廣弘明集 20.24

20.24

曰非言無以寄言。言即無言之累。累言則可以息言。言息則諸見競起。所以如來乘本願以託生。現慈力以應化。離文字以設教。忘心相以通道。欲使珉玉異價涇渭分流。制六師而正四倒。反八邪而歸一味。折世智之角。杜異人之口。導求珠之心。開觀象之目。救燒灼於火宅。拯沈溺於浪海。故法雨降而焦種更榮。慧日升而長夜蒙曉。發迦葉之悱憤。吐真實之誠言。雖復二施等於前五大陳於後。三十四問參差異辨。方便勸引各隨意答。舉要論經不出兩塗。佛性開其本有之源。涅槃明其歸極之宗。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。金牆玉室豈易入哉。

It is said: Without words, there is no way to lodge meaning; yet words are themselves an entanglement of wordlessness. By entangling words, one may put an end to words; yet once words cease, various wrong views arise in competition. Therefore, the Tathāgata rode his original vow to take birth, manifesting the power of compassion to respond and transform. Free from letters, he established teachings; forgetting mental marks, he opened the Way. He wished to make jade and common stone differ in value, and the Jing and Wei rivers flow in separate courses; to subdue the six non-Buddhist teachers and rectify the four inversions; to overturn the eightfold wrongness and return to the single taste; to break the horns of worldly intellect, and stop the mouths of perverse men; to guide the mind that seeks the pearl, and open the eyes that observe the elephant; to rescue beings from being burned in the burning house, and save those drowning in the stormy sea. Thus, when the Dharma rain falls, parched seeds flourish again; when the wisdom sun rises, the long night receives the dawn. He prompted Kāśyapa's eager yearning, and spoke sincere words of truth. Although the two kinds of giving were presented equally at the beginning, and the five greats were expounded thereafter; though the thirty-four questions varied in their subtle points, he adapted his answers according to their dispositions. To summarize the sūtra, it does not depart from two paths: the Buddha-nature discloses the source of innate existence, while nirvāṇa clarifies the ultimate principle of return. It is neither cause nor fruit; it neither arises nor acts. Its principle surpasses ten thousand virtues; its state transcends a hundred negations. Emptiness itself cannot fathom its true limit; the most profound mystery cannot exhaust its marvelous gate. Were it not for virtue equal to impartiality and a mind attuned to non-arising, how could one easily enter these golden walls and jade chambers?