宗鏡錄 11.3

11.3

答。方便有多門。則遐張八教之網。歸源性無二。乃高峙一心之宗。是以病行。憩聲聞於化城。兒行。誘凡夫於天界。兼但對帶。俯為差別之機。開示悟入。唯證一乘之道。如千方共治一病。萬義俱顯一心。令不執見徇文。失真法之味。所冀研心究理。得正覺之原。如法華玄義云。一心五行。即是三諦三昧。聖行。即真諦三昧。梵行。嬰兒行。病行。即俗諦三昧。天行。即中道王三昧。又圓三三昧。圓破二十五有。即空故。破二十五惡業見思等。即假故。破二十五無知。即中故破二十五無明。即一而三。即三而一。一空一切空。一假一切假。一中一切中。故名如來行。又如來室。冥熏法界。慈善根力。不動真際。和光塵垢。以病行慈悲應之。示。種種身。如聾如啞。說種種法。如狂如癡。有生善機。以嬰兒行慈悲應之。婆婆啝啝木牛楊葉。有入空機。以聖行慈悲應之。執持糞器。狀有所畏。有入假機。以梵行慈悲。應之。慈善根力。見如是事。踞師子床。寶机承足。商估賈人。乃遍他國。出入息利。無處不有。有入中機。以天行慈悲應之。如駃馬見鞭影。行大直道。無留難。故無前無後。不並不別。說無分別法。諸法從本來。常自寂滅相。圓應眾機。如阿脩羅琴。若漸引入圓。如前所說。若頓引入圓。如今所說。入圓等證。更無差別。為顯別圓初入之門。慈善根力。令漸頓人。見如此。說此一心法門。橫通竪徹。攝盡恒沙之義。故號總持。能為萬法之宗。遂稱無上。若但論事行。失佛本宗。如金光明經疏云。如王子飼虎。尸毘貸鴿。皆捨父母遺體。非捨己身。己身者。法性實相是也。釋論云。持戒為皮。禪定為血。智慧為骨。微妙善心為髓。為他說戒。能遮罪修福。無相最上。非持非犯尸波羅蜜者。是施己皮也。說諸禪定。神通變化。不起滅定。現諸威儀者。是施己血也。說法皆悉到於一切智地者。是施己骨也。檀忍等。應是肉也。說甚深法相。諸佛行處。不一不二言語道斷。心行處滅。微妙中道者。是施己髓也。將此充足飢餓眾生。況餘飲食。餘飲食者。即是人天二乘。戒皮。定血。慧骨。真諦之髓耳。法華經云。於餘深法中。示教利喜者。即其義也。是以能說此法門者。是徹佛真心施於己髓矣。又此一心宗。若全揀門。則心非一切。神性獨立。若全收門。一切即心。妙體周遍。若非收非揀則遮照兩亡。境智俱空。名義雙絕。可謂難思妙術。點瓦礫以成金。無作神通。攪江河而為酪。轉變自在。隱顯隨時。或卷或舒。能同能別。實乃能治之妙。何病而不痊。巧度之門。何機而不湊。洗除心垢。拔出疑根。言言盡契本心。一一皆含真性。法法是金剛之句。塵塵具祕密之門。如入法界體性經云。文殊言。諸法性不壞。是故名金剛句。華嚴經頌云。若於佛及法。其心了平等。二念不現前。當踐難思位。勝天王般若經云。菩薩摩訶薩。一切境界。無有一法不通達者。修行如是智波羅蜜。二乘外道不能掩蔽。以智觀察。從初發心。至入涅槃。皆悉明了。能以一法知一切境界。一切境界即是一法。何以故。如如一故。不見我能修及所修法。無二無別。自性離故。是名菩薩摩訶薩。行般若波羅蜜。通達智般若波羅蜜。思益經云。網明謂梵天言。是五百比丘從座起者。汝當為作方便。引導其心。入此法門。令得信解。離諸邪見。梵天言。善男子。縱使令去至恒河沙劫。不能得出如此法門。譬如癡人。畏於虛空。捨空而走。在所至處。不離虛空。此諸比丘。亦復如是。雖復遠去。不出空相。不出無相相。不出無作相。又如一人求索虛空。東西馳走。言我欲得空。我欲得空。是人但說虛空名字。而不得空。於空中行。而不見空。此諸比丘。亦復如是。欲求涅槃。行涅槃中。而不得涅槃。所以者何。涅槃者。但有名字。猶如虛空。但名字。不可得取。涅槃亦復如是。但有名字而不可得。是知一切不信眾生。邪見外道。徒生厭離。枉自妄求究竟。一心位中。未曾暫出。故密嚴經偈云。如飯一粒熟。餘粒即可知。諸法亦如是。知一即知彼。譬如鑽酪者。嘗之以指端。如是諸法性。可以一觀察。楞伽經偈云。譬如鏡中像。雖見而非有。於妄想鏡中。愚夫見有二。法集經云。爾時海慧菩薩。白佛言。世尊。菩薩欲願見涅槃。應觀虛妄分別寂滅之心。如是之處得於涅槃。是名勝妙法集。大乘本生心地觀經。觀心品云。爾時文殊師利菩薩摩訶薩。白佛言。世尊。如佛所說。告妙德等五百長者。我為汝等。敷演心地微妙法門。我今為是啟問如來。云何為心。云何為地。乃至薄伽梵。告諸佛母無垢大聖。文殊師利菩薩摩訶薩言。大善男子。此法名為十方如來。最勝祕密。心地法門。此法名為一切凡夫。入如來地。頓悟法門。此法名為一切菩薩。趣大菩提。真實正路。此法名為三世諸佛。自受法樂。微妙寶宮。此法名為一切饒益有情。無盡寶藏。此法能引諸菩薩眾。到色究竟自在智處。此法能引詣菩提樹。後身菩薩。真實導師。此法能雨世出世財。如摩尼寶。滿眾生願。此法能生十方三世一切諸佛。功德本原。此法能消一切眾生。諸惡業果。此法能與一切眾生。所求願印。此法能度一切眾生。生死險難。此法能息一切眾生。苦海波浪。此法能救苦惱眾生。而作急難。此法能竭一切眾生。老病死海。此法善能出生諸佛因緣種子。此法能與生死長夜。為大智炬。此法能破四魔兵眾。而作甲冑。此法即是正勇猛軍。戰勝旍旗。此法即是一切諸佛。無上法輪。此法即是最勝法幢。此法即是擊大法鼓。此法即是吹大法螺。此法即是大師子王。此法即是大師子吼。此法猶如國大聖王。善能正法。若順王化。獲大安樂。若違王化。尋被誅滅。善男子。三界之中。以心為主。能觀心者。究竟解脫。不能觀者。究竟沈淪。眾生之心。猶如大地。五穀五果。從大地生。如是心法。生世出世。善惡五趣。有學無學。獨覺菩薩。及於如來。以是因緣。三界唯心。心名為地。一切凡夫。親近善友。聞心地法。如理觀察。如說修行。自利教他。讚勵慶慰。如是之人。能斷二障。速圓眾行。疾得阿耨多羅三藐三菩提。爾時大聖文殊師利菩薩。白佛言。世尊。如佛所說。唯將心法。為三界主。心法本元。不染塵穢。云何心法。染貪瞋癡。於三世法。誰說為心。過去心已滅。未來心未至。現在心不住。諸法之內性不可得。諸法之外相不可得。諸法中間都不可得。心法本來無有形相。心法本來無有住處。一切如來尚不見心。何況餘人得見心法。一切諸法。從妄想生。以是因緣。今者世尊。為大眾說。三界唯心。願佛哀愍。如實解說。爾時佛告文殊師利菩薩言。如是如是。善男子。如汝所問。心心所法。本性空寂。我說眾喻。以明其義。善男子。心如幻法。由遍計生。種種心想。受苦樂故。心如水流。念念生滅。於前後世。不暫住故。心如大風。一剎那間遍歷方所故。心如燈焰。眾和合而得生故。心如電光。須臾之頃。不久住故。心如虛空。客塵煩惱。所覆障故。心如猿猴。遊五欲樹。不暫住故。心如畫師。能畫世間種種色故。心如僮僕。為諸煩惱所策役故。心如獨行。無第二故。心如國王。起種種事得自在故。乃至善男子。如是所說。心心所法。無內無外。亦無中間。於諸法中求不可得。去來現在。亦不可得。超越三世。非有非無。心懷染著。從妄緣現。緣無自性。心性本空。如是空性。不生不滅。無來無去。不一不異。非斷非常。本無生處。亦無滅處。亦非遠離。非不遠離。如是心等。不異無為。無為之體。不異心等。心法之體。本不可說。非心法者。亦不可說。何以故。若無為是心。即名斷見。若離心法。即名常見。永離二相。不著二邊。如是悟者。名見真諦。悟真諦者。名為賢聖。一切聖賢。性本空寂。無為法中。戒無持犯。亦無小大。無有心王。及心所法。無苦無樂。如是法界。自性無垢。無上中下差別之相。何以故。是無為法。性平等故。如眾河水。流入海中。盡同一味。無別相故。此無垢性。是無等等。遠離於我。及離我所。此無垢性。非實非虛。此無垢性。是第一義。無盡滅相。體本不生。此無垢性。常住不變。最勝涅槃。我樂淨故。此無垢性。遠離一切。平等體無異故。若有善男子善女人。欲求阿耨多羅三藐三菩提者。應當一心。修習如是心地觀法。

Answer: Expedient means have multiple gateways; thus the net of the eight teachings is cast far and wide. Returning to the source, the nature is without duality; thus the tenet of the one mind stands loftily. For this reason, with the conduct of illness [the Buddha] rests the śrāvakas in the conjured city; with the conduct of infants he entices ordinary beings into the heavenly realms. Combining, exclusive, confronting, and bringing along—he accommodates diverse capacities. Opening, displaying, awakening, and entering—he leads solely to the realization of the way of the ekayāna. It is like