四明尊者教行錄 3.39

3.39

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.