安樂集 1.28

1.28

「若知無相離念為體，而緣中求往者，多應上輩生也。是故天親菩薩論云：『若能觀二十九種莊嚴清淨，即略入一法句。一法句者，謂清淨句；清淨句者，即是智慧無為法身故。』何故須廣、略相入者？但諸佛、菩薩有二種法身：一者、法性法身；二者、方便法身。由法性法身故，生方便法身；由方便法身故，顯出法性法身。此二種法身異而不可分，一而不可同，是故廣、略相入。菩薩若不知廣、略相入，則不能自利、利他。無為法身者，即法性身也，法性寂滅故，即法身無相也。法身無相故，則能無不相，是故相好莊嚴即是法身也。法身無知故，則能無不知，是故一切種智即是真實智慧也。雖知就緣觀總、別二句，莫非實相也。以知實相故，即知三界眾生虛妄相也；以知三界眾生虛妄故，即起真實慈悲也；以知真實慈悲故，即起真實歸依也。今之行者無問緇素，但能知生無生不違二諦者，多應落在上輩生也。」

"If one understands that signlessness and freedom from ideation are the essential nature, and yet seeks rebirth through conditions, one will mostly be reborn in the highest tier. Therefore Bodhisattva Vasubandhu's treatise says: 'If one can contemplate the twenty-nine kinds of purity of adornment, one enters into the one Dharma phrase in brief. The one Dharma phrase means the phrase of purity; the phrase of purity is the unconditioned dharmakāya of wisdom.' Why must the broad and the brief enter into one another? Because the Buddhas and bodhisattvas have two kinds of dharmakāya: first, the dharmakāya of Dharma-nature; second, the dharmakāya of upāya. From the dharmakāya of Dharma-nature, the dharmakāya of upāya arises; through the dharmakāya of upāya, the dharmakāya of Dharma-nature is revealed. These two kinds of dharmakāya are distinct and yet cannot be divided, are one and yet cannot be conflated; therefore the broad and the brief enter into one another. If a bodhisattva does not understand that the broad and the brief enter into one another, he cannot benefit himself and benefit others. The unconditioned dharmakāya is the body of Dharma-nature; because the Dharma-nature is extinguished and quiescent, the dharmakāya is signless. Because the dharmakāya is signless, it is capable of having no sign that it does not manifest; therefore the adornments of major marks and minor signs are themselves the dharmakāya. Because the dharmakāya is without cognition, it is capable of having nothing it does not know; therefore the omniscient wisdom of all modes is itself true wisdom. Though one knows to contemplate the two phrases—the general and the particular—with reference to conditions, neither is other than true reality. Because one knows true reality, one knows the deceptive appearances of sentient beings in the three realms; because one knows that sentient beings in the three realms are deceptive, one arouses true compassion; because one arouses true compassion, one arouses true refuge. Practitioners of today, whether monastics or laypeople, as long as they understand that birth is unborn without violating the two truths, should mostly fall into rebirth in the highest tier."