少室六門 1.100

1.100

問。云何自心現量。答。見一切法有。有自不有。自心計作有。見一切法無。無自不無。自心計作無。乃至一切法亦如是。並是自心計作有。自心計作無。又若人造一切罪。自見己之法王。即得解脫。若從事上得解者。氣力壯。從事中見法者。即處處不失念。從文字解者。氣力弱。即事即法者。深從汝種種運為。跳踉顛蹶。悉不出法界。亦不入法界。若以法界入法界。即是癡人。凡有所施為。終不出法界心。何以故。心體是法界故。

Question: What is what appears to one's own mind? Answer: Seeing all dharmas as existent—existence is not inherently existent; one's own mind reckons it as existent. Seeing all dharmas as non-existent—non-existence is not inherently non-existent; one's own mind reckons it as non-existent. And so on for all dharmas; all are one's own mind reckoning them as existent and one's own mind reckoning them as non-existent. Furthermore, if a person commits all offenses, but perceives their own Dharma King, they immediately attain vimokṣa. If one attains understanding through active affairs, one's vitality is robust; if one sees the Dharma within affairs, one does not lose mindfulness anywhere. If one understands through written words, one's vitality is weak. Identifying affairs as Dharma is profound. From your various movements and actions, leaping and stumbling, none ever departs from the dharmadhātu, nor does it enter the dharmadhātu. If one uses the dharmadhātu to enter the dharmadhātu, that is a fool. In whatever one does, it never departs from the mind of the dharmadhātu. Why? Because the mind-essence is the dharmadhātu.