大毘盧遮那成佛經疏 19.5

19.5

譬如白黃赤等，意作者作時染著意生，彼同類如是身轉。以上經文也。意言：祕密主觀法，法性空寂之相，因緣此相以慧而能通達也。法是離諸相法，法即是緣，由觀此入法性而通達法也。若通達法即是達緣，達緣即是達法，互相發起也。同知法空寂即是達法也。由有分別起，知法是空無智緣，緣依法、法依緣，互相緣起，是名諸法性空也。若法如是性空，云何從意生起願？經文彼等互相不住性空。祕密主！云何意能生影像？祕密主！譬如若白若黃若赤作意者，此引喻也。如人眼初見白時未明了，次即生心分別此是緣耶？此上無問也。金剛手非為不知，為眾生故而發起疑問。若如是者，彼意從心生，誰能得知耶？佛即說喻由如白。何以故？以異青黃等故，心生此解即是起，從心生心。世間尚爾，當知從染心生淨心亦然也。染著意生者，如見白時心作白解，由此白故令心亦白也。如比丘觀白者，見一切亦白。見青者，一切亦青也。作時為於白上作白，意成就也。識心從白心生，不從外起。如人觀白時，即見一切白也。如《月燈三昧》說：如女人好自莊嚴，照鏡自見，還自生愛著。若智者觀此從何生？何處來？一一觀之不可得也。由此言之，從心生像還自染。若了知此但從緣生，即無染著。以此證於自，是自心而生於心也。彼同類如是身轉，謂即是童女自見其身也。若染即是生死，若稱但從緣生無有自性即是涅槃，故云同類身轉也。

"Just as with white, yellow, red, and the like, when the mental agent acts, an attached mind arises, and corresponding to that category, the body transforms in such a way." The above is the text of the sūtra. The meaning is: Lord of Secrets, contemplate phenomena: the characteristic of the emptiness and tranquility of the dharmatā is that by conditioning this characteristic, through wisdom one is able to penetrate it. Dharma is that which is free from all signs; Dharma is condition; through contemplating this one enters into the dharmatā and penetrates Dharma. If one penetrates Dharma, that is penetrating conditions; penetrating conditions is penetrating Dharma, mutually giving rise to each other. Equally knowing that dharmas are empty and tranquil is penetrating Dharma. Due to conceptual discrimination arising, one knows that dharmas are empty; without wisdom as condition, conditions rely on Dharma, and Dharma relies on conditions, mutually dependently originating; this is called the emptiness of nature of all dharmas. If dharmas are thus empty of nature, how can vows arise from the mind? The sūtra text says: "They mutually do not abide in emptiness of nature. Lord of Secrets, how can the mind give rise to an image? Lord of Secrets, just as one directs the mind toward white, yellow, or red"—this adduces an analogy. Like when human eyes first see white, it is not yet distinct, and next the mind arises to discriminate: "Is this a condition?" There is no question above this. Vajrapāṇi does not ask out of ignorance; for the sake of sentient beings he raises the doubt. If it is so, that mind arises from the mind; who can know it? The Buddha then spoke an analogy: it is like white. Why? Because it differs from blue, yellow, and the like; when the mind gives rise to this understanding, it arises, and from mind, mind arises. If it is so even in the mundane world, one should know that from a defiled mind giving rise to a pure mind, it is also thus. "An attached mind arises": like when seeing white, the mind forms the understanding of white, and due to this white, it causes the mind also to become white. Like a monk contemplating white: he sees everything as white. When seeing blue, everything is also blue. "When acting": acting white upon white, the mind accomplishes it. The consciousness mind arises from the white mind, not from outside. Just as when a person contemplates white, they see everything as white. As stated in the *Samādhirāja Sūtra*: like a woman fond of adorning herself, gazing into a mirror and seeing herself, she in turn gives rise to affection and attachment. If a wise person contemplates: from where does this arise? Where does it come from? Contemplating each one, it cannot be found. Speaking from this: from the mind an image arises, and in turn one is attached to oneself. If one completely understands that this merely arises from conditions, there is no attachment. Using this to verify in oneself: it is one's own mind giving rise to the mind. "Corresponding to that category, the body transforms in such a way": this refers to the young maiden seeing her own body. If attached, it is saṃsāra; if conforming to the fact that it merely arises from conditions without self-nature, it is nirvāṇa; therefore it is said that the body transforms corresponding to that category.