觀心論疏 2.15

2.15

The treatise says: "[One] asks: In contemplating the spontaneously arising mind, why are there the four inexpressibles? Free from frivolous debate and disputes, the mind is pure as space." From this single verse onward is the second [major section], the presentation proper, which comprises thirty-six verses forming thirty-six questions. The presentation proper is divided into ten chapters. The first single verse clarifies that the principle of the teaching is consummate, wondrous, and inexpressible. The second has two verses, clarifying that being confused about the principle and the teaching gives rise to the two delusions of views and inclinations. The third has four verses, clarifying that awakenings to the principle have depths and shallows, giving rise to the distinction of the four teachings. The fourth has one verse, clarifying that one who wishes to seek the principle underlying the teachings should practice in accordance with the methods and rules of the four kinds of samādhi. The fifth has one verse, clarifying that the wondrous principle cannot be ascended to all at once, so one must first cultivate the twenty-five expedient means. The sixth has one verse, clarifying that when the mind contemplates the true nature of the principle, various objects arise in diverse and differing ways. The seventh has one verse, clarifying that in accord with contemplating any single object, one employs the ten dharmas to form the vehicle. The eighth has seven verses, clarifying that when contemplation through the ten dharmas is perfected, one witnesses the various stages and abodes, possessing distinct dharma-doors. The ninth has fourteen verses, clarifying the differences in the application of dharmas to convert others. The tenth has four verses, concluding generally that the dharma-doors of one's own practice and converting others all reside in the complete purity of the one mind, where the path of words is cut off. The verse says: "As for the four inexpressibles: first, arising-arising is inexpressible; second, arising-non-arising is inexpressible; third, non-arising-arising is inexpressible; fourth, non-arising-non-arising is inexpressible." The treatise's explanation says: "Because of arising-arising, there is arising; because of arising, there is non-arising." How could it be expressed? To extrapolate from this statement: because of arising-arising, there is arising; because of non-arising-arising, there is non-arising-non-arising. How could it be expressed in isolation? It would lose its consummate purport. Furthermore, arising-arising is the Tripiṭaka teaching; arising-non-arising is the shared teaching; non-arising-arising is the separate teaching; non-arising-non-arising is the consummate teaching. Thus, not only are the three phrases the one phrase and the one phrase the three phrases, inexpressible also means the three teachings are the one teaching and the one teaching is the three teachings; how could it be expressed? Therefore, the treatise first states "the four inexpressibles," and subsequently delineates the four teachings. Furthermore, the sūtra's explanation says, "Arising-arising refers to conditioned dharmas"; hence it says arising-arising is the "dharmas produced through causes and conditions" of the Madhyamakaśāstra. Arising-non-arising is explained as: "At the time of death in conventional truth, it is named arising-non-arising"; this is the Madhyamakaśāstra's "I declare that it is emptiness." Non-arising-arising is explained as: "First emerging from the womb is named non-arising-arising"; this is the Madhyamakaśāstra's "It is also a provisional designation." Non-arising-non-arising is explained as: "The great parinirvāṇa has non-arising-non-arising"; this is the Madhyamakaśāstra's "It is also the meaning of the Middle Way." Thus, the four phrases in the treatise are precisely the three contemplations in the treatise; the three contemplations are the one contemplation, and the one contemplation is the three contemplations. How could they be spoken of in isolation? If spoken of in isolation, those who are confused would only grasp the superficial title; how could they tally with the profound purport? The sūtra says: "Stop, stop! There is no need to speak; my Dharma is wondrous and difficult to conceive"—this is precisely its meaning. Therefore, it first clarifies the four inexpressibles, and further clarifies the wondrousness of the principle of the three contemplations. Furthermore, the sūtra says: "All sentient beings are both one, not one, and neither one nor not-one." "Both one" means all sentient beings are of the One Vehicle; hence it is the meaning of the Buddhadharma. "Not one" means that enumerating these dharmas registers the three vehicles; hence it refers to the enumerations of the three dharmas of śrāvakas, pratyekabuddhas, and bodhisattvas. "Neither one nor not-one" means that these numbers are indefinite; hence it refers to the dharma-realms of the six destinies. Moreover, the word "sentient beings" refers to the six destinies. Thus the sūtra clarifies that the mind in a single thought-moment is endowed with the ten dharma-realms; this is clear. Furthermore, the sūtra says: "Within the body of sentient beings there are poisonous herbs, and there is also the king of wondrous medicines." The poisonous herbs are the realms of the six destinies; the king of medicines is the realms of the four nobles. The six destinies are arising-arising; the two vehicles are arising-non-arising; the bodhisattva realm is non-arising-arising; the Buddha realm is non-arising-non-arising. In conclusion, the four phrases are the one phrase, residing in the one mind; the nine realms are the one realm, residing in a single thought-moment. The text and its meaning accord and join: in conclusion, the realms of the six destinies are saṃsāra, and the realms of the four nobles are nirvāṇa; nirvāṇa is saṃsāra, saṃsāra is nirvāṇa; the nine realms are the one realm, and the one realm is the nine realms. This is the inconceivable object; how could it be expressed? Furthermore, the saṃsāra of the six destinies is demerit, and the nirvāṇa of the four nobles is merit. Thus, within the mind, one recognizes the four inexpressibles of the ten realms. The inconceivable object is precisely recognizing the wondrous principle that "saṃsāra is not [other than] nirvāṇa," profoundly penetrating the characteristics of demerit and merit. The Lotus Sūtra says: "Profoundly penetrating the characteristics of demerit and merit, / Illuminating everywhere throughout the ten directions, / The subtle, wondrous, pure dharmakāya / Is endowed with the thirty-two marks." The dragon girl awakened to this consummate principle and swiftly achieved the Buddha Path; because Sadāparibhūta had consummate faith in this wondrous principle, he attained purity of the six sense faculties. Thus, the object, wisdom, and principle are wondrous and inexpressible. Therefore, it first clarifies the inexpressible, and afterwards delineates that the mind possesses the ten realms, clarifying the inconceivable object. Concluding the teachings of the four phrases, the ten dharma-realms, the three contemplations, and the texts of the various teachings, the treatise says: "Words are liberation, and liberation is the wondrous principle." How could the wondrous principle be expressed? Therefore, it first clarifies the inexpressible, and subsequently concludes: "The path of all language is cut off, and in the end nothing is attained." However, the four inexpressibles and other such dharmas must all be approached through a single thought-moment: the mind in a single thought-moment is produced through causes and conditions, is empty, is provisional, and is the Middle. Being empty, it is ever tranquil; being provisional, it is ever illuminating; being the Middle, it is neither tranquil nor illuminating; the dharmas produced through causes and conditions can also be said to doubly illuminate both emptiness and the provisional. Concluding these four phrases, they are the four inexpressibles. As explained previously, one can understand the four phrases of tranquility and illumination by analogy. Since it is precisely tranquil yet illuminating, precisely illuminating yet tranquil, precisely tranquil and illuminating yet neither tranquil nor illuminating while doubly tranquil and illuminating—one phrase is four phrases, and thus the principle is consummate; how could it be spoken of in isolation? Therefore it says, "the four inexpressibles." For one who attains its consummate principle, "disputes cease, and the mind is pure as space," just as the verse says.