無量壽經優婆提舍願生偈註 1.59

1.59

問曰：《觀無量壽經》言「諸佛如來是法界身，入一切眾生心想中。是故汝等心想佛時，是心即是三十二相八十隨形好，是心作佛、是心是佛，諸佛正遍知海從心想生。」是義云何？答曰：身名集成，界名事別。如眼界緣根、色、空、明、作意五因緣生，名為眼界。是眼但自行己緣，不行他緣，以事別故；耳鼻等界亦如是。言諸佛如來是法界身者，法界是眾生心法也。以心能生世間出世間一切諸法故，名心為法界。法界能生諸如來相好身，亦如色等能生眼識，是故佛身名法界身。是身不行他緣，是故入一切眾生心想中。心想佛時，是心即是三十二相八十隨形好者，當眾生心想佛時，佛身相好顯現眾生心中也。譬如水清則色像現，水之與像不一不異，故言佛相好身即是心想也。是心作佛者，言心能作佛也。是心是佛者，心外無佛也。譬如火從木出，火不得離木也。以不離木故，則能燒木。木為火燒，木即為火也。諸佛正遍知海從心想生者，正遍知者，真正如法界而知也。法界無相故諸佛無知也，以無知故無不知也，無知而知者是正遍知也。是知深廣不可測量，故譬海也。

Question: The Sūtra on the Contemplation of Immeasurable Life states: "The Tathāgata Buddhas are the body of the dharmadhātu, entering into the mind and thoughts of all sentient beings. Therefore, when your minds contemplate the Buddha, this mind is itself the thirty-two primary marks and eighty secondary signs; this mind creates the Buddha, this mind is the Buddha. The ocean of the Buddhas' true and universal knowledge is born from mental contemplation." What does this mean? Answer: "Body" means an aggregation and completion; "dhātu" (realm) means differentiation of particular matters. For example, the visual realm (cakṣur-dhātu) is produced dependent on five conditions: faculty, form, space, light, and attention; it is called the visual realm. This eye acts only according to its own conditions and does not act according to other conditions, because of the differentiation of particular matters. The auditory, olfactory, and other realms are also like this. When it is said that "the Tathāgata Buddhas are the body of the dharmadhātu", the dharmadhātu is the mental phenomena of sentient beings. Because the mind can give birth to all mundane and supramundane dharmas, the mind is named the dharmadhātu. The dharmadhātu can give birth to the bodies of the Tathāgatas with their marks and signs, just as form and so forth can give birth to visual consciousness; therefore, the Buddha's body is called the body of the dharmadhātu. This body does not act according to other conditions; therefore it enters into the mind and thoughts of all sentient beings. "When the mind contemplates the Buddha, this mind is itself the thirty-two primary marks and eighty secondary signs" means that when sentient beings mentally contemplate the Buddha, the marks and signs of the Buddha's body appear manifest within the minds of sentient beings. For instance, when water is clear, reflections appear; the water and the reflection are neither identical nor different. Hence it is said that the Buddha's body of marks and signs is itself the mental contemplation. "This mind creates the Buddha" means that the mind is able to create the Buddha. "This mind is the Buddha" means that outside the mind there is no Buddha. For example, fire emerges from wood, and fire cannot be separated from wood. Because it is not separated from wood, it can burn the wood. When the wood is burned by fire, the wood is itself the fire. "The ocean of the Buddhas' true and universal knowledge is born from mental contemplation": "true and universal knowledge" (samyak-saṃbodhi) means knowing truly in accordance with the dharmadhātu. Because the dharmadhātu is markless, the Buddhas have no knowing; because they have no knowing, there is nothing they do not know. Knowing through non-knowing is true and universal knowledge. This knowing is deep and vast, immeasurable, and is therefore compared to an ocean.