宗鏡錄 89.51

89.51

答。初之一心。心當能起。後之一心。心當所歸。雖前後體同。且為始終義異。由是行布諸門歷然。又云。但以本是一心。離名絕相。任其迷悟。萬法隨生。生法本空。但唯一體。宗鏡亦爾。為廣義用。前後不同。然是一心之前後。前後之一心耳。所以理事平等。何者。非初。無以立後。初等於後。非後無以成初。後等於初。又理從事顯。理等於事。事因理成。事等於理。故云。萬法雖殊。不能自異也。況宗鏡中一尚不能一。豈況異乎。所以起信論云。一切諸法。平等平等。鈔釋有二。一謂真性於一切法中平等。如像中鏡。二即諸法本空故平等。如鏡中像。

Answer: The initial one mind is the citta as that which can give rise; the subsequent one mind is the citta as that to which one returns. Although the substance is the same before and after, for the time being the meanings of beginning and end differ. Due to this, the various gates of sequential array are distinct. It also says: It is only because it is originally the one mind, detached from names and cut off from characteristics; leaving delusion and awakening to take their course, the myriad dharmas arise accordingly. The arising dharmas are fundamentally empty; there is only a single substance. The Source Mirror is also like this: to expand upon the meanings and functions, before and after are not the same; yet they are the before and after of the one mind, and the one mind of the before and after. Therefore, principle and phenomena are equal. Why? Without the beginning, there would be no way to establish the end; the beginning is equal to the end. Without the end, there would be no way to complete the beginning; the end is equal to the beginning. Furthermore, principle is manifested from phenomena; principle is equal to phenomena. Phenomena are accomplished through principle; phenomena are equal to principle. Therefore it is said: "Though the myriad dharmas differ, they cannot differentiate themselves." How much less so in the Source Mirror, where even oneness cannot be one, how could there be difference? Therefore, the Awakening of Faith says: "All dharmas are equally equal." The commentary explains this with two points: first, it means the true nature is equal in all dharmas, like a mirror in the images; second, it is because all dharmas are fundamentally empty that they are equal, like images in a mirror.