宗鏡錄 82.15

82.15

答。約分別門。亦同亦異。若冥合一味。則無境智之殊。若言用。即同而異。境不能照。智有照故。言寂。即異而同。境智無異味故。同故無心於彼此。忘心契合故。異故不失於照功。智異木石故。是以境智之原。非離非合。合則境智俱壞。離則境智相乖。無境而不成智。以離法無有人故。無智而不成境。以離人無有法故。是以智心常寂。雖照境而無緣。寂不失照。雖空寂而恒用。斯則智照境亦照。境寂智亦寂。寂照雙分而一味。境智融即而歷然。若一二情生。則違真理。或作有情無情之見。自分彼我之懷。或執有用無用之心。唯墮斷常之網。都為不了萬法之實性。一道之真宗。若洞斯文。諸情頓破。

Answer: In terms of the gateway of distinction, they are both identical and different. If merged into one single flavor, then there is no distinction between object and wisdom. If spoken of in terms of function, then while identical, they are different: the object cannot illuminate, whereas wisdom has illumination. If spoken of in terms of quiescence, then while different, they are identical: object and wisdom are not of different flavor. Because they are identical, there is no intention regarding that or this, as one aligns in mutual concordance by forgetting the mind. Because they are different, the function of illumination is not lost, as wisdom differs from wood and stone. Therefore, the source of object and wisdom is neither separated nor united: if united, both object and wisdom would be destroyed; if separated, object and wisdom would conflict with one another. Without an object, wisdom is not established, because apart from dharmas there is no person; without wisdom, an object is not established, because apart from the person there are no dharmas. Therefore, the mind of wisdom is ever quiescent: although illuminating the object, it is without conditioned grasping; quiescence does not lose illumination: although empty and quiescent, it is ever functioning. Thus, when wisdom illuminates, the object also illuminates; when the object is quiescent, wisdom is also quiescent. Quiescence and illumination are bifurcated yet of one single flavor; object and wisdom are fused together yet distinctly evident. If feelings of oneness or duality arise, they contradict the true principle. One either gives rise to views of sentient and insentient, distinguishing between self and other; or clings to notions of having function and lacking function, falling solely into the net of annihilationism and eternalism. All of this is due to failing to understand the real nature of the myriad dharmas, the true source of the Single Path. If one thoroughly penetrates this text, all feelings are頓 immediately shattered.