大毘盧遮那成佛經疏 2.94

2.94

經云「復次祕密主！大乘行發無緣乘心法無我性。何以故？如彼往昔如是修行者，觀察蘊阿賴耶，知自性如幻、陽焰、影、響、旋火輪、乾闥婆城」者，即是明第二重觀法無我性也。梵音莾鉢羅，是無義亦是他義。所謂他緣乘者，謂發平等大誓，為法界眾生行菩薩道，乃至諸一闡提及二乘未入正位者，亦當以種種方便折伏攝受，普令同入是乘。約此無緣大悲，故名他緣乘。又無緣乘者，至此僧祇，始能觀察阿陀那深細之識，解了三界唯心，心外更無一法而可得者。乘此無緣心而行大菩提道，故名無緣乘也。此無緣乘心，即是法無我性。以行者初劫修觀行時心沒蘊中，故以五種無性空門觀法無我。然望緣生中道，猶屬對治悉檀，若失般若方便即墮於斷滅，名惡取空者濫方廣道人。今大乘不可得空相，空相亦不可得，雖觀諸法無所有，然亦於諸法無所空，故須離有離無道觀法無我性。為欲淨除智障故，隨順古昔諸菩薩修學觀蘊阿賴耶，即《楞伽》、《解深密》等經八識、三性、三無性皆是此意。經言「知自性」者，即是知三界唯心也。如幻、陽焰、影、響、旋火輪、乾闥婆城六喻，皆是雙辨有無，明蘊阿賴耶別緣起義，與前劫上五喻觀無性空意復有殊矣。阿賴耶，義云含藏，正翻為室。謂諸蘊於此中生、於此中滅，即是諸蘊窠窟，故以為名。然阿賴耶有三種義：一者分別義、二者因緣義、三者真實義。如《大乘莊嚴論》求真實偈中，以「離二及迷依，無說無戲論」故，應知三性俱真實。所云離二者，謂分別性真實，由能所畢竟無故。迷依者，謂依他性真實，由此起諸分別故。無說無戲論者，謂真實性真實，由自性無戲論故。次說求真實譬喻偈云「如彼起幻師，譬說虛分別，如彼諸幻事，譬說二種迷。」釋曰：如幻師依呪術力，變木石等以為迷因。如是虛分別依他性亦爾，起種種分別為顛倒因。又如幻像金等種種相貌顯現，如是所起分別性亦爾。能取所取故，二迷恒時顯現。次偈云「如彼無體故，得入第一義。如彼可得故，通達世諦實。」此中意言：如彼幻事無有實體，此譬依他、分別二相亦無實體，由此道理即得通達第一義諦。又如幻者幻事體亦可得，此譬虛妄分別亦爾，由此道理即得通達世諦之實。又偈云「彼事無體故，即得真實境。如是轉依故，即得真實義。」釋云：若人了彼幻事無體，即得木等實境。若諸菩薩了彼二迷無體得轉依時，即得真實性義也。又偈云「是事彼處有，彼有體亦無。有體無有故，是故說是幻。」此偈明幻事有而非有。何以故？有謂幻像事，彼處顯現故。非有謂彼實體，不可得故。如是有體與無體無二，由此義故說彼是幻。又偈云「無體非無體，非無體即體，無體體無二，是故說是幻。」此偈明幻事非有而有。何以故？非有，謂彼幻事無體，由無實體故。而有，謂幻事非無體，由像顯現故。如是無體與有體無二，由此義故說彼是幻。此幻即譬諸蘊，是故當知虛妄分別有而非有。何以故？彼二影顯現，而實體不可得故，故說色等有體即是無體。復次虛妄分別非有而有。何以故？彼二都無實體，然有影顯現故，故說色等無體與有體無二。由此有無不二，能遮建立誹謗及趣小乘寂滅。所以然者？由於無體，知無體故不應安立。由於有體，知世諦故不應誹謗。又以彼二無別故，不應厭體入小涅槃。彼偈又云「幻像及取幻，迷故說有二。如是無彼二，而有二可得。骨像及取骨，觀故亦說二。無二而說二，可得亦如是。」前偈意云：迷人於幻像及取幻，以迷故說有能取所取二事。彼二雖無，而二可得，由迷顯現故。後偈意云：觀行人亦爾，於骨像及取骨，由觀故說有能觀所觀二事。彼二雖無，而二亦可得，由觀顯現故。問曰：如是觀已，何法為所治？故彼復說二偈云「應知所治體，謂彼法迷相，如是體無體，有非有如幻。應知能治體，念處等諸法，如是體無相，如幻亦如是。」前偈意云：何所治體？即是迷法相。迷法相者，謂如是如是體故。然如是體可說為有，由虛妄分別故。亦說非有，由能取所取二體與非體無別故。如是有亦如幻、無亦如幻，故說此相如幻。後偈意云：能治體即是諸法，謂佛所說念處等，如是如是體故。彼體亦皆如幻。何以故？如諸凡夫所取如是如是有體故。如諸佛所說，如是如是無體故，如是體無相。而佛世尊示現入胎、出生、踰城、出家、成等正覺，如是無相而影顯現，是故如幻。問曰：若諸法同如幻者，以何義故一為能治一為所治？彼偈答言「譬如強幻王，令餘幻王退。如是清淨法，能令染法盡。」由此義故。菩薩雖修眾行。而無所得也。彼論明觀察蘊阿賴耶，了知自性如幻，最與此經符會，故具出之。當知陽焰、影、響、旋火輪、乾闥婆城，亦應如是廣說。前劫五喻有泡沫、芭蕉，此中所以不論者，此三事猶帶拆法明無性空。然此中幻焰等喻意，明唯識無境體法難解之空，即是麁相轉融，故不論也。行者解諸蘊唯心，即是知法自性。未了如是自性時，畏墮有所得故，不能盡理觀有；畏墮斷滅故，不能盡理觀空。非但見有不明，亦復見空未盡。今以如幻等門照有空不二，而人法二空之相亦不當心，乃名真入法空，悟唯識性故。

The sūtra says: "Furthermore, Master of Mysteries, the Great Vehicle practice gives rise to the mind of the vehicle free of conditions and the selflessness of dharmas. Why? Like those practitioners in the past who cultivated in this way, one contemplates the aggregate-ālaya and knows that its intrinsic nature is like an illusion, a mirage, a shadow, an echo, a whirling firebrand, and a gandharva city." This explains the second layer: contemplating the selflessness of dharmas. The Sanskrit word māpra means "non-existence" and also means "other". What is called "vehicle conditioned by others" means giving rise to an equal, great vow to practice the bodhisattva path for the sake of the sentient beings of the dharmadhātu, even subduing and gathering in all icchantikas and those of the two vehicles who have not entered the right stage through various upāyas, causing them all to enter this vehicle together. With reference to this great compassion without conditions, it is called the vehicle conditioned by others. Furthermore, as for the "vehicle free of conditions", only upon reaching this asaṃkhyeya is one first able to contemplate the deep and subtle consciousness of ādāna and understand that the three realms are mind-only, with not a single dharma obtainable outside the mind. Mounting this conditionless mind and practicing the great bodhi path, it is therefore called the vehicle free of conditions. This conditionless mind is itself the selflessness of dharmas. Because the practitioner's mind was submerged in the aggregates when cultivating contemplation in the first kalpa, they contemplated the selflessness of dharmas through the five gateways