維摩經略疏 10.46

10.46

總答中言「觀身實相觀佛亦然」者，祇自觀己之實相與佛實相不殊，佛之實相與己無異。故《大品》云「諸法如實相，即是佛實相，無來無去故。」此為三意：一者尋末取本、二者就位、三者觀心。尋末取本者，明大士是金粟如來所得法身，與今釋迦法身不異。故上文云「諸佛種性色身悉皆平等」，是故得知觀己實相與佛實相一種無異，故言觀佛亦然。二就位者，明大士位居十地補處之位，隣次於佛，當紹尊位。祇十地之相與妙覺之尊所得實相復有何異？三觀心者，如上文云：諸佛解脫當於眾生心行中求，一切眾生心相即菩提相，眾生如佛如一如無二，實相者即是佛。故經言「遊心法界如虛空」，是人即能知諸佛之境界。觀己心性既是實相，即是與諸佛心相義齊，譬如人射法（云云）。若正觀此相，具如〈入不二法門〉亡於二邊正顯中道，此中重明其意。所以如來問者，以上來辨無礙慧無若干，諸佛身智功德平等。佛欲顯大士法身與諸佛不異，是故問其云何觀法身。若辨法身，法身必有所指，所指之處即是佛國，故有此問也。他解：應身之佛則有封疆界城國土之名，法身冥寂有何國土？今解不爾，諸佛法身尚非垢非淨，而能隨緣雙遊垢淨。今佛法身非境非智，亦雙照境智，何意不得辨於國土真境界耶？故《金光明》云「不可思議智境、不可思議智照。」此不思議之境，豈不是法身靈智所栖？《普賢觀》云「毘盧遮那是極妙法身」，而言有土名常寂光遍一切處，此豈非真國境也。

In the general reply, the statement "Contemplating the true reality of the body, one contemplates the Buddha likewise" means simply that contemplating the true reality of oneself is not different from the true reality of the Buddha, and the true reality of the Buddha is no different from oneself. Thus the Dàpǐn says: "The true reality of all phenomena as they are is precisely the true reality of the Buddha, because there is neither coming nor going." This has three meanings: first, tracing the branch back to the root; second, in terms of stage; third, contemplation of mind. Tracing the branch back to the root explains that the Great Being is the dharmakāya attained as the Tathāgata Suvarṇaprabhāsa (Jīnsu), which is not different from the dharmakāya of Śākyamuni today. Hence the text above says: "The lineages and physical bodies of all buddhas are all equal"; therefore we know that contemplating one's own true reality and the Buddha's true reality are identical without difference, so it says, "one contemplates the Buddha likewise." Second, in terms of stage, it clarifies that the Great Being's stage is that of the tenth ground, the stage of one lifetime away from buddhahood, adjacent to the Buddha and bound to succeed to the honoured position. What difference is there between the characteristics of the tenth ground and the true reality attained by the Honoured One of Wondrous Enlightenment? Third, contemplation of mind: as the text above says, the liberation of all buddhas should be sought within the mental actions of sentient beings; the mental characteristics of all sentient beings are themselves the characteristics of bodhi; sentient beings and the Buddha are suchness, one suchness without duality; true reality is itself the Buddha. Therefore the sūtra says: "If one lets the mind wander in the dharma-realm as if in empty space, this person can know the realm of all buddhas." Since contemplating one's own mind-nature is true reality, it is equal in principle to the mental characteristics of all buddhas, like the method of archery (and so forth). If one correctly contemplates this characteristic, just as in the "Entering the Gate of Non-Duality Chapter," the two extremes are extinguished and the Middle Way is properly revealed; here the meaning is restated. The Tathāgata asked this because the unobstructed wisdom discussed above has no diversity, and the bodies, wisdom, and virtues of all buddhas are equal. The Buddha wished to reveal that the Great Being's dharmakāya is no different from all buddhas; therefore he asked how he contemplates the dharmakāya. When discerning the dharmakāya, the dharmakāya must have a referent, and the place referred to is precisely the buddha-land; hence there is this question. Another interpretation holds that a response-body buddha has borders, boundaries, cities, and land-names, but since the dharmakāya is quiescent, what land could it have? The present explanation is not like this: the dharmakāya of all buddhas is neither defiled nor pure, yet it can accord with conditions and travel freely through both defilement and purity. Today, the Buddha's dharmakāya is neither realm nor wisdom, yet it illuminates both realm and wisdom; why should it not be possible to discern the true realm of a land? Therefore the Suvarṇaprabhāsa says: "Inconceivable realm of wisdom, inconceivable illumination of wisdom." Is this inconceivable realm not the dwelling place of the numinous wisdom of the dharmakāya? The Contemplation of Samantabhadra says: "Vairocana is the most wondrous dharmakāya," and it states that there is a land named Constantly Quiescent Light pervading all places; is this not a true realm of a land?