[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四明尊者教行錄](https://indike.org/pramana/in.bauddha.taisho.1937) › 3.37 # 四明尊者教行錄 3.37 四明尊者教行錄 3.37 - **Language:** Classical Chinese ### [3.37](https://indike.org/pramana/in.bauddha.taisho.1937.3.37) 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? > — English (machine translation) (machine translation) - [Previous: 3.36](https://indike.org/pramana/in.bauddha.taisho.1937.3.36) - [Next: 3.38](https://indike.org/pramana/in.bauddha.taisho.1937.3.38) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1937.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1937~en-mt.3.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1937.3.37](https://indike.org/pramana/in.bauddha.taisho.1937.3.37) · Pramāṇa