四明尊者教行錄 4.104

4.104

答：具德圓常正性，真空妙有遇緣而發，法爾如斯，不勞造作。且迷妄緣起者，如人忽睡，靈焰潛生，眼觀剎那狂覺忽起。一切眾生所迷真如，能迷不覺，真妄和合二無二相。然則佛性雖一、迷悟雖同，六道四生遇緣熏習親疎不等，根性利鈍有異，是故覺有前後。誠不可以無明法性一故根性俱同也。是知，一切眾生迷無前後，覺有前後。譬如夜間多人同睡，睡時雖同，不妨前後起也。善解此譬，來問自消矣。

Answer: The correct nature, endowed with virtue, perfect and constant, is true emptiness and wondrous existence; it arises upon encountering conditions, naturally so, requiring no fabrication. Now, the dependent origination of deluded falsehood is like a person suddenly falling asleep: the numinous flame secretly arises, and in a fleeting glance a wild awareness suddenly springs up. The true thusness that is deluded by all sentient beings and the unawareness that can delude combine as real and false, two yet without two marks. However, although buddha-nature is one and delusion and enlightenment are the same, the perfuming of encountering conditions among the six destinies and four modes of birth varies in proximity and distance, and capacities differ in being sharp or dull; therefore awakening has priority and posteriority. Truly, one cannot say that because ignorance and dharmatā are one, all capacities must be identical. Thus know that for all sentient beings, delusion has no priority and posteriority, but awakening has priority and posteriority. It is like many people sleeping together at night; though the time of sleeping is the same, that does not prevent them from waking earlier or later. If you properly understand this analogy, the question you raised will naturally dissolve.