十二門論宗致義記 1.27

1.27

第二、約成觀者，此真空法平等二諦，三世諸佛之所同依，一切菩薩離此無路。是故若欲於真大乘求出要者，於此深空偏攻作意，觀察既久遂能照理伏惑。今略明此真空之觀以作三門：一、識病。此有二：一、麁，謂有修行，為求名聞、求利養等巧偽不真，為令他知及不護戒行，如是等類不能得入此真空觀。二、細，謂縱有質直趣理之心，不識自心執見過患，是故無心翻情入理，故亦不能入此觀也。是故行者欲入此觀，於上麁細之患，極須善識，求遠離之。二、揀境者，亦二：一、倒境，謂聞空謂斷無、聞有謂實有等，並如情所取，非是法境。二、真境，如上說，空有俱融無礙之法難名目者是也。極須揀之，若不爾者則入魔網故也。三、定智者，亦二：一、解，謂於前真空善分析揀擇，不與三種空亂意相應。又亦解知此解與行不同，若不爾者，於此法上墮不生解，則謂此解便是行心，非正理故，不名解也。二、行，謂以行心觀正理時，決定不如前之所解，以解不能至故，行心順法亡情念故。謂於真境不作空解、不作有解、不作俱解，亦不作俱非解，於一念間一切解心動念總絕，亦無不動之解，所解亦絕，此絕亦絕，境智俱融於一念間，此謂情開理現難可宣說。至者當知，龍樹說空意在於此。

Second, regarding the accomplishment of contemplation: this dharma of true emptiness and equal two truths is what the buddhas of the three periods of time collectively rely upon, and for all bodhisattvas there is no path apart from this. Therefore, if one wishes to seek the essentials of liberation in the true Mahāyāna, one must focus attention intently on this profound emptiness; having contemplated it for a long time, one will then be able to illuminate principle and subdue defilements. Now, briefly explaining this contemplation of true emptiness, three approaches are made: 1. Recognizing defects. This has two [types]: first, coarse, meaning that there are practitioners who, seeking fame or seeking gain and sustenance, are artful, false, and insincere, acting so that others know, and failing to protect their moral conduct; such kinds cannot attain entry into this contemplation of true emptiness. Second, subtle, meaning that even if one has a straightforward mind directed toward principle, one does not recognize the errors of attachment and views in one's own mind, and therefore has no intention of turning sentiment over to enter principle; hence one also cannot enter this contemplation. Therefore, a practitioner wishing to enter this contemplation must very skillfully recognize the above coarse and subtle defects and seek to be far removed from them. 2. Selecting the object. This also has two: first, inverted objects, meaning hearing of emptiness and considering it annihilatory non-existence, hearing of existence and considering it real existence, etc., all being grasped according to sentiment and not being the object of the dharma. Second, the true object, as explained above, is the dharma wherein emptiness and existence both blend without obstruction, which is difficult to designate. One must strictly select it; if not, one will enter the net of Māra. 3. Determining wisdom. This also has two: first, understanding, meaning skillfully analyzing and selecting regarding the aforementioned true emptiness, so that one does not correspond with the three kinds of confused mental states regarding emptiness. Furthermore, one also understands and knows that this understanding is different from practice; if not, falling into the non-arising of understanding regarding this dharma, one will consider this understanding to be the practicing mind itself, which is not correct principle and thus cannot be called understanding. Second, practice, meaning that when one contemplates correct principle with the practicing mind, it is decidedly not like what was previously understood, because understanding cannot reach it, and the practicing mind accords with dharma, putting an end to sentimental thoughts. That is to say, toward the true object one does not generate an understanding of emptiness, does not generate an understanding of existence, does not generate an understanding of both, and also does not generate an understanding of neither. In a single thought-moment, all understanding minds and active thoughts entirely cease; nor is there an understanding of non-movement; what is understood also ceases, and this cessation also ceases. Object and wisdom both blend within a single thought-moment. This is called sentiment opening and principle appearing, which is difficult to express. Those who have attained it will know; this is where Nāgārjuna's intention in speaking of emptiness lies.