宗鏡錄 90.5.6

90.5.6

則生滅是常義也。 又性即相故。 不生不滅是無常義。 相即性。 故生滅是常義。 互奪則雙非。 互成則雙立。 雙樹中間入涅槃者。 即斯意矣。 常無常既爾。 我樂淨等。 乃至一切諸法皆然。 即處處而入大涅槃。 非獨雙林之下。 若不了此旨。 悉墮邊邪。 即塵塵而盡成生死。 豈止閻浮之中。 若入宗鏡。 即一切法趣無常。 無常攝法無遺。 義理無盡。 方真無常。 總收諸義。 以為一致。

thus arising and ceasing is the meaning of permanence. Furthermore, because nature is precisely characteristics, non-arising and non-ceasing is the meaning of impermanence. Because characteristics are precisely nature, arising and ceasing is the meaning of permanence. Mutually negating each other, both are negated; mutually accomplishing each other, both are established. Entering nirvāṇa between the twin trees has precisely this meaning! Permanence and impermanence being so, self, bliss, purity, and so forth, up to all dharmas, are all like this. Thus, in every place one enters great nirvāṇa, not merely beneath the twin trees. If one does not comprehend this principle, one will entirely fall into extremes and heterodoxy, and in every speck of dust one will completely constitute saṃsāra, not limited to Jambudvīpa. If one enters the mirror of the source, then all dharmas tend toward impermanence. Impermanence gathers all dharmas without remainder, and its principles are inexhaustible; only then is it true impermanence, completely collecting all meanings into a single consistency.