大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 6.62

6.62

characteristics should think as follows: ‘From where do concepts arise? Is it from my body or from my mind?’ Were they to arise from the body, the body is like grass, trees, and pebbles; its own-nature is such that it is dissociated from activity, incognizant, and born of cause and action, and it should be viewed as being the same as external things. Again, it is like a constructed image, which can be damaged by neither fire nor water nor sword nor poison nor vajra and so on, and which, should one become angry with it and speak harshly to it, can[not] be moved in the slightest. Even if gods and worldlings serve it and provide it with food and drink, garments, unguents, and garlands of flowers, or with various special articles of enjoyment such as the likes of unguents, sandalwood, and camphor, it will not engender joy. Why? The ordinary person, foolish and childlike, gives rise to differentiating thoughts, born of his own self, perverse, and unreal, with regard to that image which is by its own-nature empty, and he either worships it or does harm to it. Lord of Mysteries, in this manner should one dwell, cultivating mindfulness of the body and observing how it is by nature empty.

“Next, Lord of Mysteries, because the mind has no own-nature and is dissociated from all concepts, one should consider it to be by nature empty. Lord of Mysteries, seek though one may, the mind cannot be apprehended in the three ages, for it transcends the three ages. In this manner its ownnature is far removed from characteristics. Lord of Mysteries, that there are mental concepts is the product of differentiation on the part of ordinary people, foolish and childlike. Because they do not understand, they have false

misconceptions such as these, which should thus be considered unreal and unborn.

“Lord of Mysteries, these bodhisattvas cultivating bodhisattva practices via the gateway of mantras will realize the samādhi without characteristics, and because they dwell in the samādhi without characteristics, the true speech (i.e., mantra [deities]) uttered by the Tathāgata will personally face them and always appear in their presence.”

Chapter XXX

Mundane and Supramundane

Recitation

“Next, Lord of Mysteries, I shall now explain the secret method for reciting mantras.

For each of the mantras perform mental recitation

And, second, with the outgoing and incoming breath: these are

always the foremost of yogas.

If one recites differently from this, the mantra will be deficient

in its members.

In internal and external yoga I have taught that there are four kinds.

In the case of mundane recitation, there is a continuum of objects

[of cognition],

And one dwells in seed-syllables and phrases, or else the mind

attends on one’s own deity.

Therefore, it is said to have an object of cognition, and [recitation

with] the outgoing and incoming breath is regarded as the best

[of mundane recitation].

One should know that the supramundane mind is far removed from

syllables;

One’s self and the deity become one and nondual, without grasping

or attachment,