of emptiness without intrinsic nature. Yet viewed in light of the middle way of dependent origination, this still belongs to the antidotal siddhānta; if one loses the upāya of prajñā, one falls into annihilationism, being called one who grasps emptiness wrongly and misrepresents the broad path. Now in the Great Vehicle, the mark of emptiness is unobtainable, and the mark of emptiness is itself unobtainable; though one contemplates all dharmas as having nothing that exists, one also has nothing to empty within all dharmas. Therefore, one must contemplate the selflessness of dharmas via the path that leaves behind both existence and non-existence. In order to purify the cognitive obscurations, following the past bodhisattvas' study and practice, one contemplates the aggregate-ālaya; the eight consciousnesses, three natures, and three non-natures in sūtras such as the Laṅkāvatāra and Saṃdhinirmocana all share this intent. When the sūtra says "knowing the intrinsic nature", it means knowing that the three realms are mind-only. The six similes of illusion, mirage, shadow, echo, whirling firebrand, and gandharva city all elucidate both existence and non-existence, clarifying the specific dependent origination of the aggregate-ālaya; their meaning differs again from the previous kalpa's contemplation of emptiness without intrinsic nature through the five similes. "Ālaya" means "storehouse"; its accurate translation is "dwelling". It means that the aggregates arise within it and cease within it; it is the nest and cave of the aggregates, hence its name. However, ālaya has three meanings: first, the meaning of discrimination; second, the meaning of causes and conditions; third, the meaning of reality. As the verse on seeking reality in the Mahāyānasūtrālaṃkāra states: "Because of 'leaving behind the two and the support of confusion, absence of discourse and absence of prapañca', one should know that all three natures are real." What is called "leaving behind the two" means that the nature of discrimination is real, because grasper and grasped are completely non-existent. "The support of confusion" means that the dependent nature is real, because various discriminations arise from it. "Absence of discourse and absence of prapañca" means that the perfected nature is real, because its intrinsic nature is without prapañca. Next, the verse illustrating the search for reality with similes says: "Like the magician who conjures, / It is explained as an analogy for false discrimination; / Like those illusory phenomena, / It is explained as an analogy for the two kinds of confusion." The commentary states: Just as a magician, relying on the power of incantations, transforms wood, stone, and so on into the cause of confusion, false discrimination in the dependent nature is also like this, giving rise to various discriminations as the cause of inversion. Furthermore, just as illusory images of gold and the like appear in various aspects, the nature of discrimination that arises is also like this: because of grasper and grasped, the two confusions are constantly manifest. The next verse says: "Because it lacks substance, / One attains entry into the ultimate truth; / Because it can be apprehended, / One penetrates the reality of conventional truth." The meaning here is: just as illusory phenomena have no real substance—which is an analogy for the two aspects of the dependent and the discriminated also having no real substance—by this principle one penetrates the ultimate truth. Furthermore, just as the magician's illusory phenomena can also be apprehended—which is an analogy for false discrimination also