三諸文心境門
Three Aspects of Mind and Object
私曰。此即受戒法中。發心緣境之文。若據律論。心唯六識。境止六凡。縱云增上。亦屬權乘。吾祖疏鈔。即依圓義。發上品心。緣法界境。蓋用唯識妙觀。方見心境一如。心體境量。下文具引。若非得意。猶數他寶。文明上心。無過三誓。斷惡。脩善。及度眾生。須知善惡眾生究竟一相。斷無所斷。脩無所脩。度無所度。是為妙發。吾宗任重。唯在授戒。苟不知此。為師恐難。受者無獲。
I note: This is the passage in the Precepts-receiving ritual on generating the resolve and taking the object-field as one's focus. According to the Vinaya and Abhidharma works, the mind is only the six consciousnesses, and the object-field stops at the six ordinary realms; even if one speaks of "higher" capacities, this still belongs to the provisional vehicles. Our patriarch's commentary and notes, however, rely on the perfect (round) teaching: one generates the supreme-grade resolve and takes the Dharma-realm as one's object-field. This is precisely the use of the subtle contemplation of Consciousness-Only, by which alone one sees mind and object-field as one suchness. The nature of mind and the scope of the object-field are cited in full in the text below. If one has not grasped the meaning, one is still counting another's treasures. The text's clarity on the supreme resolve is nothing other than the Three Vows: to cut off evil, to cultivate good, and to save sentient beings. One must know that good, evil, and sentient beings are ultimately one single mark: cutting off is nothing cut off, cultivating is nothing cultivated, saving is nothing saved. This is the wondrous resolve. The heavy responsibility of our tradition lies solely in conferring the Precepts. If one does not know this, as a teacher one will find it hard; the recipient gains nothing.