大乘義章 3.81

3.81

第七門中明其迷悟修捨之義。五識之中不別明其迷悟修捨，於中迷悟修捨之義隨意說之。意識之中有迷有悟，謬執我人、取法性相，以之為迷；解會空理，說之為悟。悟解不同，分為三種：一生空觀，觀察五陰無我人故。二法空觀，觀法虛假無自性故。三者如觀，觀察諸法非有無故。云何觀法？知非有無之一切法猶如幻化。幻化之有，無法為有，有則非有；幻化之無，有法為無，無則非無。然則說此幻有無為非有無，亦無非有非無可得，還即說此非有非無為有無故，有無之相亦不可得。進退推求，無法可取。境界既然，心想亦爾，是故心想自然息滅。此三皆是心外法中以求理故，通攝以為意識觀也。三中前二是其增相，後一息相，息六識也。第七識中亦有迷悟。不知真實，妄取自心所起諸法，說之為迷；返妄趣實，謂之為悟。悟解不同，亦有三種：一者妄想依心之觀。觀察三界虛偽之相唯從心起，如夢所見，心外畢竟無法可得。二者妄想依真實觀。觀妄想心虛搆無自，依真而立，如波依水、迷依妄。三者真實離妄想觀。觀一切法唯是真實，緣起集成，真外畢竟無有一法可起妄想。既無有法可起妄想，妄想之心理亦無之。三中前二是增相觀，後一捨相，捨七識也。第八識中亦有迷悟，隨妄成染，不證自實，名之為迷；離妄契本，說之為悟。悟解不同，互以相成，不離不脫不異。良以諸法同體緣集，亦有三種：一息相觀。生死涅槃，本是真識隨妄所起，證實返望，由來無妄。妄想既無，焉有隨妄生死涅槃法相可得？故名息相。二實性觀。內照真實如來藏性，唯是法界恒沙佛法，同體緣集，互以相成，不離不脫、不斷不異。良以諸法同體緣集互相成，故無有一法別守自性。雖無一性，而無不性。無有一性，即是如如一實之門。而無不性，即是真實常示淨等法界門也。體性常然，古今不變。三真用觀。觀察一切諸佛菩薩化用之門，是用門中備含染淨三乘諸法。法既圓具，依之成德，德無不施。是以大聖善入隨順世間，故能現一切煩惱等事。故經說言「八萬四千諸煩惱門，而諸眾生為之疲勞，諸佛以此而作佛事。」煩惱既然，業苦亦爾。又《地經》中說，此等門煩惱等事，為發起殊勝之行。《維摩》說為通達佛道。又復善入二乘法門，能現一切二乘之事。故經說言「示現聲聞辟支佛等，是菩薩行。」又復善入一切菩薩作用門故，雖得涅槃，畢竟不捨菩薩所行。乃至善入諸佛如來作用門故，能以八相示成正覺，充滿法界而無窮盡。此是第三真用觀也。

