宗鏡錄 17.25

17.25

Answer: In the source of the mind of original enlightenment, the nature-ground of the dharmakāya, the mouth wishes to speak but words fail, and the citta wishes to cognize conditions but thoughts perish. Why is this? If one speaks of existence, its wondrous substance is empty and profound; if one discusses non-existence, the Dao is nowhere absent. If one speaks of arising, in the three realms there is not a single thing; if one says cessation, the single substance is constantly numinous. If one speaks of unity, each assumes its own form; if one speaks of difference, they equally return to the true characteristic. One knows from this that it cannot be measured, nor can it be anticipated. If one opens expedient means wishing to clarify doubtful sentiments: it is neither existent nor non-existent, neither one nor different. Only when one can transcend the four alternatives does one accord with the ekayāna.