大毘盧遮那成佛經疏 19.4

19.4

祕密主！真言門菩薩行行菩薩，如是心中生緣起，無有佛殊勝是也。以上經文也。師說未分明，可更問之（且可思其義，次第配像）。像也緣起者，謂觀心八葉之花，花上圓明，同於淨鏡之類。初時未即明了，以囉字慧眼方便故漸自明了，乃至於圓鏡中見自身，即同一切佛等。如是法生，即是從因緣起。若從緣起者，觀此不生門即入法界體性也。以慧眼為因，淨鏡為所緣，無量自業等佛事從因緣而生，然實不自生、不他生、不共、不無因，如《中論》等所說也。此法殊勝，更無過上也。如上皆說離一切相無對無緣，而今作此觀等豈不相違耶？如從阿字生一切字，生一切字時即本不生義。此亦如是，佛以方便力故，故無相寂滅法中而作此瑜伽之行，無相之中而說諸相，即此諸相即是無相也。所謂相者，即是從緣所生之法，然實不自生、不他生，離於八不，即是第一無相，不離於相而說別有無相也。若別作此說，即同外人之斷空矣。然有難云：今此觀本尊身語意等種種境界。又祕密主！真言門修菩薩，從身所生影像，謂身影像起也。身謂垢身，影謂淨身也。此所起莫過於佛也。意言：影像起中殊勝莫過於佛也。如眼耳鼻舌身意等取如是，彼自性空唯有名字，所執同於虛空，無執著從因業生。等於影像者即是相，相者即是世間法。今佛說真言成佛之行，而乃更明世間三昧有相之法，何也？故佛次引喻明之。如眼耳鼻舌身等，四大種攝取，彼自性空，唯有名字。所執當知同於虛空，無所執取，從因業生影，經文也。因如鏡，業如身，如對鏡而影現也。如行者先觀外緣心之明鏡，然引入己身，若自他平等無二，即是瑜伽成也。自身為因，所緣是緣，因緣合故有影像生。若了此因緣，即成等正覺也。誰成正覺？謂真言行人也。此意者如世間五根等，從四大因緣生，業等生。雖有相有緣，然自性空，即同第一無相之法。今此瑜伽亦爾，雖若有相而從緣生，緣生實相即是阿字法界之體，何得難言是有相也。若了如是義，即成正覺也。故經云如眼耳鼻舌身意等，四大種攝取，彼自性空。如是空名唯取著。虛空同無執著，因業生影等。如來成正覺，彼互相緣起，無間斷中相續若緣生。彼即影像生，是故諸神尊即我，我即神尊，互相發起。尊身身生，像天形生。以上經文也。我之所起，因於圓鏡見明鏡時，自身影像現。由未見圓明故，即無影像。如來成正覺，彼互相緣起，如鏡中生像、像互相生。因緣不斷中，自垢身生淨身，彼互相生不間斷也。間斷中相續，即是無間斷也。若從緣生，彼即如影像生，此明不離因緣也。是故諸尊即是我，我即是本尊，互相發起。由互相生故，從身生身（謂生淨身）如是尊形像生。身生於身，謂垢身生淨身，淨身即是佛本尊之形，當如是解也。己身心己身淨已，又即同彼，互相緣起無有間斷，故云緣生即是影像生也。以內外相因，更相分發展轉相見故，諸尊即是我、我亦即是諸尊，佛即是我、我即是佛也。身生形相生者，謂從自身生也。觀己祕密主，法緣通達慧，通達慧緣法，彼等互相作業，不住性空。云何祕密主意意生？影像能生。通達是證果義，至於所至處也。此通達當言證也。祕密主觀此，如前說鏡喻。心中明鏡現像影時，無有分別但從緣起。今觀此法，為從鏡生耶？從面生耶？如是求之皆無實處。若從鏡有，無面亦應常有；若從面有，鏡無亦合不無。然俱不可，故知但從緣有，而實常空。此是法也。因觀此法得成證慧。然此慧，戲論永絕，不可顯示談說。若不說不度人，復違本願，更從證智還生法緣，從佛因見法成佛，成佛已復說法也。亦可此從緣生復成法也。

