大毘盧遮那成佛經疏 20.23

20.23

復次大日世尊告執金剛祕密主言：「祕密主！彼真言門修菩薩行諸菩薩，樂欲成就無相三昧，當如是思惟。想從何生？自身耶？自心意耶？然彼身因業而生，等草木瓦石，謂自性如是也。」業生之身自性如是也，頑同木石。業生，謂從一起此。觀是有想，有想為外，外所有身語等，如是觀之也。頑同草木，性離於作，謂業思生也。從因業生，是內也。外生謂木造，是外也。次品，佛告金剛手祕密主：彼非想三昧成就願欲，真言門菩薩行修行諸菩薩，如是思惟：從何想生？自身自心意者，即是修瑜伽者已能觀於本尊等，乃至現得種種奇妙之境。然猶是世三昧攝，未得平等慧。今更開示入三平等觀也。若此觀明白，了自身口意實相，即入淨菩提心初法明門。上菩薩地也，此是多釋，然大意如此也。先明身實相觀者，謂經云彼身業生，草木塼瓦等性。如是作離，頑如外作。或業生如形像見等為等。經文也。上來言當住非想等。今此品中，若修真言行者，若欲得此非想三昧成就者，當造斯觀也。經云「自身自心意」者，謂從心有思生。心是清淨心，意是分別也（更問）。然此身同木石，其性頑愚者，言此四大若離於心即同木石也。如《大般若》觀身心處中說，如明目人自觀倉囷之中種種米麥等。此身亦如是，身念處觀開時，自見三十六物各各異相，爾時身相即除，如開倉見米麥時倉囷名除也。乃至一一皆緣生次第深說也。次又明如身同於像也。如作像者，以土木雜物和合為像，或佛或天或餘父母形等，以不善觀故，隨生所尊所愛之想。然一一細觀，但眾緣合會都無自性。今我身亦爾，諸緣假合，自不了故而生身見。若細觀時，都無自性，但從緣有，如幻等境從緣而生實不可得也。又此身者，以因心故狀，若六根有知，然實不爾。如人心亦觀察則有所住，則雖日月之明或有所不見，雷電之響或時不聞。又如過去一心禪觀比丘，乃至道行有大軍過而不見之。當知若離於心，則此身雖具眼耳等根，猶如木石無知也。又如像喻，若此木石等像，或謂火所燒、水所壞、刀所傷、金剛等所碎，或忿怒麁語加之，不能動其少許心想，令生不喜。或種種供養，被以妙衣獻以名饌，塗以妙香炫以妙色，乃至人天之供具豐盈於前，亦不生喜。當知像本性自空，自是我心分別而生增減，或毀或供俱顛倒不實耳。如外觀像者，為以此觀而觀自身，爾時不見身相，離於分別。如是觀察其身見身實相，即證無相三昧也。凡觀察時見，謂觸相有相之緣，漸次深入自然，即相無相、即緣無緣。若不得此方便，但直爾觀空，而不知以何因緣故空，著是空法多生異見。故修行次第須有指適也。何以故？愚童凡夫於自性空形像自我分生，謂從自身生我分別也。由此顛倒不實起諸分別，或供養或除供養等，或毀罵毀，皆除捨之也。然觀身之次合有語觀，語觀以攝入身觀，故不別說。今略顯之，即是合論之也。今此語從何有耶？謂從齒喉咽脣舌臍等眾緣，心動風，互相觸故得有此聲，猶空谷響都無自性。凡夫不了，故聞好生欣、聞逆情生怒耳。今如是見聲實相，即知此聲不生不滅同於實相，是音聲平等性也。次即觀心，以法無形相，觀聞覺知。先從麁觀，了此身平等、語平等，自知深入之也。

