大方廣圓覺修多羅了義經略疏 1.682

1.682

初二空者，眾生曠劫漂沈，或墮邪小不成種智者，良由二障，二障不斷由於二執。欲除二執必假二空，故於法界文前，先作二空觀智。執亡障盡，即聖性現前，應用塵沙，名之為佛。文中二：一破執、二顯理。初中二：一我空、二法空。我空又二：一觀身無我、二觀心無我。夫計我者，既皆因五蘊，五蘊自相唯身與心。今且大段開之，然始別別分析。如此馳逐，妄計何逃？若約身為總，則色、心為別；今約我為總，故身、心為別也。今初觀身，身為諸愛根本，了之虛妄，則一切煩惱自除。如其耽著，則起無量過患，故淨名因疾廣說無常、苦、空、無我，勸令患厭。《涅槃》喻以四蛇，亦令捨離。《金光明經》、《智度論》皆云背恩。文中二：初尋伺觀、後如實觀。先因尋求伺察，方見如實之理故。今初。

First, as for the two emptinesses: that sentient beings drift and sink for vast kalpas, or fall into deviant and Hīnayāna paths without achieving the knowledge of all aspects, is truly due to the two obstacles; that the two obstacles are not severed is due to the two graspings. Wishing to eliminate the two graspings necessarily relies on the two emptinesses; therefore, before the passage on the dharmadhātu, one first practices the contemplative wisdom of the two emptinesses. When grasping is eliminated and obstacles are ended, the noble nature appears, and functioning throughout sands of dust is called 'Buddha'. The text has two parts: first, refuting grasping; second, revealing principle. In the first there are two: first, emptiness of self; second, emptiness of phenomena. Emptiness of self also has two: first, contemplating the body as non-self; second, contemplating the mind as non-self. Now, grasping at a self is entirely due to the five aggregates; the intrinsic characteristics of the five aggregates are just body and mind. Now we first divide them broadly, and only then analyze them individually. Pursuing it in this way, how can false grasping escape? If we take the body as general, form and mind are specific; here we take the self as general, so body and mind are specific. First is contemplating the body: the body is the root of all cravings; understanding it as illusory, all defilements are naturally eliminated. If one is attached to it, boundless faults and perils arise; hence Vimalakīrti, on the occasion of illness, broadly expounded impermanence, suffering, emptiness, and non-self, urging weariness and revulsion. The Nirvāṇa Sūtra uses the parable of the four snakes, also urging abandonment. The Suvarṇaprabhāsa Sūtra and the Treatise on the Great Perfection of Wisdom both say it betrays benevolence. The text has two parts: first, contemplation through gross and subtle examination; second, contemplation in accordance with reality. First, through searching and examining, one only then perceives the principle that accords with reality. Now, the first.