[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音玄義](https://indike.org/pramana/in.bauddha.taisho.1726) › 2.7 # 觀音玄義 2.7 觀音玄義 2.7 - **Language:** Classical Chinese ### [2.7](https://indike.org/pramana/in.bauddha.taisho.1726.2.7) 問：若觀十法界非空、非假者，即是破一切因果耶？答：若不明中道，則不識非權、非實，亦無權、無實，則無四番因果。若明中道則權實雙照，得有三種權四諦苦集因果、三種道滅因果，乃至一實無作四諦世出世因果宛然具足，在一念心中。所以者何？以實相慧覺了諸法非空、非有，故名為佛寶；所覺法性之理三諦具足即是法寶；如此覺慧與理、事和名僧寶。事和即有前三教賢聖僧，與理和即有圓教四十二賢聖僧，故《大經》月光增損而舉兩喻，前十五日約光論增、後十五日約光論減，而其月性實不偏圓，前後往望不無盈昃。月性圓者，喻於實相；光明增減以喻智斷；智光增者，即諸法不生而般若生；斷光減者，即是諸法不滅而煩惱滅。《大經》亦稱無明為明，故知用譬邪光滅也。如是增減日日有之，如是智斷地地皆具。若十五日體圓光足，則月不更圓、光不更盛，此喻中道理極、菩提智滿，故云不生，不生名大涅槃；若三十日體盡光減，究竟無餘，此喻無明已遣、邪倒永除，無惑可斷，故云不滅，不滅名大涅槃。初三日月即喻三十心智斷，次十日月喻十地智斷，十四日月喻等覺智斷，十五日月喻妙覺智斷，《仁王》、《天王》等般若以十四日譬十四般若，即此意也。如此明僧寶智斷皆約中道一實相法，一切因果無所破失也。若不明中道非空、非假，但計斷常等，即是破生滅四諦世出世因果、破三藏三寶；若但說無常生滅者，即破無生四諦通教三寶；若但說體法不生不滅真諦者，即破無量四諦別教三寶；若但說次第顯非空非假者，此亦破圓教無作四諦一體三寶。傳傳相望，前所破失者多、後所破失者少，可以意得。 > Question: If one contemplates the ten dharma-realms as neither empty nor provisional, does this destroy all cause and effect? Answer: If one does not understand the middle way, one will not recognize what is neither expedient nor real, nor will there be expedient or real, and thus there would be no four sets of cause and effect. If one understands the middle way, then both the expedient and real are illuminated together, allowing the existence of three kinds of expedient causes and effects of suffering and origination of the four truths, three kinds of causes and effects of the path and cessation, and up to the worldly and world-transcending causes and effects of the one real, uncreated four truths to be distinctly and fully present in a single thought-moment of the mind. Why is this? Because awakening to all dharmas as neither empty nor existent through the wisdom of the true mark, it is called the Buddha Jewel; the principle of dharma-nature that is awakened to, being complete with the three truths, is the Dharma Jewel; such awakening wisdom being in harmony with principle and phenomena is called the Saṅgha Jewel. Being in harmony with phenomena, there are the worthy and noble saṅgha of the preceding three teachings; being in harmony with principle, there are the forty-two worthy and noble saṅgha of the perfect teaching. Therefore, regarding the increase and decrease of moonlight, the Mahāparinirvāṇa-sūtra raises two analogies: during the first fifteen days, increase is discussed in terms of light; during the latter fifteen days, decrease is discussed in terms of light; yet the nature of the moon itself is truly neither lopsided nor complete, while viewing it from beginning to end, there is indeed waxing and waning. The nature of the moon being full is an analogy for the true mark; the increase and decrease of brightness is an analogy for wisdom and eradication. Wisdom light increasing means that all dharmas are unarisen yet prajñā arises; eradication light decreasing means that all dharmas are unceasing yet afflictions cease. The Mahāparinirvāṇa-sūtra also refers to ignorance as light, from which we know it is used as an analogy for false light ceasing. Such increase and decrease occurs day by day, and such wisdom and eradication are possessed stage by stage. If on the fifteenth day the substance is full and the light complete, the moon does not become any fuller nor the light any brighter; this illustrates the principle of the middle reaching its utmost and the bodhi wisdom becoming full, hence it is called 'unarisen'—unarisen is called great nirvāṇa. If on the thirtieth day the substance is vanished and the light extinguished, reaching the ultimate with nothing remaining, this illustrates that ignorance has been dispelled, perversions permanently eliminated, and there is no delusion left to sever, hence it is called 'unceasing'—unceasing is called great nirvāṇa. The moon of the third day illustrates the wisdom and eradication of the thirty minds; the moon of the next ten days illustrates the wisdom and eradication of the ten stages; the moon of the fourteenth day illustrates the wisdom and eradication of virtual enlightenment; the moon of the fifteenth day illustrates the wisdom and eradication of subtle enlightenment. When the Renwang and Tiānwáng Prajñā sūtras use the fourteenth day to illustrate the fourteen prajñās, this is precisely the meaning. Explaining the wisdom and eradication of the Saṅgha Jewel in this way is entirely based on the one true-mark dharma of the middle way; no cause and effect are damaged or lost. If one does not understand that the middle way is neither empty nor provisional, but merely grasps at annihilation or permanence and the like, this destroys the worldly and world-transcending cause and effect of the four truths of arising and ceasing, and destroys the three jewels of the Tripiṭaka. If one speaks only of impermanence, arising, and ceasing, this destroys the three jewels of the shared teaching of the unarisen four truths. If one speaks only of the true truth of all dharmas being unarisen and unceasing by comprehending phenomena, this destroys the three jewels of the distinct teaching of the immeasurable four truths. If one speaks only of sequentially revealing what is neither empty nor provisional, this also destroys the one-substance three jewels of the uncreated four truths of the perfect teaching. Comparing them successively, what is destroyed earlier is more, and what is destroyed later is less; this can be grasped by reflection. > — English (machine translation) (machine translation) - [Previous: 2.6](https://indike.org/pramana/in.bauddha.taisho.1726.2.6) - [Next: 2.8](https://indike.org/pramana/in.bauddha.taisho.1726.2.8) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1726.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1726~en-mt.2.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1726.2.7](https://indike.org/pramana/in.bauddha.taisho.1726.2.7) · Pramāṇa