菩薩瓔珞本業經 2.62

2.62

「佛子！復從是住，修行百法觀門，所謂十信、十進、十發趣、十乘、十金剛、十隨喜、十戒、十願、十護、十迴向。以是百法觀達三界空，假名皆空，一切法無我無人、無受、無因，皆無定性。即滅十三縛，所謂七見六著，如實相入初行位。佛子！復從是行觀修千法明門，所謂十信乃至十向，轉轉入法。法無我、法集法起法道法滅，皆無人受法，法如虛空、如幻如城如焰。一切法無相，百千生滅皆不可得，入初迴向位。佛子！復從是向明明轉照，照智學相似平等觀，觀名無得，無得假得。喻如然燈有炷，非初焰者，非初焰有時中有燒；非離初焰者，非初焰無時中有燒。後亦如之，直以有為諸法二諦皆迭遷，假號故燒，故知始焰非今、今燋非始。今燋非始故，於今方有；始焰非今故，於今無燒。無燒於今，今燒假燒。得平等觀亦復如是，非初心有中有得，亦非初心無中有得，後心亦然。是故始心非今心，今起非始起。今起非始起故，於今方有；始心非今心故，於今無得。無得於今，今得假得。中道第一義諦心，念念寂滅入萬法明門，從十信乃至十向，自然流入平等道。無得一相真實觀，一照相入初地道。

"Buddha sons! Further from this abode, one cultivates and practices the hundred gates of contemplation, namely: the ten faiths, ten progresses, ten aspirations, ten vehicles, ten vajras, ten rejoicings, ten precepts, ten vows, ten protections, and ten dedications. Through this contemplation of the hundred dharmas, one thoroughly penetrates the emptiness of the three realms; provisional names are entirely empty; all dharmas are devoid of self and devoid of person, devoid of recipient and devoid of cause, all lacking fixed nature. Thereupon one extinguishes the thirteen fetters, namely the seven views and the six attachments, entering the stage of the first practice in accord with the true mark. Buddha sons! Further from this practice, one contemplates and cultivates the gates of illumination of the thousand dharmas, namely, from the ten faiths up to the ten dedications, successively entering the Dharma. Dharma is without self; the accumulation of dharmas, arising of dharmas, path of dharmas, and cessation of dharmas are all without any person who receives the Dharma; dharmas are like empty space, like illusions, like cities [of the gandharvas], like mirages. All dharmas are signless; hundreds of thousands of arisings and cessations are entirely unattainable; thus one enters the stage of the first dedication. Buddha sons! Further from this dedication, shining ever more clearly, the illuminating wisdom learns the contemplation of resemblance-equality. The contemplation is named 'unattainable', and the unattainable is provisionally attained. For example, when a lamp is lit with a wick, it is not the first flame [alone that burns the wick], nor is it that the first flame at any point burns it; yet it is not apart from the first flame, nor is it that when the first flame is absent there is burning. The subsequent ones are also like this: solely because conditioned dharmas and the two truths all alternate and change, it is by provisional designation that there is burning; hence one knows that the initial flame is not the present [flame], and the present scorching is not the initial. Because the present scorching is not the initial, only in the present does it exist; because the initial flame is not the present, in the present there is no burning. With no burning in the present, the present burning is a provisional burning. Attaining the contemplation of equality is also like this: it is not that in the initial mind there is attainment, nor is it that when the initial mind is absent there is attainment; the subsequent minds are also like this. Therefore the initial mind is not the present mind, and the present arising is not the initial arising. Because the present arising is not the initial arising, only in the present does it exist; because the initial mind is not the present mind, in the present there is no attainment. With no attainment in the present, the present attainment is a provisional attainment. The mind of the middle way, the supreme truth, ceases thought after thought, entering the gates of illumination of the myriad dharmas; from the ten faiths up to the ten dedications, it spontaneously flows into the path of equality. With the true contemplation of the one sign that is unattainable, by a single illuminating sign one enters the path of the first ground.