釋摩訶衍論 9.61

9.61

若此神呪誦一萬八千遍已訖，即心識具無所不了。已說所治，次說能治。若清妙天子天女像來到行者所時，邪正差別云何知耶？此何所疑？由雜亂故。此義云何？謂無量光明契經中作如是說：若修行者其心清淨，無量無邊諸天子、無量無邊諸天女，雨種種妙花、燒種種所有名香、出現種種微妙妓樂、開布種種勝妙莊嚴具，甚可愛樂貌，來到行者所供養行者。所以者何？重其法故。彼外道人亦作天像來到行者所，如前無異者，其邪正差別難可了知故。解釋此疑即有六門。云何為六？一者呪知根壞不壞門、二者嚴具圓珠有無門、三者身光眼入不入門、四者頭髮末結不結門、五者雙背無所取著門、六者俱取攝不除遣門，是名為六。言呪知根壞不壞門者，謂誦對治陀羅尼呪，若真實天，不壞其根；若虛偽天，諸根壞失皆無所有，以之為別。誦呪形相其相云何？謂有二意故。云何為二？一者誦外呪故、二者誦內呪故。誦外呪時，若真實天無增減異，若虛偽天其諸根相漸漸增長。誦神呪相如其次第不超數量，如如誦故，以之為別。言內呪者其相云何？謂且呪眼，即誦呪言：

When this dhāraṇī has been recited eighteen thousand times, the mind-consciousness is complete, with nothing that it does not comprehend. Having explained what is to be countered, next I shall explain the antidotes. When the clear and wondrous images of devaputras and devakanyās come to the practitioner's presence, how are the false and the true distinguished? What doubt is there here? It is due to confusion. What does this mean? In the *Amita-prabhā Sūtra* it is said: If a practitioner's mind is pure, immeasurable and boundless devaputras and immeasurable and boundless devakanyās rain down various wondrous flowers, burn all kinds of renowned incense, bring forth various wondrous vocal and instrumental music, and display various supreme and wondrous adornments, appearing in forms most lovely and delightful, coming to the practitioner's presence to make offerings to the practitioner. Why is this? Because they venerate his Dharma. If those non-Buddhists also make deva-images that come to the practitioner's presence without any difference from the former, the distinction between false and true is difficult to comprehend. To resolve this doubt, there are six approaches. What are the six? First, the approach of knowing through mantras whether the sense organs are ruined or unruined; second, the approach of the presence or absence of round pearls among the adornments; third, the approach of bodily light entering or not entering the eyes; fourth, the approach of the ends of the hair being tied or untied; fifth, the approach of turning one's back on both and grasping at nothing; sixth, the approach of apprehending both together without expelling them. These are called the six. As for the approach of knowing through mantras whether the sense organs are ruined or unruined: it means that one recites the antidotal dhāraṇī mantra; if it is a true deva, its sense organs will not be ruined; if it is a false deva, its sense organs will be ruined and lost, completely disappearing—by this they are distinguished. What is the form of reciting the mantra? There are two intentions. What are the two? First, reciting the external mantra; second, reciting the internal mantra. When reciting the external mantra, if it is a true deva, there is no change of increase or decrease; if it is a false deva, the forms of its sense organs gradually swell and grow. The manner of reciting the dhāraṇī mantra is to follow the sequence without exceeding the count, reciting it just as it is—by this they are distinguished. What is the characteristic of the internal mantra? That is, for now reciting the mantra for the eyes, one recites the mantra saying: