Bodhicaryavatara 3.658

3.658

tatra kathaṃ pratītyasamutpādaṃ paśyati? ihoktaṃ bhagavatā- ya imaṃ pratītyasamutpādaṃ satatasamitaṃ nirjīvaṃ yathāvadaviparītamajīvamajātamabhūtamakṛtamasaṃskṛtamapratighamanālambanaṃ śivamabhayamanāhāryamavyayamavyupaśamasvabhāvaṃ paśyati, sa dharmaṃ paśyati / yastu evaṃ satatasamitaṃ nirjīvam- ityādi pūrvavat yāvat- avyupaśamasvabhāvaṃ paśyati so 'nuttaradharmaśarīraṃ buddhaṃ paśyati / [āryadharmābhisamaye samyagjñānādupanayenaiva?] / pratītyasamutpāda iti kasmāducyate? sahetukaḥ sapratyayo nāhetuko nāpratyaya ityucyate / peyālaṃ / atha ca punarayaṃ pratītyasamutpādo dvābhyāṃ kāraṇābhyāmutpadyate / katamābhyāṃ dvābhyāṃ kāraṇābhyāmutpadyate? hetūpanibandhataḥ pratyayopanibandhataśca / so 'pi dvividho draṣṭavyaḥ- bāhyaścādhyātmikaśca / tatra bāhyasya pratītyasamutpādasya hetūpanibandhaḥ katamaḥ? yadidaṃ bījādaṅkuraḥ, aṅkurāt patram, patrāt kāṇḍam, kāṇḍānnālam, nālādgaṇḍaḥ, gaṇḍādgarbham, garbhācchūkaḥ, śūkāt puṣpam, puṣpāt phalamiti / asati bīje 'ṅkuro na bhavati, yāvadasati puṣpe phalaṃ na bhavati / sati tu bīje aṅkurasyābhinirvṛttirbhavati / evaṃ yāvat sati puṣpe phalasyābhinirvṛttirbhavati / tatra bījasya naivaṃ bhavati- ahamaṅkuramabhinirvartayāmīti / aṅkurasyāpi naivaṃ bhavati- ahaṃ bījenābhinirvartita iti / evaṃ yāvat puṣpasya naivaṃ bhavati- ahaṃ phalamabhinirvartayāmīti, phalasyāpi naivaṃ bhavati- ahaṃ puṣpeṇābhinirvartitamiti / atha punarbīje sati aṅkurasyābhinirvṛttirbhavati prādurbhāvaḥ / evaṃ yāvat puṣpe sati phalasyābhinirvṛttirbhavati prādurbhāvaḥ / evaṃ bāhyasya pratītyasamutpādasya hetūpanibandho draṣṭavyaḥ //

"In this regard, how does one see dependent origination? Here, the Blessed One said: 'Whoever sees this dependent origination as constant, continuous, without a soul, accurately, unerringly, devoid of life, unborn, not come into being, unmade, unconditioned, unimpeded, without support, peaceful, fearless, unalterable, inexhaustible, and having the nature of non-cessation, sees the Dharma. And whoever sees [it] in this way as constant, continuous, without a soul'—and so on as before up to—'having the nature of non-cessation, sees the Buddha, who possesses the unsurpassable Dharma body.' [Through the direct realization of the noble Dharma by means of correct gnosis?] 'Why is it called dependent origination? It is called [dependent origination] because it has causes and conditions, and is not without causes and not without conditions.' [Omitted text.] 'Furthermore, this dependent origination arises from two causes. From which two causes does it arise? From connection with causes and connection with conditions. That too is to be viewed as twofold: external and internal. Therein, what is the connection with causes of external dependent origination? Namely, from the seed [comes] the sprout, from the sprout the leaf, from the leaf the stalk, from the stalk the stem, from the stem the node, from the node the bud, from the bud the awn, from the awn the flower, and from the flower the fruit. When the seed does not exist, the sprout does not come to be, and so on up to: when the flower does not exist, the fruit does not come to be. But when the seed exists, the production of the sprout takes place. Thus, up to: when the flower exists, the production of the fruit takes place. Therein, the seed does not think: "I produce the sprout." Nor does the sprout think: "I am produced by the seed." Thus, up to: the flower does not think: "I produce the fruit," nor does the fruit think: "I am produced by the flower." Yet, when the seed exists, the production and manifestation of the sprout takes place. Thus, up to: when the flower exists, the production and manifestation of the fruit takes place. Thus is the connection with causes of external dependent origination to be viewed.'"