宗鏡錄 76.15

76.15

Answer: Although that text speaks of the basis of delusion and awakening, it is not the very sustaining of seeds by mind and objects, because tathatā is unchanging and does not transform into the myriad objects following the mind; it is merely that regarding which one is deluded. Later, when returning to purity, it is not that the characteristics are subsumed to be identical to tathatā; it is merely that which is awakened to. Now, the sustaining support of mind and objects is precisely true and false not having two substances; hence it is called the one mind. According to the difference in meaning, it is divided into two meanings, and two distinct gates are spoken of. Therefore the treatise states: 'However, these two gates each completely subsume all dharmas, because these two gates are not separated from one another.' Therefore the Śūraṅgamasūtra states: 'Production, cessation, going, and coming are fundamentally the tathāgatagarbha.' People of the present day only believe that there is production and cessation, but do not believe that there is the tathāgatagarbha. They do not know that birth and death has a name but no substance, whereas the tathāgatagarbha has a name and has substance. One should only follow the real, and must not rely on the void. Relying on the void, one errantly grasps at what is fitting [to delusion]; following the real, one is sealed and approved by the Buddha.