宗鏡錄 36.38

36.38

答曰。大涅槃經云。不生不生。名大涅槃。以修道得故。故不可說。豈如諸大乘論師。偏執定說。今以因緣故。亦可得說者。若解四悉檀意。如前四種說則無咎。次明證成者。若觀無明見中道者。即是入不二法門。住不思議解脫。故入不思議法門品云。若知無明即是明。明亦不可得。是為入不二法門。若入中道。即能雙照二諦。自然流入薩婆若海。今依四悉普為群機。於真緣二修中。是無作真修。頓漸四句中。若約上上根。是頓悟頓修。若約上根。或是頓悟漸修。

Answer: The Mahāparinirvāṇasūtra states: 'Non-arising non-arising is called the great nirvāṇa; because it is attained through cultivating the Way, it cannot be expounded.' How could it be like the various Mahāyāna treatise masters, who stubbornly cling to definitive explanations? Now, [the reason why it] can also be expounded by virtue of causes and conditions is that if one understands the intent of the four siddhāntas, explaining it according to the aforementioned four ways entails no fault. Next, to clarify the realization and accomplishment: if one contemplates avidyā and sees the middle way, that is entering the non-dual dharma-gate and abiding in the inconceivable liberation. Therefore, the 'Chapter on Entering the Inconceivable Dharma-Gate' states: 'If one knows that avidyā is itself clarity, and clarity is also ungraspable, this is entering the non-dual dharma-gate.' If one enters the middle way, one can simultaneously illuminate the two truths and naturally flow into the ocean of sarvajñā. Now, relying on the four siddhāntas universally for the sake of the diverse capacities: between the two cultivations of the real and the conditioning, this is unconditioned real cultivation; among the four propositions of sudden and gradual, if viewed in terms of superior-superior capacities, it is sudden awakening and sudden cultivation; if viewed in terms of superior capacities, it may be sudden awakening and gradual cultivation.