四明尊者教行錄 3.37

3.37

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?