佛祖歷代通載 9.15

9.15

（十）　十一年有旨。命寶亮法師授涅槃義疏。帝為之序。略曰。離文字以設教。忌心相以通道。欲使珉玉異價涇渭分流。制六師而正四倒返八邪而歸一味。則法雨降而燋種受榮。慧日昇而長夜蒙曉。發迦葉之悱憤。吐真實之誠言。雖復三施等於前。五大陳於後。三十四問參差異辯。方便勸發各隨意答。舉要論經不出兩途。佛性開其有本之源。涅槃明其歸極之旨。非因非果不起不作。義高萬善事絕百非。空空不能測其真際。玄玄不能窮其妙門。自非德均平等心合無生。則金牆玉室豈易入哉。

(10) In the eleventh year, an imperial order commanded Dharma Master Baoliang to compile a commentary on the meaning of the Mahāparinirvāṇa-sūtra. The Emperor wrote a preface for it, which stated in brief: "Setting forth teachings apart from words and letters, one avoids mental characteristics to penetrate the Way. Seeking to let jade and common stone differ in value, and Jing and Wei flow in separate streams, he subdued the six teachers and rectified the four inversions, turned back the eight heterodoxies and returned to the single taste. Then the Dharma rain fell and scorched seeds flourished; the sun of wisdom rose and the long night met the dawn. Giving voice to the anxious longing of Kāśyapa, he uttered true and sincere words. Although the three types of giving were first made equal, and the five great [elements] were subsequently set forth, the thirty-four inquiries varied in their distinct arguments, and as expedient exhortations, were answered according to each intention. In summarizing the scripture, it does not go beyond two paths: the buddha-nature reveals the source that has an ultimate root, and nirvāṇa clarifies the purport of the ultimate return. It is neither cause nor effect, neither arising nor acting; its principle surpasses the myriad virtues, and its actuality cuts off the hundred negations. Empty of emptiness, one cannot fathom its true limit; mysterious of mysteries, one cannot exhaust its wondrous gate. Were it not that one's virtue matches impartiality and one's mind accords with non-arising, how could the golden walls and jade chambers be easily entered?"