大毘盧遮那成佛經疏 15.21

15.21

次答如乾闥婆城身祕密者，彼所有住人，非身復非識也。云何身祕密者？言此悉地之人，不捨此身不捨此識，而能祕密其身。猶如乾闥婆城，於中見種種宮殿人民眾物之相，雖似有是而實非有，亦不有而有，或時可見或時而無。此行人祕密其身，亦如乾闥婆城，但從眾緣而生，其實非實或隱或顯。由真言觀行眾因緣故，而令此身隨緣生滅，亦如是也。復次如夢中，夢上三十三天，受天種種妙樂。猶人於夢中而遊諸天宮，不捨於此身亦不於彼去。如是瑜伽睡真言者，住真言行，此身如虹霓，過于一劫及其夢覺，乃少時頃耳。彼人不捨此身、不往彼天，但猶眠法之心有此不思議事也，不可以心識而能測其所以。今成就悉地者，遊諸世界亦如是，但以瑜伽夢因緣得有斯事。成種種事宛然不無，然知彼皆如十喻，不生取著也。身淨故有悉地，猶如虹霓。真言同如意珠，加持功德業有是悉地也。虹在天，不知從何而有，能見眾色。真言如如意珠，隨身語意種種生也。隨念出諸資具，雖生而無分別，無分別而生。得悉地亦如是也。又如綵虹在天，五色絢明宛然可覩。今觀是事，為從空有耶？從地氣生耶？若從空生，空本無法，云何而得有如是色？若從地生，是亦不可。而有此事悅可人心。觀當知彼法，不自生、不他生、不共、不無因，但眾緣合耳。今悉地之身亦如是，以真言持誦功德力故，而有如是不思議種種神變之用，亦如彼虹也。復更釋疑。如有人言：此真言事相之法，云何能成無相見諦真實之法？然此真實之法，實不離於因緣也。即觀此緣生實相不思議境界也。如如意珠在於幢頭，能滿一切人願，隨心所欲，可彼所求心而至。今觀是彼，從珠得生耶？從人心生耶？若從珠出，何故一切時不出，要待人心希願方出耶？若從人心出，則人心得何不自求而待珠耶？當知不從珠出、不從人心出、不共、不無因緣，但和合有耳。今悉地不思議神變亦如是，但猶真言觀本尊及身印等緣而成悉地。由真言故口業淨，觀本尊故意業淨，印故身業淨，三事平等故，自然而有不思議業。然亦不可分別，無思無為也。若爾，既同如意，當知是有相法耶？為除彼見處，說太虛空喻。猶如虛空無相無分別，然而一切有情種種作業去來進止皆因於空而得成就，種種萬物一切色相亦因於空而得顯現，而虛空性常無分別，無有生起之相。真言亦如是，本性常淨同於虛空，一切有為所不能染，而亦能成種種作業，普門變化不可思議，云何是有相耶？當知世間種種有相之法，取是形相名之為相，因由此分別而為立名，名之為名。如是名相之法皆同十喻，但從因緣故有。因顛倒生故，說其實無生無性，即同法界如如性也。若能如是觀者，即是與一切如來同會一處，是人雖未即能究竟佛慧，然其所解與諸佛同。猶與法相應稱同諸佛故，即是與諸佛同會一處也。明十方空也，譬如虛空方明十方空也。離一切有為行不染，真言者不染污一切分別行。若如是觀察，解了唯是想。真言者觀察時，諸佛同隨喜也。

