宗鏡錄 76.15

76.15

答。彼雖說迷悟依。非即心境持種。以真如不變。不隨於心變萬境故。但是所迷耳。後還淨時。非是攝相即真如故。但是所悟耳。今乃心境依持。即是真妄。非有二體。故說一心。約義不同。分成兩義。說二門別。故論云。然此二門。皆。各總攝一切法。以此二門不相離故。所以楞嚴經云。生滅去來。本如來藏。如今世人。只信有生滅。不信有如來藏。不知生死有名無體。如來藏有名有體。只可從實。不可憑虛。憑虛則妄執所宜。從實則佛。所印可。

Answer: Although that text speaks of the basis of delusion and awakening, it is not the very sustaining of seeds by mind and objects, because tathatā is unchanging and does not transform into the myriad objects following the mind; it is merely that regarding which one is deluded. Later, when returning to purity, it is not that the characteristics are subsumed to be identical to tathatā; it is merely that which is awakened to. Now, the sustaining support of mind and objects is precisely true and false not having two substances; hence it is called the one mind. According to the difference in meaning, it is divided into two meanings, and two distinct gates are spoken of. Therefore the treatise states: 'However, these two gates each completely subsume all dharmas, because these two gates are not separated from one another.' Therefore the Śūraṅgamasūtra states: 'Production, cessation, going, and coming are fundamentally the tathāgatagarbha.' People of the present day only believe that there is production and cessation, but do not believe that there is the tathāgatagarbha. They do not know that birth and death has a name but no substance, whereas the tathāgatagarbha has a name and has substance. One should only follow the real, and must not rely on the void. Relying on the void, one errantly grasps at what is fitting [to delusion]; following the real, one is sealed and approved by the Buddha.