觀音玄義記 1.40

1.40

二、「以觀」下，明緣了通別圓者，前明二空未明緣了，意雖在圓，通人有分。今約二空明二佛性，故在圓別，不涉通門。今文既以觀人法空明二因種，一言於空須分二種：若畢竟空觀於人法，顯圓二因；若次第空觀於人法，即別二因。文以無上人法為緣了種，亦須善別。百界假實為佛涅槃，斯為圓觀；若唯佛界，故屬別也。文意在圓，別人有分。釋此為二：初了因中「以觀人空即了因種」者，大乘空觀蕩情顯德。今經既以智慧目人，故人執空則智人顯。況觀本空乃顯本智，本智即是性德了因，故引論文果佛為證，則因果不二、修性一如，故知今文正明圓觀。言「始覺人空終覺法空」者，人是覺智，不獨自空人執，復能空於法執。雖云始終，非次第觀。此由大乘觀性相二空，破生法二執、顯真俗二諦。觀雖不次，說有始終故也。如《大本疏》云「真諦即法空，俗諦即生空，俗假真實。」《輔行》云「若有性執，世而非諦，破性執已乃名世諦，故云世諦破性。性執破已但有名字，名之為假，假即是相。為空相故觀於法性，觀理證真名真諦破相。空非前後，二諦同時，為辯性相前後說耳。思之思之。不見此意，徒謂即空（上皆補行）。」此明覺智一念之中空人法執有始終義，勿迷此語定判屬別。說時非行時，斯之謂也。二、緣因中「觀法空即緣因種」者，由覺智故法執既亡、五陰清淨，乃以淨陰而為緣因。況了本空乃陰本淨，本淨之陰名性緣種。故引《大論》、《大經》極果法空及《大品》真因法空，以顯緣因相。當知真因極果既十界圓融，則百界五陰皆無上之法，攬此等法稱之為佛。若以三千言之，則眾生一千皆佛之假名，陰土二千皆佛之實法。故荊溪云：「三千果成咸稱常樂。」又云：「一佛成道，法界無非此佛之依正。」修德既爾，性德本然。

Second, from "By contemplating..." onward, explains that the conditional and revealing [causes] pertain to the Distinct and Perfect [teachings]. Previously, in explaining the two emptynesses, the conditional and revealing [causes] were not yet explained; although the intention lay in the Perfect, persons of the Shared [Teaching] had a share in it. Now, the two Buddha-natures are explained in terms of the two emptynesses; hence they pertain to the Perfect and Distinct, not involving the Shared gate. Now, since the text explains the seeds of the two causes by means of contemplating the emptiness of person and phenomena, speaking of emptiness requires dividing it into two kinds: if one contemplates person and phenomena through ultimate emptiness, this reveals the two causes of the Perfect [Teaching]; if one contemplates person and phenomena through sequential emptiness, these are the two causes of the Distinct [Teaching]. The text takes the unsurpassed person and phenomena as the seeds of the conditional and revealing [causes], which also must be properly distinguished. Taking the provisional and real of the hundred realms as the Buddha's nirvāṇa—this is the Perfect contemplation; if it is solely the Buddha realm, it therefore belongs to the Distinct. The text's intent lies in the Perfect, while persons of the Distinct have a share in it. This is explained in two parts: First, regarding the revealing cause, "by contemplating the emptiness of person, this is the seed of the revealing cause": the Mahāyāna contemplation of emptiness clears away emotional attachments and reveals virtues. Since the present sūtra designates the person by means of wisdom, when attachment to person is emptied, the wise person is revealed. How much more so when contemplating original emptiness reveals original wisdom! Original wisdom is precisely the revealing cause of inherent virtue. Therefore, the treatise text is cited regarding the fruit-Buddha as evidence, so that cause and effect are non-dual and cultivation and nature are one suchness; hence we know the present text directly explains the Perfect contemplation. As for "initially awakening to the emptiness of person and ultimately awakening to the emptiness of phenomena": the person is the awakening wisdom, which not only empties attachment to person by itself, but can also empty attachment to phenomena. Although it speaks of beginning and end, this is not a sequential contemplation. This is because the Mahāyāna contemplation of the two emptynesses of nature and characteristics shatters the two attachments to sentient beings and phenomena, revealing the two truths of the ultimate and the conventional. Although the contemplation is not sequential, its explanation has a beginning and an end. As the *Daben shu* states: "The ultimate truth is the emptiness of phenomena; the conventional truth is the emptiness of sentient beings; the conventional is provisional and the real is ultimate." The *Fuxing* states: "If there is attachment to nature, it is worldly but not a truth; only after attachment to nature is shattered is it called worldly truth, hence it is said that worldly truth shatters nature. Once attachment to nature is shattered, there are only names, termed provisional; the provisional is precisely characteristics. For the sake of emptying characteristics, one contemplates dharmatā; contemplating the principle and realising the real is called the ultimate truth shattering characteristics. Emptiness has no before and after; the two truths are simultaneous. They are merely spoken of as before and after in order to distinguish nature and characteristics. Ponder this! Ponder this! Failing to see this meaning, one vainly claims it is identical to emptiness (all the above is from the *Fuxing*)." This clarifies that within a single thought of awakening wisdom, the emptying of attachments to person and phenomena has an aspect of beginning and end; do not be confused by these words and definitively judge it as belonging to the Distinct. When it is spoken is not when it is practiced—this is what is meant. Second, regarding the conditional cause, "contemplating the emptiness of phenomena is the seed of the conditional cause": because of awakening wisdom, once attachment to phenomena has perished and the five aggregates are purified, these purified aggregates are taken as the conditional cause. How much more so when realizing that original emptiness means the aggregates are fundamentally pure! The fundamentally pure aggregates are called the inherent conditional seed. Therefore, the ultimate fruit of the emptiness of phenomena from the *Da zhidu lun* and the *Mahāparinirvāṇa-sūtra*, as well as the true cause of the emptiness of phenomena from the *Pañcaviṃśatisāhasrikā*, are cited to reveal the characteristics of the conditional cause. One should know that since true cause and ultimate fruit are perfectly interpenetrating across the ten realms, the five aggregates of the hundred realms are all unsurpassed phenomena; gathering these phenomena together is called Buddha. If spoken of in terms of the three thousand, then the one thousand of sentient beings are all provisional names of the Buddha, and the two thousand of aggregates and lands are all real phenomena of the Buddha. Therefore Jingxi said: "When the fruit of the three thousand is accomplished, all are called constant and blissful." He also said: "When one Buddha attains the Way, throughout the dharmadhātu there is nothing that is not this Buddha's dependent and primary [recompense]." Cultivated virtue being thus, inherent virtue is fundamentally so.