觀音玄義 2.9

2.9

次明觀心者，夫心源本淨，無為、無數，非一、非二，無色、無相，非偏、非圓，雖復覺知亦無覺知。若念未念，四運檢心畢竟叵得，豈可次第、不次第偏圓觀耶？猶如虛空等無有異，此之心性畢竟無心，有因緣時亦得明心，既有論心即有方便正觀之義。譬如虛空亦有陰陽兩時，心亦如是，雖無偏圓亦論漸頓。若作次第觀心者，即是方便漸次意也。若觀心具有性德三諦、性德三觀，及一切法，無前、無後，無有次第，一念具足十法界法、千種性相因緣生法，即空、即假、即中，千種三諦、無量無邊法一心悉具足，此即不次第觀也。《華嚴》云「一切世間中，無不從心造，心如工畫師，造種種五陰。」若觀心空，從心所造一切皆空；若觀心有，從心所生一切皆有。心若定有，不可令空；心若定空，不可令有。以不定空，空則非空；以不定有，有則非有。非空、非有，雙遮二邊，名為中道。若觀心非空、非有，則一切從心生，法亦非空、非有，如是等一切諸法在一心中。若能如是觀心，名上上觀，得諸佛菩提。《淨名》云「觀身實相，觀佛亦然。」觀身相既等於佛，觀心相亦等於佛。《華嚴》云「心、佛及眾生，是三無差別。」當知觀此心源與如來等，若作餘觀觀心皆是方便，名為邪觀。若作如此圓觀，名為真實正觀，即開佛知見，坐如來座，如此慈悲即是入如來室、安忍此法即是著如來衣、修此觀慧即是如來莊嚴，其人行住坐臥皆應起塔，生如來想，如此觀心名觀佛心也。

Next, to clarify the contemplation of the mind: The source of the mind is fundamentally pure, unconditioned, without number, neither one nor two, without colour and without characteristics, neither biased nor perfect; although it is aware and knowing, it is also without awareness and knowing. Whether a thought has arisen or not, when examining the mind through the four movements, it is ultimately unobtainable. How could it be contemplated as gradual or non-gradual, biased or perfect? It is like empty space, equal and without difference; this mind-nature is ultimately without mind. When there are causes and conditions, the mind can also be illuminated; since there is discussion of mind, there is the meaning of expedient and right contemplation. For example, empty space also has the two seasons of yin and yang; the mind is also like this—though without bias or perfection, the gradual and sudden are still discussed. If one practices the gradual contemplation of mind, that is the meaning of the expedient and gradual. If one contemplates that the mind possesses the three truths of natural virtue, the three contemplations of natural virtue, and all dharmas, without before or after, without sequence—a single thought fully possessing the dharmas of the ten dharma-realms, the thousand kinds of nature and marks, conditionally arisen dharmas, which are immediately empty, immediately provisional, and immediately middle, a thousand kinds of three truths, and immeasurable and boundless dharmas fully possessed in the single mind—this is the non-gradual contemplation. The Avataṃsaka says: 'In all worlds, there is nothing that is not made from the mind; the mind is like a skilled painter, creating the various five aggregates.' If one contemplates that the mind is empty, all that is created from the mind is empty. If one contemplates that the mind exists, all that arises from the mind exists. If the mind definitely exists, it cannot be made empty; if the mind is definitely empty, it cannot be made to exist. Because it is not definitively empty, emptiness is non-emptiness; because it is not definitively existent, existence is non-existence. Neither empty nor existent, doubly precluding the two extremes, it is named the middle way. If one contemplates that the mind is neither empty nor existent, then all dharmas arising from the mind are also neither empty nor existent; such all dharmas exist in the single mind. If one can contemplate the mind in this way, it is called the supreme contemplation, attaining the bodhi of the Buddhas. Vimalakīrti said: 'Contemplating the true mark of the body, one contemplates the Buddha likewise.' Since contemplating the characteristics of the body is equal to the Buddha, contemplating the characteristics of the mind is also equal to the Buddha. The Avataṃsaka says: 'The mind, the Buddha, and sentient beings—these three are without difference.' One should know that contemplating this mind-source is equal to the Tathāgata. If one performs any other contemplation to contemplate the mind, all are expedients and called deviant contemplations. If one performs such a perfect contemplation, it is called the genuine right contemplation: one immediately opens the Buddha's knowledge and vision and sits upon the Tathāgata's seat; such benevolence and compassion is entering the Tathāgata's room; bearing this dharma with patience is wearing the Tathāgata's robe; cultivating this contemplative wisdom is the Tathāgata's adornment. Wherever that person walks, stands, sits, or lies down, one should erect a stupa and conceive the thought of the Tathāgata; contemplating the mind in this way is called contemplating the Buddha-mind.