Next, in answering [the verse comparing it to] the secret of the body like a city of the gandharvas: the inhabitants therein have neither body nor consciousness. How is it the secret of the body? It means that this person of siddhi, without abandoning this body and without abandoning this consciousness, is able to keep their body secret. Just like a city of the gandharvas, wherein one sees appearances of various palaces, people, and myriad things, which, although appearing to exist, do not actually exist, nor are they non-existent yet existing; at times they can be seen, and at times they do not exist. This practitioner keeping their body secret is also like a city of the gandharvas: it arises solely from a confluence of conditions, being in reality unreal, at times concealed and at times manifest. Due to the various causes and conditions of mantra contemplation and practice, this body is made to arise and cease according to conditions; it is also just like this. Furthermore, it is like in a dream, dreaming of ascending to the Trayastriṃśa Heaven and enjoying the various wonderful pleasures of the gods. Just as a person in a dream wanders through the various heavenly palaces without abandoning this body and without going thither, so it is with a mantrin in yogic sleep who abides in mantra practice: this body is like a rainbow; a kalpa passes, yet upon awakening from the dream, it was only a brief moment. That person does not abandon this body and does not go to that heaven, yet solely due to the mind in the state of sleep, this inconceivable matter occurs, the reason for which cannot be fathomed by the conscious mind. Now, for one who accomplishes siddhi, wandering through the various worlds is also like this: solely due to the causes and conditions of the yogic dream does such an event occur. Accomplishing various matters vividly without non-existence, one nonetheless knows that they are all like the ten similes and does not give rise to grasping. Because the body is pure, siddhi exists, just like a rainbow. Mantras are like wish-fulfilling jewels; through the karmic activity of the merit of adhiṣṭhāna, this siddhi exists. A rainbow is in the sky, and without knowing whence it comes, one can see various colours. Mantras are like wish-fulfilling jewels, arising variously according to body, speech, and mind. Producing various requisites according to thought, although they arise, they are without conceptual discrimination, and without conceptual discrimination, they arise. Attaining siddhi is also like this. Moreover, just like a coloured rainbow in the sky, its five colours brilliant and distinct, vividly visible: now examining this matter, does it exist from space? Does it arise from terrestrial vapour? If it arises from space, space is fundamentally devoid of phenomena—how could it come to have such colours? If it arises from the earth, this too is impossible. Yet this matter exists and delights the hearts of people. One should observe and know that this phenomenon does not arise from itself, does not arise from another, does not arise from both, nor does it arise without a cause; it is merely the coming together of a confluence of conditions. The body of siddhi at present is also like this: by the power of the merit of mantra recitation, there are such inconceivable functions of various vikurvitas, which are also like that rainbow. Furthermore, to resolve doubts: someone might say, 'How can the phenomenal practices of these mantras accomplish the signless, truth-perceiving, real Dharma?' Yet this real Dharma is truly not separated from causes and conditions. One observes precisely this inconceivable realm of the dharmatā of conditioned arising. Just as a wish-fulfilling jewel set upon the head of a banner can fulfill the wishes of all people according to their hearts' desires, arriving in accord with the seeking mind of each: now observing this, does it arise from the jewel, or does it arise from the human mind? If it comes forth from the jewel, why does it not come forth at all times, but must wait for the yearning of the human mind before coming forth? If it comes forth from the human mind, then why does the human mind not seek it of itself, but waits for the jewel? One should know that it does not come forth from the jewel, does not come forth from the human mind, does not come from both, nor is it without causes and conditions; it exists solely through their conjunction. The inconceivable vikurvita of siddhi at present is also like this: it accomplishes siddhi solely through the conditions of the mantra, contemplation of the deity, the physical mudrā, and so forth. Due to the mantra, the karma of speech is purified; due to contemplating the deity, the karma of mind is purified; due to the mudrā, the karma of body is purified. Because the three matters are equal, there naturally is inconceivable activity. Yet it also cannot be conceptually discriminated, being without thought and without action. If so, since it is like a wish-fulfilling [jewel], should one know it to be a phenomenon with signs? To remove that view, the simile of great space is spoken. Just as space is signless and free from conceptual discrimination, yet the various actions, coming, going, advancing, and stopping of all sentient beings are all accomplished by relying on space, and all the various myriad things and all forms are also manifested by relying on space, while the nature of space is eternally free from conceptual discrimination and devoid of any sign of arising: mantras are also like this. Their intrinsic nature is eternally pure, identical with space, unable to be defiled by anything conditioned; yet they can also accomplish various activities, with universal-gateway transformations that are inconceivable. How could they have signs? One should know that the various worldly phenomena with signs grasp at forms and appearances and call them signs, and based on this conceptual discrimination, names are established and called names. Such phenomena of name and sign are all identical to the ten similes, existing solely from causes and conditions. Because they arise from distortion, they are spoken of as being in reality unborn and without nature, which is identical to the tathatā nature of the dharmadhātu. If one can contemplate in this way, one is assembled in the same place with all tathāgatas. Although such a person cannot yet immediately master the ultimate Buddha-wisdom, what they understand is identical to that of all Buddhas. Since they correspond with the Dharma and are called identical to all Buddhas, they are assembled in the same place with all Buddhas. Clarifying the emptiness of the ten directions: just as space explains the emptiness of the ten directions. Separated from all conditioned activities without being defiled: the mantrin is not defiled by all conceptually discriminating activities. If one observes in this way, understanding that it is merely ideation, when the mantrin observes thus, all Buddhas rejoice in accord.