[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) › 3.20 # 觀音玄義記 3.20 觀音玄義記 3.20 - **Language:** Classical Chinese ### [3.20](https://indike.org/pramana/in.bauddha.taisho.1727.3.20) 先、標。次、「夫心」下，示，二：初約心源本無境觀，二：初、明本無心境，二：初、明性絕百非。「心源本淨」等者，只現前心當處即中，名之為源。離一切相，名為本淨。「無為」下，列所離相。既其若此，焉立心境？二、「雖復」下，明心非四運。尚不可以知覺而求，豈能以生滅而取？是故不可立心為境。二、「豈可」下，明莫陳觀法，三：初、法。心境本無，觀於何設？二、「猶如」下，喻。無以比況，強指虛空。三、「此下」，合。二、「有因」下，由緣感須立觀心，二：初、由緣立心。有十因緣能修證者，無能所中立所觀境。二、「既有」下，由心立觀，二：初、略立，三：初、法；二、喻；三、合。二、「若作」下，委示，二：初、示漸觀。雖明二觀，二意在圓，故次第觀略指而已。二、「若觀」下，示頓觀，二：初、明全性成修，二：初、就法直明，二：初、示，二：初、於一念觀性三因。三諦即正因、三觀即了因、一切法即緣因，具緣了之正名為三諦、具正緣之了名三觀、具正了之緣名一切法。故《大經》云「法身亦非、般若亦非、解脫亦非。」此之三法，舉一即三、三即是一，非縱非橫，同居一念。二、「十法」下，觀千法皆有三諦。以其千法皆因緣生，故趣舉一，性相叵得故空、緣起宛然故假、性絕待對故中，一法既然千法皆爾。學者須知千種三諦只一三諦，說千不散、說一不合，以圓融故。千法各得三諦全分，蓋由三諦體是三德，名祕密藏。一切諸法不出此藏，此藏全體遍入諸法，如世真金具燦爛色，具轉變能、具不改性。若成師子，則全以色等作頭作尾、作乎胸背四足牙爪眾毛，豈有一處不具色等三邪？此三豈可暫分隔邪？得此喻意，則於千種三諦不起合散一多之計也。況今千法且總略言，廣則三千一一三諦。故荊溪云：「三千即空，性了因；三千即假，性緣因：三千即中，性正因。」心法既爾，眾生三千、諸佛三千同一祕藏，是故一一皆具三諦，此等法門同居一念。二、「此即」下，結。「即不次第觀」者，不思議境，境即是觀。若境自是境，更起觀智來照此境，此乃別修非性德行。故《止觀》十乘是觀別相，三千空假中是觀總體，以此為妙境、以此為發心、以此安其心、以此能遍破、以此通塞著、以此調道品、以此合助道，就此論次位，以此忍他緣、以此離似愛。此外無行、此外無果，以將果理為妙行故。故示千種三諦之後，便云「此即不次第觀」也。二、「華嚴」下，按經委示，二：初、引經示觀，二：初、明心造一切。十種世間皆住真法，真法無礙故十互融，融故百界千法具足。此之理具已有造義，由理造故方有事造，故一言心造即二造也。二、「若觀」下，觀一切皆三。理事二造各論一切，略則千法、廣則三千。若觀心空，理事三千無不空也。觀心假中，理事三千無不假中。既三千空，空即三觀，三皆能破，故總言空。觀三千假，假即三觀，以皆立故，故總言假。觀三千中，中即三觀，皆絕待故，故總言中。此乃三德三諦三千故也。二、「如是」下，結法歸心。 > First, he presents \[the heading\]. Next, from "Now the mind..." downward, he explains it, which has two \[parts\]: first, regarding the source of the mind as originally lacking object and contemplation, which has two \[parts\]: first, clarifying that there is originally neither mind nor object, which has two \[parts\]: first, clarifying that the nature is cut off from the hundred negations. As for "the source of the mind is originally pure" and so forth: it is just the presently manifest mind that is right here identical with the middle, which is called the "source." Being free from all marks is called "originally pure." From "unconditioned" downward, he lists the marks that are departed from. Since it is like this, how could mind and object be established? Second, from "Although it..." downward, he clarifies that the mind is not the four phases of thought. If it cannot even be sought through perception, how could it be grasped through arising and ceasing? Therefore, the mind cannot be established as an object. Second, from "How could it be..." downward, he clarifies that no method of contemplation can be stated, which has three \[parts\]: first, the teaching. Since mind and object are originally non-existent, where could contemplation be set up? Second, from "Just as..." downward, the metaphor. Having nothing to compare it to, he forcefully points to empty space. Third, "Below this...", the application of the metaphor. Second, from "There are causes..." downward, \[clarifying that\] due to conditions and resonances contemplation of mind must be established, which has two \[parts\]: first, establishing mind due to conditions. Since there are ten causes and conditions by which one can cultivate and realize, within what lacks subject and object he establishes the object to be contemplated. Second, from "Since there is..." downward, establishing contemplation due to the mind, which has two \[parts\]: first, briefly establishing it, which has three \[parts\]: first, the teaching; second, the metaphor; third, the application of the metaphor. Second, from "If one performs..." downward, detailing it, which has two \[parts\]: first, showing the gradual contemplation. Although he explains two contemplations, the intention lies in the Perfect; hence the sequential contemplation is merely briefly indicated. Second, from "If one contemplates..." downward, showing the sudden contemplation, which has two \[parts\]: first, clarifying that the full nature becomes cultivation, which has two \[parts\]: first, directly explaining it in terms of the Dharma, which has two \[parts\]: first, showing it, which has two \[parts\]: first, contemplating the inherent three causes in a single thought. The threefold truth is the direct cause, the threefold contemplation is the revealing cause, and all dharmas are the conditional cause. The direct cause that is endowed with the conditional and the revealing is called the threefold truth; the revealing cause that is endowed with the direct and the conditional is called the threefold contemplation; the conditional cause that is endowed with the direct and the revealing is called all dharmas. Therefore the \*Mahāparinirvāṇa-sūtra\* says, "The Dharmakāya also is not; prajñā also is not; liberation also is not." As for these three dharmas, when one is raised, all three are present; three are identical to one; they are neither vertical nor horizontal, abiding together in a single thought. Second, from "The ten dharmas..." downward, contemplating that the thousand dharmas all possess the threefold truth. Because the thousand dharmas are all produced from causes and conditions, whenever one is picked at random, its nature and marks are ungraspable and therefore it is empty; its dependent arising is vivid and clear and therefore it is provisional; its nature is cut off from duality and therefore it is middle. Since one dharma is like this, the thousand dharmas are also all like this. Practitioners must know that the thousand kinds of threefold truth are just one threefold truth: speaking of