being like this—by this principle one penetrates the reality of conventional truth. Another verse says: "Because that phenomenon lacks substance, / One directly attains the real realm; / Because of revulsion of the basis in this way, / One directly attains the real meaning." The commentary says: If a person realizes that the illusory phenomenon lacks substance, they directly attain the real realm of wood and so forth. When bodhisattvas realize that the two confusions lack substance and attain the revulsion of the basis, they directly attain the meaning of the perfected nature. Another verse says: "That phenomenon exists in that place, / Yet its existence lacks substance; / Because its having substance is non-existent, / Therefore it is said to be an illusion." This verse clarifies that illusory phenomena exist yet do not exist. Why? "Exists" refers to the illusory phenomenon being manifest in that place. "Does not exist" refers to its real substance being unobtainable. In this way, having substance and lacking substance are not two; by this meaning it is said to be an illusion. Another verse says: "Lacking substance, it is not without substance; / Not without substance is itself substance; / Lacking substance and having substance are not two; / Therefore it is said to be an illusion." This verse clarifies that illusory phenomena do not exist yet exist. Why? "Does not exist" means that the illusory phenomenon lacks substance, because it has no real substance. "Yet exists" means that the illusory phenomenon is not without substance, because its image appears. In this way, lacking substance and having substance are not two; by this meaning it is said to be an illusion. This illusion is an analogy for the aggregates; therefore, one should know that false discrimination exists yet does not exist. Why? Because the two images appear, yet their real substance is unobtainable; hence it is said that form and so forth having substance is itself lacking substance. Furthermore, false discrimination does not exist yet exists. Why? Because the two completely lack real substance, yet their images appear; hence it is said that form and so forth lacking substance and having substance are not two. By this non-duality of existence and non-existence, one can prevent both reification, denigration, and inclining toward the cessation of the lesser vehicle. Why is this? Because it lacks substance, knowing that it lacks substance, one should not establish it. Because it has substance, knowing conventional truth, one should not denigrate it. Furthermore, because the two are not distinct, one should not revile substance and enter the lesser nirvāṇa. The verse further says: "Because of confusion, one speaks of two: / The illusory image and grasping the illusion; / Although those two are absent, / The two are nevertheless apprehended. / Because of contemplation, one also speaks of two: / The image of bones and grasping the bones; / Although there is no duality, one speaks of two; / Apprehension is also like this." The former verse means: confused people speak of the two things—grasper and grasped—with respect to the illusory image and grasping the illusion due to confusion. Although those two are absent, the two can be apprehended because of the manifestation of confusion. The latter verse means: the contemplative practitioner is also like this; with respect to the image of bones and grasping the bones, due to contemplation they speak of the two things—contemplator and contemplated. Although those two are absent, the two can also be apprehended because of the manifestation of contemplation. Question: Having