釋摩訶衍論 9.64

9.64

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: