宗鏡錄 82.17

82.17

Answer: It is simply because of the mind that there is delusion, and because of the mind that there is awakening. Furthermore, because of awakening one becomes an arya, and because of delusion one becomes an ordinary being. Ordinary beings and aryas merely derive their designations from delusion and awakening; the designations themselves are also originally empty. There is only the true mind, serene and unmoving. Yet upon the one true mind, falsely grasping the two selves of person and phenomena, one thereby seems to be deluded. Furthermore, because of comprehending the two emptynesses of person and phenomena, one thereby seems to be awakened. An ancient master of virtue said: 'Awakening has no beginning or end. Because of delusion one grasps a self; because of awakening one sees the nature. It is like being in the dark and mistaking a tree stump for a ghost: when daylight arrives, the stump exists and the ghost does not. Mistaking the stump for a ghost, seeing the stump is not newly existent; understanding that the ghost was originally non-existent, awakening to the ghost's absence is not newly non-existent. Since one merely attains the stump and does not attain the ghost, one knows that the ghost is not newly non-existent and the stump is not newly existent; there is neither taking nor abandoning.' Since the two thoughts do not arise, this is true contemplation. Why? When thoughts are exhausted and the mind becomes clear, the unarisen manifests, just as it is said that when water becomes clear, the true jewel is obtained. Furthermore, whatever is seen—whether seeing oneself or seeing others—is all the deluded mind manifesting itself. It is like mistaking the east for the west: the direction itself actually does not turn. For the deluded person's west is not separate from the awakened person's east; it is only because the deluded person is deluded that they do not see the awakened person's east. When the time of awakening arrives, the west is entirely the east. Therefore we know that delusion is always within awakening, and sentient beings are not separate from the Buddha. A sūtra says: 'The realm of sentient beings is itself the realm of the Buddha; the realm of the Buddha is itself the realm of sentient beings.' It is only because of delusion that one is blind and ignorant, facing it before one's eyes yet not knowing how to see it. How deeply lamentable! Therefore we know that relying on the direction one is deluded, while the location of the direction does not move; because of awakening one savors it, while the substance of awakening does not shift. Then there is nothing to be deluded about, and nothing to be awakened to. In delusion one takes the real as false; in awakening one takes the false as real. It is like seeing a stump at night as a person, and seeing a person in the day as a stump. The single object was never different; the two views naturally differ. Since one knows delusion and awakening are empty, how could there be the true and the false?