宗鏡錄 99.46

99.46

天台涅槃疏云。煩惱與身一時者。除彼所計之一時。若是所解言一時者。此是前後而一時。一時而前後。只於一時義中。說有前後。即煩惱為前。身屬於後。何以故。因果無二。色心體一。三道三德。一念無乖。五陰五脫。剎那理等。貴在破執。執已。了性同空。空無前後。如炷與明一時有。要因炷有明。煩惱與身亦然。故知前後一心。一心前後。如是解者。有何差別。只恐心外取法。而自異耳。

The Tiantai Commentary on the Nirvāṇa Sūtra says: '"Kleśa and the body are simultaneous"—this removes their conceptualized simultaneity. If it is the simultaneity spoken of according to proper understanding, this is having before-and-after while being simultaneous, and being simultaneous while having before-and-after. Only within the meaning of simultaneity is there spoken of as having before-and-after: that is, kleśa is prior, and the body belongs to what is posterior. Why is this? Because cause and effect are non-dual, form and citta are of one substance, the three paths and the three virtues do not diverge in a single thought-moment, and the five aggregates and five liberations are identical in principle within a single kṣaṇa. The essential thing lies in breaking attachment. Once attachment is broken, one realizes that the nature is identical with emptiness, and emptiness has no before-and-after. Just as a wick and light exist simultaneously, yet it is by depending on the wick that there is light, so too are kleśa and the body. Therefore, know that before-and-after is the one mind, and the one mind is before-and-after. For one who understands in this way, what difference could there be? It is only feared that grasping at phenomena outside the mind creates differences by oneself.'