22. To desire something other than this is just like
having an elephant(at home), but searching for its tracks elsewhere.
Even though you may try to measure the universe with a
tape measure, it will not be possible to encompass all of it.
(Similarly) if you do not understand that everything
derives from the mind, it will not be possible for you to attain Buddhahood.
By not recognizing this (intrinsic awareness for what it
is ), you will then search for your mind somewhere outside of yourself.
If you seek for yourself elsewhere(outside of yourself),
how can you ever find yourself?
For example, this is just like an idiot who, going into a
crowd of many people,, and having let himself become confused because of the
spectacle, does not recognize himself; and , even though he searches for
himself everywhere, he continually makes the error of mistaking others for
himself.
(Similarly)since you do not see the natural condition of
the real disposition of thing, you do not know that appearances come from mind,
and so you are thrust once again into Samsara.
By not seeing that your own mind is actually the Budda,
Nirvana becomes obscured.
With respect to Samsara and Nirvana, (the difference is
simply due) to ignorance or to awareness respectively.
But at this single instant (of pure awareness), there is
in fact no actual difference between them(in terms of their essence).
If you come to perceive them as existing somewhere other
than in your own mind, this is surely an error.
(Therefore) error and non-error are actually of a single
essence(which is the nature of the mind)
Since the mind-streams of sentient beings are not made
into something that is divided into two, the unmodified uncorrected nature of
the mind is liberated by its being allowed simply to remain in its own
(original) natural condition.
If you are not aware that the fundamental error or
delusion comes from the mind, you will not properly understand the real meaning
of the Dharmata (the nature of reality).
在本覺之外追尋自性，就像自己家中有一頭大象，卻在外頭到處找尋它的蹤跡一般地荒謬。即使你可以用尺去丈量全世界，你卻不可能容納所有的一切。就好像如果你不明白"一切為心造"，你就不可能達到開悟的境界。
由於不明白(本覺就是這麼簡單地如其所是)，你將一直在你自身之外找尋你的自性。如果是這樣，怎麼可能找得到呢?
就如同一個愚痴的人走到擁擠的人群中要去找尋自己，只有讓自己更迷失在群眾中，認不清自己，即使到處找尋，只會持續地誤認罷了。
同樣的，如果你看不清楚萬物真正本來的狀態，你就不會明白現象是由你自己的心性顯相變化而來的，你就會再次地落入娑婆世界。由於不明白你的自心就是佛心， 涅槃就會變得遙不可及。
至於境界是娑婆還是涅槃，也只在於你當下的一念是無明或是覺知的差別而已。
以本質來說(無明與覺性)實際上並無差別。假使你以為覺性是存在你自心之外，這絕對是錯誤的。
因此，對與錯本質上是一體的(都是心的本性)。
有情眾生的心識念想之流是無法區分為二，這沒有經過任何造作的(本覺)心就是這樣解脫的:就只是讓它單單純純地處在它自己原本最自然的狀態之中。
如果沒有覺察到最根本的錯誤或妄念就是來自你的心性，你就無法確切地明白法身實相(實相的本質)的真正意涵。
