宗鏡錄 82.17

82.17

答。只為因心故迷。因心故悟。又因悟成聖。因迷作凡。凡聖但因迷悟得名。名亦本空。唯有真心。湛然不動。但於一真心上。妄執人法二我。所以似迷。又因了人法二空。所以似悟。古德云。覺非始終。以迷故執我。以悟故見性。如闇中迷杌為鬼。至明杌有鬼無。迷杌為鬼。見杌非新有。了鬼本無。悟鬼非始無。既唯得杌不得鬼者。故知鬼不新無。杌非新有。無取捨也。既二念不生。即為實觀。何以故。念盡心澄。無生現故。如說水澄得真寶等。又凡有所見一切。或見自見他。皆是迷心自現。如迷東為西。方實不轉。以迷人西。不離悟人東。但為迷人迷故。不見悟人東也。若至悟時。西全是東也。故知迷常在悟。生不離佛。經云。眾生界即佛界。佛界即眾生界。但為迷故癡盲。對目不知見。深自悲哉。故知依方故迷。方位不動。因覺故味覺體靡移。則迷無所迷。悟無所悟。迷則以真為妄。悟則以妄為真。如夜見杌為人。晝見人為杌。一物未甞異。二見自成差。既知迷悟空。真妄亦何有。

Answer: It is simply because of the mind that there is delusion, and because of the mind that there is awakening. Furthermore, because of awakening one becomes an arya, and because of delusion one becomes an ordinary being. Ordinary beings and aryas merely derive their designations from delusion and awakening; the designations themselves are also originally empty. There is only the true mind, serene and unmoving. Yet upon the one true mind, falsely grasping the two selves of person and phenomena, one thereby seems to be deluded. Furthermore, because of comprehending the two emptynesses of person and phenomena, one thereby seems to be awakened. An ancient master of virtue said: 'Awakening has no beginning or end. Because of delusion one grasps a self; because of awakening one sees the nature. It is like being in the dark and mistaking a tree stump for a ghost: when daylight arrives, the stump exists and the ghost does not. Mistaking the stump for a ghost, seeing the stump is not newly existent; understanding that the ghost was originally non-existent, awakening to the ghost's absence is not newly non-existent. Since one merely attains the stump and does not attain the ghost, one knows that the ghost is not newly non-existent and the stump is not newly existent; there is neither taking nor abandoning.' Since the two thoughts do not arise, this is true contemplation. Why? When thoughts are exhausted and the mind becomes clear, the unarisen manifests, just as it is said that when water becomes clear, the true jewel is obtained. Furthermore, whatever is seen—whether seeing oneself or seeing others—is all the deluded mind manifesting itself. It is like mistaking the east for the west: the direction itself actually does not turn. For the deluded person's west is not separate from the awakened person's east; it is only because the deluded person is deluded that they do not see the awakened person's east. When the time of awakening arrives, the west is entirely the east. Therefore we know that delusion is always within awakening, and sentient beings are not separate from the Buddha. A sūtra says: 'The realm of sentient beings is itself the realm of the Buddha; the realm of the Buddha is itself the realm of sentient beings.' It is only because of delusion that one is blind and ignorant, facing it before one's eyes yet not knowing how to see it. How deeply lamentable! Therefore we know that relying on the direction one is deluded, while the location of the direction does not move; because of awakening one savors it, while the substance of awakening does not shift. Then there is nothing to be deluded about, and nothing to be awakened to. In delusion one takes the real as false; in awakening one takes the false as real. It is like seeing a stump at night as a person, and seeing a person in the day as a stump. The single object was never different; the two views naturally differ. Since one knows delusion and awakening are empty, how could there be the true and the false?