大毘盧遮那成佛經疏 11.19

11.19

As for "'Lord of Secrets! All presently existing Tathāgatas, Arhats, and Samyaksaṃbuddhas of all worlds have mastered the pāramitā of upāya. Those Tathāgatas know that all conceptual differentiations are by nature empty; by the power of the pāramitā of upāya, they express the unconditioned through the conditioned. Mutually corresponding, they manifest throughout the dharmadhātu for the sake of sentient beings'": this means that by using conditioned upāya for the sake of the unconditioned fruit, one can accomplish this matter, which is inconceivable. The buddhas of the three times—present, future, and past—all master the pāramitā of upāya, and therefore this teaching they expound is one and the same. Citing the buddhas of the three times is intended to clarify that they all enter through this together. Although they set forth these conditioned upāyas, they fully realize that the fundamental nature of these conceptual dharmas is eternally empty. Such dharmas arising from causes and conditions are free from arising and ceasing, annihilation and permanence, oneness and difference, coming and going; they are merely like illusions and transformations, not different from the Middle Way. If one abandons this to seek a separate substance of the unconditioned, it cannot be found, because the nature of the unconditioned is not different from the conditioned. Fully understanding such profound dharmas of dependent origination, one can use this conditioned to directly accomplish the unconditioned fruit. Therefore, by the power of upāya, although all Tathāgatas of the three times realize the dharmadhātu, from this unconditioned and non-active fundamental fruit, they use the conditioned to make retinues. Just as Mahāvairocana Tathāgata, in this virtue of his own realization, through the power of adhiṣṭhāna, expresses the unconditioned through the conditioned: the fundamental nature is inactive, but by means of action one is able to accomplish the unconditioned. 'Mutually corresponding' means that before recitation, one's nature is fundamentally impure; by reciting, one attains purity and can deliver sentient beings. Thus manifesting an impure body again serves as a cause and condition of purity for others; this is called 'mutually corresponding,' and again from the unconditioned arises the conditioned as an expression. Therefore, manifesting vajra-bodhisattvas as numerous as dust motes in ten worlds, each guiding and receiving sentient beings through the mantra gateway to bring them all to the unconditioned fruit—this is it. Pervading the dharmadhātu with this upāya, they universally respond to all sentient beings, causing them to attain benefit.