[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) › 1.43 # 觀音玄義記 1.43 觀音玄義記 1.43 - **Language:** Classical Chinese ### [1.43](https://indike.org/pramana/in.bauddha.taisho.1727.1.43) 三、「以觀」下，明即離唯圓頓，二：初、約六法示三因，二：初、引經標即離。「眾生佛性」者，性德三因也。六法者，五陰、神我也。斯蓋本覺常寂常照常非寂照，寂是緣因，照是了因，雙非是正因。此三於六不即不離，乃不思議不生不滅之六法也。立門既妙，故別初心不能造趣。二、「不即」下，據理明即離。正因不即者，正非寂照，故不即一切。迷時不即我陰人法，解時不即修中緣了，良以始終無變改故也。緣了不離者，性德二因既當而寂而照，寂是百界實法、照是百界假人，此之假實能迷能解，迷故舉體而為一界假實，即非局而局，是故二因不離六法。若即迷成解，轉成修中緣了，破於二執、顯本寂照百界假實，名為二空，即非遍而遍。故云「不離眾生空而有了因，不離陰空而有緣因。」結云「不離六法」者，不動我陰而成二空故也。只一覺性具三種德，名為三因，即三而一、即一而三，非一非異、不縱不橫，欲彰祕藏絕乎思說，故對六法言非即離。人見文中正因不即、緣了不離，不達妙旨分對而已。應知一王一數、一根一境，隨迷隨解、從因至果，但趣舉一，皆名佛性。不可謂是、不可謂非，故云不即六法不離六法，亦名一念即空假中。中故不即、空假故不離，義非異途，故此觀唯屬圓教。 > Third, from "By contemplating..." onward, clarifies that non-identity and non-separation belong solely to the Perfect and Sudden, in two parts: First, showing the three causes in terms of the six phenomena, in two parts: First, citing the sūtra to mark non-identity and non-separation. "The Buddha-nature of sentient beings" refers to the three causes of inherent virtue. The "six phenomena" are the five aggregates and the spiritual self. This is because original awakening is constantly tranquil, constantly illuminating, and constantly neither tranquil nor illuminating: tranquility is the conditional cause, illumination is the revealing cause, and the double negation is the direct cause. These three are neither identical to nor separate from the six, being the six phenomena of inconceivable non-arising and non-perishing. Since the established approach is marvelous, beginners of the Distinct \[Teaching\] cannot advance toward it. Second, from "not identical..." onward, clarifies non-identity and non-separation based on principle. That the direct cause is not identical means: the direct \[cause\] is not tranquility or illumination, hence it is not identical to anything. In delusion it is not identical to self, aggregates, person, or phenomena; in awakening it is not identical to the conditional and revealing within cultivation—truly because from beginning to end it undergoes no change. That the conditional and revealing are not separate means: since the two causes of inherent virtue correspond to being tranquil and yet illuminating, tranquility is the real phenomena of the hundred realms, and illumination is the provisional persons of the hundred realms. These provisional and real are capable of delusion and capable of awakening: being deluded, the entirety of substance becomes the provisional and real of a single realm, which is the non-limited becoming limited; therefore the two causes are not separate from the six phenomena. If one takes delusion and turns it into awakening, transforming it into the conditional and revealing within cultivation, shattering the two attachments and revealing the fundamentally tranquil and illuminating provisional and real of the hundred realms, this is called the two emptynesses, which is the non-pervasive becoming pervasive. Therefore it is said: "Not separate from the emptiness of sentient beings, there is the revealing cause; not separate from the emptiness of aggregates, there is the conditional cause." Concluding with "not separate from the six phenomena" is because without altering self and aggregates, the two emptynesses are accomplished. Simply the one nature of awakening is endowed with three kinds of virtues, called the three causes: being three yet one, being one yet three; neither one nor different, neither vertical nor horizontal. Desiring to reveal the secret store beyond thought and discussion, it is said in relation to the six phenomena to be neither identical nor separate. When people see in the text that the direct cause is not identical and the conditional and revealing are not separate, failing to penetrate the marvelous purport, they merely make a fragmented pairing. One should know that whether one primary consciousness or one mental factor, one sense faculty or one sense object, following delusion or following awakening, from cause to fruit—whatever one casually adduces, all are called Buddha-nature. One cannot say it is this, nor can one say it is not this; therefore it is said to be neither identical to the six phenomena nor separate from the six phenomena, also called a single thought being identical to emptiness, the provisional, and the middle. Because of the middle, it is not identical; because of emptiness and the provisional, it is not separate. The meaning is not of different tracks; hence this contemplation belongs solely to the Perfect Teaching. > — English (machine translation) (machine translation) - [Previous: 1.42](https://indike.org/pramana/in.bauddha.taisho.1727.1.42) - [Next: 1.44](https://indike.org/pramana/in.bauddha.taisho.1727.1.44) - [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.1.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.1.43](https://indike.org/pramana/in.bauddha.taisho.1727.1.43) · Pramāṇa