十不二門 1.4

1.4

1. As for the gate of the nonduality of form and mind: from the realm of the ten suchnesses up to truthlessness, every one can be considered in terms of two meanings—general and particular. In general, they are present in a single thought-moment; in particular, they are divided into form and mind. How so? In the initial ten suchnesses, appearance pertains solely to form; nature pertains solely to mind; substance, power, activity, and condition combine the senses of both form and mind; cause and effect pertain solely to mind; retribution pertains solely to form. In the twelve links of dependent origination, suffering and karma combine both, while affliction resides solely in the mind. In the four noble truths, three combine form and mind, while cessation resides solely in the mind. In the two truths and three truths, the conventional fully possesses both form and mind, while the ultimate and the middle reside solely in the mind. The one real and truthlessness can be understood according to this. Once the particular is known, subsume the particular into the general: all dharmas are nothing other than the nature of mind. The one nature is devoid of nature, yet the three thousand [realms] are distinctly apparent. One should know that the form and mind of the mind are precisely mind; this is called 'transformation'. Transformation is called 'creation'; creation refers to substance and function. Thus it is neither form nor mind, yet it is form and mind; 'only form' and 'only mind' are truly based on this. Therefore, know that merely by understanding a single thought-moment, one ubiquitously sees self and other, sentient beings and Buddhas. If other beings and other Buddhas are still identical with mind, how could the sentient beings and Buddhas of one's own mind depart from a single thought-moment? Therefore, the various realms and dharmas are diverse yet not diverse.