十不二門指要鈔 1.56

1.56

初、別。十如中，相可別故屬色；性據內故屬心；《觀音玄義》指心為體，而諸文中雙取色心；力、作單不能運；緣或指愛或指具度，既存兩說義必雙兼，若云業為因者，則似兼色，今從習邊故因果皆心；五陰皆報則須兼心，今從受身約色義彊；本末究竟文雖不對，既論三等，同後三諦，因緣中現未七支皆須雙具，識、名雖獨必含中陰故亦兩兼，行、有是業不可遍屬，無明、愛、取唯心可知。諸諦中，苦同七支、集既兼業、道亦含戒，皆具色心，俗論諸法兼二可知。滅及真中一實無諦，體唯是理無相可表，並心證故故不兼色。然上所對不可永殊，欲成別義故且從彊。

First, the specific. Among the ten suchnesses: because marks can be distinguished, they belong to form; nature is based on the interior, so it belongs to mind; the Guanyin xuanyi points to the mind as the essence, while various texts take both form and mind; power and action cannot operate singly; conditions are sometimes pointed to as craving and sometimes as the auxiliary perfections, and since both theories exist, their meaning must encompass both; if one says karma is the cause, it seems to include form, but now we follow the habit side, so cause and fruit are both mind; the five aggregates are all recompense, so it must include mind, but now we follow the receiving of a body, so the meaning in terms of form is stronger; although the text does not pair beginning-and-end ultimate, since it discusses the three equalities, it is the same as the three truths that follow. In conditioned arising, the seven branches of the present and future must both possess both; although consciousness and name are singular, they must contain the intermediate existence, so they also include both; formations and existence are karma and cannot belong comprehensively [to either]; that ignorance, craving, and grasping are solely mind can be known. Among the truths: suffering is the same as the seven branches; arising already includes karma; the path also contains the precepts; thus all possess form and mind; that the conventional discusses all dharmas as including both can be known. Cessation as well as the true and middle are the single real truth of non-truth; their essence is solely principle without marks that can be displayed, and because they are verified by the mind, they do not include form. However, what has been matched above cannot be eternally disparate; wishing to establish the meaning of the specific, we temporarily follow what is prominent.