菩薩瓔珞本業經 2.63

2.63

「佛子！復從是地正觀一照智中，入百萬阿僧祇功德門，於一相觀中一時行。乃至第十地，心心寂滅自然流入無垢地。佛子！復從是地以一照智，了一切業因業果法界無不一觀。以智知一切眾生識始起一相住於緣，順第一義諦起名善、背第一義諦起名惑，以此二為住地故，名生得善、生得惑。因此二善惑為本，起後一切善惑，從一切法緣生善惑名，作以得善、作以得惑，而心非善惑。從二得名，故善惑二心。起欲界惑，名欲界住地。起色界惑，名色界住地。起心惑故，名無色界住地。以此四住地，起一切煩惱故，為始起四住地。其四住地前更無法起故，故名無始無明住地。金剛智知此始起一相有終，而不知其始前有法無法。云何而得知生得一住地、作得三住地？唯佛知始知終。是無垢菩薩一切智齊知自地，常住第一義諦中，自然流入妙覺海地。佛子！住是妙覺地中，唯現化可名，有無量義、有無量名其出一體，所謂妙果，常住清淨至若虛空、不可思議、不可說、不可名數、不可名，入界分可得。

"Buddha sons! Further from this ground, within the wisdom of a single illumination of right contemplation, one enters the gates of hundreds of myriads of asaṃkhyeyas of merit, practicing them simultaneously within the contemplation of the single sign. Up to the tenth ground, thought after thought ceases, and one spontaneously flows into the Stainless Ground. Buddha sons! Further from this ground, with the wisdom of a single illumination, one completely understands all karmic causes and karmic fruits, and in the dharmadhātu there is nothing that is not a single contemplation. Through wisdom, one knows that when the consciousness of all sentient beings first arises, it has a single sign abiding in conditions: that which arises in accord with the supreme truth is called wholesome; that which arises in opposition to the supreme truth is called deluded. With these two as grounds of abiding, they are called innate wholesome and innate delusion. Because these two—wholesomeness and delusion—are the root, all subsequent wholesomeness and delusion arise. Arising from all conditions of dharmas, they are called wholesomeness attained by action and delusion attained by action; yet the mind itself is neither wholesome nor deluded. Because it receives names from the two, there are the two minds of wholesomeness and delusion. Arising delusions of the desire realm is called the ground of abiding of the desire realm. Arising delusions of the form realm is called the ground of abiding of the form realm. Because of arising mental delusions, it is called the ground of abiding of the formless realm. Because through these four grounds of abiding all afflictions arise, they are the four initially arising grounds of abiding. Prior to these four grounds of abiding, no further dharma arises; therefore it is called the ground of abiding of beginningless avidyā. Vajra wisdom knows that this initially arising single sign has an end, but it does not know whether prior to its beginning there were dharmas or no dharmas. How could one know the one innate ground of abiding and the three grounds of abiding attained by action? Only the Buddha knows the beginning and knows the end. This stainless bodhisattva's omniscience completely knows his own ground, constantly abides in the supreme truth, and spontaneously flows into the ground of the ocean of wondrous enlightenment. Buddha sons! Abiding in this Ground of Wondrous Enlightenment, only manifest transformations can be named; there are immeasurable meanings and immeasurable names that emerge from its single substance, namely the wondrous fruit: constantly abiding, pure to the point of being like empty space, inconceivable, ineffable, beyond number and name, beyond name, yet attainable upon entering its realm and division.