觀心論疏 5.4

5.4

Fifth, explaining the unhindered and the hindered: The Lotus Sūtra says, "There is a guide who understands well the unhindered and the hindered, leading the multitude of people wishing to cross the treacherous path to reach the place of precious jewels." The Vimalakīrtinirdeśa says, "The host of disciples and defilements are turned according to the mind's intent," which means that the practitioner is well able to lead the sentient beings of mental factors to cross the treacherous path. A sūtra says, "Better to be the master of your mind than to take the mind as your master." Now, contemplating the mind's ten realms and the quiescence and illumination of the three contemplations, leading the various mental factors to depart from the perils of the two vehicles is to be the mind's master, called a great guide who understands well the unhindered and the hindered. Why? Knowing that within the mind the realm of the six destinies is precisely suffering and origination, this is hindered regarding the absolute truth; knowing that within the mind the realm of the two vehicles, while path and cessation are unhindered regarding the absolute truth, is hindered regarding the bodhisattva's conventional truth; knowing that within the mind the bodhisattva realm, while unhindered regarding the conventional truth, is hindered regarding the ultimate truth of the Middle Way; and within the mind the Buddha realm completely encompasses all three truths. This is discussing the unhindered and the hindered in a gradual manner. If one knows that the nine realms in the mind are precisely the Buddha realm, all hindrances become unhindered; if one is deluded about the Buddha realm in the mind as being the nine realms, all that is unhindered becomes hindered. The perfect contemplation of the one path is pure, having neither unhindered nor hindered, yet the unhindered and the hindered do not obstruct each other. Furthermore, contemplating the mind as provisional and not empty is the hindrance of the slander of increase; contemplating the mind as empty and not provisional is the hindrance of the slander of decrease; if doubly illuminating the empty and the provisional without the Middle, this is the hindrance of the slander of both increase and decrease; merely the Middle without the empty and the provisional is neither existence nor non-existence, called the hindrance of foolish discourse. If the contemplation of mind is empty yet ever provisional, wisdom has the understanding of expedience, which is unhindered and not hindered; if the contemplation of mind is provisional yet ever empty, expedience has the understanding of wisdom, which is unhindered and not hindered; if the contemplation of mind is empty and provisional yet ever the Middle, both wisdoms are doubly quiescent, which is unhindered and not hindered; if the contemplation of mind is the Middle yet ever empty and provisional, doubly applying quiescence and illumination, this is unhindered and not hindered.