宗鏡錄 85.31

85.31

答。妄元無體。本自全真。何須更會。今謂情見妄執之人。引祖佛善巧洞心原之智。搜經論微細窮性海之詮。令頓豁情塵。便成真覺。如釋摩訶衍論云。一心真如體大。通於五人。平等平等。無差別故。云何名為五種假人。一者凡夫。二者聲聞。三者緣覺。四者菩薩。五者如來。是名為五。如是五名。人自是五。真自唯一。所以者何。真如自體無有增減。亦無大小。亦無有無。亦無中邊。亦無去來。從本已來。一自成一。同自作同。厭異捨別。唯一真如。是故諸法。真如一相。三昧契經中作如是說。譬如金剛作五趣像。五人平等。亦復如是。於諸人中。無有增減。故起信論云。心真如者。即是一法界大總相法門體。以心本性。不生不滅相。一切諸法。皆由妄念而有差別。若離妄念。則無境界差別之相。古釋云。執者問云。現見諸法差別遷流。云何乃云性無生滅。

Answer: The delusional originally has no substance; fundamentally, it is completely the real. Why must one resolve it any further? Now, for the sake of those who hold to delusional attachments of emotional views, I draw upon the wisdom of the patriarchs and buddhas who skillfully penetrate the citta-source, and search through the subtle explanations of the sūtras and treatises that fathom the ocean of nature, so as to cause them to suddenly cast off emotional dust and directly accomplish true awareness. As the Shi Moheyan lun says: “The greatness of substance of the one-mind tathatā is common to the five persons, being universally equal without distinction. What are called the five kinds of provisional persons? First, ordinary beings; second, śrāvakas; third, pratyekabuddhas; fourth, bodhisattvas; fifth, tathāgatas. These are called the five. As for these five names, the persons are naturally five, but the real is naturally only one. Why is this? The self-substance of tathatā has neither increase nor decrease, neither greatness nor smallness, neither existence nor non-existence, neither middle nor boundary, neither coming nor going. From the beginning, the one naturally forms the one, the same naturally makes the same; repelling difference and relinquishing distinction, it is only the one tathatā. Therefore all dharmas are of the single mark of tathatā.” In the Samādhi Sūtra it is stated: “For example, just as gold is fashioned into images of the five destinies, the equality of the five persons is also like this; among the various persons, there is neither increase nor decrease.” Therefore the Awakening of Faith says: “The tathatā of citta is the substance of the great general-characteristic Dharma gate of the single dharmadhātu. Because the original nature of citta is the mark of neither arising nor ceasing, all dharmas possess distinctions solely due to delusional thoughts. If one is free from delusional thoughts, there are no characteristics of distinction among sense-realms.” An ancient commentary says: “An adherer asks: ‘We presently see the distinctions and shifting flow of all dharmas; why then do you say that nature has neither arising nor ceasing?’