大毘盧遮那成佛經疏 19.8

19.8

The sūtra states: "Listen attentively, Lord of Mysteries! For the savior of the world through mantra, body and body are not different"—this means this body is not different from that body. What is called abiding in the mind is indeed using that mantra body. "Mind is produced from mind"—the former is the mind that has arising, and the latter is the purified mind; it can cause the mind to be purified. "All-pervading light flows forth from that place"—it flows forth from the pure mind. The word "that" refers to the former mind. Light arises in correspondence with yoga; through correspondence with yoga, this light is produced from that mind. "Always unable to be known by fools"—this means that fools are unable to know it, unable to comprehend this path. "Even the parts produced from the body, the parts are not different from the body." Bodies produced from the body are of immeasurably many kinds. Since bodies are immeasurable, likewise the expressions of the mantra are immeasurable. "Like a cintāmaṇi"—this refers to the auspicious wish-fulfilling jewel; according to whatever benefit is desired, it is accomplished. "In this way, the body of the illuminator of the world accomplishes all benefits. Lord of Mysteries, how is it that without discrimination, all deeds of the dharmadhātu follow and revolve? Lord of Mysteries, furthermore, just as the realm of space..." and so on. The Buddha told the Lord of Mysteries: "Listen attentively! The savior of the world through mantra, body and body are not different. Mind produces mind, skillfully causing it to be purified. From that place flows forth all-pervading light, in the places of the limbs in correspondence. Fools do not know this path, even to the parts produced from the body being of immeasurably many kinds." This is the sūtra text. Still, due to holding the mantra, there are differences in these words. Mind produces mind, and can skillfully purify it; what flows forth from that is precisely this body not being different from that body, produced from one's own body, which is being produced from the mind. Because all defilements are purified, all affairs are accomplished. Because it possesses this virtue, light flows forth following the various limbs and performs the Buddha-work. Such matters as these cannot be known by ordinary fools. Because they do not know this path, they receive the name "fools." "This path" is the practice of mantras, because by accomplishing mantras one attains siddhi. From this body, further bodies are produced, namely the desire and form realms and so forth; their categories are numerous, all issuing from a single mantra as immeasurable body, speech, and mind. As explained above, immeasurable bodies are produced from the upper, middle, and lower parts of the Buddha. This practitioner is also like this: in accordance with the upper, middle, and lower parts of the body, one may manifest the four Buddhas, the four bodhisattvas, and even the various eight classes, just as explained in the Mahākaruṇāgarbha, immeasurable in number. Furthermore, a doubt is raised: "Above it was said that mantras are signless and objectless, equal to the great void and indifferentiable. How can there be these various matters?" The answer: By analogy, it is like a wish-fulfilling jewel fulfilling all wishes, and even the three matters can also be purified. If someone wishes their body to be pure, by the power of the jewel their body is made like lapis lazuli. If one wishes speech and mind to be pure, they are also purified in accordance with their parts. Mundane things are still like this; how much more so could the tathāgata's marvelous cintāmaṇi jewel not perform such things? Like a worldly jewel, though it performs various tasks and fulfills various wishes, it is serene and unmoved, without thought and without contrivance, neither coming nor going. To accomplish all things, how much more so the great jewel of the Tathāgata? Therefore, the indiscriminate dharmadhātu is like a great nāga in its palace, without arousing thought or stirring volition, yet in accordance with the force of karma and the like, it sends down rains of diverse flavors. For this reason, within the signless emptiness, manifesting the universal-gate deeds of immeasurable body, speech, and mind can be attained in this very body; one need not doubt it. Furthermore, by analogy, space is not counted among sentient beings, yet it is what sentient beings rely upon. It is not a body, not a jīva, not a māṇava, not an agent, not an experiencer, and so forth; all deluded imaginings are eliminated, it is completely free from discrimination, and neither goes nor comes. Yet it is not different from the realm of sentient beings; the karmic actions that all sentient beings rely upon are all accomplished through this, benefiting sentient beings to accomplish various tasks. One cannot say that because space can accomplish all tasks, space is conditioned and possessed of characteristics. Now this maṇḍala of great emptiness is also like this: ultimately pure, there is nothing it does not do, constantly abiding in serenity yet achieving non-empty accomplishment. Therefore, the sūtra encourages faith, saying: 'One should know it thus; do not give rise to doubt.'