四分律行事鈔資持記 3.955

3.955

列示中。三觀竝云觀事者，事即是境，心依境起，隨境立觀；謂色心陰入界，有情無情，善惡無記等。若論智解，須達諸法；若於時中，觀心為要；隨心所起，起即是事；若善若惡，三理照之，乃知顛倒；但有妄計，本無所有；隨心動用，一切皆空。或推相見性，謂之性空；即相知幻，謂之相空；達相是心，謂之唯識，猶如夢事；或推夢想，從何生滅；或知睡夢，當相不實；或知唯心所變，無別夢事；喻上三觀，略知淺深。然行位有三，觀境唯一，所謂事也；見理有二，前二性相雖殊，皆以空為理也，後一以心為理；前二為權，後一是實。然出家超世，通學三乘；今依《業疏》，準開會意；專指佛乘，為出家本矣。性空中，初中標位。次句示行。觀即能觀智，事即所觀境。下二句見理。以我人善惡，性本自無；緣會故生，緣散即滅；生滅滅處，名為空理，即是二乘所至之極。次小菩薩中。位行理三，同上分之。三大菩薩中，初句標位。次句明理。觀法唯心，即事顯理故。下句示行。以一切諸法，本唯一識；一識之外，更無別法；無始妄動，橫計心境；有彼有此，內外差別；窮此差別，皆是意思妄起取著；由取著故，妄搆名言；是故智者，欲觀唯識，必以意言為所觀境；由此意言，皆一識故；是則不離思議，了非思議；即於差別，達無差別。故下，引證。願樂即十信，究竟即妙覺；略中間三賢十聖等覺，故云至也，如〈懺篇〉具引。名觀中句絕，唯識離斷常，即是中道故。緣意言為境者，如上說。

In setting forth the explanation: regarding the fact that the three contemplations all speak of “contemplating phenomena,” “phenomena” means the objective realm; the mind arises based on the objective realm, and contemplation is established according to the objective realm, namely form and mind, aggregates, bases, elements, sentient and insentient, wholesome, unwholesome, indeterminate, and so forth. If we discuss intellectual understanding, one must penetrate all dharmas; if in the course of daily moments, contemplating the mind is essential. In accordance with what arises in the mind—the arising is itself phenomena. Whether wholesome or unwholesome, illuminating them with the three principles reveals them to be inverted; there is only false conceptualization, fundamentally having no existence; operating in accord with the mind, everything is empty. Either one investigates marks and perceives nature, which is called “emptiness of nature”; or one identifies marks and knows them to be illusory, which is called “emptiness of marks”; or one penetrates that marks are mind, which is called “consciousness-only,” just like the events in a dream. Either one investigates dream thoughts as to where they arise and perish; or one knows that sleeping dreams are unreal in their very marks; or one knows they are transformed by mind alone, with no separate dream phenomena. These illustrate the three contemplations above, so that their shallowness and depth may be briefly known. However, while the stages of practice are three, the contemplated realm is only one, namely phenomena. Perceiving the principle is twofold: although the nature and marks of the former two differ, both take emptiness as the principle; the latter one takes mind as the principle. The former two are provisional, while the latter one is real. Now, leaving household life transcends the world and encompasses the study of the three vehicles; now relying on the Karma Commentary and following the intention of opening and unifying, it points exclusively to the Buddha vehicle as the root of leaving household life. Under “emptiness of nature,” first, it designates the stage. The next sentence indicates the practice: “contemplation” is the contemplating wisdom, and “phenomena” is the contemplated realm. The next two sentences perceive the principle: because self, others, wholesome, and unwholesome fundamentally have no self-nature, they arise through the conjunction of conditions and perish when conditions disperse; the place where arising and perishing are extinguished is called the principle of emptiness, which is the ultimate attained by the two vehicles. Next, under “lesser bodhisattvas,” the three aspects of stage, practice, and principle are divided as above. Under “great bodhisattvas,” the first sentence designates the stage. The next sentence clarifies the principle: contemplating that dharmas are mind alone reveals principle through phenomena. The following sentence indicates the practice: because all dharmas are fundamentally only one consciousness, outside of this one consciousness there is no other dharma; beginningless false movement arbitrarily conceptualizes mind and object, positing that and this, with internal and external distinctions. Examining these distinctions thoroughly, they are all false attachments arising from mind-intent; because of attachment, nominal designations are falsely constructed. Therefore, when the wise wish to contemplate consciousness-only, they must take mental speech as the contemplated realm; because this mental speech is entirely the one consciousness. Thus, without leaving conceptual thought, one realizes it is beyond conceptual thought; right within distinctions, one penetrates non-distinction. Therefore, below, it cites proofs. “Aspiring joy” refers to the ten faiths; “ultimate” refers to wondrous awakening; omitting the intermediate three stages of worthies, ten stages of sages, and virtual awakening, it says “reaching up to,” as cited fully in the “Repentance Chapter.” In the designation of the contemplation, words are cut off; consciousness-only is free from annihilation and permanence, which is itself the Middle Way. Taking mental speech as the objective realm is as explained above.