注大乘入楞伽經 9.160

9.160

聖人內證常住無念者，謂真心無念佛教所宗。故《起信》云「以一切法本來唯心，實無於念，而有妄心，不覺起念見諸境界，故說無明。若能觀察知心無念，即得隨順入真如門。」是故學者雖明悟修行期圓種智，唯以無念為宗。但得無念，則愛惡自然淡薄、悲智自然增明、罪業自然銷除、功行自然精進，於解則見諸相非相；於行則名無修而修。障習盡時，生死即絕；生滅滅已，寂滅現前，應用無窮，名之為佛。

That the noble ones’ internal realisation constantly dwells in thoughtlessness means that the true mind’s absence of thought is the essential doctrine of the Buddha’s teaching. Therefore, the *Awakening of Faith* says: “Because all phenomena are fundamentally mind-only and actually lack thought, yet there is false mind that, unaware, arouses thoughts and perceives various objective realms, this is called ignorance. If one is able to contemplate and know that the mind lacks thought, one immediately accords with and enters the gate of tathatā.”

Therefore, although learners with clear awakening and cultivation look forward to perfecting the knowledge of all aspects, they take thoughtlessness alone as the doctrine. Merely attaining thoughtlessness, affection and aversion naturally become faint, compassion and wisdom naturally grow bright, sinful karmas naturally dissolve, and meritorious practices naturally become diligent; in understanding, one sees that all marks are non-marks; in practice, it is named cultivation without cultivation. When the habituations of obstruction are exhausted, saṃsāra is severed; once arising and ceasing have ceased, tranquil extinction becomes manifest, and its functional applications are inexhaustible—this is called a Buddha.