宗鏡錄 5.15

5.15

答。妄息心空。真知自現。若作計校。轉益妄心。但妙悟之時。諸緣自絕。如古佛悟道頌云。因星見悟。悟罷非星。不逐於物。不是無情。又寶藏論云。非有非空。萬物之宗。非空非有。萬物之母。出之無方。入之無所。包含萬有。而不為士。應化萬端。而不為主。道性如是。豈可度量。見性之時。自然披露。所以古偈云。妄息寂則生。寂生知則現。知生寂已捨。了了唯真見。又信心銘云。前際如空。知處悉宗。分明照境。隨照冥蒙。一心有滯。萬法不通。去來自爾。不用推窮。

Answer: When delusion ceases and citta is empty, true knowing manifests of itself. If one engages in calculation, it only increases the deluded mind. Simply at the moment of marvelous awakening, all conditions naturally come to an end. As an ancient Buddha's verse on awakening to the Way says:
"Due to a star, awakening was seen;
Awakening done, it is not the star.
Not pursuing objects,
Yet not insentient."
Also, the Baozang lun says: "Neither existing nor empty, it is the ancestor of the ten thousand things. Neither empty nor existing, it is the mother of the ten thousand things. It emerges without direction and enters without location. It encompasses the myriad existences yet does not act as their scholar; it responds and transforms in ten thousand manners yet does not act as their master. The nature of the Way being like this, how could it be measured? At the time of seeing the nature, it is naturally revealed." Therefore, an ancient verse says:
"When delusion ceases, stillness arises;
When stillness arises, knowing manifests.
When knowing arises, stillness is abandoned;
Clearly and distinctly, there is only true seeing."
Also, the Xinxin ming says: "The previous limit is like space; knowing its location is entirely the ancestor. Clearly reflecting the realm, along with the reflection it becomes dark and obscure. If the one mind has an obstruction, the ten thousand dharmas will not penetrate. Coming and going are naturally so; there is no need to investigate them thoroughly."