四明尊者教行錄 3.37

3.37

涅槃四無說，因緣故立字，
復言第一義，有言有實義，
有無與真俗，云何辨同異？
諸法即真如，無名無有字，
真如即諸法，隨緣有差異，
起必性三千，云何勿名義？
水火性真空，空誰分一異，
循業而發現，從末方殊致，
建立全由俗，云何勿名義？
色性即智性，良由體無二，
無二無是非，無非本來地，
却俟盡隣虛，云何方顯智？
元是一精明，分為六種義，
方便有多門，歸元性無二，
無二即如如，云何有香味？
藥病性相應，心色方便治，
水火各升沈，頓爾成乖棄，
緣起唯從性，云何顯不二？
諸法如大幻，一多互相寄，
體幻即為真，何勞共遠離，
盡塵忘剎那，云何存沒意？
觀心初不忍，今何忍此意，
取捨雖在我，其如且猶豫，
人天大導師，云何無決智？
觀心亦觀色，唯只觀心地，
色不名觀心，心無不包義，
同異與相攝，云何得其意？
觀心唯一念，一念三千備，
三千含身土，獨遺觀色義，
三千洎外境，云何得齊致？

The Nirvāṇa [Sūtra speaks of] four kinds of ineffability, yet sets down words on account of causes and conditions;
It also speaks of the ultimate truth, which has words and has real meaning.
Between existence and non-existence, the ultimate and the conventional, how are identity and difference to be distinguished?
All phenomena are identical to True Suchness, having neither name nor character;
True Suchness is identical to all phenomena, varying according to conditions.
If their arising necessarily entails the nature's three thousand, why deny them name and meaning?
The nature of water and fire is true emptiness; in emptiness, who can distinguish unity from difference?
Manifesting according to karma, they arrive at different ends only from the branch-traces;
Establishment entirely depends on the conventional; why deny them name and meaning?
The nature of form is identical to the nature of wisdom, truly because their substance is non-dual;
In non-duality there is neither right nor wrong; non-wrongness is the original ground.
Yet waiting until the utmost adjacent void is exhausted—how does that manifest wisdom?
Originally there is one pure clarity, divided into six functions;
Expedients have many doors, but returning to the source, the nature is non-dual.
Non-duality is precisely suchness; how can there be fragrance or taste?
Medicine and illness correspond in nature; mind and form are treated by expedients;
Water and fire respectively rise and sink, suddenly becoming discordant and discarded.
If dependent arising derives solely from nature, how does it reveal non-duality?
All phenomena are like a great illusion; the one and the many lodge within each other;
Realizing that illusion is itself truth, what need is there to distance oneself from them together?
Exhausting dust and forgetting the instant—how can the intention of presence and absence remain?
At first one could not bear contemplating the mind; why now tolerate this view?
Though choosing and discarding depend on oneself, what about continuing to hesitate?
O Great Guide of humans and gods, why lack decisive wisdom?
Contemplating mind is also contemplating form; one exclusively contemplates the mind-ground;
Form is not called contemplating mind, yet mind lacks nothing of embracing meaning;
Identity and difference, and mutual inclusion: how is their meaning to be grasped?
Contemplating mind is just a single thought; a single thought is endowed with the three thousand;
The three thousand contain body and land; why single out the omission of the sense of contemplating form?
The three thousand up to external objects: how can they be brought to the same level?