觀心論疏 5.3

5.3

問：空破假，假破空，中雙破空假，云何得用一體耶？答：世間質閡，四大相破而相成，共成一體。況乎靈智三觀相破，而相資成三德一大涅槃。何足致疑乎？何者？空破假，假無有相；假破空，空無有相；中破空假，無二邊過；雙用破中，中不失枯榮雙照也。空資於假，方便有慧解；假資於空，慧有方便解；中資空假，二慧俱寂；空假資中，中常雙用，二鳥俱遊也。今更喻者，氷譬於假，水喻於空，濕況於中，是則氷水濕三名雖異而不妨體一。三觀名殊，何妨體同也！斯則一破一切破，無惑而不盡；一資一切資，無法而不成。又圓觀心十界者，佛界即法身德，亦即如來衣；二乘界是第一義空，即般若德，亦即如來座；菩薩界即是解脫德，亦即如來室。是則三德成大涅槃，名為安樂行。如來衣、座、室三是如來之圓行，此行是涅槃行，故名安樂行也。《涅槃經》云「復有一行是如來行」，斯之謂也。故知圓觀心十界者，即是常觀涅槃行道，行如來行，是安樂行也。然三德即三般若、三涅槃，乃至十種三法圓具十法界觀中也。又安樂即理一，行即行一，修觀者即人一，圓觀之教即教一，四一之義是《法華》之玄宗也。圓破九法界，故名非橫非竪破法遍也。

Question: Emptiness refutes the provisional, the provisional refutes emptiness, and the Middle refutes both emptiness and the provisional; how then can they be applied as a single essence? Answer: Material obstructions in the worldly realm, the four great elements, mutually refute and yet mutually complete one another, collectively forming a single substance. How much more so for the spiritual wisdom of the three contemplations mutually refuting and yet mutually supporting one another to complete the three virtues and the one Great Nirvāṇa? What room is there for doubt? Why? Emptiness refutes the provisional, and the provisional has no mark; the provisional refutes emptiness, and emptiness has no mark; the Middle refutes both emptiness and the provisional, free of the faults of the two extremes; applying both refutes the Middle, so that the Middle does not lose the double illumination of wither and flourish. Emptiness supports the provisional, so that expedience possesses the understanding of wisdom; the provisional supports emptiness, so that wisdom possesses the understanding of expedience; the Middle supports emptiness and the provisional, so that both wisdoms are quiescent; emptiness and the provisional support the Middle, so that the Middle constantly applies both, just as two birds fly together. Now to offer another metaphor: ice is compared to the provisional, water is compared to emptiness, and wetness is likened to the Middle; thus, though the three names of ice, water, and wetness differ, they do not prevent an identical substance. The names of the three contemplations differ, but what prevents their essence from being the same? Thus, one refutation is all refutations, with no delusion unexhausted; one support is all supports, with no phenomenon uncompleted. Furthermore, perfectly contemplating the mind's ten realms: the Buddha realm is precisely the virtue of the dharmakāya, and also the Tathāgata's robe; the realm of the two vehicles is the emptiness of the ultimate truth, precisely the virtue of prajñā, and also the Tathāgata's seat; the bodhisattva realm is precisely the virtue of liberation, and also the Tathāgata's room. Thus the three virtues constitute the Great Nirvāṇa, termed peaceful and joyful practice. The three—the Tathāgata's robe, seat, and room—are the Tathāgata's perfect practices; these practices are the practice of nirvāṇa, and therefore are called peaceful and joyful practice. The Nirvāṇa Sūtra says: "There is yet another practice, which is the Tathāgata's practice"—this is what it means. Therefore we know that perfectly contemplating the mind's ten realms is constantly contemplating the path of nirvāṇa practice, performing the Tathāgata's practice; this is peaceful and joyful practice. Moreover, the three virtues are precisely the three prajñās and the three nirvāṇas, up to the ten kinds of threefold dharmas, perfectly contained within the contemplation of the ten Dharma realms. Furthermore, peace and joy is the unity of principle; practice is the unity of practice; the practitioner of contemplation is the unity of person; the teaching of perfect contemplation is the unity of teaching. The meaning of the four unities is the profound purport of the Lotus Sūtra. Perfectly refuting the nine Dharma realms, it is therefore called thoroughly refuting phenomena neither horizontally nor vertically.