宗鏡錄 83.15

83.15

答。真但對俗得名。未是中道。又通了一切法無我。但是真詮。未窮實性。不通真俗。如中道第一義諦者。非離二邊稱中。即是一切法之實性。遍通凡聖情與非情。故稱第一。亦云無等。以無法可過。故稱第一。以無法可比。故稱無等。此非約勝劣而言。以一切法即真如一心故。所以起信論云。所言法者。謂眾生心。古釋云。諸法既無。故唯心矣。如萬像本空。唯是一鏡。

Answer: 'True' merely acquires its name in contrast to 'conventional'; it is not yet the Middle Way. Furthermore, thoroughly realizing the selflessness of all dharmas is merely the true explanation; it has not yet exhausted the real nature and does not penetrate both the true and conventional. As for the Middle Way ultimate truth of the primary meaning, it is not called 'Middle' by departing from the two extremes; it is the real nature of all dharmas, universally pervading ordinary beings and sages, sentient and insentient; hence it is called 'primary'. It is also called 'unequalled'. Because no dharma can surpass it, it is called 'primary'. Because no dharma can compare to it, it is called 'unequalled'. This is not spoken in terms of superiority and inferiority, because all dharmas are immediately the one mind of tathatā. Therefore the Awakening of Faith states: 'That which is called dharma is the minds of sentient beings.' An ancient commentary says: 'Since all dharmas are non-existent, there is only mind—just as the ten thousand images are fundamentally empty, being solely a single mirror.'