大毘盧遮那成佛經疏 15.16

15.16

金剛手前問劑幾時得菩薩名者，今次答之。若觀意心覺善住三處，不得持誦者，說名觀。謂始從師處受瑜伽法，略有三事，謂心觀本尊、口有真言、身有法印，汝當如是觀之。既受法已如聞修行，得了了明徹，猶如鏡中而覩面像，是為觀也。覺者，覺了自心境界真實之法也。善住者，即指金剛手，佛說法、次號名而告之也。或可同彼修行之人，猶覺了自心故，得無所住而住，故名善住也。既得如是與法相應，得見本尊無量境界廣博嚴淨不可思議，行者爾時即以無所得而為方便，以智慧觀察，如是之法從內生耶？從外來耶？從內外合生耶？行者自身心即名為內，本尊境界是所對境名之為外，是二合緣名為中間。如是觀察，了知此法種種不思議境，不從內出、不從外來、亦非內外和合中間而有，當知本來清淨，畢竟無所得、無所生也（外境、內心，以此身心觀照為中間）。此三事悉除，即是本清淨一相平等也。所以者何？以行者內心外境及心緣和合，正觀察時，此三事和合即有不思議觀境現前。以三事和合從緣起故，當知即是無生無性不可得也。復次行者，身有祕印、口有真言、心有本尊境界之觀，以三事畢竟無生故，即是三輪清淨一相平等也。由行者離於三執，淨於三輪而離四相，劑此以來即得菩薩名也（四相，謂為我、人、眾生、受者，如《金剛經》中分別）。然行者作如此無生無性觀時，心無所得，不著內外之相，即是諸法究竟皆空都不可得。然則從發心來修行種種福業，及利眾生所修萬行，云何於此畢竟空中而不墮於斷滅也？然行者有方便力故，不墮如是過失也。所以者何？如行者初觀時，種種有相之境即是從緣起法。以從緣起故，不自生、不他生、不共、不無因，是故常無生。若無生者，此因緣法即緣同於法性，湛然清淨，具足一切不思議性起功德。隨緣機起猶如鏡像水月，有而不有、不有而起，雖從緣生而不墮二邊。是故雖畢竟空，而能成就種種功德，普利一切眾生，大悲化物不墮實際。故經云「以方便故，而為眾生作菩提之種。」無緣觀行智者，當知此仁者即是成菩提也。無緣觀即是中道，合同佛義，驗之不思議觀也。佛已離一切執，為度人故。種，是栽種之種也。已成佛同無緣覺，得於本寂法中起方便利他，以方便利眾生。以何方便？若住本寂即違本誓，故以方便為眾生種菩提也。此因之利益，別名為度人故，迴無緣作有緣之義也。仁者，佛名越眾生，謂過人也。仁者是寂根得勝也。

Vajrapāṇi previously asked, "At what point does one attain the name of a bodhisattva?" Now this is answered next. If one contemplates the mind, awakens, is well established in the three places, and does not apprehend recitation, this is called contemplation. That is to say, from the master one initially receives the yoga method, which briefly consists of three matters: the mind contemplating the fundamental deity, the mouth having the mantra, and the body having the Dharma seal. You should contemplate in this way. Having received the Dharma, cultivating as heard, one attains distinct clarity, just like seeing a facial reflection in a mirror; this is contemplation. Awakening means to awaken to and comprehend the authentic truth of the realm of one's own mind. "Well established" directly designates Vajrapāṇi; as the Buddha preached the Dharma, he then addressed him by name. Alternatively, it can also refer to that practitioner who, because he awakens to his own mind, is able to abide without anywhere to abide; thus he is called well established. Having thus attained correspondence with the Dharma, one is able to see the fundamental deity's immeasurable realm, vast, adorned, pure, and inconceivable. At that time, the practitioner takes non-apprehension as the upāya and observes with wisdom: does such a phenomenon arise from within? Does it come from without? Or does it arise from the union of internal and external? The practitioner's own body-mind is called internal; the fundamental deity's realm is the objective realm faced and is called external; the union of these two conditions is called the intermediate. Observing in this way, one understands that this phenomenon's various inconceivable realms do not emerge from within, do not come from without, nor do they exist in between through the union of internal and external; one should know that it is originally pure, ultimately without apprehension, and without origination (the external realm is external, the internal mind is internal, and this body-mind's contemplative illumination is the intermediate). When these three matters are completely eliminated, this is the original purity and single equal mark. Why is this? Because when the practitioner's internal mind, external realm, and the union of mental conditions are being correctly observed, the combination of these three matters immediately causes the inconceivable contemplative realm to appear before him. Because the combination of the three matters arises from conditions, one should know that it is unarisen, devoid of intrinsic nature, and unapprehendable. Furthermore, for the practitioner, the body has the secret seal, the mouth has the mantra, and the mind has the contemplation of the fundamental deity's realm; because the three matters are ultimately unarisen, this is the purification of the three wheels and the single equal mark. Because the practitioner is free from the three clingings, purifies the three wheels, and is free from the four marks, up to this point he attains the name of bodhisattva (the four marks are self, person, sentient being, and soul, as distinguished in the Diamond Sūtra). However, when the practitioner performs such a contemplation of non-arising and non-nature, the mind has no apprehension and does not cling to internal or external marks; this is the ultimate emptiness and complete unapprehendability of all dharmas. Yet, as for the various meritorious karmas cultivated since first generating the mind and the myriad practices cultivated to benefit sentient beings, how is it that within this ultimate emptiness one does not fall into annihilationism? Because the practitioner possesses the power of upāya, he does not fall into such a fault. Why is this? Just as when the practitioner first contemplates, the various realms with marks are dharmas arisen from conditions. Because they arise from conditions, they do not arise from self, do not arise from other, do not arise from both, and do not arise without cause; therefore, they are eternally unarisen. If they are unarisen, these conditioned dharmas are identical in conditioning to the dharmatā, serenely pure, and replete with all inconceivable virtues that arise from nature. Arising in response to conditions and capacities just like reflections in a mirror or the moon in water, they exist yet do not exist, do not exist yet arise; although arisen from conditions, they do not fall into the two extremes. Therefore, although ultimately empty, one can accomplish various virtues, universally benefit all sentient beings, and convert beings through mahākaruṇā without falling into the reality-limit. Therefore the sūtra says: "By means of upāya, one becomes the seed of bodhi for sentient beings." For the wise practitioner of conditionless contemplation, one should know that this benevolent one has indeed accomplished bodhi. Conditionless contemplation is itself the Middle Way, harmonizing with the Buddha's meaning and verified by inconceivable contemplation. The Buddha is already free from all clingings; it is for the sake of delivering people. "Seed" is the seed that is planted. Having already achieved buddhahood, identical to conditionless awakening, within the fundamentally quiescent Dharma one gives rise to upāya to benefit others, using upāya to benefit sentient beings. By what upāya? If one abided in fundamental quiescence, one would contradict one's original vow; therefore, through upāya one plants bodhi for sentient beings. Because of the benefit of this cause, it is distinctively named "delivering people," having the meaning of turning the conditionless into having conditions. "Benevolent one" is a name for a Buddha who surpasses sentient beings, meaning one who transcends humans. The benevolent one is one whose quiescent faculties have attained supremacy.