四教義 12.11

12.11

第六約觀心明四教者，從三觀起四教，已如前辨；今但論即心行用，識一切教門皆從初心觀行而起。四教既攝一切經教，若一念觀心分明，能分別一念無明因緣所生之心，四辨歷然，則一切經教大意皆約觀心通達。就此即為四意：一約觀心明三藏教相，二約觀心明通教相，三約觀心明別教相，四約觀心明圓教相。第一約觀心明三藏教相者，即是觀一念因緣所生之心生滅相，折假入空，約此觀門，起一切三藏教也。若觀生滅四諦入道，即是修多羅藏。故《增一阿含》云：「佛告諸比丘：『謂一切法者，只是一法。何等為一法？心是一法，出一切法也。』」《智度論》云：「從初轉法輪至大涅槃結修多羅藏，此只是約心生滅說四聖諦」，即是法歸法本之義也。觀心出一切毘尼藏者，佛制戒時問諸比丘：「汝法何心作？若有心作即是犯戒，有犯故有持也。若無心作則不名犯，犯義不說持也。」故重心發戒，無心則不發戒也。所言從心出阿毘曇藏者，四卷略說名《毘曇心》，達磨波羅處中而說名為《雜心》，如此皆是約心辨毘曇。無比法者，分別諸心、心數法，一切法不可比也。二約觀心明通教者，觀心因緣所生一切法，心空則一切法空，是為體假入空，一切通教所明行、位、因、果皆從此起。三約觀心明別教者，觀心因緣所生即假名，具足一切恒沙佛法，依無明阿梨耶識分別無量四諦，一切別教所明行、位、因、果皆從此起。四約觀心明圓教者，觀心因緣所生具足一切十法界，無所積聚、不縱不橫，不思議中道二諦之理，一切圓教所明行、位、因、果皆從此起，如輪王頂上明珠。是則四教皆從一念無明心起，即是破微塵出三千大千世界經卷之義也。

Sixth, explaining the four teachings in terms of contemplating the mind: that the four teachings arise from the three contemplations has already been distinguished above. Now we simply discuss their application through the immediate mind, recognizing that all teaching-doors arise from the contemplative practice of the initial mind. Since the four teachings subsume all sūtra teachings, if one's contemplation of the mind in a single thought is distinct, and one can differentiate the mind born of conditions of a single thought of ignorance with the fourfold eloquence clearly evident, then the general import of all sūtra teachings is comprehensively mastered through contemplating the mind. Regarding this, there are four points: first, explaining the characteristics of the Tripiṭaka teaching in terms of contemplating the mind; second, explaining the characteristics of the shared teaching in terms of contemplating the mind; third, explaining the characteristics of the distinctive teaching in terms of contemplating the mind; fourth, explaining the characteristics of the perfect teaching in terms of contemplating the mind. First, explaining the characteristics of the Tripiṭaka teaching in terms of contemplating the mind: this is contemplating the characteristics of arising and ceasing of the mind born of conditions in a single thought-moment, analyzing the provisional to enter emptiness; relying on this contemplation-door, the entire Tripiṭaka teaching is brought forth. If one contemplates the four truths of arising and ceasing to enter the path, this is the sūtra piṭaka. Therefore, the Ekottarika Āgama says: 'The Buddha told the monks: "What is meant by all dharmas is merely one single dharma. What is this one dharma? The mind is this one dharma, which gives rise to all dharmas."' The Dà zhìdù lùn says: 'From the first turning of the Dharma wheel up to the great nirvāṇa, the compilation of the sūtra piṭaka is simply expounding the four noble truths in terms of the arising and ceasing of the mind'—which is the meaning of dharmas returning to their dharmic source. Contemplating the mind gives rise to the entire vinaya piṭaka: when the Buddha instituted precepts, he asked the monks: 'With what mind did you perform this dharma? If you did it with intention, that is a transgression of the precept; because there is transgression, there is keeping [precepts]. If you did it without intention, it is not called a transgression, and where there is no transgression, keeping is not spoken of.' Therefore, a committed mind brings forth precepts, while the lack of intention does not bring forth precepts. As for what is called bringing forth the abhidharma piṭaka from the mind: the brief exposition in four fascicles is named the Abhidharmahṛdaya; that which Dharmapāla expounded moderately is named the Saṃyuktābhidharmahṛdaya. Such works all distinguish abhidharma in terms of the mind. As for 'incomparable dharma': it differentiates the various minds and mental factors; no dharma can compare to it. Second, explaining the shared teaching in terms of contemplating the mind: one contemplates all dharmas born of conditions of the mind; when the mind is empty, all dharmas are empty. This is embodying the provisional to enter emptiness. All practices, stages, causes, and fruits explained in the shared teaching arise from this. Third, explaining the distinctive teaching in terms of contemplating the mind: one contemplates that what is born of conditions of the mind is provisional designation, possessing all Ganges-sand Buddha-dharmas; relying on the ālaya-vijñāna of ignorance, one differentiates the immeasurable four truths. All practices, stages, causes, and fruits explained in the distinctive teaching arise from this. Fourth, explaining the perfect teaching in terms of contemplating the mind: one contemplates that what is born of conditions of the mind is fully endowed with all ten dharmadhātus, without accumulation, neither longitudinal nor horizontal, the inconceivable principle of the middle-way two truths. All practices, stages, causes, and fruits explained in the perfect teaching arise from this, like the bright jewel on the crown of a wheel-turning king. Thus, the four teachings all arise from a single thought of the ignorant mind, which is precisely the meaning of breaking open a mote of dust to produce a scroll of scriptures as vast as a great trichiliocosm.