[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) › [觀音玄義記](https://indike.org/pramana/in.bauddha.taisho.1727) › 1.38 # 觀音玄義記 1.38 觀音玄義記 1.38 - **Language:** Classical Chinese ### [1.38](https://indike.org/pramana/in.bauddha.taisho.1727.1.38) 二、「雖通」下，委釋，二：初、凡。善惡為因、人法是果，各論三品，此約總示。其中別業交互感果，非算數可及。二、「聖人」下，聖。性德人法何甞改變，但以隨機教門示觀，致有小大共不共異，故於聖中分別其相。初、小，三：初、就有門釋。即毘曇中人法觀也。言「人空法不空」者，非全不破實法。蓋此門觀行，破假人時未破五陰，且云不空。以此二空前後觀故，而前後相兩途不同。若觀假人如兔角等，惑落見諦，即於修道觀陰無常，破彼思惑。若其人執雖被窮逐，見惑不破而更度入實法之中於陰生見，即須觀陰無常無我破此見惑。故法空觀能破二惑，乃於節節各有人法。若見惑未伏即有漏人法，其能伏者即方便人法，發真斷結及生有餘皆無漏人法。然小教中不說生處，今約跨節故生界外。如《大論》云「出三界外有淨國土，聲聞緣覺出生其中。」以大乘說身智不滅，無漏業牽生彼五陰。二、「若空」下，就空門釋。即《成實》中二空觀也。攬陰成人，不同有門陰中求我；三假浮虛，且異實法生滅。人既攬陰而有觀，乃即法觀人。從始至終假實雙破。言「三假」者，謂因成、相續、相待。名不殊大，義歸小乘。大觀三假，生即不生亦復無滅。今觀三假，因緣和合體性不堅，大若空華此如雲靄。由此觀故，會入真空平等之道。三、「餘兩」下，例二門釋。亦有亦空門，即昆勒論之所申也。非有非空門，未見論來。有人言：《犢子阿毘曇》申此門意，未可定用。然假人不有，四門是同；唯論實法，四相有異。若《毘曇》明析色存於隣虛，《成實》析色破於隣虛。《昆勒》說色亦有亦無。第四門意例應雙遣，然此四門詮法雖殊，諦理是一；若不得意，四門成諍。故《大論》云「若不得般若方便，入阿毘曇即墮有中，入空門即墮無中。」又大師云：「數存隣虛，論破隣虛，此與邪無相濫等。若得意者，色若麁若細，總而觀之無常無我，破於見愛得入空平。」雙亦雙非語似中道、理只在空，但能從容會入空理，節節人法例前可知。 > Second, from "Although it pervades..." downward, the detailed explanation has two parts: first, ordinary beings. Good and evil are the causes, and person and phenomena are the fruits, each discussed in three grades; this is stated in terms of a general indication. The distinct karmas within them interact to produce fruit in ways beyond calculation. Second, from "Holy persons..." downward, sages. How could the person and phenomena of inherent virtue ever change? Yet because the teachings display contemplation in accordance with capacities, there arise differences between small and great, shared and unshared; hence among sages their characteristics are distinguished. First, the small, which has three parts: first, explaining in terms of the door of existence. This is the contemplation of person and phenomena in the Abhidharma. As for "the person is empty but phenomena are not empty," it does not mean that real phenomena are not refuted at all. Rather, when this door's practice of contemplation refutes the provisional person, it has not yet refuted the five aggregates, so for the time being it says they are not empty. Because these two emptinesses are contemplated successively, the characteristics of their sequence follow two different paths: If one contemplates the provisional person as like a hare's horns, and delusions fall away as one sees the truth, then in the path of cultivation one contemplates the impermanence of the aggregates to refute those delusions of thought. If, although the grasping at a person has been investigated to the end, the delusions of view are not broken and one instead crosses over into real phenomena to give rise to views regarding the aggregates, one must then contemplate the aggregates as impermanent and without self to break these delusions of view. Therefore, the contemplation of the emptiness of phenomena can break both delusions, and at each stage there are respectively person and phenomena. If the delusions of view are not yet subdued, these are defiled person and phenomena; those who can subdue them are person and phenomena of expedients; and the arising of the real to sever fetters as well as birth in \[the stage of\] remainder are all undefiled person and phenomena. However, in the Small Teaching the place of rebirth is not spoken of; now, in terms of leaping over stages, they are born beyond the realm \[of samsāra\]. As the Dàzhìdù lùn says: "Beyond the three realms there are pure lands, in which śrāvakas and pratyekabuddhas are born." This is because the Great Vehicle teaches that body and wisdom are not extinguished, and undefiled karma pulls them to be born into those five aggregates. Second, from "If empty..." downward, explaining in terms of the door of emptiness. This is the contemplation of the two emptinesses in the Chengshi lun. Gathering the aggregates to form a person is not like seeking a self within the aggregates in the door of existence; the three provisionalities are floating and empty, temporarily distinguished from the production and cessation of real phenomena. Since a person exists through gathering the aggregates, the contemplation observes the person directly upon phenomena. From beginning to end, provisional and real are both refuted. The "three provisionalities" refer to causal completion, continuity, and relativity. The names do not differ from the Great \[Vehicle\], but their meaning belongs to the Small Vehicle. The Great Vehicle contemplates the three provisionalities as: production is non-production, and there is also no cessation. Here, contemplating the three provisionalities: through the combination of causes and conditions, their substance and nature are not firm; the Great Vehicle's is like flowers in the sky, while this is like clouds and mist. Through this contemplation, one harmonizes and enters into the path of true emptiness and equality. Third, from "The remaining two..." downward, explaining by analogy to the two doors. The door of both existence and emptiness is that which is propounded by the Peṭakôpadesa. As for the door of neither existence nor emptiness, no treatise has yet been seen to arrive. Someone said: "The Vātsīputrīya Abhidharma propounds the intention of this door," but this cannot be definitively adopted. Now, that the provisional person does not exist is the same across all four doors; it is only in discussing real phenomena that the four characteristics differ. The Abhidharma clarifies that analyzing matter preserves the subtle atoms, while the Chengshi lun analyzes matter to refute the subtle atoms. The Peṭakôpadesa teaches that matter is both existent and non-existent. By analogy, the intention of the fourth door should be to dismiss both. Although these four doors explain phenomena differently, the principle of truth is one; if one does not grasp the intention, the four doors become grounds for dispute. Hence the Dàzhìdù lùn says: "If one does not obtain the expedients of prajñā, entering the Abhidharma one falls into existence, and entering the door of emptiness one falls into non-existence." Furthermore, the Great Master said: "The Sarvāstivāda preserves subtle atoms, while the \[Chengshi\] treatise refutes subtle atoms; this becomes conflated with nihilistic views, and so forth. If one grasps the intention, whether matter is coarse or fine, contemplating it comprehensively as impermanent and without self breaks views and attachments, enabling one to enter emptiness and equality." The phrasing of "both-are" and "both-are-not" resembles the Middle Way, but the principle is merely in emptiness; if only one can leisurely harmonize and enter the principle of emptiness, the person and phenomena at each stage can be known by analogy with the preceding. > — English (machine translation) (machine translation) - [Previous: 1.37](https://indike.org/pramana/in.bauddha.taisho.1727.1.37) - [Next: 1.39](https://indike.org/pramana/in.bauddha.taisho.1727.1.39) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1727.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.1.38) — English, machine translation ## Linked texts (1) - [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716.8.117) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.1.38](https://indike.org/pramana/in.bauddha.taisho.1727.1.38) · Pramāṇa