二諦義 3.21

3.21

問：若為初心即學並觀耶？解云：有所得、無所得，聲聞行、菩薩行異。若是聲聞行，即拆有入空、從空出有，是生滅觀。若菩薩即異聲聞，發初即作不生不滅不二之觀。對聲聞故，明是菩薩者從初發心即作不生不滅無所得觀。故《大品》須菩提問云：「菩薩何時學無所得？」佛答云：「從初發心即學無所得。」故初發心即學並觀也。此即有二意：一者釋經初後心不二；二者為對聲聞，明發心即作不二之觀。為此二義，故明初發心即作並觀也。

Question: How does the initial mind learn simultaneous contemplation? Explanation: With appropriation and without appropriation, śrāvaka practice and bodhisattva practice differ. If it is śrāvaka practice, one analyzes existence to enter emptiness, and exits emptiness into existence, which is a contemplation of arising and ceasing. The bodhisattva is different from the śrāvaka: right from the beginning, one engages in the contemplation of non-arising, non-ceasing, and non-duality. In contrast to the śrāvaka, it is explained that one who is a bodhisattva, from initial aspiration, engages in the contemplation of non-arising, non-ceasing, and non-appropriation. Thus, in the Pañcaviṃśatisāhasrikā Prajñāpāramitā, Subhūti asks: 'When does a bodhisattva train in non-appropriation?' The Buddha replies: 'From the initial aspiration, one trains in non-appropriation.' Therefore, right from the initial aspiration, one trains in simultaneous contemplation. This involves two purports: first, interpreting the sūtra's statement that the initial and final minds are non-dual; second, in contrast to the śrāvaka, explaining that upon aspiring, one immediately engages in the non-dual contemplation. For these two reasons, we explain that right from the initial aspiration, one engages in simultaneous contemplation.