觀心論疏 2.34

2.34

論曰：「問觀自生心，云何圓教乘？不破壞法界，住三德涅槃。」此一偈明圓教。何者？經云「生死即涅槃，煩惱即菩提」者，三觀圓觀一念生死之心，即是中道涅槃，煩惱之心即是中道菩提。經云「菩薩未成佛，菩提為煩惱。菩薩成佛時，煩惱即菩提」，故知迷心為煩惱生死，悟心即菩提涅槃，是則菩提煩惱更無二法。如寒結水為氷，暖即融氷為水，名殊而體一也。亦何妨名異而體同？故經云「有身為種，無明有愛為種，貪癡為種，四顛倒為種」等，乃至「一切皆是佛種」，是則煩惱惡法既是佛種，善、無記法理應是也。斯則一切無非佛法，一色一香無非中道。經云「不壞於身而隨一相」，即是苦道法身德也。「不滅癡愛起於明脫」，即煩惱道般若德也。「以五逆相即是解脫」即是業道解脫德也。是則經明不壞生死三道，即是三德祕密大般涅槃，故云「一切眾生即大涅槃，不復更滅」，即其義也。然而三德即是三般若、三法身、三寶等，乃至一切八萬四千法門、諸波羅密，萬德萬行一切佛法，皆在一念生死三道之內，故目此心為如來藏。故知道至近而易迷、理即事而難曉，必其苟領斯意，以圓道神統者，矚目對境，何非妙道也！經云「治生產業皆與實相不相違背」，「四儀之間無非是道」，「舉足下足無非道場」。是則金玉出於沙石，道出於無道，故經云「行於非道通達佛道」。火生蓮華謂之希有，自非大行大根性人，何能遊神斯道者也！俱眾生理具情迷，故云「貧女寶藏無人知者，不覺內衣裏有無價寶珠」，凡夫不知以此寶自富，故名貧女；二乘不能以此寶自饒，故名窮子。此之寶藏不妄授人，故云「久默斯要，不務速說」，四十餘年未顯真實，今乃說之，良由法不可妄說。

The treatise says: 'Question: In contemplating the spontaneously arising mind, what is the vehicle of the complete teaching? Not destroying the Dharma realm, one abides in the three virtues of nirvāṇa.' This single verse clarifies the complete teaching. Why? The sūtra says: 'Birth-and-death is precisely nirvāṇa; defilement is precisely bodhi.' The three contemplations completely contemplate the mind of birth-and-death in a single thought-moment as being precisely the Middle Way nirvāṇa, and the mind of defilement as being precisely the Middle Way bodhi. The sūtra says: 'Before a bodhisattva has become a Buddha, bodhi is defilement. When the bodhisattva becomes a Buddha, defilement is bodhi.' Therefore we know that a deluded mind is defilement and birth-and-death, while an awakened mind is precisely bodhi and nirvāṇa; thus bodhi and defilement are by no means two different phenomena. Just as cold freezes water into ice, and warmth melts ice into water, the names are different but the essence is one. How could their having different names yet the same essence be an obstacle? Hence the sūtra says: 'Having a body is the seed, ignorance and craving for existence are the seed, greed and delusion are the seed, the four inversions are the seed' and so forth, down to 'all are Buddha-seeds.' Thus, since defilements and evil dharmas are already Buddha-seeds, wholesome and indeterminate dharmas by principle must also be so. In this way, there is nothing that is not the Buddha-dharma; every color and every scent is nothing other than the Middle Way. The sūtra says: 'Without destroying the body, one accords with the single mark'—this is precisely the virtue of the dharmakāya in the path of suffering. 'Without extinguishing delusion and craving, one gives rise to clarity and liberation'—this is precisely the virtue of prajñā in the path of defilement. 'Regarding the marks of the five heinous crimes as precisely liberation'—this is precisely the virtue of mokṣa in the path of karma. Thus the sūtra clarifies that not destroying the three paths of birth-and-death is precisely the three virtues of the secret great parinirvāṇa. Hence it says: 'All sentient beings are precisely great nirvāṇa, not undergoing extinction again'—this is its meaning. However, the three virtues are precisely the three prajñās, the three dharmakāyas, the three jewels, and so on, down to all eighty-four thousand dharma-gates, the various pāramitās, and the myriad virtues, myriad practices, and all Buddha-dharmas, which are all within the three paths of birth-and-death in a single thought-moment. Therefore this mind is designated as the tathāgatagarbha. Hence we know that the Way is extremely near yet easily missed; the principle is identical to phenomena yet difficult to comprehend. If one indeed grasps this intent and supernaturally unifies it with the complete way, then wherever one's eyes fall upon an object, what is not the wondrous Way! The sūtra says: 'Occupations and enterprises in managing a living are all not in contradiction with the true mark'; 'Within the four postures, there is nothing that is not the Way'; 'Lifting a foot and putting down a foot are nowhere not the place of enlightenment.' Thus gold and jade emerge from sand and stones, and the Way emerges from the non-Way; hence the sūtra says: 'Practicing in non-ways, one thoroughly penetrates the Buddha-way.' A lotus growing in fire is called a rarity; unless one is a person of great practice and great capacity, how could one roam the spirit in this Way! Sentient beings all possess the principle but are deluded in their sentiments; hence it says: 'The treasure store of the poor woman is known to no one; one is unaware of the priceless jewel inside the inner garment.' Ordinary persons do not know how to enrich themselves with this treasure, hence they are called 'poor women'; those of the two vehicles are unable to enrich themselves with this treasure, hence they are called 'impoverished sons.' This treasure store is not conferred on people recklessly; hence it says: 'For long I remained silent on this essential, not making haste to expound it.' For over forty years the truth was not revealed, and only now is it spoken, simply because the Dharma must not be spoken recklessly.