金光明經玄義 2.11

2.11

Next is contemplating the mind to clarify the three kinds of prajñā as Suvarṇaprabhāsa: clearly contemplating a single thought-moment of the mind as simultaneously empty, conventional, and middle is itself the three kinds of prajñā. How so? A single thought-moment of mind is all minds; all minds are a single mind; it is neither one nor all. "A single thought-moment of mind is all minds": from the mind, minds are produced in a dense and chaotic rush, for which a long wind or a rapid current cannot serve as an analogy. Day and night, immeasurable hundreds of thousands of ten-millions of billions of sentient beings are constantly produced, transmigrating in the six paths, locked in the twelve chains, entering from darkness into darkness, the darkness without limit—all of this is the fault of the mind. Therefore it is said: "A single thought-moment of mind is all minds"; this is the place where ordinary beings are deluded and submerged. "All minds are a single mind": if one can recognize the fault and give rise to revulsion, all will naturally emerge, just as a small spark burns a great mountain of firewood, or placing a small pearl clarifies the vast ocean. Being able to contemplate the mind as empty, all minds produced from the mind are without exception empty; therefore it is said: "All minds are a single mind." Such a single mind is actually the place where the two vehicles are deluded and submerged; it is not the ultimate path, because both extremes must be doubly extinguished. Afflictions are neither one nor all. The Mahāparinirvāṇa-sūtra says: "Rely on wisdom, do not rely on consciousness." Consciousness only seeks pleasure: the consciousness of ordinary beings falsely seeks pleasure; the consciousness of the two vehicles seeks the pleasure of nirvāṇa. Therefore, both are extinguished and cannot be relied upon. Wisdom seeks principle. One who contemplates in this manner possesses the three wisdoms in a single mind: [the mind as] empty is illuminating prajñā, the all-knowledge; [the mind as] conventional is expedient prajñā, the knowledge of the aspects of the path; [the mind as] middle is real-mark prajñā, the knowledge of all aspects. These three wisdoms are attained in a single mind, being simultaneously empty, conventional, and middle, without before or after, neither combined nor separate, profoundly deep and wondrous, most worthy of reliance. This is Suvarṇaprabhāsa in contemplating the mind's three kinds of prajñā. The six identities of stages are as before.