a thousand prescriptions collectively treating a single ailment, or ten thousand principles all revealing the one mind, causing [practitioners] not to cling to views and follow the letter, thereby losing the flavor of the true Dharma; what is hoped is that they delve into the mind and investigate the truth, attaining the source of correct awakening. As the Fahua xuanyi says: The one mind and the five conducts are precisely the samādhis of the three truths. Noble conduct is precisely the samādhi of the true truth. Pure conduct, infant conduct, and illness conduct are precisely the samādhis of the conventional truth. Heavenly conduct is precisely the king of samādhis of the middle way. Furthermore, the round three samādhis completely destroy the twenty-five realms of existence: being empty, they destroy the evil karma, views, and afflictions of the twenty-five existences; being provisional, they destroy the twenty-five kinds of ignorance [of details]; being the middle, they destroy the twenty-five kinds of fundamental avidyā. The one is identical to the three; the three are identical to the one. If one is empty, all are empty; if one is provisional, all are provisional; if one is the middle, all are the middle. Therefore it is called the conduct of the tathāgata. Furthermore, the tathāgata's room profoundly perfumes the dharmadhātu. By the power of the roots of benevolence, without moving from the true limit, mingling with the dust and defilements, he responds with the compassion of the conduct of illness: manifesting various bodies as if deaf and mute, and preaching various dharmas as if mad and foolish. Where there is the capacity to produce good, he responds with the compassion of infant conduct: babbling and cooing, wooden oxen, and poplar leaves. Where there is the capacity to enter emptiness, he responds with the compassion of noble conduct: holding a dung vessel, appearing as if fearful. Where there is the capacity to enter the provisional, he responds with the compassion of pure conduct: by the power of the roots of benevolence he displays such matters as reclining on a lion throne, his feet resting on a jeweled stool, with merchants and traders pervading foreign lands, revenue and profit absent nowhere. Where there is the capacity to enter the middle, he responds with the compassion of heavenly conduct: like a swift horse seeing the shadow of the whip, traversing the great straight path without hindrance or difficulty. Therefore, without before or after, neither combined nor distinct, he preaches the nondiscriminative Dharma: 'All dharmas from their very origin are constantly of the characteristic of quiet cessation.' Responding roundly to the multitude of capacities, like the asura's lute: if guided gradually to enter the round, it is as stated before; if guided suddenly to enter the round, it is as stated now. Entering the round and equally realizing it, there is no further distinction. In order to reveal the initial gateways of entry for the distinct and the round, the power of the roots of benevolence causes gradual and sudden persons to see [it] thus. Preaching this Dharma-gate of the one mind, it penetrates horizontally and pierces vertically, completely subsuming meanings [as numerous as] the sands of the Ganges; therefore it is named dhāraṇī. Being able to serve as the source of the myriad dharmas, it is consequently termed unsurpassed. If one merely discusses phenomenal practices, one loses the Buddha's original tenet. As the commentary on the Suvarṇaprabhāsa-sūtra says: 'Like the prince feeding the tigress, or Śibi substituting [his flesh] for the dove—both gave up the bodies left by their parents, not their own bodies. One's own body is the true mark of the Dharma-nature.' The