四明尊者教行錄 3.39

3.39

涅槃一實諦，遮顯非殊致，
依言及離言，悉是真如義。
此俗洎此真，非情是隨智，
二諦皆名真，此真有名字。
若了性三千，此是圓成義，
法法盡真常，名實皆尊貴。
依此偏計法，如何得為類？
其體若空華，何實當名字？
心色體無二，情中堅執異，
欲破堅執情，須推到邊際。
若知依理藏，法法無遺棄，
寄此顯圓常，何曾求遠離？
雖是一精明，體具三千義，
依正理內含，根境性中備。
唯心即唯色，唯香亦唯味，
唯觸唯是音，此理好思議。
水火力相傾，明暗能更治，
即此相違中，彌見相從意。
相違彰具德，相從表不二，
智者善思量，本末何曾異？
觀心理趣深，乍似相違義，
出自旋總持，誰當不猶豫？
濫作流通人，自省居何位，
片言難折獄，再思方可矣。
九界約修心，三道寄心治，
此從外境觀，外破內方著。
約理雖相合，據迷且分二，
究竟知所以，敢將情力置。
三法皆稱妙，唯心最玄祕，
於心見法界，生佛齊一致。
迷己逐他物，確爾立情器，
見色便見心，灼然全性起。

In the Nirvāṇa [Sūtra], the one real truth does not differ in its negative and positive expressions;
What relies on words and what is free from words are all the meaning of True Suchness.
This conventional and this ultimate truth are not from conceptual passion but accord with wisdom;
Both truths are termed "true," and this truth has names and characters.
If one understands the nature's three thousand, this is the meaning of the fully perfected nature;
Each and every phenomenon is completely true and eternal; both name and reality are noble and revered.
Relying on this imaginary construct, how could it be placed in the same class?
Its substance is like flowers in the sky; what reality could correspond to its names?
Mind and form are non-dual in substance, yet within emotional attachments their difference is rigidly held;
Wishing to break through rigid attachments, one must push through to the utmost limit.
If one knows that they rely on the storehouse of principle, not a single phenomenon is discarded;
Lodging in this to reveal the perfect and eternal, when did one ever seek to distance oneself from it?
Though it is one pure clarity, its substance is endowed with the three thousand meanings;
Circumstantial and direct retributions are contained within principle, and the sense faculties and objects are complete within the nature.
Exclusive mind is just exclusive form; it is also exclusive fragrance and exclusive taste;
It is exclusive touch and exclusive sound; this principle is well worth pondering.
The forces of water and fire oppose each other; light and darkness can alternate in remedying;
Right within this mutual contradiction, one sees all the more the sense of mutual accord.
Mutual contradiction displays complete virtues; mutual accord expresses non-duality.
A wise person contemplates this well: how have root and branch ever differed?
The principle of contemplating mind is profound; at first glance it seems a contradictory meaning;
Arising from the āvarta-dhāraṇī, who would not hesitate?
Having presumed to act as a propagator of the teaching, I reflect on what rank I occupy;
A single word cannot settle the case; only upon rethinking can it be accomplished.
The nine realms are spoken of in terms of cultivating mind; the three paths of defilement are remedied through mind;
This contemplates from external objects: only when the external is broken does the internal become manifest.
In terms of principle they are unified, but on the basis of delusion they are provisionally divided into two;
Knowing the ultimate reason, how would one dare to rely on emotional effort?
All three phenomena are called subtle, yet mind alone is the most profound and secret;
Within the mind one sees the Dharma realm; sentient beings and Buddhas are brought to equal unity.
Confusing oneself and chasing other things, one rigidly sets up sentient beings and the insentient vessel-world;
Seeing form, one immediately sees mind; clearly it all arises from the nature.