維摩經略疏 3.91

3.91

「是身無知如草木瓦礫」者，三、約識種破我。外云：若身中無我，焉知四時？內曰：如草木瓦礫，亦由陰陽逐時轉變，似有所知而非神知。今身雖有知，知無自性，如草木瓦礫。又計：身內有神，神使知知。內曰：若神使知，知復誰使？神遂無使，何須神使？若無神使即無知者，若無知者如草木瓦礫。約內觀者，約觀識種。何者？三事成身，命煖無知，知只是識。若謂識知，過去識滅，滅故不知。現識不住，亦不能知。未來未有，豈得有知？三世求識，知不可得。若離三世無別有知，故云是身無知如草木瓦礫。「是身無作風力所轉」者，此約風動，助成破識。外云：身內有我，故執作動轉。內曰：此非神作風力轉也。約內觀者，妄念心動，身內依風得有所作。故《大集》云「有風能上、有風能下，心若念上隨心牽起、心若念下隨心牽下，運轉所作皆風隨心作一切事。若風道不通，手脚不遂，心雖有念，舉動無從。譬如機關種種所作，其繩若斷，更無所為。當知皆是依風所作。」今觀依風非自他等，生即是空也。今觀三事成身，終不可得，誰是作也？

"This body is without sentience, like grass, trees, tiles, or pebbles" is, third, refuting the self in terms of the element of consciousness. Outsiders say: "If there is no self within the body, how can it know the four seasons?" The Buddhist replies: "Like grass, trees, tiles, and pebbles, it also transforms following the seasons due to yin and yang; it seems to possess some sentience, but it is not the sentience of a soul. Although the present body possesses sentience, sentience lacks self-nature, just like grass, trees, tiles, and pebbles." They also theorize: "Within the body there is a soul, and the soul causes sentience to know." The Buddhist replies: "If a soul causes it to know, then who causes the soul? If the soul ultimately has no causer, why must there be a soul causing it? If there is no soul causing it, then there is no knower; and if there is no knower, it is like grass, trees, tiles, and pebbles." As for inner contemplation, it is in terms of contemplating the element of consciousness. How so? The three things constitute the body; lifespan and warmth are without sentience, and sentience is merely consciousness. If one claims that consciousness knows: past consciousness has ceased, and having ceased it does not know. Present consciousness does not abide, so neither can it know. Future consciousness does not yet exist; how could it possess knowing? Seeking consciousness across the three times, knowing cannot be found. If separated from the three times, there is no distinct knowing; therefore it says: 'This body is without sentience, like grass, trees, tiles, or pebbles.' "This body is without agency, turned by the force of wind" refers to using the motion of wind to help complete the refutation of consciousness. Outsiders say: "Within the body there is a self, and therefore agency, motion, and turning are maintained." The Buddhist replies: "This is not done by a soul, but turned by the force of wind." As for inner contemplation: through the motion of the mind of false thoughts, within the body it is reliant upon wind that agency is obtained. Therefore the Mahāsaṃnipāta says: 'There is a wind that can ascend, and there is a wind that can descend. If the mind intends upward, it is pulled upward following the mind; if the mind intends downward, it is pulled downward following the mind. Moving and acting are all wind following the mind to perform all activities. If the paths of wind are blocked, hands and feet become paralyzed; though the mind has intentions, motion has nowhere to proceed. For example, in a marionette's various activities, if its strings are severed, it can perform nothing more. One should know that all are actions reliant upon wind.' Now contemplating that reliance upon wind is neither self nor other, arising is itself emptiness. Now contemplating that the three things constitute the body and are ultimately unfindable, who is the agent?