treatise explains: 'Keeping the precepts is the skin; dhyāna-concentration is the blood; wisdom is the bone; the subtle and wondrous virtuous mind is the marrow. Preaching the precepts for others, which can ward off sin and cultivate merit, where formlessness is supreme, the śīlapāramitā that is neither observing nor violating—this is giving one's own skin. Preaching the various concentrations, supernatural transformations, not rising from the cessation attainment yet manifesting all deportments—this is giving one's own blood. Preaching that the Dharmas all reach the stage of all-knowledge—this is giving one's own bone. Giving, patience, and so forth must be the flesh. Preaching the profound Dharma-characteristics, the sphere of practice of all buddhas, neither one nor two, where the path of words is cut off and the workings of the mind are extinguished, the subtle and wondrous middle way—this is giving one's own marrow.' Satisfying starving sentient beings with this, what need is there to mention other food and drink? Other food and drink are precisely the two vehicles of humans and devas, the skin of precepts, the blood of concentration, the bone of wisdom, and the marrow of the true truth. When the Lotus Sūtra says, 'instructing, benefiting, and gladdening them in other profound teachings,' this is precisely its meaning. Therefore, one who can preach this Dharma-gate penetrates the Buddha's true mind and bestows his own marrow. Furthermore, regarding this tenet of the one mind: if through the gate of total exclusion, then the mind is not anything, and the spiritual nature stands alone; if through the gate of total inclusion, then everything is the mind, and the wondrous substance is all-pervading; if through neither inclusion nor exclusion, then both negation and illumination vanish, object and wisdom are both empty, and name and meaning are doubly severed. It can be called an inconceivable wondrous art that touches rubble and turns it into gold; unconditioned supernatural power that stirs rivers and makes them into curds. Transformations are sovereign; concealing and revealing accord with the time. Expanding or contracting, it can unify and differentiate. Truly, it is the marvel of that which can cure: what illness would not be healed? A gateway of skillful deliverance: what capacity would not converge? Washing away mental defilements, uprooting the roots of doubt, word after word accords completely with the original mind, each and every one contains the true nature. Dharma after Dharma is a vajra phrase; speck after speck of dust possesses a secret gateway. As the Ru fajie tixing jing says: 'Mañjuśrī said: The nature of dharmas is indestructible; therefore it is called a vajra phrase.' A verse of the Avataṃsaka-sūtra says: 'If toward the Buddha and the Dharma / one's mind understands equality / and dual thoughts do not manifest, / one shall tread the inconceivable stage.' The Suvikrāntavikramiparipṛcchā-prajñāpāramitā-sūtra says: 'As for the bodhisattva-mahāsattva, among all spheres of experience there is not a single dharma he does not penetrate. Cultivating such a wisdom-pāramitā, the two vehicles and heterodox paths cannot obscure him. Observing with wisdom, from the initial resolve of the mind up to entering nirvāṇa, all is clearly understood. He can know all spheres of experience through a single dharma, and all spheres of experience are precisely this single dharma. Why? Because suchness is one. He sees neither the self capable of cultivating nor the dharma cultivated, without duality or difference, because their intrinsic nature is detached. This is called the bodhisattva-mahāsattva practicing the prajñāpāramitā, penetrating the jñāna-prajñāpāramitā.' The