宗鏡錄 89.51

89.51

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.