注大乘入楞伽經 9.164

9.164

問：十二有支因緣，是一切眾生流轉三世因果法，何得言無，唯是一心耶？答：本來無故，只由一念無明風鼓動真如海，遂成十二緣起，作流轉之根由。若了之，為佛智海之波瀾；昧之，作生死河之漩洑。故《華嚴》云「不了第一義，號曰為無明。」因不了之所盲，成惑業之眾苦；了無明之實性，成涅槃之妙心。若迷為惑業，則成三道：一無明、愛、取三支，是煩惱道；二行、有二支是業道；三識、名色、六入、觸、受、生、死七支，是苦道。若悟，為三因佛性：一識、名色、六入、觸、受、生、死是正因佛性；二無明、愛、取是了因佛性；三行、有是緣因佛性。如是等義唯是一心，隨迷悟緣派成多種。雖成多種，不離一心（如《華嚴》第六地有十種逆順觀十二因緣，皆不離唯心故）。故《大集經》云「十二因緣，一人一念悉皆具足。」但隨一境一念起處，無不具足（非獨如常以三世論）。且如眼見色不了名無明；生愛惡名行；是中心意名識，色共識行即名色；六處生貪名六入；色與眼作對名觸；領納名受；於色纏綿名愛；想色相名取；念色心起名有；心生名生，心滅名死。乃至耳聞聲、意知法，於一念中一一如是。一日一夜凡起幾念，幾念織幾十二因緣，成六趣無窮之生死。是知生死無體，全是如來藏第一義心，迷悟昇沈了不可得。故《起信》云「所謂一切境界，唯心妄起故有，若心離於妄動則一切境界滅，唯一真心無所不遍。」豈非唯一心乎！

Question: The twelve factors of existence are the dharmas of cause and effect through which all sentient beings transmigrate across the three times. How can it be said that they do not exist and are only one mind? Answer: Because fundamentally they do not exist; it is only through the wind of a single thought of ignorance stirring the ocean of tathatā that the twelvefold dependent origination is formed, serving as the root cause of transmigration. If one understands it, it is the surging waves of the ocean of the Buddha's wisdom; if one is blind to it, it becomes the swirling eddies of the river of birth and death. Therefore the Avataṃsaka Sūtra says: 'Failing to understand the ultimate truth is called ignorance.' Due to the blindness of failing to understand, the manifold sufferings of defilement and karma are produced; understanding the real nature of ignorance produces the marvelous mind of nirvāṇa. If one is deluded by defilement and karma, they form the three paths: first, the three factors of ignorance, craving, and grasping are the path of afflictions; second, the two factors of volition and existence are the path of karma; third, the seven factors of consciousness, name-and-form, the six sense bases, contact, feeling, birth, and aging-and-death are the path of suffering. If one awakens, they become the Buddha-nature of the three causes: first, consciousness, name-and-form, the six sense bases, contact, feeling, birth, and aging-and-death are the Buddha-nature as the direct cause; second, ignorance, craving, and grasping are the Buddha-nature as the revealing cause; third, volition and existence are the Buddha-nature as the conditioning cause. Such meanings are only one mind; depending on the conditions of delusion and awakening, it branches into many kinds. Although it becomes many kinds, it does not depart from one mind (as in the sixth ground of the Avataṃsaka Sūtra, where there are ten kinds of forward and reverse contemplations of the twelvefold dependent origination, none of which depart from mind-only). Therefore the Mahāsaṃnipāta Sūtra says: 'The twelve links of dependent origination are all fully present in a single person within a single thought.' Wherever a single object and a single thought arise, they are fully present (not merely discussed across the three times as is customary). For instance, when the eye sees form and fails to understand, that is called ignorance; giving rise to like and dislike is called volition; the mind and intention within this is called consciousness; form operating together with consciousness is name-and-form; greed arising in the six sense bases is the six sense bases; form confronting the eye is contact; receiving and experiencing it is feeling; clinging to form is craving; conceiving the characteristic of form is grasping; a thought of form arising in the mind is existence; the mind arising is birth; the mind ceasing is death. Up to the ear hearing sounds and the mind knowing mental objects, within a single thought each and every one is like this. How many thoughts arise in a single day and night? How many thoughts weave how many twelve links of dependent origination, constituting the endless birth and death of the six destinies! From this we know that birth and death have no substance; they are entirely the mind of ultimate truth of the tathāgatagarbha, wherein delusion and awakening, rising and sinking, are utterly ungraspable. Therefore the Awakening of Faith says: 'All external objects exist solely because the mind falsely arises; if the mind is free from false stirrings, then all external objects cease, and there is only the one true mind, which pervades everywhere.' How could it not be only one mind?