觀心論疏 2.32

2.32

答：今當譬解者，一如鏡外實像；二如鏡內影像。而即目世人可不謂鏡外像是實有，鏡內之像是虛無耶？若稟三藏教行者，觀身心之法如鏡外實像，但為三相所遷，故無常苦空無我。作斯觀者，得悟無常苦空之理。而今通教行者，體知身心只如鏡內之像虛無，然今鏡像可不即像而空，何得滅像方空？故經云「即色是空，非色滅空」，色自性空，是則無鏡像之本滅，故經云「本自不生，今則無滅」。此觀巧且妙故，名體法無生巧度觀也。舉鏡譬既然，夢幻影響等喻可知也。此觀比三藏，即是利根三乘人乃能修此巧度之觀。故經云「解集無集而有真諦」，既云解集無集，何煩惱可斷而有真諦？即是得二涅槃，如偈云「三乘不斷結，得入二涅槃」也。

Answer: Now this should be explained through a metaphor: first, like an actual form outside a mirror; second, like a reflected image inside a mirror. Would worldly people not say that the form outside the mirror is truly existent, while the image inside the mirror is non-existent and empty? A practitioner who undertakes the Tripiṭaka teaching contemplates the phenomena of body and mind as being like the actual form outside the mirror; merely because they are shifted by the three marks [of conditioned phenomena], they are impermanent, suffering, empty, and non-self. One who performs this contemplation attains awakening to the principle of impermanence, suffering, and emptiness. But now, a practitioner of the shared teaching embodies the knowledge that body and mind are unreal and empty just like the image inside the mirror. However, is an image in a mirror not empty in its very identity as an image—why must one extinguish the image before it is empty? Therefore the sūtra says: 'Form itself is emptiness; it is not that the extinction of form makes it empty.' Form is by its own nature empty; thus there is no original extinction of the mirror's image. Hence the sūtra says: 'Originally not arisen, now there is no extinction.' Because this contemplation is both skillful and subtle, it is called the contemplation of embodying phenomena as non-arising and skillful crossing over. If the mirror metaphor is thus, the analogies of dreams, illusions, shadows, and echoes can be understood accordingly. Compared with the Tripiṭaka [teaching], it is only people of sharp faculties in the three vehicles who are capable of cultivating this contemplation of skillful crossing over. Therefore the sūtra says: 'Understanding the cause of suffering as having no cause of suffering, there is the true noble truth.' Since it says 'understanding the cause of suffering as having no cause of suffering,' what afflictions are there to be severed such that there is the true noble truth? This is precisely obtaining the two nirvāṇas, as the verse says: 'The three vehicles do not sever fetters, / yet attain entry into the two nirvāṇas.'