四明尊者教行錄 3.82

3.82

答：此妙樂觀心四一之文也。文以三德對理教行三，和合三法成假名，人即觀行如來等。而云能所俱四者，蓋顯境觀不二也。何則？且所觀之四者，謂迷中三道即本有三德，眾生妄我即理性如來。能觀之四者，謂見思王數修空假中。如是三觀亦全三德，還用妄我為觀行如來。是則兩重四一皆即障是德、舉妄全真，能觀所觀只一四一。故知境自照境、心不知心，佛之知見於茲悟入。

Answer: This is the passage on the contemplation of mind and the four unities from the Miaole. In that text, the three virtues are paired with the three of principle, teaching, and practice; the harmony of these three dharmas constitutes the conventional person, who is the contemplation-practice Tathāgata, and so forth. That both subject and object are said to comprise four is meant to show that object and contemplation are not two. Why is this? The four of the object of contemplation refer to the three paths in delusion being precisely the fundamentally inherent three virtues, and the deluded self of sentient beings being precisely the Tathāgata of principle-nature. The four of the contemplator [as subject] refer to the king and mental factors of views and thoughts cultivating emptiness, provisionality, and the middle. These three contemplations are also fully the three virtues, which further take the deluded self as the contemplation-practice Tathāgata. Thus, the two tiers of the four unities both mean that hindrances are themselves virtues and that grasping the false is entirely the true; the contemplator and the contemplated are merely one set of four unities. Therefore one knows that the object itself illuminates the object, the mind does not know mind, and the vision and knowledge of the Buddha are awakened to and entered at this point.