釋摩訶衍論 9.64

9.64

已說呪知根壞不壞門，次說嚴具圓珠有無門。其相云何？謂若真實天者，其莊嚴具中有十圓珠；若虛偽天者，其莊嚴具中無此珠故，以之為別。已說嚴具圓珠有無門，次說身光眼入不入門。其相云何？謂且彼行者目閉時中，若真實天其身光明入於眼內，若虛偽天不入眼內，以之為別。已說身光眼入不入門，次說頭髮末結不結門。其相云何？謂見髮相，若真實天兩末相結，若虛偽天兩末互解，以之為別。已說頭髮末結不結門，次說雙背無所取著門。其相云何？謂觀若真實天、若虛偽天，唯自妄心現量境界，無有其實，無所著故以之為治。已說雙背無所取著門，次說俱取攝不除遣門。其相云何？謂觀若真實天、若虛偽天，皆一真如、皆一法身無有別異，不斷除故。以之為治。已說對治天像除遣門，次說對治菩薩形像門。就此門中即有二門。云何為二？一者誦呪了知邪正門、二者智慧觀察無著門。言誦呪門者，其相云何？謂且呪心，即誦呪言：

Having explained the approach of knowing through mantras whether the sense organs are ruined or unruined, next I shall explain the approach of the presence or absence of round pearls among the adornments. What is its characteristic? If it is a true deva, there are ten round pearls among its adornments; if it is a false deva, there are no such pearls among its adornments—by this they are distinguished. Having explained the approach of the presence or absence of round pearls among the adornments, next I shall explain the approach of bodily light entering or not entering the eyes. What is its characteristic? When that practitioner closes his eyes, if it is a true deva, the light of its body enters into his eyes; if it is a false deva, it does not enter into his eyes—by this they are distinguished. Having explained the approach of bodily light entering or not entering the eyes, next I shall explain the approach of the ends of the hair being tied or untied. What is its characteristic? Looking at the hair's appearance, if it is a true deva, the two ends are tied together; if it is a false deva, the two ends are untied from each other—by this they are distinguished. Having explained the approach of the ends of the hair being tied or untied, next I shall explain the approach of turning one's back on both and grasping at nothing. What is its characteristic? One contemplates that whether it is a true deva or a false deva, it is merely the direct-perception realm of one's own deluded mind and has no reality; by having no attachment, one uses this as the antidote. Having explained the approach of turning one's back on both and grasping at nothing, next I shall explain the approach of apprehending both together without expelling them. What is its characteristic? One contemplates that whether it is a true deva or a false deva, both are the single tathatā and both are the single dharmakāya without distinction; by not cutting them off or removing them, one uses this as the antidote. Having explained the approach of countering and expelling deva-images, next I shall explain the approach of countering bodhisattva images. Within this approach there are two approaches. What are the two? First, the approach of comprehending false and true by reciting mantras; second, the approach of non-attachment through wise observation. As for the approach of reciting mantras, what is its characteristic? For now reciting the mantra for the heart, one recites the mantra saying: