維摩經略疏垂裕記 9.14

9.14

二、分科正釋，二：初、分科。二、正釋，二：初、正明中觀，二：初、明觀體，二：初、明自觀。「因前二空」者，空觀空生死，假觀空涅槃，故名二空觀也。二、觀眾生。即是以前內觀遍歷外境，即外是內，一理同歸。此觀法之大端，一家之憑託，故《義例》云「若欲修觀，必須內心。內心若淨，以此淨心遍歷諸境，即內外泯合也。」《普門玄》云「境不出二：內謂即心而具，外謂眾生與佛。」〈不二門〉云「凡所觀境，不出內外。」總而言之，祇是《華嚴》「心佛眾生三無差別」，《涅槃》「虛空佛性」，《法華》「諸法實相」耳。故初心學者體內外不二，了三無差別，如聞而觀，更無他趣。故云：修此觀時，非但自知疾非真非有，知眾生亦然也。此雖通相，可例一心。「何者」下，徵釋也。「眾生至生死」者，六界眾生墮分段死，四界眾生墮變易死，以佛界通因故。「了知十界」者，即外境事造十界也。「故己他至無明」者，攝外歸內也。故〈不二門〉云「是則外法全為心性也。」故云同是真體等。既知全真體為無明，即達全無明是真體。如識即水為波，即識即波是水。寄語後人細尋此意，即能於病患心中求諸佛解脫。乃知一切法趣病，是趣不過等，方了一家觀病患境成不思議。上根即入初住或內外凡，中下猶迷，更假發心至無法愛。十乘雖異，一心無殊，咸空假中，理無他向。苟或昧此，徒自營營擬造佛乘，吾未之信。採芙蓉於木末，塞薜荔於水中，唐棄功夫終無得者。願捨妄執，反照真心。荊溪云：菩薩觀照等者，即淨名病與物理同。既專後心，驗知即是本修圓人。前之二觀成既前後，雖後亦云三空三假，三空但破見思之惑，三假但破塵沙之惑，虛解疎通未成實益。今之中觀定空假並中，進退消之依教準部，無令失旨。

Second, dividing the sections and directly explaining, which has two parts: first, dividing the sections; second, directly explaining, which has two parts: first, directly clarifying the contemplation of the middle way, which has two parts: first, clarifying the essence of contemplation, which has two parts: first, clarifying self-contemplation. "Due to the previous two emptinesses": the contemplation of emptiness empties saṃsāra, and the contemplation of the provisional empties nirvāṇa; therefore they are called the two contemplations of emptiness. Second, contemplating sentient beings. That is, using the previous internal contemplation to traverse universally all external objects; the external is precisely the internal, converging into one principle. This is the main principle of the methods of contemplation, the reliance of our lineage. Therefore the *Yili* says: "If one wishes to cultivate contemplation, one must rely on the internal mind. If the internal mind is pure, using this pure mind to traverse universally all objects, then the internal and external merge." The *Pumen Xuan* says: "Objects do not go beyond two: internal means endowed in the immediate mind, and external means sentient beings and Buddhas." The "Gate of Non-Duality" says: "Whatever objects are contemplated do not go beyond internal and external." To summarize them, it is merely the *Avataṃsaka*'s "mind, Buddha, and sentient beings: these three are without distinction"; the *Nirvāṇa*'s "space-like Buddha-nature"; and the *Lotus Sūtra*'s "true reality of all dharmas." Therefore, when beginning students realize the non-duality of internal and external and comprehend the non-distinction of the three, contemplating as they have heard, there is no other destination. Therefore it is said: when cultivating this contemplation, one not only knows oneself that illness is neither real nor existent, but also knows that sentient beings are likewise. Although this is the common aspect, it can be analogized to the single mind. From "Why is this?" downward is questioning and explaining. "Sentient beings... up to saṃsāra": sentient beings of the six realms fall into death of fragmented lifespans; sentient beings of the four realms fall into death of inconceivable transformation, because the Buddha realm is shared as cause. "Comprehending the ten realms" means the ten realms created by phenomena in the external objects. "Therefore self and other... up to fundamental ignorance" means gathering the external back into the internal. Therefore the "Gate of Non-Duality" says: "Thus external dharmas are entirely the mind-nature." Hence it says that they are identically the true essence, etc. Having known that the entirety of the true essence is fundamental ignorance, one penetrates that the entirety of fundamental ignorance is the true essence. Just as when knowing that water is waves, one immediately knows that waves are water. I convey this message to later people: examine this meaning closely, and then you can seek the liberation of all Buddhas within the diseased mind. Only when knowing that all dharmas converge in illness, and this convergence cannot be surpassed, etc., will one comprehend that our lineage's contemplation of the realm of illness accomplishes the inconceivable. Those of superior capacity immediately enter the initial abode or the inner and outer ordinary stages; those of medium and lower capacity are still confused, and further require from giving rise to the mind up to absence of dharma-attachment. Although the ten vehicles are different, the single mind is not distinct; all are emptiness, provisional, and middle, and the principle has no other orientation. If one is perhaps obscure about this, vainly busying oneself in an attempt to attain the Buddha vehicle, I do not believe it. Gathering lotus flowers from the tops of trees or choking creeping figs into water is to waste effort fruitlessly without ever attaining anything. I pray that you abandon delusive attachments and reflect back upon the true mind. Jingxi says: "When the bodhisattva contemplates..." and so forth—that is, Jingming's illness is identical in principle with physical illness. Since it focuses on the subsequent mind, this proves that this is originally a person who cultivates the perfect [teaching]. Since the completion of the previous two contemplations occurs successively, although later it also speaks of the three emptinesses and three provisionals, the three emptinesses only destroy the afflictions of views and thoughts, and the three provisionals only destroy the afflictions of dust and sand; empty understanding and coarse penetration have not yet accomplished real benefit. The present contemplation of the middle way definitively establishes that both emptiness and the provisional are the middle; interpret it forwards and backwards in accordance with the teachings and based upon the division [of sūtras], without allowing the intended meaning to be lost.