觀心論疏 2.33

2.33

論云：「問觀自生心，云何是別教？求大乘常果，菩薩斷別惑。」此一偈明別教。何者？然稟別教者，始心即知常住佛果，發心欲求，但佛果玄微，不可即事而頓修，故從微至著、從淺至深。初觀身心生滅，苦空無常無我，修生滅之觀，不異前三藏觀法；但三藏不知常住佛果，以此為異耳。次修體法無生之觀，亦不異通教；通教但同三藏偏真化城，不求大乘常果，異別教耳。而別教先修生滅，伏四住惑，次修無生斷四住，故名從假入空觀也。故《瓔珞經》云「從假入空，名二諦觀」，《中論》云「因緣所生法，我說即是空」也。次出假觀者，觀一念自生之心，若是究竟空，即是斷無，經云「雖空而不斷，雖有亦不常，善惡亦不失」。故知雖空而是如來藏，具足百界千如，生死涅槃皆在心內，萬法萬行並在其中，故宜修學恒沙佛法，集無量四聖諦，破無知塵沙之惑，顯出心中如來藏理，故名從空入假觀也。《瓔珞》云「從空入假，名平等觀」，前但破假未破空，今復破空，故名平等觀也。《中論》云「亦名為假名」，《淨名》云「未具佛法，不應滅受而取證」也，是則二經一論共證假觀也。三修中道觀者，前觀心雖空而不無，後觀心雖假而不有，不有故不常，不無故不斷，不常不斷即是中道。又不有故非有，不無故非無，名為中道。又不有而有，即是中道，真善妙有，法性常色，故經云「捨無常色獲得常色，受想行識亦復如是」。又不無而無，即是第一義空，名為中道，即大涅槃空也。斯之有無並是中道異名，故名從假入中。《瓔珞》云「二觀為方便，得入中道第一義諦觀」，《中論》云「亦名中道義」。《淨名》云「今我此病非真非有」，非真而非空，非有即非假，名為中道。乃至「非凡夫行，非賢聖行，是菩薩行」等，乃有而紙餘經文並雙非兩捨，顯於中道。是則二經一論，亦共證成中道觀也。此是菩薩行者稟別教之觀，觀一念自生之心，修歷別三觀之理，志求大乘常住佛果而斷無明別惑，是名別教曲詮中道理也。故偈云「問觀自生心，云何是別教」等，斯之是也。

The treatise says: 'Question: In contemplating the spontaneously arising mind, what is the separate teaching? Seeking the permanent fruit of the Great Vehicle, the bodhisattva severs the separate delusions.' This single verse clarifies the separate teaching. Why? One who undertakes the separate teaching knows the permanently abiding Buddha-fruit from the initial aspiration of the mind, and arouses the mind desiring to seek it. But because the Buddha-fruit is profound and subtle, one cannot cultivate it abruptly through immediate phenomena; hence one proceeds from the subtle to the manifest, and from the shallow to the deep. Initially, one contemplates the arising and ceasing of body and mind, as suffering, empty, impermanent, and non-self, cultivating the contemplation of arising and ceasing, which does not differ from the previous contemplation method of the Tripiṭaka; it differs only in that the Tripiṭaka does not know the permanently abiding Buddha-fruit. Next, one cultivates the contemplation of embodying phenomena as non-arising, which also does not differ from the shared teaching; it differs from the separate teaching only in that the shared teaching merely shares with the Tripiṭaka the partial truth of the transformed city and does not seek the permanent fruit of the Great Vehicle. But in the separate teaching, one first cultivates arising and ceasing to subdue the delusions of the four abodes, and next cultivates non-arising to sever the four abodes; hence it is called the contemplation of entering emptiness from the provisional. Therefore the Yingluo jing says: 'Entering emptiness from the provisional is called the contemplation of the two truths.' The Madhyamakaśāstra says: 'Phenomena produced by causes and conditions, I explain them as being empty.' Next is the contemplation of emerging into the provisional: one contemplates that if the mind in a single spontaneously arising thought-moment were ultimately empty, that would be utter annihilation. The sūtra says: 'Though empty, it is not severed; though existing, it is not permanent; good and evil are not lost.' Therefore we know that although it is empty, it is the tathāgatagarbha, fully possessing the hundred realms and thousand suchnesses; birth-and-death and nirvāṇa are both within the mind, and the myriad phenomena and myriad practices are all within it. Therefore one should cultivate and learn the Buddha-dharmas numerous as the sands of the Ganges, assemble the measureless four noble truths, destroy the delusions of the dusts and sands of ignorance, and manifest the principle of the tathāgatagarbha within the mind; hence it is called the contemplation of entering the provisional from emptiness. The Yingluo [jing] says: 'Entering the provisional from emptiness is called the contemplation of equality.' Formerly one only destroyed the provisional and had not yet destroyed emptiness; now one also destroys emptiness, hence it is called the contemplation of equality. The Madhyamakaśāstra says: 'It is also called provisional designation.' The Vimalakīrti [Sūtra] says: 'Not yet having fully equipped the Buddha-dharmas, one should not extinguish sensation and attain realization.' Thus two sūtras and one treatise together testify to the contemplation of the provisional. Third is the cultivation of the contemplation of the Middle Way: previously, one contemplated that although the mind is empty, it is not non-existent; later, one contemplated that although the mind is provisional, it is not existent. Because it is not existent, it is not permanent; because it is not non-existent, it is not severed. Neither permanent nor severed is precisely the Middle Way. Furthermore, because it is not existent, it is non-being; because it is not non-existent, it is non-non-being; this is called the Middle Way. Furthermore, being not existent yet existing is precisely the Middle Way, true and wholesome wondrous being, the permanent form of the Dharma-nature; hence the sūtra says: 'Relinquishing impermanent form, one obtains permanent form; feeling, perception, volitional formations, and consciousness are also like this.' Furthermore, being not non-existent yet non-being is precisely the emptiness of the ultimate truth, called the Middle Way, which is the emptiness of great nirvāṇa. These notions of being and non-being are both alternative names for the Middle Way; hence it is called entering the Middle from the provisional. The Yingluo [jing] says: 'With the two contemplations as expedients, one attains entry into the contemplation of the supreme truth of the Middle Way.' The Madhyamakaśāstra says: 'It is also called the meaning of the Middle Way.' The Vimalakīrti [Sūtra] says: 'Now this illness of mine is neither real nor existent'—neither real means not empty, neither existent means not provisional; this is called the Middle Way. It also says: 'Neither the practice of ordinary persons nor the practice of the worthy and noble is the bodhisattva practice' and so forth, extending to more than a sheet of other sūtra passages that all double-negate and doubly relinquish, revealing the Middle Way. Thus two sūtras and one treatise also together testify to and establish the contemplation of the Middle Way. This is the contemplation of the bodhisattva practitioner who undertakes the separate teaching, contemplating the spontaneously arising mind in a single thought-moment, cultivating the principle of the three successive contemplations, aspiring to seek the permanently abiding Buddha-fruit of the Great Vehicle, and severing the separate delusions of ignorance. This is called the separate teaching's indirect exposition of the principle of the Middle Way. Therefore the verse says: 'Question: In contemplating the spontaneously arising mind, / what is the separate teaching?' and so on; this is what it means.