法華玄義釋籤 14.36

14.36

一色心不二門者，且十如境乃至無諦，一一皆有總別二意，總在一念，別分色心。何者？初十如中，相唯在色、性唯在心、體力作緣義兼心色、因果唯心、報唯約色。十二因緣，苦業兩兼惑唯在心。四諦則三兼色心，滅唯在心。二諦三諦皆俗具色心，真中唯心。一實及無，準此可見。既知別已攝別入總，一切諸法無非心性，一性無性三千宛然，當知心之色心即心名變，變名為造，造謂體用，是則非色非心而色而心，唯色唯心良由於此，故知但識一念，遍見己他生佛，他生他佛尚與心同，況己心生佛寧乖一念？故彼彼境法差而不差。

First, as for the gate of the non-duality of form and mind: taking the objective realm of the ten suchnesses up to the non-truth, each possesses both a general and a specific sense. In general, they reside in a single thought-moment; specifically, they are divided into form and mind. How so? In the initial ten suchnesses, appearance is purely in form, nature is purely in mind, substance, power, function, and condition pertain to both mind and form, cause and effect are purely mind, and retribution is reckoned solely in form. In the twelve links of dependent origination, suffering and karma pertain to both, while delusion is purely in mind. In the four truths, three pertain to both form and mind, while cessation is purely in mind. In both the two truths and the three truths, the conventional fully possesses form and mind, while the ultimate and the middle are purely mind. The one real and the non-[truth] can be understood by analogy to this. Having understood the specific, one subsumes the specific into the general: all dharmas are nothing other than the nature of the mind. The single nature being without nature, the three thousand are vividly present. One should know that the form and mind of the mind are the very mind itself called 'mutation'; mutation is called 'creation'; creation refers to substance and function. Thus, being neither form nor mind, yet form and mind, 'solely form' and 'solely mind' truly originate from this. Therefore, one knows that by merely discerning a single thought-moment, one ubiquitously perceives oneself and others, sentient beings and buddhas. Other beings and other buddhas are already identical with the mind; how much less could the beings and buddhas of one's own mind depart from a single thought-moment? Hence, those various objective realms and dharmas differ, yet do not differ.