contemplated in this way, what dharma is that which is to be remedied? Therefore, it further states two verses: "One should know the substance of that to be remedied / Is the confused mark of that dharma; / Such substance lacks substance; / Existing and not existing, it is like an illusion. / One should know the substance of the remedy / Is the dharmas such as the foundations of mindfulness; / Such substance is without marks, / And like an illusion, it is also like this." The former verse means: what is the substance of that to be remedied? It is the marks of confused dharmas. The marks of confused dharmas refers to such and such substances. Yet such substances can be said to exist due to false discrimination; they can also be said not to exist, because the two substances of grasper and grasped are not distinct from non-substance. In this way, existence is like an illusion and non-existence is like an illusion; hence this mark is said to be like an illusion. The latter verse means: the substance of the remedy is all dharmas, namely the foundations of mindfulness and so forth spoken by the Buddha, because they have such and such substances. Those substances are also all like an illusion. Why? Because they have such and such substance as grasped by ordinary beings; because they lack such and such substance as spoken by the Buddhas, such substance is without marks. And yet the Bhagavat displays entry into the womb, birth, leaping over the city wall, renunciation, and attaining equal, perfect awakening; being without marks in this way, yet the reflections appear, and therefore it is like an illusion. Question: If all dharmas are equally like an illusion, by what meaning is one the remedy and one that to be remedied? The verse answers: "Just as a mighty king of illusion / Causes other kings of illusion to retreat, / In this way pure dharmas / Can cause defiled dharmas to be exhausted." It is through this meaning. Although bodhisattvas cultivate manifold practices, they attain nothing. That treatise's explanation of contemplating the aggregate-ālaya and thoroughly knowing that intrinsic nature is like an illusion accords most closely with this sūtra, which is why it is cited in full. One should know that mirage, shadow, echo, whirling firebrand, and gandharva city should also be explained extensively in this way. The five similes of the previous kalpa included foam and plantain; why are they not discussed here? These things still carry the connotation of breaking down dharmas to explain emptiness without intrinsic nature. However, the intent of the similes of illusion, mirage, and so forth here is to clarify the emptiness of dharmas that is difficult to understand, wherein there is only consciousness and no external objects; this is the progressive harmonization of coarse marks, which is why they are not discussed. When practitioners understand that the aggregates are mind-only, that is knowing the intrinsic nature of dharmas. When one has not yet realized such an intrinsic nature, out of fear of falling into reification, one cannot contemplate existence to the fullest extent of the principle; out of fear of falling into annihilation, one cannot contemplate emptiness to the fullest extent of the principle. Not only is the view of existence not clear, the view of emptiness is also not exhausted. Now, illuminating the non-duality of existence and emptiness through the gateways of illusion and the like, the marks of the twofold emptiness of persons and dharmas do not confront the mind; this is called truly entering the emptiness of dharmas, because one awakens to the nature of consciousness-only.