"Lord of Secrets, for a bodhisattva practicing the bodhisattva practice of the mantra gateway, dependent origination arises within the mind in this way; there is nothing superior to the Buddha." The above is the text of the sūtra. The master's explanation was not yet clear, so one should ask further (for now one may reflect on its meaning and assign the images in sequence). As for images and dependent origination: this means contemplating the eight-petaled flower of the mind, and the round clarity upon the flower, like a pure mirror and the like. At first it is not immediately distinct, but by means of the upāya of the wisdom eye of the syllable RA, it gradually becomes clear of itself, until one sees one's own body within the round mirror as identical to all buddhas and the rest. The arising of such dharmas is precisely arising from causes and conditions. If it arises from conditions, contemplating this unborn gateway is entering into the essential nature of the dharmadhātu. With the wisdom eye as the cause and the pure mirror as the objective condition, immeasurable buddha activities of one's own karma and so forth arise from causes and conditions; yet in reality they are not self-produced, not other-produced, not both, and not without cause, as stated in the *Mūlamadhyamakakārikā* and other texts. This Dharma is superior; nothing surpasses it. As said above, it is entirely free from all characteristics, without counterpart and without condition; why then is performing this contemplation and the like now not contradictory? Just as all syllables are born from the syllable A, when all syllables are born, that is precisely the meaning of the originally unborn. This is also like that: by the power of upāya, the Buddha performs this yoga practice within the signless and tranquil Dharma; within the signless he speaks of various signs, and these very signs are precisely signlessness. What is called signs are phenomena arising from conditions; yet in reality they are not self-produced and not other-produced; being free from the eight negations is the supreme signlessness; it is not that apart from signs there is another signlessness. If one spoke otherwise, it would be identical to the nihilistic emptiness of outsiders. However, an objection states: "Now this contemplates various realms of the deity's body, speech, and mind." "Furthermore, Lord of Secrets, for a bodhisattva cultivating the mantra gateway, from the body an image arises—meaning the reflection of the body arises. Body refers to the defiled body; reflection refers to the pure body. What arises here does not surpass the Buddha." The meaning is: among the arising of reflections, nothing surpasses the Buddha. "Just as the eye, ear, nose, tongue, body, mind, and so forth grasp [objects] in this way, their self-nature is empty, existing only in name; what is grasped is identical to space; without attachment, they arise from cause and karma." "Equal to reflections" refers to signs, and signs are worldly phenomena. Now the Buddha speaks of the practice of achieving buddhahood through mantras, yet he further clarifies the conditioned dharmas of worldly samādhi; why is this? Therefore the Buddha next adduces an analogy to explain it: "Just as the eye, ear, nose, tongue, and body are grasped by the four great elements, their self-nature is empty, existing only in name. What is grasped should be understood as identical to space, without anything grasped; arising from cause and karma is like a reflection"—the text of the sūtra. The cause is like a mirror, karma is like the body, just as a reflection appears when facing a mirror. As the practitioner first contemplates the bright mirror of the mind as an external condition, and then introduces it into their own body, if self and other are equal and non-dual, that is the accomplishment of yoga. One's own body is the cause, the object of condition is the condition; because cause and condition combine, the image arises. If one comprehends these causes and conditions, one attains equal, perfect awakening. Who attains perfect awakening? It refers to the mantra practitioner. The meaning is: just as in the world the five sense faculties and the like arise from the causes and conditions of the four great elements, arising from karma and the like, though they have signs and conditions, their self-nature is empty, identical to the supreme signless Dharma. Now this yoga is also like this: though seemingly having signs, it arises from conditions; the dharmatā of conditional arising is itself the substance of the syllable A dharmadhātu; how can one object that it is sign-bearing? If one comprehends this meaning, one attains perfect awakening. Therefore the sūtra says: "Just as the eye, ear, nose, tongue, body, mind, and the like are grasped by the four great elements, their self-nature is empty. Such empty names are merely clung to. Equal to space, without attachment, arising from cause and karma like a reflection and so forth. / The Tathāgata attains perfect awakening; they dependently originate with each other; continuously uninterrupted, if arising through conditions, / that is the arising of an image. Therefore the divine deities are I, and I am the divine deities, mutually giving rise [to each other]. / From the body of the deity the body arises, arising in the divine form of the image." The above is the text of the sūtra. What arises from me depends on the round mirror; when seeing the bright mirror, the reflection of one's own body appears. Because the round brightness has not yet been seen, there is no reflection. The Tathāgata attains perfect awakening; they dependently originate with each other, like an image arising in a mirror, images giving rise to each other. Amidst uninterrupted causes and conditions, from one's own defiled body the pure body arises, mutually giving rise to each other without interruption. Continuation within interruption is precisely uninterruptedness. If arising from conditions, it arises just like a reflection; this clarifies that it is not separate from causes and conditions. Therefore, the deities are I, and I am the deity, mutually initiating each other. Because they mutually give rise to each other, from the body the body arises (meaning the pure body arises), and thus the image and form of the deity arises. "The body arises from the body" means the defiled body gives rise to the pure body, and the pure body is the form of the Buddha, the deity; it should be understood in this way. Once one's own body and mind, one's own body, are purified, one is also identical to that, dependently originating with each other without interruption; hence it says that arising through conditions is the arising of an image. Because the internal and external cause each other, mutually developing and mutually seeing one another, the deities are I, and I am also the deities; the Buddha is I, and I am the Buddha. "From the body the form and image arise" means it arises from one's own body. "Having contemplated oneself, Lord of Secrets, Dharma conditions penetrating wisdom; penetrating wisdom conditions Dharma; they mutually perform actions, not abiding in emptiness of nature. / How, Lord of Secrets, does the mind give rise to mind? The image is able to arise." Penetrating is the meaning of realizing the fruit, arriving at where one should arrive. This "penetrating" should be called "realizing". Lord of Secrets, contemplate this: as in the mirror analogy spoken before, when the image appears in the bright mirror of the mind, there is no conceptual discrimination; it merely arises from conditions. Now contemplating this dharma: does it arise from the mirror? Does it arise from the face? Seeking it in this way, there is no real place. If it exists from the mirror, it should always exist even without a face; if it exists from the face, it should not be absent even without a mirror. Yet neither is possible; therefore know that it exists merely from conditions, while in reality it is always empty. This is Dharma. Due to contemplating this Dharma, one comes to accomplish realizing wisdom. Yet this wisdom is forever cut off from prapañca, and cannot be demonstrated or spoken. If one does not speak and does not liberate people, one would also violate one's original vow; therefore from the realizing wisdom, the condition of Dharma is born again; from the cause of the Buddha one sees the Dharma and attains buddhahood, and having attained buddhahood, one speaks the Dharma again. It may also be that this arising from conditions again becomes Dharma.