大毘盧遮那成佛經疏 20.23

20.23

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.