金光明經玄義 2.13

2.13

Next is contemplating the mind's three kinds of Mahāyāna as Suvarṇaprabhāsa: clearly contemplating a single thought-moment of the mind as simultaneously empty, conventional, and middle is the three kinds of Mahāyāna. How so? Although one contemplates a single thought-moment of mind, there are actually four movements, this mind revolving unceasingly—namely, not-yet-thought, about-to-think, thinking, and having-thought. From not-yet-thought it moves to about-to-think; from about-to-think it moves to thinking; from thinking it moves to having-thought. Again further movements arise, movement after movement without limit, knowing no rest, like closing one's eyes while aboard a boat, unaware of its speed. Contemplating the mind of a single movement as simultaneously empty, conventional, and middle, each and every movement of the mind is also like this; from mind to mind, none is not simultaneously empty, conventional, and middle. This is moving from the three truths to the three truths; when there is no moment that is not the three truths, this is called using movement to convey movement. If one follows the four movements, one is conveyed into birth and death; if one follows the three movements, one is conveyed into nirvāṇa. The contemplation of emptiness, riding upon the compliant vehicle, conveys one to the ultimate truth. The contemplation of the conventional, riding upon the attained vehicle, conveys one to the conventional truth. The contemplation of the middle, riding upon the principle vehicle, conveys one to the middle truth. The three vehicles are identical to the one vehicle; this vehicle is wondrous, pure, and supreme, ridden by great beings such as Avalokiteśvara and Samantabhadra; therefore it is called the Great Vehicle (Mahāyāna). This is Suvarṇaprabhāsa in contemplating the mind's three kinds of Mahāyāna. The six identities of stages are as before.