觀音玄義 2.9

2.9

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.