起信論疏筆削記 20.23

20.23

菩薩雖復成就如此二觀，猶是方便，非是正觀，故《纓絡》云：前二觀為方便，因二空觀得入中道第一義諦觀，雙照二諦，心心寂滅，自然流入薩婆若海。菩薩欲於一念中具足一切法者，應修中道正觀。若能諦觀心性非空非假，而不壞空假之法，若能如是照了，即於心性通達中道，圓照二諦。若能於自心見中道二諦，即見一切諸法中道二諦，亦不取中道二諦，以決定性不可得故，是名中道正觀。如《中論》云：因緣所生法，我說即是空，亦名為假名，亦是中道義。此偈非唯是分別正觀，亦是兼明前二種方便觀門，當知中道正觀即是佛眼，即是一切種智。若住此觀，即是定慧力等，了了見於佛性，即是安住大乘，行步平正，其疾如風，入薩婆若海。即行如來行、入如來室、著如來衣、坐如來座，以如來莊嚴而自莊嚴，獲得六根清淨，入佛境界，於一切法無所染著。即一切諸佛皆現在前，成就念佛三昧，安住首楞嚴定，普現色身，能入十方佛土，教化眾生，嚴淨一切佛剎，供養十方諸佛，受持一切諸佛法藏，具足一切諸波羅蜜。即入頓悟大菩薩位，即與普賢、文殊共為等侶。即常住法性身中，為十方諸佛稱歎授記，能八相成道，於十方國究竟一切佛事，具足真應二身，是名初發心住菩薩。

Although the bodhisattva has accomplished these two contemplations, they are still expedients and not the correct contemplation. Therefore the Yingluo [jing] states: 'The preceding two contemplations are expedients; relying on the two contemplations of emptiness, one enters the contemplation of the ultimate truth of the Middle Way, illuminating both truths simultaneously, mind after mind in cessation, naturally flowing into the ocean of sarvajñā.' A bodhisattva who wishes to be fully endowed with all dharmas in a single thought-moment should cultivate the correct contemplation of the Middle Way. If one can accurately contemplate that the nature of the mind is neither empty nor provisional, without destroying the dharmas of emptiness and the provisional; if one can illuminate and understand in this way, then with respect to the nature of the mind one penetrates the Middle Way and completely illuminates both truths. If one can see the two truths of the Middle Way in one's own mind, one sees the two truths of the Middle Way in all dharmas, yet one does not grasp at the two truths of the Middle Way, because a determinate nature cannot be obtained. This is called the correct contemplation of the Middle Way. As the Mūlamadhyamakakārikā states: 'The dharmas born of causes and conditions, I declare to be emptiness; they are also provisional designations, and also the meaning of the Middle Way.' This verse not only conceptually distinguishes the correct contemplation, but also additionally clarifies the preceding two kinds of expedient contemplative gates. One should know that the correct contemplation of the Middle Way is precisely the Buddha Eye, precisely the knowledge of all modes (sarvākārajñatā). If one abides in this contemplation, one's power of concentration and wisdom are equal; one clearly sees the Buddha-nature, securely abides in the Mahāyāna, walks with an even and upright stride as swift as the wind, and enters the ocean of sarvajñā. One practices the practices of the Tathāgata, enters the chamber of the Tathāgata, wears the robe of the Tathāgata, sits on the seat of the Tathāgata, self-adorns with the adornments of the Tathāgata, attains the purity of the six faculties, enters the realm of the Buddha, and is undefiled by and unattached to any dharma. All Buddhas then appear before one; one accomplishes the mindfulness-of-the-Buddha samādhi, securely abides in the Śūraṅgama samādhi, universally manifests physical forms, can enter the Buddha lands of the ten directions to teach and transform sentient beings, adorns and purifies all Buddha kṣetras, makes offerings to the Buddhas of the ten directions, receives and upholds the Dharma treasuries of all Buddhas, and is fully endowed with all the pāramitās. One immediately enters the stage of a great bodhisattva of sudden awakening, becoming an equal companion to Samantabhadra and Mañjuśrī. One constantly abides in the body of dharmatā, is praised and receives prophecy from the Buddhas of the ten directions, is able to accomplish the path through the eight marks, completely fulfills all Buddha works in the lands of the ten directions, and is fully endowed with both the true and responsive bodies. This is called a bodhisattva of the stage of the initial aspiration [for awakening].