起信論疏筆削記 20.23

20.23

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].