Viśeṣacintibrahmaparipṛcchā-sūtra says: 'Jālinīprabha said to Brahmā: "You should employ expedient means for these five hundred bhikṣus who rose from their seats, guiding their minds to enter this Dharma-gate so that they attain faith and understanding, leaving behind all wrong views." Brahmā said: "Good son, even if they were made to depart for kalpas as numerous as the sands of the Ganges, they could not exit such a Dharma-gate. It is like a foolish person who fears empty space: abandoning space he flees, yet wherever he arrives, he is not apart from empty space. These bhikṣus are also like this: although they go far away, they do not exit the characteristic of emptiness, do not exit the characteristic of signlessness, do not exit the characteristic of wishlessness. Furthermore, it is like a person seeking empty space, running east and west, saying, 'I want to attain space, I want to attain space!' This person merely speaks the name of empty space but does not attain space; walking in space, he does not see space. These bhikṣus are also like this: desiring to seek nirvāṇa, walking within nirvāṇa, yet they do not attain nirvāṇa. Why? Nirvāṇa merely has a name, just like empty space: it is merely a name and cannot be grasped. Nirvāṇa is also like this: it merely has a name and cannot be attained."' From this one knows that all unbelieving sentient beings and heterodox persons of wrong views vainly generate revulsion and wrongly seek the ultimate in vain; within the state of the one mind, they have never temporarily departed. Therefore a verse of the Ghanavyūhasūtra says: 'Just as when a single grain of rice is cooked / the other grains can be known, / all dharmas are also like this: / knowing one, you know the others. / Just as one who churns curds / tastes it with the tip of a finger, / so too the nature of all dharmas / can be observed through the one.' A verse of the Laṅkāvatārasūtra says: 'Just as an image in a mirror / although seen, does not exist, / within the mirror of false imagination / fools see duality.' The Dharmasaṃgītisūtra says: 'At that time the bodhisattva Sāgaramati said to the Buddha: "World-Honoured One, if a bodhisattva wishes and aspires to see nirvāṇa, he should contemplate the mind in which false discrimination has ceased; in such a place he attains nirvāṇa. This is called the supreme collection of dharmas."' The Mahāyāna Mūlajātahṛdayabhūmidhyāna-sūtra, in the 'Chapter on Contemplating the Mind', says: 'At that time the bodhisattva-mahāsattva Mañjuśrī said to the Buddha: "World-Honoured One, as the Buddha said, addressing the five hundred elders such as Vimalakīrti: 'I shall expound for you the subtle and wondrous Dharma-gate of the mind-ground.' I now inquire of the Tathāgata on this account: What is the mind? What is the ground?"... Up to the Bhagavān telling the mother of all buddhas, the immaculate great sage, the bodhisattva-mahāsattva Mañjuśrī: "Great good son, this Dharma is named the most supreme secret mind-ground Dharma-gate of the tathāgatas of the ten directions. This Dharma is named the sudden awakening Dharma-gate for all ordinary beings to enter the tathāgata stage. This Dharma is named the true, correct path for all bodhisattvas to proceed toward great bodhi. This Dharma is named the subtle and wondrous jeweled palace in which the buddhas of the three periods themselves enjoy the bliss of the Dharma. This Dharma is named the inexhaustible treasure store that benefits all sentient beings. This Dharma can lead the assemblies of bodhisattvas to Akaniṣṭha, the place of sovereign wisdom. This Dharma can lead to the Bodhi tree; it is the true guide for bodhisattvas in their final rebirth. This Dharma can shower worldly and supramundane wealth like a maṇi jewel, fulfilling