[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) › [金光明經玄義](https://indike.org/pramana/in.bauddha.taisho.1783) › 2.17 # 金光明經玄義 2.17 金光明經玄義 2.17 - **Language:** Classical Chinese ### [2.17](https://indike.org/pramana/in.bauddha.taisho.1783.2.17) 次觀心三德金光明者，諦觀一念之心即空即假即中，即空故一空一切空，無假無中而不空，空無積聚而名為藏，藏具足故名之為德。即假故一假一切假，無空無中而不假，假攝諸法亦名為藏，藏具足故名之為德。即中故一中一切中，無空無假而不中，中攝一切法亦名為藏，藏具足故稱之為德。雖言一中有無量、無量中有一，了彼互生起，展轉生非實。智者無所畏，當知一不為少、眾不為多，非一非多、不失一多，不可思議，不縱不橫、不並不別。諸佛以即中為體故名法身，以即空為命故名般若，以即假為力故名解脫，一一皆常樂我淨無有缺減，故稱三德。一一皆是法界，多所含藏，故稱祕密藏。故《淨名》云「諸佛解脫，當於一切眾生心行中求。」當知我心亦然、眾生亦然，彼我既然，諸佛亦然。心佛及眾生，是三無差別。得此意者，即中是金、即空是光、即假是明，此為觀心三德金光明。六即如前。世間有行空人，執其癡空，不與佛修多羅合。聞此觀心而作難言：若觀心是法身，應觸處平等。何故於經像生敬、紙木生慢？敬慢既異則非平等，非平等故法身義不成。既無平等，平等智不成，則無報身。不能將此化他，應身義不成。不如我於經像紙木平等平等皆如如名法身，有此平等智是報身，將此智化他是應身。我三身義皆成，用汝觀心何為？若逢此難者，當以三事反難答之。一者汝謂於紙木經像平等為如者，何意於七廟敬木像，天子符勅而生畏敬，於佛經像而生輕慢畏慢？既起諸使沸亂，何處有平等法身義耶？二者汝於同師同學生愛生護，於異師異學生慢生恚，愛慢從癡生三毒熾然，諸惡更甚，寧復有智慧報身耶？三者汝耽癡空無慧方便，尚不悅人情，況會至理？矜高自著是增上慢人，汝師所墮汝亦隨墮，毒氣深入。若為將此邪氣化他？和光應身復在何處？我以凡夫位中觀如實相爾，為欲開顯此實相恭敬經像令慧不縛，使無量人崇善去惡令方便不縛，豈與汝同耶？ > Next, regarding observing the mind as the Suvarṇaprabhāsa of the three virtues: attentively observing a single thought-moment as identical to emptiness, identical to the provisional, and identical to the middle. Because it is identical to emptiness, when one is empty, all are empty; there is no provisional and no middle that is not empty. Emptiness without accumulation is called a storehouse; because the storehouse is complete, it is called a virtue. Because it is identical to the provisional, when one is provisional, all are provisional; there is no emptiness and no middle that is not provisional. The provisional gathering all phenomena is also called a storehouse; because the storehouse is complete, it is called a virtue. Because it is identical to the middle, when one is the middle, all are the middle; there is no emptiness and no provisional that is not the middle. The middle gathering all phenomena is also called a storehouse; because the storehouse is complete, it is designated as a virtue. Although it is said that within the one there is the immeasurable, and within the immeasurable there is the one, understanding that they mutually arise, arising reciprocally, is not real. The wise have no fear; one should know that the one is not few, the many are not numerous; neither one nor many, yet not losing the one and the many, inconceivable, neither vertical nor horizontal, neither combined nor separate. Because the buddhas take identity with the middle as their substance, it is called the dharmakāya; because they take identity with emptiness as their life, it is called prajñā; because they take identity with the provisional as their power, it is called vimokṣa. Each and every one is permanence, bliss, self, and purity without lack or diminishment; hence they are designated as the three virtues. Each and every one is the dharmadhātu, containing much within; hence it is designated as the secret storehouse. Therefore, the Vimalakīrti-sūtra states: “The vimokṣa of the buddhas should be sought within the mental activities of all sentient beings.” One should know that one's own mind is like this, and sentient beings are like this; since both that and this are like this, the buddhas are also like this. The mind, the buddhas, and sentient beings—these three are without distinction. For one who grasps this meaning, identity with the middle is gold, identity with emptiness is light, and identity with the provisional is radiance. This is observing the mind as the Suvarṇaprabhāsa of the three virtues. The six identities are as before. In the world, there are practitioners of emptiness who cling to their foolish emptiness, not according with the sūtras of the Buddha. Hearing this contemplation of the mind, they raise an objection, saying: “If observing the mind is the dharmakāya, it should be equal in all contact. Why give rise to reverence toward sūtras and images, yet contempt toward paper and wood? Since reverence and contempt differ, it is not equal; because it is not equal, the meaning of dharmakāya is not established. Since there is no equality, equal wisdom is not established, and thus there is no saṃbhogakāya. Unable to use this to transform others, the meaning of nirmāṇakāya is not established. It is not like my seeing sūtras, images, paper, and wood as equally and identically all suchness, which is called the dharmakāya; possessing this equal wisdom is the saṃbhogakāya; using this wisdom to transform others is the nirmāṇakāya. My trikāya meanings are all established; what need is there for your contemplation of the mind?” If one encounters this objection, one should counter it and reply with three points: First, you claim that seeing paper, wood, sūtras, and images as equal is suchness; why then do you revere the wooden images in the ancestral shrines of the seven generations, and give rise to awe and respect toward the emperor's edicts and tallies, while giving rise to flippancy, contempt, fear, and disrespect toward the Buddha's sūtras and images? Since various proclivities arise and churn in disorder, where is the meaning of an equal dharmakāya? Second, toward teachers and fellow students of your own affiliation you give rise to affection and protectiveness, while toward different teachers and different students you give rise to contempt and anger; affection and contempt arise from delusion, with the three poisons blazing and various evils becoming even more severe—how could there still be a saṃbhogakāya of wisdom? Third, you indulge in foolish emptiness without wisdom or expedients; you cannot even please human sentiments, much less accord with the ultimate principle! Vainglorious and attached to yourself, you are a person of overweening pride. Into whichever \[abyss\] your teacher fell, you also fall along with him, the poisonous air penetrating deeply. How could you transform others with this deviant air? Where else would the nirmāṇakāya that harmonizes with the light be found? As an ordinary person, I merely contemplate the true aspect of suchness in this way; in order to reveal this true aspect, I revere sūtras and images so that wisdom is not bound, and I cause immeasurable people to venerate the good and discard the evil so that expedients are not bound. How could this be the same as yours? > — English (machine translation) (machine translation) - [Previous: 2.16](https://indike.org/pramana/in.bauddha.taisho.1783.2.16) - [Next: 2.18](https://indike.org/pramana/in.bauddha.taisho.1783.2.18) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1783.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1783~en-mt.2.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1783.2.17](https://indike.org/pramana/in.bauddha.taisho.1783.2.17) · Pramāṇa