景德傳燈錄 3.18

3.18

向居士。幽棲林野木食㵎飲。北齊天保初。聞二祖盛化乃致書通好曰。影由形起響逐聲來。弄影勞形不識形為影本。揚聲止響不知聲是響根。除煩惱而趣涅槃。喻去形而覓影。離眾生而求佛果。喻默聲而尋響。故知迷悟一途愚智非別。無名作名。因其名則是非生矣。無理作理。因其理則爭論起矣。幻化非真誰是誰非。虛妄無實何空何有。將知得無所得失無所失。未及造謁聊申此意。伏望答之（弄影當作棄影。唯恐當時筆誤耳。蓋第三十卷鎮國大師答皇太子問心要云。若求真去妄。猶棄影勞形。若體妄即真。似處陰休影。此用莊子之說。勞形謂走而避影也）。二祖大師命筆迴示曰。備觀來意皆如實。真幽之理竟不殊。本迷摩尼謂瓦礫。豁然自覺是真珠。無明智慧等無異。當知萬法即皆如。愍此二見之徒輩。申辭措筆作斯書。觀身與佛不差別。何須更覓彼無餘。居士捧披祖偈乃伸禮覲。密承印記。

Upāsaka Xiang lived in seclusion in the forests and wilds, eating tree bark and drinking from ravines. In the early Tianbao era of Northern Qi, having heard of the flourishing teaching of the Second Patriarch, he sent a letter to establish friendly relations, saying: "Shadows arise from forms, and echoes follow sounds. Playing with shadows exhausts the body, not knowing that the form is the root of the shadow; raising one's voice to stop an echo does not understand that the sound is the root of the echo. To eliminate afflictions and head toward nirvāṇa is like getting rid of the form to look for the shadow. To leave sentient beings and seek the fruit of Buddhahood is like silencing the sound to look for the echo. Therefore we know that delusion and awakening are of one path, and foolishness and wisdom are not distinct. Where there are no names, names are made; depending on the names, right and wrong arise. Where there is no principle, principles are made; depending on the principles, contention and debate spring forth. Illusions and transformations are not real; who is right and who is wrong? The false and empty have no substance; what is empty and what exists? One should know that gaining is without anything gained, and losing is without anything lost. Before having the chance to pay a visit, I briefly express this intention and humbly hope for a reply." ('Playing with shadows' should read 'fleeing from shadows'; it was feared to be a scribal error at that time. For in the thirtieth fascicle, the Great Master Zhenguo answered the Crown Prince's inquiry on the essentials of the mind, saying: 'If one seeks the true and discards the false, it is like fleeing one's shadow and exhausting the body. If one realizes that the false is precisely the true, it is like staying in the shade and resting the shadow.' This uses the teaching of Zhuangzi; exhausting the body refers to running away to avoid one's shadow.) The Great Master the Second Patriarch set brush to paper and replied with a verse, saying:
"Having fully observed your intention, it is all according with reality;
The profound principle of truth is ultimately not different.
Originally deluded about the maṇi-jewel, one calls it rubble;
Suddenly awakening of oneself, it is the true pearl.
Avidyā and wisdom are equal and without difference;
You should know that the ten thousand phenomena are all just as they are.
Pitying those people of these two views,
I put forth words and set down the brush to write this letter.
Contemplate that the body and the Buddha are not different;
Why must one further seek that remainderless [nirvāṇa]?"
Reverently opening the Patriarch's verse, the upāsaka offered his respects and secretly received the prediction.