大毘盧遮那成佛經疏 19.5

19.5

"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.