[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀心論疏](https://indike.org/pramana/in.bauddha.taisho.1921) › 4.4 # 觀心論疏 4.4 觀心論疏 4.4 - **Language:** Classical Chinese ### [4.4](https://indike.org/pramana/in.bauddha.taisho.1921.4.4) 次廣明十法。第一先觀心是不思境者，即是觀知一念自生之心，而是如來藏、而具十界百如，生死涅槃在一念心中而不相妨，故名不可思議境也。言十法界者，六道為六，二乘為八，菩薩為九，佛為十。此十界同是真如實際之法，故云法界；又十法隔別不同，故云法界也。百如者，一界有十，十界有百也。所言十者，《法華》云「如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟等」，此是十如也。可攬名相；不改名性；主質名體；堪任為力；運動為作；習因為因；報因為緣；習果為果；報果為報；初相為本，本即空假中，後報為末，末亦空假中，如是本末同等有三觀，故云本末究竟等也。今且約地獄界有十如者：地獄相者，相是惡相，表墮不如意處；性者，黑業是；體者，麁惡摧折色心是；力者，登刀山、上劍樹之功力是；作者，運動三業建創諸惡是；因者，惡習因是；緣者，惡緣助也；果者，習果是，如多欲人墮地獄見刀山是可愛色境即往趣之是其習果；登山即變受刀山劍樹之苦，即是報也；本末究竟等者，如是相是初故是本，如是報是後故是末，初本相空、末報亦空，此就空為等也，假中等亦然。今相師初見相即記其後受果報之事者，良由後末報在於初相中，故逆記也，是本與末等，如佛逆記鴿後為支佛。相師見其後報追記前相之事者，良由初本相在於後末報中是，即末報與初等，如佛追記鴿前生事，此就假論等也。初後皆同真如法界，即中論等也。故云「即本末究竟等」也。此就地獄法界論十如之相也。次約佛法界論十如者，緣因是佛相；了因是佛性；正因是佛體；菩提心是佛力；智慧莊嚴是佛因；福德莊嚴是佛緣；朗然大覺是佛果；斷德涅槃是佛報；初相、後報皆三觀三諦，故云究竟等也。 > Next is to explain the ten dharmas in detail. First, regarding initially contemplating that the mind is the inconceivable object: this is contemplating and knowing that the spontaneously arising mind in a single thought-moment is none other than the tathāgatagarbha and is endowed with the ten realms and a hundred suchnesses; birth-and-death and nirvāṇa are within the mind of a single thought-moment without obstructing each other, and therefore it is called the inconceivable object. As for the ten dharma realms: the six destinies make six, the two vehicles make eight, bodhisattvas make nine, and buddhas make ten. These ten realms are identically the dharmas of suchness and the limit of reality, and are therefore called dharma realms; moreover, the ten dharmas are distinct and different from one another, and are therefore also called dharma realms. As for the hundred suchnesses: one realm has ten, and ten realms have a hundred. As for the ten: the Lotus Sūtra says: “Such appearance, such nature, such substance, such power, such function, such causes, such conditions, such effects, such retributions, and such ultimate equality of beginning and end.” These are the ten suchnesses. What can be gathered is called appearance; what is unchanging is called nature; the primary material is called substance; capability is power; movement and activity are function; habituated causes are cause; retribution causes are conditions; habituated effects are effect; retribution effects are retribution; the initial appearance is the beginning—the beginning is empty, provisional, and middle; the subsequent retribution is the end—the end is also empty, provisional, and middle; since beginning and end equally possess the three contemplations in this manner, it says “ultimate equality of beginning and end.” Now, taking the hell realm to explain the ten suchnesses: the appearance of hell: the appearance is an evil appearance, indicating a fall into an unpleasant place; the nature is dark karma; the substance is the coarse and evil, broken-down form and mind; the power is the efficacy to climb knife mountains and ascend sword trees; the function is stirring the three karmas to initiate various evils; the cause is evil habituated causes; the conditions are evil conditions assisting; the effect is the habituated effect, as when a person of abundant desire falls into hell, sees a knife mountain as an appealing form, and rushes toward it—this is their habituated effect; climbing the mountain, it transforms into the suffering of knife mountains and sword trees—this is retribution; as for the ultimate equality of beginning and end: such appearance is the beginning and therefore the root; such retribution is the end and therefore the branch; the initial root appearance is empty, and the final branch retribution is also empty—this is equality in terms of emptiness; the equality in terms of the provisional and the middle is also like this. Now, when a physiognomist initially sees an appearance and immediately predicts the subsequent experience of fruit and retribution, this is because the subsequent branch retribution is already within the initial appearance, and hence they predict forward; this is the equality of root and branch, just as the Buddha predicted forward that a pigeon would later become a pratyekabuddha. When a physiognomist sees the subsequent retribution and traces backward to record the prior appearance, this is because the initial root appearance is already within the subsequent branch retribution; this is the equality of branch retribution and root, just as the Buddha traced backward to record the pigeon's past lives; this is discussing equality in terms of the provisional. The beginning and end are both identical to the dharma realm of suchness; this is discussing equality in terms of the middle. Therefore it is said: “That is, the ultimate equality of beginning and end.” This discusses the characteristics of the ten suchnesses in terms of the hell dharma realm. Next, discussing the ten suchnesses in terms of the buddha dharma realm: the conditioning cause is the buddha's appearance; the revealing cause is the buddha's nature; the direct cause is the buddha's substance; the bodhicitta is the buddha's power; the adornment of wisdom is the buddha's cause; the adornment of merit is the buddha's condition; luminous great awakening is the buddha's effect; the nirvāṇa of the virtue of severance is the buddha's retribution; the initial appearance and subsequent retribution are both the three contemplations and three truths, and therefore it is called ultimate equality. > — English (machine translation) (machine translation) - [Previous: 4.3](https://indike.org/pramana/in.bauddha.taisho.1921.4.3) - [Next: 4.5](https://indike.org/pramana/in.bauddha.taisho.1921.4.5) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1921.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1921~en-mt.4.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.4.4](https://indike.org/pramana/in.bauddha.taisho.1921.4.4) · Pramāṇa