四明尊者教行錄 4.102

4.102

答：若論本具，平等一性，則非真非妄，而不說有無。明法性亦不論於有始有終，但眾生自無始忽然不覺，迷理而生無明，無明有熏真之用、法性有隨妄之能，真妄和合名為緣起。故《金錍》曰：無有無波之水，未有不濕之波。在濕詎間於混澄，為波自分於清濁。雖則有清有濁，而一體無殊。所謂清濁波者，真妄兩用也；清濁濕性者，一體無殊也。無明法性體一，故起無前後。故《起信論》云：如來藏無前際故，無明之相亦無有始是也。若覺悟時，達妄即真，了無明即是法性。約修門說，義當斷妄。雖曰斷妄，妄體本真，妄何所斷？故曰無明亦無有終。又若究其正迷之時，如夢中人，而不知是夢；忽然夢覺，迷妄自息。是則風息水澄，妄消真顯矣。審而思之，無俟多論也。

Answer: If we discuss original possession, being equally of one nature, it is neither real nor false, and one does not speak of existence or nonexistence. When clarifying dharmatā, one also does not discuss having a beginning or having an end. It is merely that sentient beings, from beginninglessness, suddenly become unaware and, deluded about the truth, give rise to ignorance. Ignorance has the function of perfuming the real, and dharmatā has the capability of following the false. The combination of the real and the false is called dependent origination. Therefore the Jinbi says: 'There is no water without waves, and there has never been a wave that is not wet. In being wet, how could it distinguish turbid from clear? In being waves, it naturally divides into clean and muddy. Although there are clean and muddy, their single substance is not different.' The so-called clean and muddy waves are the two functions of the real and the false; the clean and muddy wet nature is the single, undifferentiated substance. Ignorance and dharmatā are of one substance, so their arising has no priority or posteriority. Therefore the Awakening of Faith says: 'Because the tathāgatagarbha has no prior limit, the characteristics of ignorance also have no beginning.' That is this. When one is enlightened, one penetrates that the false is precisely the real, and understands that ignorance is precisely dharmatā. Spoken in terms of the gateway of cultivation, its meaning properly entails severing the false. Although it is called severing the false, the substance of the false is fundamentally real; what could there be for the false to sever? Hence it is said that ignorance also has no end. Furthermore, if we investigate the very moment of delusion, it is like a person in a dream who does not know it is a dream; when suddenly awakening from the dream, the deluded falsehood naturally ceases. Thus, when the wind ceases, the water is clear; the false is extinguished and the real is revealed. Ponder and reflect upon this, and there is no need for further lengthy discussion.