[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛經纂要刊定記](https://indike.org/pramana/in.bauddha.taisho.1702) › 1.27 # 金剛經纂要刊定記 1.27 金剛經纂要刊定記 1.27 - **Language:** Classical Chinese ### [1.27](https://indike.org/pramana/in.bauddha.taisho.1702.1.27) 又如華嚴是圓極一乘，亦以此心為一真法界之體。故彼疏說：「統四法界為一真法界」，謂寂寥虛曠、沖深包博、總該萬有，即是一心，體絕有無、相非生滅。乃至云：「諸佛證此妙覺圓明，現成菩提為物開示」等。然此一心有性有相。相則凡聖迷悟、因果染淨等異，性則靈靈不昧、了了常知。然此性相不即不離。以相不離性故，只向同處異；性不離相故，只於異處同。性不即相故，未始有差別；相不即性故，未嘗不殊異。蓋緣性相一味，所以同異兩存。其猶一水波濕，性相同異可知。然此靈心本非一切，能為一切，心之名字亦由此立。今云淨者，但約畢竟空義，非是揀染名淨。以但唯一心，貫通染淨故。荷澤云：「知之一字眾妙之門」，一切諸法依此建立，既為得失之祕府，乃是昇降之玄樞。稱眾沙門實為至矣。今所辨者即是此心。然前所說相宗二種，乃是此心之內生滅一門。對辨淺深故須料揀，和會通攝則實無所遺。 > Furthermore, just as the \*Avataṃsaka\* is the perfect and ultimate One Vehicle, it also takes this mind as the essence of the One True Dharmadhātu. Hence its commentary says: "Unifying the four dharmadhātus to form the One True Dharmadhātu," meaning it is tranquil and vast, profound and all-encompassing, universally integrating the myriad existents; that is, the One Mind, whose essence is beyond existence and non-existence, and whose characteristics are free from arising and ceasing. And so on up to saying: "All Buddhas realize this wondrous awakening, fully luminous, effortlessly completing bodhi to disclose it to sentient beings," and so forth. Yet this One Mind has nature and characteristics. In characteristics, there are distinctions between ordinary beings and nobles, delusion and awakening, cause and effect, defilement and purity, and so forth; in nature, it is numinously bright without dullness, clearly and constantly aware. Yet this nature and these characteristics are neither identical nor separate. Because characteristics do not separate from nature, they differ only at the locus of identity; because nature does not separate from characteristics, it is identical only at the locus of difference. Because nature is not identical to characteristics, there has never been any differentiation; because characteristics are not identical to nature, they have never failed to be distinct. It is precisely because nature and characteristics are of one taste that identity and difference both persist. It is like the wetness and the waves of a single body of water, through which the identity and difference of nature and characteristics may be known. Yet this numinous mind is fundamentally none of all \[things\], yet can become all \[things\]; the very name "mind" is established from this. Now in saying "pure," it is only from the perspective of ultimate emptiness, not that one discriminates against defilement to name it pure. This is because there is only the One Mind, which permeates both defilement and purity. Heze said: "The single word 'awareness' is the gate of myriad wonders"; all dharmas are established based on this. Being both the secret storehouse of gain and loss, it is the profound pivot of ascent and descent. Praised by the assembly of śramaṇas, it is truly supreme! What is differentiated here is precisely this mind. However, the two kinds of mind mentioned earlier by the Characteristics tradition are merely the single gate of arising and ceasing within this mind. In contrasting and distinguishing the shallow and deep, we must make this selection; when harmonized and comprehensively subsumed, truly nothing is omitted. > — English (machine translation) (machine translation) - [Previous: 1.26](https://indike.org/pramana/in.bauddha.taisho.1702.1.26) - [Next: 1.28](https://indike.org/pramana/in.bauddha.taisho.1702.1.28) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1702.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1702~en-mt.1.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1702.1.27](https://indike.org/pramana/in.bauddha.taisho.1702.1.27) · Pramāṇa