Furthermore, the Bhagavat Mahāvairocana addressed the Vajra-holding Secret Lord, saying: "Secret Lord, those bodhisattvas who practice bodhisattva conduct in the mantra gateway and desire to accomplish the signless samādhi should contemplate thus: 'From where does conception arise? From one's own body? Or from one's own mind and intention? Yet that body arises due to karma, equal to grass, trees, tiles, and stones; that is, its own-nature is like this.'" The body produced by karma is in its own-nature like this, inert and identical to wood and stone. "Produced by karma" means beginning from this: this contemplation is conceptual, and the conceptual is external; all external body, speech, and so forth are contemplated in this way. Inert and identical to grass and trees, its nature is free from agency; that is, it is produced by karmic volition. Arising from karmic causes is internal; arising externally, as when made of wood, is external. In the next chapter, the Buddha tells the Secret Lord Vajrapāṇi: Bodhisattvas practicing bodhisattva conduct in the mantra gateway who desire to accomplish the non-conceptual samādhi should contemplate thus: From where does conception arise? "One's own body or one's own mind and intention" means that the practitioner of yoga is already able to contemplate the tutelary deity and the like, even presently attaining all kinds of wondrous realms. Yet this is still subsumed under worldly samādhi; one has not yet attained equal wisdom. Now [the Buddha] further reveals and explains entering the contemplation of the three equalities. If this contemplation becomes clear and one understands the dharmatā of one's own body, speech, and mind, one immediately enters the initial Dharma-illumination gateway of the pure bodhicitta. This is ascending to the bodhisattva stages; this is explained in various ways, but the general meaning is like this. First, explaining the contemplation of the dharmatā of the body: the sūtra says that that body is produced by karma, having the nature of grass, trees, bricks, and tiles. In this way it is free from agency, inert like external creations. Or, being produced by karma, it is viewed like an image—this is the sūtra text. Above, it was said that one should abide in the non-conceptual, and so forth. Now in this chapter, if a practitioner of the mantra path wishes to attain the accomplishment of this non-conceptual samādhi, they should construct this contemplation. As for the sūtra's phrase "one's own body or one's own mind and intention," it means arising from volition in the mind. The mind (citta) is the pure mind; the intention (manas) is discrimination (inquire further). Yet this body is identical to wood and stone, its nature inert and ignorant, meaning that if these four great elements are separated from the mind, they are identical to wood and stone. As explained in the Mahāprajñāpāramitā regarding the mindfulness of body and mind, it is like a clear-sighted person observing for themselves the various grains and wheats inside a granary. This body is also like this: when the contemplation of mindfulness of the body opens, one sees for oneself the thirty-six substances, each with its different characteristics; at that time the characteristic of "body" is eliminated, just as when opening the granary and seeing the grains, the name "granary" is eliminated. In this manner, each is profoundly explained according to the sequence of dependent origination. Next, it also clarifies that the body is like an image. Just as a maker of images combines earth, wood, and miscellaneous materials into an image—whether of a Buddha, a deva, or the physical form of other parents—because of unskilled observation, concepts of what is revered or what is loved arise accordingly. Yet when observing each in detail, there is only the coming together of multiple conditions; completely lacking own-nature. Now my body is also like this: a provisional combination of various conditions; because one does not understand for oneself, the view of a self-body arises. If one observes closely, it completely lacks own-nature, existing only from conditions, like magical illusions and other realms that arise from conditions and are truly ungraspable. Furthermore, this body appears as though the six sense faculties possess consciousness because of the mind; yet in reality it is not so. Just as when a person's mind observes and has an abode, then even with the brightness of the sun and moon there may be things unseen, and the sound of thunder and lightning may at times go unheard. Again, like the monk in the past who was single-mindedly absorbed in dhyāna contemplation, who while walking on the road did not see a great army passing by. One should know that if separated from the mind, then even though this body is equipped with the sense faculties of eyes, ears, and so forth, it is without consciousness, like wood and stone. Again, as in the analogy of the image: if this image of wood, stone, or the like is burned by fire, ruined by water, wounded by a knife, shattered by a vajra or the like, or subjected to wrathful and harsh words, these cannot move even the slightest conceptual thought in it to give rise to displeasure. Or if various offerings are made—dressing it in wondrous robes, offering it renowned delicacies, anointing it with wondrous incense, adorning it with wondrous colors, even to the point that human and celestial offering requisites are abundantly placed before it—it also does not give rise to joy. One should know that the image is in its own-nature originally empty; it is merely that discrimination in our own minds gives rise to increase and decrease. Both defaming it and making offerings to it are completely inverted and unreal. Just as one observes the external image, one should use this contemplation to contemplate one's own body; at that time one does not see bodily characteristics and is free from discrimination. Observing one's body in this way and seeing the dharmatā of the body, one immediately realizes the signless samādhi. Whenever observing, "seeing" refers to contacting the conditions of what has characteristics, gradually deepening naturally, so that the characteristics themselves are signless and the conditions themselves are conditionless. If one does not attain this upāya, but merely directly contemplates emptiness without knowing by what causes and conditions it is empty, clinging to this Dharma of emptiness will mostly give rise to deviant views. Therefore, in the sequence of practice there must be specific pointing out. Why is this? Foolish, childish worldlings give rise to the discrimination of a self from the image that is empty of own-nature; that is, they give rise to the discrimination of a self from their own bodies. Because of this inverted unreality, they give rise to all kinds of discriminations: whether making offerings or removing offerings, or reviling and abusing, or disparaging—all must be eliminated and discarded. Next to contemplating the body, there should properly be the contemplation of speech; since the contemplation of speech is subsumed under the contemplation of the body, it is not explained separately. Now it is briefly revealed, which is discussing them together. From where does this speech now exist? It exists from teeth, throat, gullet, lips, tongue, navel, and other manifold conditions, with the mind moving the wind and striking one another so that this sound is produced, just like an echo in an empty valley completely lacking own-nature. Worldlings do not understand this; therefore, hearing pleasant words they rejoice, and hearing contrary words they become angry. Now, seeing the dharmatā of sound in this way, one knows that this sound is unborn and unceasing, identical to dharmatā; this is the equality of sounds. Next is contemplating the mind: because dharmas have no physical form, one contemplates hearing, perception, and cognition. First beginning with coarse contemplation, understanding this equality of body and equality of speech, one naturally knows to enter deeply into it.