宋高僧傳 29.14

29.14

系曰：答人之問，遲巧不如拙速。今傳家隔幾百年，輒伸詶對。通曰：「谷變陵遷，生來死往，萬類相糾，五道輪迴，正是不遷之法，可非定耶？經云『世間相常住』是也。又言『天地星月，各據其倫，終歸磨滅』，可非不定耶？經云『劫火洞然，大千俱壞』是也。今不壞世間相而談實相，可非定不定耶？雖定不定，俱解脫相歟？又言有喜怒非菩薩者，菩薩雖喜怒非喜怒，非菩薩而誰也？今聊雪利貞之欝悒歟？」

The commentary says: In answering another's question, slow cleverness is inferior to clumsy speed. Now, several hundred years later, this biographer takes the liberty of offering a reply. I say: Valleys turning into hills, birth coming and death going, the myriad kinds intertwined, and transmigration through the five realms—this is precisely the Dharma of non-movement; can it not be fixed? The sūtra says: 'The worldly characteristics are constantly abiding,' which means this. Furthermore, it is said: 'Heaven, earth, stars, and moon each occupy their proper order, yet ultimately return to obliteration'; can this not be non-fixed? The sūtra says: 'When the kalpa fire blazes, the great trichiliocosm is destroyed entirely,' which means this. Now, without destroying worldly characteristics one speaks of the true characteristic; can it not be both fixed and non-fixed? Though fixed and non-fixed, are they not both aspects of liberation? Furthermore, it was said that one who has joy and anger is not a bodhisattva; though a bodhisattva has joy and anger, they are not [true] joy and anger—if not a bodhisattva, who else could he be? Now I have merely wiped away Lizhen's melancholy.