宗鏡錄 18.5

18.5

答。名雖有別。惑體不殊。二乘迷自體。起無為。生計著。著無為。故正受無為緣集名。菩薩亦迷自體。起無為緣集。而菩薩觀。破無為著。無為緣集未盡。此惑附體。別受自體緣集之名。如凡夫迷真。起有為緣集。學人見真。斷見思。思惟不盡。猶於真理有貪恚色。染無色之名。

Answer: Although their names are different, the essence of the delusion is not distinct. The two vehicles are deluded about the fundamental essence, give rise to the unconditioned, and generate clinging attachment; because they cling to the unconditioned, they properly receive the name of 'condition-aggregations of the unconditioned.' Bodhisattvas are also deluded about the fundamental essence and give rise to condition-aggregations of the unconditioned, but through bodhisattva contemplation, they break attachment to the unconditioned; yet because the condition-aggregations of the unconditioned are not exhausted, this delusion adheres to the essence, and separately receives the name of 'condition-aggregations of the fundamental essence.' Just as ordinary persons are deluded about the real and give rise to conditioned condition-aggregations, while practitioners see the real and sever [delusions of] view and thought, yet because thinking is not exhausted, they still have the designations of craving and aversion toward form, and defilement toward the formless regarding the true principle.