are forcibly distinguished, but though two, they are not two. Since the Buddha was the first awakened, he instituted practices to instruct humanity: to contemplate the nature of creatures, give rise to compassion of identical substance, secure their safety, show them joy, and enable them to return to their origin and reach the same level as the Buddha. Therefore, through saving fish, Jalavāhana was already able to attain Buddhahood, and the fish too shall attain it: this is the verification of non-duality. As for what was dreamed now, how could it be isolated? It was brought to completion by the Buddha's broad teachings on releasing life, the fish possessing the conditions for deliverance, and humanity having a share in cultivating goodness—its principle is necessarily so. If so, how can those who hear and see this not vigorously practice his teaching, attentively contemplate nature, and make themselves equal to Jalavāhana? Written as a postscript on the eleventh day of the fourth month of the first year of the Tiansheng era.