the vows of sentient beings. This Dharma can generate the fundamental source of the merits of all buddhas of the ten directions and the three periods. This Dharma can extinguish the fruits of all evil karma of all sentient beings. This Dharma can bestow upon all sentient beings the seal of their sought-after vows. This Dharma can deliver all sentient beings across the perilous distress of birth and death. This Dharma can calm the waves of the ocean of suffering for all sentient beings. This Dharma can rescue afflicted sentient beings, acting in their urgent crises. This Dharma can dry up the ocean of old age, sickness, and death for all sentient beings. This Dharma is well able to give birth to the causal seeds of all buddhas. This Dharma can serve as a great torch of wisdom for the long night of birth and death. This Dharma can serve as armor, destroying the armies of the four māras. This Dharma is precisely the victorious banners of the truly valiant army. This Dharma is precisely the unsurpassed wheel of the Dharma of all buddhas. This Dharma is precisely the most supreme banner of the Dharma. This Dharma is precisely the striking of the great drum of the Dharma. This Dharma is precisely the blowing of the great conch of the Dharma. This Dharma is precisely the great lion king. This Dharma is precisely the great lion's roar. This Dharma is like a great holy king of a nation who is well capable of the correct Dharma: if one accords with the king's governance, one obtains great peace and happiness; if one disobeys the king's governance, one is immediately executed and eliminated. Good son, within the three realms, the mind is the master: one who can contemplate the mind attains ultimate liberation; one who cannot contemplate it sinks into ultimate submersion. The mind of sentient beings is like the great earth: the five grains and five fruits grow from the great earth; likewise, the mind-dharma gives birth to the worldly and supramundane, good and evil five destinies, those in training and beyond training, pratyekabuddhas, bodhisattvas, and the tathāgata. Due to these causes and conditions, the three realms are only mind, and the mind is named the ground. If all ordinary beings draw close to good friends, hear the Dharma of the mind-ground, observe it according to reason, practice it according to the teachings, benefit themselves and instruct others, and praise, encourage, rejoice, and console, such persons will be able to sever the two hindrances, quickly fulfill all practices, and swiftly attain anuttarā-samyak-saṃbodhi." At that time the great sage Mañjuśrī Bodhisattva said to the Buddha: "World-Honoured One, as the Buddha said, one solely takes the mind-dharma to be the master of the three realms. The fundamental source of the mind-dharma is not defiled by dust or grime. Why does the mind-dharma become defiled by rāga, dveṣa, and moha? Among the dharmas of the three periods, what is called the mind? The past mind has already ceased; the future mind has not yet arrived; the present mind does not abide. Internally among dharmas, an intrinsic nature cannot be obtained; externally among dharmas, a characteristic cannot be obtained; in between dharmas, nothing at all can be obtained. The mind-dharma originally has no shape or characteristic; the mind-dharma originally has no abiding place. All tathāgatas do not even see the mind, how much less could other persons be able to see the mind-dharma? All dharmas arise from false imagination. Due to these causes and conditions, the World-Honoured One now preaches to the great assembly that the three realms are only mind. May the Buddha take pity and explain it in accordance with reality." At that time the Buddha said to Mañjuśrī Bodhisattva: "So it is, so it is, good son! As you have asked, the nature of mind and mental factors is originally empty and quiet. I shall speak of many analogies to clarify its meaning. Good son, the mind is like an illusory dharma: arising from conceptual construction, due to various thoughts of the mind, it experiences suffering and pleasure. The mind is like flowing water: arising and ceasing from thought to thought, it does not temporarily abide in previous or subsequent lifetimes. The mind is like a great wind: in a single kṣaṇa it traverses all directions. The mind is like the flame of a lamp: it arises from the harmony of conditions. The mind is like a flash of lightning: lasting for an instant, it does not abide for long. The mind is like empty space: it is covered and obstructed by adventitious defilements. The mind is like an ape: playing in the tree of the five desires, it does not temporarily abide. The mind is like a painter: it can paint various colors in the world. The mind is like a servant: it is driven and employed by the defilements. The mind is like traveling alone: there is no companion. The mind is like a king: initiating various affairs, it attains sovereignty."... "Up to: Good son, as has been said, the mind and mental factors are without inside, without outside, and also without in-between. Sought among dharmas, they cannot be obtained; past, future, and present, they also cannot be obtained. Transcending the three periods, they are neither existent nor non-existent. Harboring defilement and attachment in the mind, they manifest from false conditions; conditions lack intrinsic nature, and the nature of mind is originally empty. Such an empty nature neither arises nor ceases, neither comes nor goes, is neither one nor different, neither annihilated nor permanent. Originally it has no place of arising and no place of cessation; it is neither distant nor not distant. Such mind and so forth are not different from the unconditioned; the substance of the unconditioned is not different from the mind and so forth. The substance of the mind-dharma originally cannot be spoken of; that which is not the mind-dharma also cannot be spoken of. Why? If the unconditioned were the mind, this would be called the annihilationist view; if it were apart from the mind-dharma, this would be called the eternalist view. Forever leaving the two characteristics, not clinging to the two extremes: one who awakens thus is said to see the true truth. One who awakens to the true truth is called a worthy or sage. All worthies and sages are originally empty and quiet in nature. Within unconditioned dharmas, precepts have neither observance nor violation, nor small or great; there is no king of mind or mental factors, no suffering and no pleasure. Such a dharmadhātu is inherently immaculate, without distinguishing marks of superior, middling, or inferior. Why? Because the unconditioned dharma is equal in nature. Just as the waters of various rivers flow into the great sea, all becoming of one taste without different characteristics, so too this immaculate nature is unequalled, far removed from self and far removed from what belongs to self. This immaculate nature is neither real nor unreal. This immaculate nature is the ultimate truth, inexhaustible in its mark of cessation, its substance originally unborn. This immaculate nature is eternally abiding and unchanging, the most supreme nirvāṇa, because it is self, bliss, and purity. This immaculate nature is far removed from all, because its equal substance is without difference. If there are good sons or good daughters who wish to seek anuttarā-samyak-saṃbodhi, they should single-mindedly cultivate and practice such a method of contemplating the mind-ground.'