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复次舍利子，我证菩提无入无出。何等名为入出二法？舍利子，所言入者名执诸法，所言出者名不执诸法。如来明见无入无出平等法性。
《大宝积经》卷39
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Moreover, Sariputra, I have realized Bodhi to be without entering orexiting. What do the two dharmas of entering and exiting mean?Sariputra, the mentioned entering means attachment to all dharmasand the exiting means non-attachment to all dharmas. Tathagataclearly perceives Dharma-nature of Equality to be without enteringor exiting.
The Maharatnakuta Sutra, Vol. 39
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入胎识在三界中运行时，其自心体性从来都不变异，无始劫来一向如是，绝对不会因为修行而有改变；但意识的粗、细心存在三界中时，却是常常在变异的，始从出生时的无知，一生学习到舍寿前的聪明而有世间智；始从出生时的无善、无恶性，依种种不同外缘的际会而变异为大善人或大恶人，一直是有所变异的；而这个变异性的五蕴，若入无余涅槃时，尽皆断灭不存了，又如何可说是不变亦不异？又如何能说是不生亦不灭的？但无余涅槃中的入胎识，祂的心性是始从无始劫以来，末至阿罗汉入了无余涅槃时，乃至入了无余涅槃以后的无量数阿僧祇劫以后，仍然是不住也不变异的。
《阿含正义》第五辑
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Being circulating in three-realms (tridhatus), the embryo-enteringconsciousness always keeps its essential nature of theintrinsic-mind unchanged since eons without a beginning. Thisessential nature never changes despite any cultivation or practice.However, the gross and the subtle level mind-consciousness existingin three-realms always change. For example, beginning with ignoranceat the time of birth, followed by learning during a whole lifetime,a person becomes smarter with much more mundane wisdom beforepassing away. Starting from no idea of good and evil when taking thebirth, through meeting various chances, one may become a greatvirtuous person or a deadly wicked person. Therefore, they alwayskeep changing. Moreover, all the five aggregates (skandhas) withchangeable nature will be extinct and become nothingness when oneenters the remainderless-nirvana. How can we say that they havenever changed and are without variation? How can we say that theyare without arising or ceasing? However, since eons without abeginning until the moment an arhat entering theremainderless-nirvana, or even through asamkya eons after an arhathad entered the remainderless-nirvana, the embryo-enteringconsciousness in the remainderless-nirvana still keeps its intrinsicnature to be dwelling nowhere and never changes.
The Correct Meanings of the Agama Sutras, Vol. 5
《大宝积经》卷39
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Moreover, Sariputra, I have realized Bodhi to be without entering orexiting. What do the two dharmas of entering and exiting mean?Sariputra, the mentioned entering means attachment to all dharmasand the exiting means non-attachment to all dharmas. Tathagataclearly perceives Dharma-nature of Equality to be without enteringor exiting.
The Maharatnakuta Sutra, Vol. 39
────────────────────────────────
入胎识在三界中运行时，其自心体性从来都不变异，无始劫来一向如是，绝对不会因为修行而有改变；但意识的粗、细心存在三界中时，却是常常在变异的，始从出生时的无知，一生学习到舍寿前的聪明而有世间智；始从出生时的无善、无恶性，依种种不同外缘的际会而变异为大善人或大恶人，一直是有所变异的；而这个变异性的五蕴，若入无余涅槃时，尽皆断灭不存了，又如何可说是不变亦不异？又如何能说是不生亦不灭的？但无余涅槃中的入胎识，祂的心性是始从无始劫以来，末至阿罗汉入了无余涅槃时，乃至入了无余涅槃以后的无量数阿僧祇劫以后，仍然是不住也不变异的。
《阿含正义》第五辑
───────────
Being circulating in three-realms (tridhatus), the embryo-enteringconsciousness always keeps its essential nature of theintrinsic-mind unchanged since eons without a beginning. Thisessential nature never changes despite any cultivation or practice.However, the gross and the subtle level mind-consciousness existingin three-realms always change. For example, beginning with ignoranceat the time of birth, followed by learning during a whole lifetime,a person becomes smarter with much more mundane wisdom beforepassing away. Starting from no idea of good and evil when taking thebirth, through meeting various chances, one may become a greatvirtuous person or a deadly wicked person. Therefore, they alwayskeep changing. Moreover, all the five aggregates (skandhas) withchangeable nature will be extinct and become nothingness when oneenters the remainderless-nirvana. How can we say that they havenever changed and are without variation? How can we say that theyare without arising or ceasing? However, since eons without abeginning until the moment an arhat entering theremainderless-nirvana, or even through asamkya eons after an arhathad entered the remainderless-nirvana, the embryo-enteringconsciousness in the remainderless-nirvana still keeps its intrinsicnature to be dwelling nowhere and never changes.
The Correct Meanings of the Agama Sutras, Vol. 5
