宗鏡錄 65.9.4

65.9.4

云何為無。 無堅冷軟動之相。 名之為無。 論云。 一切實。 一切非實。 亦實亦不實。 非實非不實。 如是皆名諸法之實相。 如舍利弗云。 安住實智中。 我定當作佛。 為天人所敬。 爾時乃可謂。 永盡滅無餘。 是名真實見體。 故涅槃經云。 八千聲聞。 於法華經中見如來性。 如秋收冬藏。 更無所作。 約理明無所作。 此是究竟之理也。 約教無所作。 聞此教已。 更不他聞也。 約行無所作者。 修此行已。 更不改轍。 如是等種種無所作義。 略而言之。 隨智妙悟。 得見經體。 當以隨智妙悟意。 歷諸諦境中。 節節有隨情。 隨情智。 隨智種種分別。 簡餘情想。 唯取隨智明見經體也。

What is meant by non-existence? The absence of marks of hardness, coldness, softness, and motion is called non-existence. A treatise states: 'Everything is real; everything is unreal; both real and unreal; neither real nor unreal—all such are called the real mark of all phenomena.' As Śāriputra said: 'Abiding securely in real wisdom, I shall surely become a buddha, revered by devas and humans; only at that time may it be said that [defilements] are forever extinguished without remainder.' This is called the truly seeing substance. Therefore, the Nirvāṇa Sūtra states: 'The eight thousand śrāvakas saw the Tathāgata-nature in the Lotus Sūtra, like the autumn harvest and winter storage, with nothing further to be done.' Clarifying 'nothing to be done' in terms of principle: this is the ultimate principle. 'Nothing to be done' in terms of teaching: having heard this teaching, one hears no other. 'Nothing to be done' in terms of practice: having cultivated this practice, one no longer changes tracks. Briefly stated, such various senses of 'nothing to be done' mean that, following the wonderful awakening of wisdom, one is able to see the sūtra substance. One should, with the sense of following the wonderful awakening of wisdom, traverse the various objective realms of truth: at every juncture there are the various distinctions of following emotion, following emotion and wisdom, and following wisdom. Screening out the remaining emotional conceptions, one takes only following wisdom to clearly see the sūtra substance.