In the seventh section, the meaning of delusion, awakening, cultivation, and abandonment is explained. Among the five consciousnesses, delusion, awakening, cultivation, and abandonment are not distinguished separately; within them, the meaning of delusion, awakening, cultivation, and abandonment may be spoken of as appropriate. Within mental consciousness (manovijñāna), there are delusion and awakening: erroneously grasping self and person and seizing on the natures and characteristics of dharmas constitutes delusion; understanding and realising the principle of emptiness is called awakening. Awakening and understanding are not uniform and are divided into three types: First is the contemplation of the emptiness of sentient beings, because it observes that the five aggregates are devoid of self and person. Second is the contemplation of the emptiness of dharmas, because it observes that dharmas are illusory, provisional, and devoid of intrinsic nature. Third is the contemplation of thusness (tathatā), because it observes that all dharmas are neither existent nor non-existent. How does one contemplate dharmas? One knows that all dharmas that are neither existent nor non-existent are like magical illusions. The existence of a magical illusion has no real dharma as its existence, so existence is non-existence; the non-existence of a magical illusion has existent dharmas as its non-existence, so non-existence is not non-existence. Thus, though one speaks of this illusory existence and non-existence as being neither existent nor non-existent, 'neither existent nor non-existent' is also unattainable, and because one in turn speaks of this 'neither existent nor non-existent' as existence and non-existence, the characteristics of existence and non-existence are also unattainable. Searching and examining forward and backward, there is no dharma to be grasped. Since the objective realm is like this, mental conceptions are also like this; therefore, mental conceptions naturally subside. Because these three all seek the principle in dharmas outside the mind, they are collectively subsumed as the contemplations of mental consciousness. Among the three, the first two are aspects of increase, and the last is an aspect of pacification, which pacifies the six consciousnesses. Within the seventh consciousness, there are also delusion and awakening. Not knowing reality and falsely grasping the dharmas arisen from one's own mind is called delusion; turning away from delusion and proceeding toward reality is called awakening. Awakening and understanding are not uniform and also have three types: First is the contemplation that false thoughts depend on the mind. It observes that the illusory and deceptive characteristics of the three realms arise solely from the mind, like what is seen in a dream, and that outside the mind there is ultimately no dharma to be found. Second is the contemplation that false thoughts depend on reality. It observes that the mind of false thoughts is empty, fabricated, and without self-[nature], standing in dependence on reality, just as waves depend on water and delusion depends on reality. Third is the contemplation that reality is free from false thoughts. It observes that all dharmas are solely real, assembled through conditioned arising, and that outside reality there is ultimately not a single dharma that could give rise to false thoughts. Since there is no dharma that could give rise to false thoughts, the principle of the mind of false thoughts also does not exist. Among the three, the first two are contemplations of the aspect of increase, and the last is the aspect of abandonment, which abandons the seventh consciousness. Within the eighth consciousness, there are also delusion and awakening: following delusion to become defiled and failing to realise one's own reality is called delusion; departing from delusion and tallying with the fundamental source is called awakening. The awakenings and understandings are not uniform; mutually accomplishing one another, they are neither separate nor distinct nor different. Truly, because all dharmas are assembled through conditioned arising of identical substance, there are also three kinds: First is the contemplation of the pacification of characteristics. Saṃsāra and nirvāṇa originally arise from the true consciousness following delusion; when one realises reality and looks back, from the beginning there has been no delusion. Since false thoughts do not exist, how could the characteristics of the dharmas of saṃsāra and nirvāṇa that follow delusion be attained? Hence it is called the pacification of characteristics. Second is the contemplation of the real nature. Inwardly illuminating the real nature of the tathāgatagarbha, it is solely the dharma-realm of Buddha-dharmas as numerous as the sands of the Ganges, assembled through conditioned arising of identical substance, mutually accomplishing one another, neither separate nor distinct, neither interrupted nor different. Truly, because all dharmas are assembled through conditioned arising of identical substance and mutually accomplish one another, no single dharma individually maintains its own nature. Although there is no single nature, there is no non-nature. That there is no single nature is precisely the gateway of the one reality of suchness (yathābhūta). That there is no non-nature is precisely the gateway of the dharma-realm that is real, constant, displaying purity, and so forth. Its essential nature is ever thus, unchanging throughout past and present. Third is the contemplation of true function. It observes the gateways of the transformative functions of all Buddhas and bodhisattvas; within this functional gateway are fully contained all the defiled and pure dharmas of the three vehicles. Since the dharmas are fully complete, virtues are accomplished based on them, and there is no virtue that is not bestowed. Therefore, the Great Sages skilfully enter and accord with the world, and thus are able to manifest all matters such as afflictions. Thus a sūtra says: 'The eighty-four thousand gateways of afflictions, by which sentient beings are exhausted—with these the Buddhas perform their Buddha-work.' Since this is so for afflictions, karma and suffering are also like this. Furthermore, in the Daśabhūmika Sūtra it is said that these gateways of afflictions and such matters serve to initiate superior practices. The Vimalakīrti[-nirdeśa] speaks of this as penetrating the Buddha-path. Furthermore, skilfully entering the dharma-gateways of the two vehicles, they can manifest all the deeds of the two vehicles. Thus a sūtra says: 'Manifesting as śrāvakas, pratyekabuddhas, and so on is the practice of bodhisattvas.' Furthermore, because they skilfully enter the functional gateways of all bodhisattvas, even though they attain nirvāṇa, they ultimately do not abandon what bodhisattvas practice. Even up to skilfully entering the functional gateways of all the Buddhas, Tathāgatas, they are able through the eight aspects to manifest the attainment of correct awakening, filling the dharma-realm without end. This is the third, the contemplation of true function.