宗鏡錄 82.15

82.15

Answer: In terms of the gateway of distinction, they are both identical and different. If merged into one single flavor, then there is no distinction between object and wisdom. If spoken of in terms of function, then while identical, they are different: the object cannot illuminate, whereas wisdom has illumination. If spoken of in terms of quiescence, then while different, they are identical: object and wisdom are not of different flavor. Because they are identical, there is no intention regarding that or this, as one aligns in mutual concordance by forgetting the mind. Because they are different, the function of illumination is not lost, as wisdom differs from wood and stone. Therefore, the source of object and wisdom is neither separated nor united: if united, both object and wisdom would be destroyed; if separated, object and wisdom would conflict with one another. Without an object, wisdom is not established, because apart from dharmas there is no person; without wisdom, an object is not established, because apart from the person there are no dharmas. Therefore, the mind of wisdom is ever quiescent: although illuminating the object, it is without conditioned grasping; quiescence does not lose illumination: although empty and quiescent, it is ever functioning. Thus, when wisdom illuminates, the object also illuminates; when the object is quiescent, wisdom is also quiescent. Quiescence and illumination are bifurcated yet of one single flavor; object and wisdom are fused together yet distinctly evident. If feelings of oneness or duality arise, they contradict the true principle. One either gives rise to views of sentient and insentient, distinguishing between self and other; or clings to notions of having function and lacking function, falling solely into the net of annihilationism and eternalism. All of this is due to failing to understand the real nature of the myriad dharmas, the true source of the Single Path. If one thoroughly penetrates this text, all feelings are頓 immediately shattered.