廣弘明集 20.24

20.24

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?