少室六門 1.80

1.80

問。云何觀心稱之為了。答。菩薩摩訶薩。行深般若波羅蜜多時。了四大五陰本空無我。了見自心起用有二種差別。云何為二。一者淨心。二者染心。此二種心法界自然。本來俱有。雖離假緣。合互相待。淨心恒樂善因。染體常思惡業。若不受所染。則稱之為聖。遂能遠離諸苦。證涅槃樂。若隨染心造業。受其纏覆。則名之為凡。沈淪三界。受種種苦。何以故。由彼染心障真如體故。十地經云。眾生身中。有金剛佛性。猶如日輪體明圓滿廣大無邊。只為五陰重雲覆。如瓶內燈光不能顯現。又涅槃經云。一切眾生悉有佛性。無明覆故。不得解脫。佛性者即覺性也。但自覺覺他。覺智明了。則名解脫。故知一切諸善以覺為根。因其覺根。遂能顯現諸功德樹。涅槃之果。因此而成。如是觀心。可名為了。

Question: In what way is contemplating the mind called understanding? Answer: When the bodhisattva mahāsattva practices the deep prajñāpāramitā, they understand that the catur-mahābhūta and pañca-skandha are originally empty and without self. They understand and see that their own mind's arising and functioning has two distinctions. What are the two? The first is the pure mind, and the second is the defiled mind. These two kinds of minds are natural to the dharmadhātu and originally coexist. Although free from provisional conditions, they depend on one another. The pure mind always delights in good causes; the defiled substance constantly contemplates evil deeds. If one is not defiled by it, one is called a sage, and can then leave all suffering far behind and realize the joy of nirvāṇa. If one creates karma following the defiled mind and suffers its entanglement and covering, one is called an ordinary person, sinking in the traidhātuka and enduring various kinds of suffering. Why is this? Because that defiled mind obstructs the substance of tathatā. The Daśabhūmika Sūtra states: 'Within the bodies of sentient beings there is a vajra Buddha-nature, like the disc of the sun whose substantive illumination is complete, vast, and boundless; it is only covered by the heavy clouds of the pañca-skandha, like the light of a lamp inside a jar unable to show itself.' Again, the Nirvāṇa Sūtra states: 'All sentient beings possess the Buddha-nature; because avidyā covers it, they do not attain vimokṣa.' The Buddha-nature is the nature of awakening. When one awakens oneself and awakens others, and the wisdom of awakening is clear, it is called vimokṣa. Therefore know that all good has awakening as its root; through the root of awakening, one can then display the trees of all merits, and the fruit of nirvāṇa is accomplished on account of this. Contemplating the mind in this way may be called understanding.