大方廣佛華嚴經隨疏演義鈔 86.12

86.12

疏「後結成唯心」者，即釋經「我如是憶念所見諸佛皆由自心」，疏家便引經證。先引觀經，略如向說；後引《般舟》，依止觀中引，文稍闕略。今當次第具引經文。經云「作是念：『佛從何所來？去到何所？』自念：『佛無所從來，我亦無所至。』自念三處，欲處、色處、無想處，是三處意所為耳，我所念即見。心作佛心，自見心是佛心，是怛薩阿竭心。此云如來。是我心見佛，心不自知心、心不自見心，心有想為癡、心無想是泥洹。是法無可示者，皆念所為。設使念為空耳；設有念者，亦了無所有。如是跋陀和菩薩！在三昧中者所見如是。佛於爾時頌偈言：『心不自知心，心不自見心。心有想為癡，無想即泥洹。是法無堅固，常立在前念。以解見空者，一切無想念。』」釋曰：對疏廣略可知。次釋疏文。初明佛無去來隨念即見佛。二心作佛下，明唯心念佛觀成，初知是我心作佛，心外無佛，故所見佛即見自心。言是佛心者，我心佛心心無二故，若見自心即見佛心，如如即佛，故略不出。言是我心見佛者，結成唯心，決定是我心，見心外無別佛也。故疏結云「上方攝境歸心，下又拂」者，先拂上心自見心，夫心為能見、佛為所見。刀不自割、指不自觸，云何自心還見自心？能所不分，見相斯絕。下句拂上知是我心。既能所知二皆是心，則亦絕能所，故無知耳。故結云有想則癡。然《般舟》別譯，隋朝沙門闍那崛多，即《大集．賢護》有文五卷，初品名思惟、第二品名三昧行。此中義在初品，餘可知。

Regarding the commentary's "subsequently concluding with mind-only": this explains the sūtra's statement, "All the buddhas seen through my recollective mindfulness in this manner are entirely due to my own mind." The commentator then cites sūtras as proof. First, he cites the Contemplation Sūtra, briefly as mentioned above; later he cites the Pratyutpanna-[samādhi-sūtra], citing it in reliance upon the Śamathavipaśyanā, where the text was somewhat truncated. Now I shall cite the sūtra text fully in order. The sūtra says: "He reflects thus: 'From where did the Buddha come? Where has he gone?' He reflects to himself: 'The Buddha came from nowhere, and I too have gone nowhere.' He reflects to himself on the three realms—the desire realm, the form realm, and the formless realm—that these three realms are merely made by the mind; whatever I contemplate, I immediately see. The mind creates the Buddha-mind; one sees for oneself that the mind is the Buddha-mind, which is the tathāgata-mind (tathāgata is translated here as Rulai). It is my mind that sees the Buddha; the mind does not know the mind, the mind does not see the mind; for the mind to have ideation is delusion, while for the mind to be without ideation is nirvāṇa. These phenomena cannot be demonstrated; they are all made by thought. Even if thought is made, it is merely empty; even if there is thought, it is entirely non-existent. Thus it is, Bodhisattva Bhadrapāla! What is seen by one who is in samādhi is like this." The Buddha at that time uttered a gāthā: / "The mind does not know the mind, / The mind does not see the mind. / For the mind to have ideation is delusion; / Being without ideation is nirvāṇa. / These phenomena lack solidity; / They are always established upon the prior thought. / For one who understands and sees emptiness, / All is devoid of thoughts and ideations." / Explanation: By comparing this with the commentary, its abridgment can be known. Next, explaining the commentary text: First, it explains that the Buddha has no coming or going, and following thought one immediately sees the Buddha. Second, from "the mind creates the Buddha" downward, it explains that the contemplation of mindfulness of the Buddha as mind-only is accomplished: first, one knows that it is my mind that creates the Buddha, and there is no Buddha outside the mind; therefore, seeing the Buddha is seeing one's own mind. In saying "it is the Buddha-mind," because my mind and the Buddha's mind are not two, if one sees one's own mind one sees the Buddha-mind; suchness is the Buddha, so this is omitted and not stated. In saying "it is my mind that sees the Buddha," it concludes with mind-only: it is definitively my mind, and seeing it, there is no separate Buddha outside the mind. Therefore the commentary concludes, "The above only gathers objects back to the mind; below, it sweeps them away again": first, it sweeps away the above "the mind sees the mind itself." Now, the mind is that which sees, and the Buddha is that which is seen. A blade does not cut itself, and a finger does not touch itself; how could one's own mind turn back to see one's own mind? Subject and object are not divided, and the marks of seeing are thereby eliminated. The following sentence sweeps away the above knowing that it is my mind: since both that which knows and that which is known are the mind, they also eliminate subject and object, so there is no knowing. Therefore it concludes that having ideation is delusion. Furthermore, the alternative translation of the Pratyutpanna-[samādhi-sūtra] by the monk Jñānagupta of the Sui dynasty, namely the Mahāsaṃnipāta-Bhadrapāla[-sūtra], comprises a text of five fascicles; its first chapter is titled "Contemplation" and its second chapter is titled "Samādhi Practice." The meaning here is found in the first chapter; the rest may be understood.