觀音玄義 1.22

1.22

In explaining person and dharma in the Mahāyāna, it neither says that the person is empty while dharmas are not empty, nor does it say that the essence has provisional functions; it only contemplates the nature of provisional names, aggregates, sense-bases, and so forth, as fundamentally empty of themselves. Hence the Pañcaviṃśati says: 'The nature of form is like the nature of the self; the nature of the self is like the nature of form.' From the initial mind to the final mind, one constantly contemplates person and dharma as both empty. Hence the Dàzhìdù lùn says: 'The bodhisattva constantly contemplates nirvāṇa as he practices the path.' Because contemplating the emptiness of the person is the seed of the revealing cause, the treatise says: 'Among sentient beings, the supreme is the Buddha.' 'Buddha' means awakening, and awakening is wisdom; initially one awakens to the emptiness of the person, and finally one awakens to the emptiness of dharmas. Therefore we know that contemplating the emptiness of the person is the seed of the revealing cause. Contemplating the emptiness of dharmas is the seed of the conditioning cause because the Dàzhìdù lùn says: 'Among dharmas, the supreme is nirvāṇa.' Because the aggregates of birth and death are cut off, the aggregates of nirvāṇa arise. The Mahāparinirvāṇa-sūtra says: 'By destroying this form, one obtains permanent form; and so forth down to consciousness, which is likewise.' The Pañcaviṃśati says: 'When the bodhisattva practices prajñā, he obtains form without equal, and feelings, perceptions, karmic formations, and consciousness without equal.' One should know that nirvāṇa is the supreme dharma. Taking hold of this dharma forms the supreme sentient being, designated as Buddha; therefore we know that contemplating the emptiness of dharmas is the seed of the conditioning cause.