瑜伽師地論略纂 12.23

12.23

論云「謂諸菩薩能於其身住修身觀，不於其身分別有性，亦不分別一切種類都無有性，又於其身中遠離言說自性法性如實了知」等者，不分別有性，不為遍計執分別身有。不分別無性者，不分別依他、圓成二性是無。　「又於其身遠離言說自性法性」等者，此重解圓成不起言說分別，真如是不可言說自性法性也。若准下如是菩薩於身等法，不分別苦等文，即亦不分別一切種類都無有性，唯觀依他。遠離言說自性法性者，即圓成實。今離言說，言說不相稱，不同依他，故下文言是四諦之法性，法性即真如也。即不分別有性，是遍計；不分別一切種類都無有性，是依他；遠離言說自性法性，是圓成實也。　若隨順無量安立理趣妙智，是後得智也。此乃菩薩與二乘菩提分法觀別也。此中廣辨菩提分品，義如常途，唯有佛地智義用分一時俱有德智，共為四念住觀身一時有。詳曰：此義不然，皆妙觀察智為，即如《佛地論》。

Regarding the treatise's statement, "Bodhisattvas are able to abide in practicing contemplation of the body with respect to their bodies, neither conceptualizing the existence of an intrinsic nature regarding their bodies, nor conceptualizing all varieties as completely lacking an intrinsic nature, and furthermore, with respect to their bodies, they truly know the ineffable intrinsic nature and reality (dharmatā)," and so forth: "Neither conceptualizing the existence of an intrinsic nature" means that through conceptualization of the imagined nature (parikalpita-svabhāva), one does not conceptualize the body as existent. "Nor conceptualizing the absence of an intrinsic nature" means that one does not conceptualize the other-dependent (paratantra) and fully accomplished (pariniṣpanna) natures as non-existent. Concerning "furthermore, with respect to their bodies, they truly know the ineffable intrinsic nature and reality" and so forth: this re-explains that in the fully accomplished [nature], conceptualizations of verbal expression do not arise; true suchness (tathatā) is the ineffable intrinsic nature and reality. If we follow the subsequent text where such bodhisattvas do not conceptualize suffering and so on with respect to the body and other dharmas, then "nor conceptualizing all varieties as completely lacking an intrinsic nature" refers solely to contemplating the other-dependent [nature]. The "ineffable intrinsic nature and reality" is the fully accomplished [nature]. Now, being free from verbal expression, verbal expressions do not correspond to it, which is unlike the other-dependent [nature]; therefore, the subsequent text states that it is the reality (dharmatā) of the four truths, and reality is true suchness. Thus, not conceptualizing the existence of an intrinsic nature pertains to the imagined [nature]; not conceptualizing all varieties as completely lacking an intrinsic nature pertains to the other-dependent [nature]; and being free from the verbal intrinsic nature and reality pertains to the fully accomplished [nature]. If one accords with the wondrous wisdom of the boundless principles of conceptual designation, that is the subsequent wisdom (pṛṣṭhalabdha-jñāna). This is precisely the difference between the bodhisattvas' contemplation of the factors of awakening (bodhipakṣa-dharma) and that of the two vehicles. Herein, the extensive differentiation of the factors of awakening follows the conventional interpretation; only the wisdom, meaning, and function of the Buddha stage are divided as simultaneously having virtuous qualities and wisdom, together forming the four smṛtyupasthānas where contemplation of the body is simultaneous. A detailed critique states: this interpretation is incorrect; they are all operated by the wondrously observing wisdom (pratyavekṣā-jñāna), exactly as stated in the Buddhabhūmi-śāstra.