法界圖記叢髓錄 2.71

2.71

自體佛觀論云：問：何自性界？何自體佛耶？答：無住自性界，實相自體佛。問：此自體佛何觀耶？以偈答曰：諸緣根本我，一切法源心，語言大要宗，真實善知識。問：此義云何？答：一切法源心是自體佛，大要宗是自體圓因，真實善知識是自體滿果。具三義故我也，此即自體佛也。問：此佛果有修耶？不修耶？答：不簡修不修、不擇情非情，三世間不動故。問：此佛化度眾生耶？答：大虛之內諸法無不大虛，是故如虛空化虛空，是名自體佛化也（一本云自體佛內無不自體佛者，是名自體佛化耳）。問：不知云何語言乎？答：如汝不知語言，此言甚大也。問：此言云何？答：如緣起際言也。問：何緣起際耶？答：我心是動、大虛不動，離動不動為緣起際也。問：約緣起際，其法常然，初修之人何遊其心耶？答：約法論離修不修也。試明初趣（一本云初起）我心及我身，令相語言也。謂將心而尋身、將身而尋心，心遍於身、身遍於心，然名為語言也。問：相遍故更無所語，何曰語言耶？答：心言時言，以外無所語；身言時言，以外無所語。是故無言言、無聞聞也。問：此但我心我身，何云一切法源耶？答：求我心邊際盡法界際，我身四大亦復如是。問：若如是者，唯我身心，何云真實善知識耶？答：法界諸法無不我身心皆順，名為善知識也。問：若爾，則無迷悟，別何名佛耶？答：有二故。眾生無二故即自體佛，如是觀者為正觀也。大法界緣起者，諸緣根本我佛寶，一切法源心僧寶，語言大要宗法寶。真實善知識，此大法界緣起義。心得人雖往六道四生，決定不疑畏。此云自體三寶，謂身業佛寶、口業法寶、意業僧寶。佛者謂緣合成故，法者一切法湧出故，僧者一切法中無障礙故。此佛仕人三業袈裟著，身業五條、口業七條、意業九條，如是三袈裟著一切處。此佛仕人不久窮實法界法見也。復見見處處三種世間具得也，故三種世間無不是也。

The Treatise on the Contemplation of the Buddha of One's Own Substance states:
Question: What is the realm of own-nature? What is the Buddha of one's own substance?
Answer: The realm of own-nature is non-abiding; the Buddha of one's own substance is the real mark.
Question: How is this Buddha of one's own substance contemplated? It is answered in verse:
"The self is the root of all conditions, / The mind is the source of all dharmas, / Speech is the essential宗, / The genuine good friend."
Question: What does this mean?
Answer: The mind that is the source of all dharmas is the Buddha of one's own substance; the essential宗 is the perfect cause of one's own substance; the genuine good friend is the complete fruit of one's own substance. Possessing these three meanings, it is 'I'; this is precisely the Buddha of one's own substance.
Question: Does this Buddha-fruit entail cultivation or non-cultivation?
Answer: It does not distinguish cultivation from non-cultivation, nor does it discriminate sentient from non-sentient, because the three realms are unmoving.
Question: Does this Buddha transform and deliver sentient beings?
Answer: Within the great void, among all dharmas there is none that is not the great void. Therefore, just as space transforms space, this is called the transformation of the Buddha of one's own substance (one text reads: within the Buddha of one's own substance there is none that is not the Buddha of one's own substance; this is simply called the transformation of the Buddha of one's own substance).
Question: I do not understand: how is it speech?
Answer: Just as you do not understand speech, these words are extremely vast.
Question: What are these words like?
Answer: They are like words spoken at the limit of pratītyasamutpāda.
Question: What is the limit of pratītyasamutpāda?
Answer: My mind is movement; the great void is unmoving. Being free from both movement and non-movement is the limit of pratītyasamutpāda.
Question: In terms of the limit of pratītyasamutpāda, that dharma is constantly so; how should a beginner traverse it with their mind?
Answer: In terms of the dharma, it is free from cultivation and non-cultivation. As a trial explanation of the initial entry (one text reads: initial arising), let my mind and my body speak to each other. That is, taking the mind to seek the body, and taking the body to seek the mind: mind pervades the body, and body pervades the mind—this then is termed speech.
Question: Because they mutually pervade, there is nothing further spoken; why call it speech?
Answer: When the mind speaks, it speaks, and outside of it nothing is spoken; when the body speaks, it speaks, and outside of it nothing is spoken. Therefore, it is wordless words and hearing without hearing.
Question: This is only my mind and my body; why call it the source of all dharmas?
Answer: Seeking the boundary of my mind, it exhausts the boundary of the dharmadhātu; the four great elements of my body are also like this.
Question: If so, it is only my body and mind; why call it the genuine good friend?
Answer: Among all dharmas of the dharmadhātu, there are none that do not accord with my body and mind; hence it is named the good friend.
Question: If so, then there is neither delusion nor awakening; why distinguish it by the name 'Buddha'?
Answer: Because there is duality, [they are] sentient beings; because there is non-duality, it is precisely the Buddha of one's own substance. To contemplate in this way is the correct contemplation. The great pratītyasamutpāda of the dharmadhātu means: the self, the root of all conditions, is the Buddha jewel; the mind, the source of all dharmas, is the Saṃgha jewel; speech, the essential宗, is the Dharma jewel. The genuine good friend is this meaning of the great pratītyasamutpāda of the dharmadhātu. A person whose mind attains this, though going through the six destinies and four modes of birth, will definitely have no doubt or fear. This is called the Three Jewels of one's own substance, namely: the bodily karma is the Buddha jewel, the verbal karma is the Dharma jewel, and the mental karma is the Saṃgha jewel. 'Buddha' means being formed through the combination of conditions; 'Dharma' means all dharmas welling forth; 'Saṃgha' means unobstructedness amid all dharmas. This person who serves the Buddha wears the kāṣāyas of the three karmas: five strips for bodily karma, seven strips for verbal karma, and nine strips for mental karma; in this way wearing the three kāṣāyas everywhere. This person who serves the Buddha before long will fully see the dharmas of the real dharmadhātu. Furthermore, in each and every place seen, the three realms are completely attained; thus, there is nothing that is not the three realms.