妙法蓮華經玄義 2.42

2.42

三、廣釋心法者，前所明法，豈得異心？但眾生法太廣，佛法太高，於初學為難。然心、佛及眾生是三無差別者，但自觀己心則為易。《涅槃》云：「一切眾生具足三定。上定者，謂佛性也。」能觀心性，名為上定。上能兼下，即攝得眾生法也。《華嚴》云：「遊心法界如虛空，則知諸佛之境界。」法界即中也，虛空即空也，心佛即假也。三種具即佛境界也。是為觀心，仍具佛法。又遊心法界者，觀根、塵相對，一念心起於十界中必屬一界；若屬一界，即具百界千法。於一念中，悉皆備足。此心幻師，於一日夜，常造種種眾生、種種五陰、種種國土，所謂地獄假實國土，乃至佛界假實國土。行人當自選擇何道可從。又如虛空者，觀心自生，心不須藉緣，藉緣有心，心無生力。心無生力，緣亦無生。心、緣各無，合云何有？合尚叵得，離則不生。尚無一生，況有百界千法耶？以心空故，從心所生一切皆空，此空亦空；若空非空，點空設假，假亦非假；無假無空，畢竟清淨。又復佛境界者，上等佛法，下等眾生法。又心法者，心、佛及眾生是三無差別，是名心法也。

Third, concerning the extensive explanation of the dharma of the mind: How could the dharmas explained previously be distinct from the mind? It is only that the dharmas of sentient beings are too broad and the Buddha-Dharma is too high, making them difficult for beginners. However, since the mind, the Buddha, and sentient beings—these three are without difference—simply contemplating one's own mind makes it easy. The Mahāparinirvāṇa-sūtra states: "All sentient beings possess three kinds of concentration. The superior concentration is the buddha-nature." Being able to contemplate the nature of the mind is called superior concentration. Because the superior can subsume the inferior, it gathers in the dharmas of sentient beings. The Avataṃsaka-sūtra states: "Roam the mind in the dharma realm like empty space, and one will know the sphere of all buddhas." The dharma realm is the middle; empty space is emptiness; the mind and the Buddha are the provisional. When these three are complete, that is the sphere of the buddhas. This is contemplating the mind, which still contains the Buddha-Dharma. Furthermore, roaming the mind in the dharma realm means: observing sense faculties and sense objects facing one another, when a single thought-moment of mind arises, it must belong to one of the ten realms; if it belongs to one realm, it immediately contains the hundred realms and thousand dharmas. Within a single thought-moment, they are fully complete. This mind, like a conjurer, in the course of a day and a night constantly creates various sentient beings, various five aggregates, and various lands—namely, the provisional and real lands of the hells up to the provisional and real lands of the Buddha realm. Practitioners should choose for themselves which path to follow. Furthermore, regarding "like empty space": contemplating that the mind arises of itself, the mind would not need to rely on conditions; if it relies on conditions to exist, the mind has no power to arise [independently]. If the mind has no power to arise, conditions also have no arising power. When mind and conditions each lack [arising], how could they have it in combination? If combination is unattainable, they do not arise when separated. Since there is not even a single arising, how could there be the hundred realms and thousand dharmas? Because the mind is empty, everything arising from the mind is empty, and this emptiness is also empty. If emptiness is not empty, by touching upon emptiness a provisional designation is established, and the provisional is also not provisional; with neither provisional nor empty, it is ultimately pure. Furthermore, regarding the sphere of the buddhas: above, it is equal to the Buddha-Dharma; below, it is equal to the dharmas of sentient beings. Furthermore, regarding the dharma of the mind: the mind, the Buddha, and sentient beings—these three are without difference; this is called the dharma of the mind.