觀無量壽佛經疏 3.104

3.104

三、從是故汝等下，至從心想生已來，正明結勸利益。此明標心想佛，但作佛解。從頂至足心想不捨，一一觀之無暫休息。或想頂相，或想眉間白毫乃至足下千輪之相。作此想時，佛像端嚴相好具足了然而現。乃由心緣一一相故，即一一相現。心若不緣，眾相不可見。但自心想作，即應心而現。故言是心，即是三十二相也。言八十隨形好者，佛相既現，眾好皆隨也。此正明如來教諸想者具足觀也。言是心作佛者，依自信心緣相如作也。言是心是佛者，心能想佛，依想佛身而現，即是心佛也。離此心外，更無異佛者也。言諸佛正遍知者，此明諸佛得圓滿無障礙智，作意不作意常能遍知法界之心，但能作想即從汝心想而現，似如生也。或有行者，將此一門之義作唯識法身之觀，或作自性清淨佛性觀者，其意甚錯，絕無少分相似也。既言想像假立三十二相者，真如法界身豈有相而可緣，有身而可取也。然法身無色，絕於眼對，更無類可方，故取虛空以喻法身之體也。又今此觀門等，唯指方立相，住心而取境，總不明無相離念也。如來懸知末代罪濁凡夫，立相住心尚不能得，何況離相而求事者。如似無術通人，居空立舍也。

Third, from "Therefore, all of you" down to "arising from the mental visualization" directly clarifies the concluding encouragement and the benefits. This clarifies that one should focus the mind to visualize the Buddha, solely understanding it as the Buddha. From the crown to the feet, do not abandon mental visualization, contemplating each one without temporary rest. Either visualize the uṣṇīṣa mark, or visualize the white curl mark between the eyebrows, down to the mark of the thousand-spoked wheels under the feet. When performing this visualization, the Buddha image will manifest clearly, dignified and complete with marks and signs. Because the mind takes each mark as an object, each mark manifests. If the mind does not take them as objects, the various marks cannot be seen. Merely by the mind's own visualization, it manifests in response to the mind. Therefore it is said: 'This mind is itself the thirty-two marks.' As for the 'eighty minor marks,' when the Buddha's marks manifest, all the minor marks follow along. This directly clarifies that the Tathāgata teaches all visualizers to contemplate completely. As for 'This mind makes the Buddha,' it means that relying on one's own faithful mind, taking the marks as objects is like making it. As for 'This mind is the Buddha,' the mind is able to visualize the Buddha, and because the Buddha's body manifests in reliance on visualization, this mind is the Buddha. Apart from this mind, there is no other Buddha. As for 'the Buddhas' samyak-saṃbodhi,' this clarifies that the Buddhas have attained perfect and unimpeded wisdom; whether intending or not intending, they constantly know all the minds of the dharmadhātu; if only you can visualize, it manifests from your mental visualization, as if being born. If there are practitioners who take the meaning of this single gate to be a contemplation of the consciousness-only dharmakāya, or a contemplation of the intrinsically pure Buddha-nature, their intention is gravely mistaken and has not the slightest resemblance. Since it speaks of visualizing images and provisionally establishing the thirty-two marks, how could the tathatā-dharmadhātu body have marks that can be taken as objects, or a body that can be grasped? The dharmakāya is formless and completely cut off from visual confrontation, having no analogue to compare with; hence space is used as a metaphor for the dharmakāya's substance. Furthermore, these contemplation gates and the like merely point to a direction and establish marks, stabilizing the mind to grasp the realm; they do not speak of marklessness and transcending thought at all. The Tathāgata knew beforehand that defiled and sinful pṛthagjanas of the latter age cannot even succeed in establishing marks and stabilizing the mind, much less seeking the matter while transcending marks. That would be like a person without magical powers trying to build a house in empty space."