注大乘入楞伽經 7.229

7.229

問：無明何者是？答：不覺心是。以不覺故妄起分別，心外見法，謂有謂無、謂是謂非、謂得謂失，受諸果報身心等苦，皆由無明。我今欲斷無明，先須自覺心源，隨心所起一切妄想，皆從不覺心生。須知自心之性本無生滅，亦無來去。何以得知？一切妄念忽然而起，覺即不生。云何名覺？如貪瞋癡起時，還以自心觀察推求此貪瞋癡有何形狀？為青黃、為赤白、為未來、為過去、為現在、為在內外中間？推求貪瞋癡都無形狀，若本來是有，今日覺時亦應可見；今覺既無，故知由不覺故忽然妄起，覺即不生，故覺是無明對治。此現在無明不得，心以無無明故，一切妄想煩惱不生，煩惱不生故業不生，故無過去二因；無二因故，現在五果不生，五果不生故，愛取有三因不生；現在三因無故，未來二果報不生，名斷十二因緣鉤鎖。此十二因緣無處名為涅槃。此自覺聖智名為菩提。依此十二因緣觀察修行者，通有三類：上智觀者，得佛菩提；中智觀者，得緣覺菩提；下智觀者，得聲聞菩提。故《肇論》云「三乘觀法無異，但心有大小為差矣。」

Question: What is ignorance? Answer: The unawakened mind is it. Because of being unawakened, one falsely gives rise to conceptual discrimination, seeing dharmas outside the mind, declaring them existent or non-existent, right or wrong, gained or lost, and experiencing the suffering of retribution in body and mind, etc.—all due to ignorance. If I now wish to sever ignorance, I must first awaken to the source of my own mind; all parikalpa that arises with the mind is born from the unawakened mind. One must know that the nature of one's own mind originally has no arising or ceasing, nor coming or going. How is this known? All deluded thoughts arise suddenly; upon awakening, they do not arise. What is called awakening? For example, when greed, anger, or delusion arises, one uses one's own mind in turn to observe and investigate: what shape do this greed, anger, and delusion have? Are they blue or yellow, red or white? Are they in the future, past, or present? Are they inside, outside, or in between? Investigating them, greed, anger, and delusion have no shape whatsoever. If they were originally existent, they should still be visible now upon awakening. Since they are absent upon awakening, one knows that due to lack of awakening they suddenly arose falsely, and upon awakening they do not arise; therefore awakening is the antidote to ignorance. When this present ignorance cannot be found, because the mind is devoid of ignorance, all deluded thoughts and afflictions do not arise; because afflictions do not arise, karma does not arise, so the two past causes are absent; because the two causes are absent, the five present results do not arise; because the five results do not arise, the three causes of craving, grasping, and becoming do not arise; because the three present causes are absent, the two future karmic retributions do not arise—this is called severing the interlocking chain of the twelve links of dependent origination. The place where these twelve links of dependent origination are absent is called nirvāṇa. This noble knowledge of self-realisation is called bodhi. Those who practice observation according to these twelve links of dependent origination are divided into three general classes: those who observe with superior faculty attain the bodhi of a Buddha; those who observe with middling faculty attain the bodhi of a pratyekabuddha; those who observe with inferior faculty attain the bodhi of a śrāvaka. Therefore the Zhaolun states: "The contemplation methods of the three vehicles are not different; it is only that the minds vary in size."