大毘盧遮那成佛經疏 19.4

19.4

"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.