觀心論疏 4.11

4.11

問：何以然？答：《中論》云「因緣所生法，我說即是空，亦名為假名，亦名中道義」。六道十如即是因緣生法，二乘十如即是空，菩薩十如即是假，佛十如即是中。是則十界百如只是三觀，佛有空假而常中，不為二邊所染，所以佛有十界皆常。而眾生雖有三觀，不得空中二觀用故，為六塵所染而復無常。雖不得用，不可言無空中二觀也。貧女不知伏藏，不可言無財；如癡王不善取聲，不可言無響也。二諭況之，可以意知，無勞疑也。如是圓信成就，名初隨喜品人。所以《法華》格量此人功德不可思議，諸佛窮劫歎其功德不能令盡，況凡夫耶！事如經說，以常不輕作此圓信故，敬一切眾生皆作佛想，所以六道眾生皆有佛法界體力性相等妙法，豈可輕耶？以其圓信故，得六根清淨。龍女以圓而修，速成三菩提。故經云「我本立誓願，欲令一切眾皆令入佛道，我願已滿足，一期事辦，所以二萬燈明佛說法華竟，即入涅槃」，良有以也。

Question: Why is this so? Answer: The Mūlamadhyamakakārikā says: "Phenomena arisen through causes and conditions, I explain as emptiness, also as provisional designation, and also as the meaning of the Middle Way." The ten suchnesses of the six destinies are precisely phenomena arisen through causes and conditions; the ten suchnesses of the two vehicles are emptiness; the ten suchnesses of the bodhisattvas are provisionality; the ten suchnesses of the Buddha are the Middle. Thus, the ten realms and hundred suchnesses are simply the three contemplations. The Buddha possesses emptiness and provisionality while always abiding in the Middle, unstained by the two extremes; therefore, the ten realms possessed by the Buddha are all permanent. But although sentient beings possess the three contemplations, because they do not attain the function of the two contemplations of emptiness and the Middle, they are stained by the six sense objects and are consequently impermanent. Although they do not attain their function, one cannot say they lack the two contemplations of emptiness and the Middle. When the poor woman does not know of the buried treasure, one cannot say she has no wealth; as when the foolish king is not skilled at drawing forth the sound, one cannot say there is no tone. Illustrating this by these two analogies, it can be understood through discernment, and there is no need to doubt. One who achieves such round faith is called a person of the Initial Chapter on Rejoicing in Accordance. Therefore, the Lotus Sūtra measures this person's merit as inconceivable; all Buddhas exhausting kalpas praising their merit could not exhaust it—how much less could an ordinary being! The matter is as the sūtra explains: because Sadāparibhūta cultivated this round faith, he venerated all sentient beings, regarding them all as Buddhas. Hence, sentient beings of the six destinies all possess the wonderful dharmas of the Buddha-dharma-realm's substance, power, nature, characteristics, and so on; how could they be disparaged? Because of this round faith, he attained purity of the six faculties. The dragon girl cultivated by means of the round, and quickly achieved sambodhi. Thus the sūtra says: "I originally made a vow, desiring to cause all beings to enter the Buddha path; my vow is now fulfilled, the task of this period is accomplished; therefore, when the twenty thousand Candrasūryapradīpa Buddhas finished preaching the Lotus, they immediately entered nirvāṇa." Truly there is good reason for this.