法苑珠林 20.68

20.68

第六正觀修誠禮者。此明自禮自身佛。不緣他境他身佛。何以故。一切眾生自有佛性平等本覺。隨順法界緣起熾然。但為迷故唯敬他身。己身佛性妄認為惡。縱修此行常為偏倒。若知己身極惡無佛性者。縱敬他身終成無益。眾生迷惑雖發微善。唯將法界供具供養他身。無始已來未曾將一燈一香一禮一喰供養己身佛性。若能反照本覺則解脫有期。故維摩經云。如自觀身實相觀佛亦然。又云。不觀佛不觀法不觀僧。以見自身他身平等正法性故。己心清淨即是自性住佛性。隨力修明是引出佛性三祇果圓。即是至得果佛性。若據妙達唯局大聖。若論下凡雖未頓修不得不解。如涉遠道要藉自身。欲見佛性要觀己佛。法僧亦爾體同無二。是名正觀禮也。

The sixth is called 'prostration of cultivating sincerity through correct contemplation'. This explains prostrating to the Buddha of one's own body, not focusing on external objects or the Buddhas of other bodies. Why is this? All sentient beings inherently possess the Buddha-nature and equal original enlightenment; conforming with the dharmadhātu, dependent origination blazes forth. Yet, merely on account of delusion, they only revere other bodies, and deludedly regard the Buddha-nature of their own bodies as evil. Even if they cultivate this practice, it remains constantly biased and inverted. If one were to consider one's own body utterly evil and devoid of Buddha-nature, then even if one revered other bodies, it would ultimately be of no benefit. Sentient beings are deluded; though they may generate slight goodness, they only use articles of offering throughout the dharmadhātu to make offerings to other bodies. From beginningless time they have never offered a single lamp, a single stick of incense, a single prostration, or a single meal to the Buddha-nature of their own bodies. If one can reflect back upon original enlightenment, then liberation can be expected in time. Therefore, the Vimalakīrti-sūtra says: 'Just as I contemplate the true mark of my own body, so do I contemplate the Buddha.' It also says: 'Not contemplating the Buddha, not contemplating the Dharma, not contemplating the Saṃgha,' because one sees the equal, correct dharma-nature of one's own body and others' bodies. The purity of one's own mind is the Buddha-nature abiding in self-nature. Cultivating clarity according to one's capacity is the Buddha-nature brought forth. When the fruits of the three asaṃkhyeya kalpas are perfected, that is the Buddha-nature of attained fruition. In terms of wondrous penetration, this is restricted exclusively to the Great Sage; regarding ordinary mortals, although they cannot cultivate it suddenly, they cannot fail to understand it. Just as traversing a distant road requires one's own body, if one wishes to see the Buddha-nature, one must contemplate one's own Buddha. The Dharma and the Saṃgha are also like this; their substance is identical without duality. This is called the 'prostration of correct contemplation'.