菩薩從兜術天降神母胎說廣普經 7.79

7.79

佛告法印菩薩：「解知諸法空無所有，無彼無此不見彼此者，是謂人種。觀察法性無去、來、今，解知法性空寂無二，是謂人種。於四道果有成就者、無成就者，不見有一、亦不見二，是謂人種。於眾相法，不見莊嚴、亦不見不莊嚴，解了空寂非一、非二，是謂人種。佛國清淨除欲、怒、癡，亦不見淨、亦不見不淨，二事虛空，是謂人種。分別道性三十七品，有成、有敗，不見俗界有人、無人，是謂人種。發意弘誓不自為己，安處眾生住在無畏，不見有住、不見無住，二事平等，是謂人種。分別禪定心無染著，執意如空無能移動，亦不見定、亦不見不定，是謂人種。眾生邪見導示善處，以八正法洗除心垢，亦不見正、亦不見不正，是謂人種。於四部眾比丘、比丘尼、優婆塞、優婆夷，道心堅固無所戀著，不見戒行有犯、不犯，是謂人種。如是法印於如來法，則為饒益利益眾生，於佛有反復，修諸功德不唐捐棄。」

The Buddha told Bodhisattva Dharmamudrā: “To understand that all phenomena are empty and non-existent, without that or this, seeing neither that nor this—this is called the seed of humans. To contemplate that the nature of phenomena has no going, coming, or present, understanding that the nature of phenomena is empty, tranquil, and non-dual—this is called the seed of humans. Regarding those who achieve and those who do not achieve the four fruits of the path, to see neither one nor two—this is called the seed of humans. Regarding the phenomena of the various marks, to see neither adornment nor lack of adornment, understanding emptiness and tranquility as neither one nor two—this is called the seed of humans. In the purity of Buddha lands, eradicating desire, anger, and delusion, yet seeing neither purity nor impurity, both being empty—this is called the seed of humans. Discerning the thirty-seven factors of the nature of the path, with their success and failure, yet seeing neither person nor non-person in the conventional realm—this is called the seed of humans. To give rise to the mind of the great vow, not for oneself, establishing sentient beings in fearlessness, yet seeing neither abiding nor non-abiding, both being equal—this is called the seed of humans. Discerning meditative concentration while the mind remains unstained, holding the mind firm like space, unshakeable, yet seeing neither concentration nor non-concentration—this is called the seed of humans. Guiding sentient beings of wrong views toward good destinies, washing away the stains of the mind with the eightfold noble path, yet seeing neither correctness nor incorrectness—this is called the seed of humans. Toward the four assemblies of bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, maintaining a firm aspiration for the path without clinging, seeing neither transgression nor non-transgression in moral conduct—this is called the seed of humans. In this way, Dharmamudrā, in the Dharma of the Tathāgata one benefits and enriches sentient beings, repays the Buddha, and cultivates merits that are not in vain.”