觀音玄義 1.21

1.21

第三解釋者，人即假名所成之人也，法即五陰能成之法，此之人法通於凡聖。若色、受、想、行、識是凡鄙法，攬此法能成生死之人；戒、定、慧、解脫、解脫知見是出世法，攬此成出世聖人。故《大論》云「眾生無上者，佛是；法無上者，涅槃是。」雖通凡聖，不無差別，上、中、下惡即成三途之人法，上、中、下善即成三善道之人法，故有六趣階差。若更細論，百千萬品聖人，人法亦復不同。若三藏有門，觀眾生、我、人，如龜毛、兔角，畢竟不可得，但有五陰之法，此即人空法不空。觀此法無常，生滅不住，發生煖頂等位，即是攬方便之法，成似道賢人；若發真成聖，生方便有餘土，攬法性、色識等，成彼土行人；若空門，明有實法之體，攬此實法得有假名之人。觀三假浮虛，會入空平，煖頂即攬方便法，成似道賢人；若發真成無學，生方便土，攬法性五陰，成彼土行人；餘兩門人法，例此可知。

Third, in explaining [the terms]: 'Person' is the person formed by provisional names; 'dharma' is the dharmas of the five aggregates that can form [the person]. These persons and dharmas apply generally to ordinary beings and sages. Form, feeling, perception, karmic formations, and consciousness are ordinary and base dharmas; taking hold of these dharmas can form a person of saṃsāra. Morality, concentration, wisdom, liberation, and the knowledge and vision of liberation are world-transcending dharmas; taking hold of these forms a world-transcending sage. Hence the Dàzhìdù lùn says: 'Among sentient beings, the supreme is the Buddha; among dharmas, the supreme is nirvāṇa.' Although they apply generally to ordinary beings and sages, they are not without distinctions: superior, middling, and inferior evils form the persons and dharmas of the three miserable realms; superior, middling, and inferior goods form the persons and dharmas of the three wholesome destinies; hence there are gradations among the six destinies. If we discuss this in even finer detail, among the hundreds of thousands of grades of sages, the persons and dharmas are likewise not the same. In the gate of existence of the Tripiṭaka [teaching], one contemplates sentient beings, self, and person as being like the hair of a tortoise or the horns of a hare, ultimately unobtainable; there are only the dharmas of the five aggregates. This is emptiness of the person, but non-emptiness of dharmas. Contemplating these dharmas as impermanent, arising and ceasing without abiding, gives rise to stages such as heat and summits; this is taking hold of the dharmas of upāya to form a worthy person on the semblance path. If one gives rise to the real and becomes a sage, being born in the land of residual upāya, one takes hold of the dharma-nature, form, consciousness, and so forth, to form a practitioner of that land. In the gate of emptiness, it explains that there is an essence of real dharmas, and by taking hold of these real dharmas there can be a person of provisional name. Contemplating the three provisionalities as floating and empty, one converges and enters into empty equality; at heat and summits one takes hold of the dharmas of upāya to form a worthy person on the semblance path. If one gives rise to the real and becomes an non-learner, being born in the land of upāya, one takes hold of the five aggregates of the dharma-nature to form a practitioner of that land. The persons and dharmas of the other two gates can be known by analogy with this.