西方合論 5.2

5.2

夫即性即相，非有非空，理事之門不礙，遮表之詮互用。言無者如水月鏡花，不同龜毛兔角；言有者似風起雲行，不同金堅石礙。是故若滯名著相，即有漏凡夫；若撥果排因，即空見外道。夢中佛國，咸願往生；泡影聖賢，誓同瞻仰。說真說相，似完膚之加瘡；道有道無，類紅鑪之點雪。爰約真諦，分別四門：

Indeed, nature is identical to characteristics, neither existent nor empty; the gates of principle and phenomena do not obstruct each other, and the expositions of negation and affirmation function mutually. To speak of non-existence is like the moon in the water or flowers in a mirror, not like the horn of a hare or the hair of a tortoise; to speak of existence is like the rising wind and moving clouds, not like the hardness of metal or the obstruction of stone. Therefore, if one clings to names and is attached to characteristics, one is an ordinary being with outflows; if one denies retribution and rejects causes, one is a non-Buddhist with the view of emptiness. In the dreamlike Buddha-lands, all vow for rebirth; the bubble-like sages and worthies, we vow together to gaze upon and revere. Speaking of truth and speaking of characteristics is like adding a sore to sound skin; declaring existence and declaring non-existence is like dropping snow onto a red-hot furnace. Here, based on ultimate truth, four gates are distinguished: