請觀音經疏闡義鈔 4.15

4.15

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.