[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) › [請觀音經疏闡義鈔](https://indike.org/pramana/in.bauddha.taisho.1801) › 4.15 # 請觀音經疏闡義鈔 4.15 請觀音經疏闡義鈔 4.15 - **Language:** Classical Chinese ### [4.15](https://indike.org/pramana/in.bauddha.taisho.1801.4.15) 「若空」下，此約慮知之心以成空觀。於中先立境；次「心無」下，明觀一切世間，即十界各三種世間也。「無不從心造」者，十界是所造，心為能造。全所是能，故觀能造即具諸法。「種種五陰」者，亦約十界也。此皆《華嚴》文。「心無」下，正明空觀。十界依正既並由心，故觀心空則諸法空。如伐樹得根，則枝條自死也。言心無、心不有、心空皆一義耳。「乃至無量諸脈」者，即十界各各心脈不同也。「心脈」下，覽前空假同歸心性，三一圓融，故皆不定。「不空不假」者，一念叵得故不假，百界宛然故不空，是故空假不離心性諸脈。「亦不空不假」者，諸脈皆由心造故，諸脈皆即是心故，所以心即中故諸脈亦中。「即是圓觀心脈」者，總結前文，俱成圓觀。「行人」下云云者，以事解歷受苦報及修人天善法者，以空觀歷二乘，以假觀歷三教菩薩，三觀融即本在圓人，深不遺淺義可通攝。 > From "If empty" downward, this takes the mind of cogitation and awareness to accomplish the contemplation of emptiness. Herein, it first establishes the object; next, from "the mind has no..." downward, it explains contemplation of all worlds—that is, the three kinds of worlds in each of the ten realms. Regarding "nothing is not made from the mind," the ten realms are what is made, and the mind is what makes them. What is made is entirely what makes; therefore, contemplating what makes encompasses all dharmas. "The various five aggregates" also refers to the ten realms. These are all texts from the Avataṃsaka Sūtra. From "the mind has no..." downward, it directly explains the contemplation of emptiness. Since the environments and beings of the ten realms all depend on the mind, when one contemplates the mind as empty, all dharmas are empty. Just as when felling a tree one reaches the root, then the branches naturally die. Saying that the mind is nonexistent, the mind does not exist, and the mind is empty all have the same meaning. Regarding "even the countless channels," this refers to the channels of the mind being distinct in each of the ten realms. From "the channels of the mind" downward, viewing the preceding emptiness and provisionality as together returning to the nature of mind, the three and the one are perfectly fused, hence they are all indeterminate. Regarding "neither empty nor provisional," because a single thought cannot be grasped, it is not provisional; because the hundred realms are vividly present, it is not empty; therefore, emptiness and provisionality are not separate from the nature of mind and the channels. Regarding "are also neither empty nor provisional," because all the channels are made by the mind, all the channels are identical to the mind; therefore, since the mind is identical to the Middle, the channels are also the Middle. Regarding "this is the perfect contemplation of the channels of the mind," it summarizes the preceding text, all becoming the perfect contemplation. From "practitioner" downward, and so forth: explaining through phenomena, it runs through undergoing painful retributions and cultivating the good dharmas of humans and devas; through the contemplation of emptiness, it runs through the two vehicles; through the contemplation of the provisional, it runs through the bodhisattvas of the three teachings. The fusion of the three contemplations fundamentally resides in the person of the perfect \[teaching\]; because the profound does not leave out the shallow, its meaning can comprehensively subsume them. > — English (machine translation) (machine translation) - [Previous: 4.14](https://indike.org/pramana/in.bauddha.taisho.1801.4.14) - [Next: 4.16](https://indike.org/pramana/in.bauddha.taisho.1801.4.16) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1801.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1801~en-mt.4.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1801.4.15](https://indike.org/pramana/in.bauddha.taisho.1801.4.15) · Pramāṇa