a thousand does not disperse it, and speaking of one does not combine it, because of perfect interpenetration. Each of the thousand dharmas fully obtains the threefold truth, precisely because the substance of the threefold truth is the three virtues, which is named the secret treasury. All dharmas do not fall outside this treasury, and the entire substance of this treasury completely enters into all dharmas. It is like the genuine gold of the world possessing a dazzling color, possessing the capacity for transformation, and possessing an unchanging nature. If it is made into a lion, it is entirely with this color and so forth that the head and tail are made, that the chest, back, four feet, teeth, claws, and various hairs are made—how could there be any part that is not endowed with the three attributes of color and so forth? How could these three be separated even for an instant? If one understands the meaning of this metaphor, then concerning the thousand kinds of threefold truth one will not give rise to notions of combining and dispersing, or of oneness and multiplicity. How much more so when the thousand dharmas here are only spoken of in summary; in full, there are the three thousand, each of which is the threefold truth. Thus Jingxi says: "The three thousand are identical to emptiness: this is the inherent revealing cause; the three thousand are identical to the provisional: this is the inherent conditional cause; the three thousand are identical to the middle: this is the inherent direct cause." Since the dharmas of mind are like this, the three thousand realms of sentient beings and the three thousand realms of all Buddhas belong to the same secret treasury. Therefore, each and every one possesses the threefold truth, and these Dharma-gates abide together in a single thought. Second, from "This is..." downward, he concludes. As for "this is the non-sequential contemplation": in the inconceivable object, the object is itself contemplation. If the object were by itself the object, and one further produced contemplative wisdom to illuminate this object, this would be separate cultivation and not an inherent virtuous practice. Therefore, the ten vehicles of the \*Mohe zhiguan\* are the specific marks of contemplation, whereas the three thousand as emptiness, provisionality, and the middle are the overall substance of contemplation. One takes this as the marvelous object, takes this as the aspiration, takes this to settle one's mind, takes this to be able to thoroughly demolish, takes this to penetrate attachments, takes this to harmonize the factors of awakening, takes this to integrate the auxiliary paths, discusses the stages based on this, takes this to endure external conditions, and takes this to depart from resemblance love. Outside of this there is no practice; outside of this there is no fruition, because one takes the principle of fruition as marvelous practice. Therefore, after showing the thousand kinds of threefold truth, he immediately says, "This is the non-sequential contemplation." Second, from "The Avataṃsaka..." downward, he details it according to the sūtras, which has two \[parts\]: first, citing the sūtras to show the contemplation, which has two \[parts\]: first, clarifying that the mind creates all things. The ten kinds of realms all abide in the true Dharma; because the true Dharma is unobstructed, the ten mutually interpenetrate; because they interpenetrate, the hundred realms and thousand dharmas are fully possessed. This inherent inclusion in principle already has the meaning of creation; only because of creation in principle is there creation in actuality. Hence to say in a single word that "mind creates" refers to both kinds of creation. Second, from "If one contemplates..." downward, contemplating that all things are threefold. Creation in principle and creation in actuality each discuss all things: in summary there are the thousand dharmas, and in full there are the three thousand. If one contemplates the mind as empty, the three thousand in principle and actuality are without exception empty. If one contemplates the mind as provisional and middle, the three thousand in principle and actuality are without exception provisional and middle. Since the three thousand are empty, emptiness is identical to the threefold contemplation; because all three can demolish, it is spoken of comprehensively as empty. When one contemplates the three thousand as provisional, provisionality is identical to the threefold contemplation; because they all establish, it is spoken of comprehensively as provisional. When one contemplates the three thousand as middle, the middle is identical to the threefold contemplation; because they are all cut off from duality, it is spoken of comprehensively as middle. This is because the three virtues, the threefold truth, and the three thousand realms \[are identical\]. Second, from "Thus..." downward, he concludes by returning the dharmas to the mind. > — English (machine translation) (machine translation) - [Previous: 3.19](https://indike.org/pramana/in.bauddha.taisho.1727.3.19) - [Next: 3.21](https://indike.org/pramana/in.bauddha.taisho.1727.3.21) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1727.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.3.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.3.20](https://indike.org/pramana/in.bauddha.taisho.1727.3.20) · Pramāṇa