金光明經玄義 2.12

2.12

次觀心三菩提。金光明者，諦觀一念之心即空即假即中，即是三菩提心。何者？一心一切心，交橫繚亂，如絲如沙、如蠶如蛾，為苦為惱。若知即空真諦菩提心，度妄亂心數之眾生，通四住之壅，是為即空發菩提心。即假發菩提心者，空雖免妄亂，經云「空亂意眾生」，而智亂甚盲闇，復是三無為坑。是大乘冤鳥，未具佛法，不應滅受而取證也。若真即假俗諦菩提心，度沈空心數之眾生，通塵沙之壅，分別可不、分別時宜、分別藥病、分別逗會，不住無為，故言即假發菩提心。空是浮心對治，假是沈心對治。由病故有藥，藥存復成病。病去藥止，宜應兩捨。非空非假雙亡二邊，即發中道第一義諦菩提心，度二邊心數之眾生，通無明之壅，以不住法住於中道，故言即中發菩提心。說時如三次第，觀即不然。一心中三菩提心，若觀即中是緣金發無上菩提心，若觀即空是緣光發清淨菩提心，若觀即假是緣明發究竟菩提心。是為觀心三菩提金光明。六即如前。

Next is contemplating the mind's three kinds of bodhi. In discussing Suvarṇaprabhāsa: clearly contemplating a single thought-moment of the mind as simultaneously empty, conventional, and middle is itself the three kinds of bodhicitta. How so? The single mind and all minds crisscross in chaotic entanglement, like silk threads or grains of sand, like silkworms or moths, becoming suffering and affliction. If one knows the bodhicitta of the ultimate truth that is empty, saving sentient beings of deluded and chaotic mental factors and opening the blockage of the four entrenchments, this is generating bodhicitta through emptiness. As for generating bodhicitta through the conventional: although emptiness avoids delusion and chaos, the sūtra says: "sentient beings with minds disordered by emptiness", and their disordered wisdom is utterly blind and dark; furthermore, this is the pit of the three unconditioned states. It is the inimical bird to the Mahāyāna; not yet having completed the Buddha's dharmas, one should not extinguish feeling and take realization. If [one realizes that] the real is identical to the conventional, the conventional-truth bodhicitta, saving sentient beings of mental factors sunken in emptiness and opening the blockage of [delusions as numerous as] dust and sand—distinguishing the permissible and impermissible, distinguishing what is timely and appropriate, distinguishing medicines and diseases, distinguishing capacities and encounters—one does not abide in the unconditioned; therefore it is said to generate bodhicitta through the conventional. Emptiness is the remedy for a flighty mind; the conventional is the remedy for a sunken mind. Because of illness, there is medicine; if the medicine remains, it turns into illness again. When the illness is gone and the medicine ceases, one should properly abandon both. Neither empty nor conventional, doubly extinguishing both extremes, one immediately generates the bodhicitta of the middle way's paramārtha-satya, saving sentient beings of mental factors dwelling in the two extremes, opening the blockage of avidyā, and abiding in the middle way through the dharma of non-abiding; therefore it is said to generate bodhicitta through the middle. When spoken of, they seem to be in three sequential stages, but contemplation is not like that. In a single mind are the three kinds of bodhicitta: if one contemplates the middle, this is generating the unsurpassed bodhicitta based on gold (suvarṇa); if one contemplates the empty, this is generating the pure bodhicitta based on light (prabhāsa); if one contemplates the conventional, this is generating the ultimate bodhicitta based on radiance (uttama). This is Suvarṇaprabhāsa in contemplating the mind's three kinds of bodhi. The six identities of stages are as before.