大毘盧遮那成佛經疏 19.6

19.6

從「內觀意中」下是偈也。祕密主！又如內觀意中漫荼羅，以療熱病，彼眾生熱病即除，謂一剎那頃即是也。剎那，提婆無疑，不用此天字也。非意異曼、非曼異意。何以故？彼曼一相故。作意者，觀青黃赤白等。如修十遍處等，想青色時一切皆青，此青但由心生也。以久久用作意，意能生之，此色隨心而現。心既能緣，能生彼類也。染是執取義，當知從心意生與彼同類。心既如是，身語亦然也。次又引喻。又如意中起立漫荼羅，作三角等，如上說。且如除熱方便，作圓漫荼羅，白色中有鑁字，或種子字面上安點等。餘類此可解也。此點即除熱惱，為甘露味。由作此法，從心作之而能除熱，乃至剎那之頃彼病即除，彼從心起也。當知彼心不異於漫荼羅，漫荼羅不異於心，以一相故也。言此漫荼羅與心無二無別，今此法亦如是可解也。次佛又引喻。如幻者，化為男女等，即此祕密主。又如諸幻者變化作男子，次幻男子復作變化。於意云何？祕密主！何者為勝。金剛手答言：世尊此二人者無相異也。何以故？世尊！不實生故。二男子本性空，等同於幻。如是祕密主！事謂悉地等事，等謂多也。意中所生事皆從意生，此二性空，無所分別（謂無二無別也）。從意及意所生，彼二俱空，無二無別也。化人又復作化也，如是二幻何者居尊？何優何劣？何長何短？何好何醜耶？經云誰勝者，即是問此二幻何者尊勝也。答言此二無異。何以故？以皆從不實生故，二俱本性空故。夫幻而作幻，而作幻者有何殊異耶？佛因言：汝且觀此法，如從心生圓鏡等，心即是鏡、鏡即是心，無二無別，不可論其差別之相也。若染心者即是世間，若染離心即是出世間心也。右此成百字位品。說未分明，當更問之。然其大意，以先修瑜伽故成，乃至極大廣普。然不以此慧方便觀空實相洗滌其心，即猶是世間之法。故須作此觀行，令入漫荼羅實相，成大空之壇，無所不有、常恒畢竟清淨。此其大略也。

From "Inwardly contemplating within the mind" onward are verses. "Lord of Mysteries, furthermore, just as inwardly contemplating a maṇḍala within the mind cures a fever, and that sentient being's fever is immediately eliminated"—that is to say, in a single kṣaṇa it is so. "Kṣaṇa" is deva beyond doubt; this character for "heaven" is not used. The mind is not different from the maṇḍala, nor is the maṇḍala different from the mind. Why is this? Because that maṇḍala has a single characteristic. Regarding "mental orientation" (manasikāra), one contemplates blue, yellow, red, white, and so on. Just as when cultivating the ten kṛtsnāyatanas and the like, when visualizing the color blue everything is blue, this blue is produced solely from the mind. Because one employs mental orientation for a long time, the mind can produce it; these colors manifest in accordance with the mind. Since the mind can take objects, it can produce their kind. "Affection" (rañjana) means grasping; one should know that what is produced from the manas and citta is of the same kind with it. Since the mind is thus, body and speech are likewise. Next, an analogy is also cited. Furthermore, it is like establishing a maṇḍala within the mind, making a triangle and so forth, as explained above. For instance, as an upāya to eliminate heat, one makes a circular maṇḍala, white in color, with the syllable VAṂ inside it, or with a dot placed atop the bīja-syllable, and so on. The rest can be understood by analogy to this. This dot immediately eliminates the torment of heat, becoming the flavor of amṛta. By practicing this method, producing it from the mind, it can eliminate heat, and in as little as a single kṣaṇa that illness is immediately eliminated; it arises from the mind. One should know that the mind is not different from the maṇḍala, and the maṇḍala is not different from the mind, because they are of a single characteristic. This means that the maṇḍala and the mind are non-dual and without distinction; the present method can also be understood in this way. Next, the Buddha again cited an analogy. Just as an illusionist conjures men and women and so forth, [as the sūtra states]: "Even so, Lord of Mysteries, just as illusionists create a conjured man, and that conjured man again creates a conjured manifestation, what do you think, Lord of Mysteries? Which one is superior?" Vajrapāṇi answered, saying: "Bhagavat, there is no difference between these two persons. Why is this? Bhagavat, because they are not truly born. Both men are fundamentally empty in nature, equal to an illusion." "Just so, Lord of Mysteries!" "Matters" refers to matters such as siddhis, and "and so forth" means many. Matters produced within the mind are all produced from the mind; these two are empty in nature, without discrimination (meaning non-dual and without distinction). From the mind and what is produced from the mind, both of them are empty, non-dual, and without distinction. The conjured person again produces a conjuration; of these two illusions, which one is superior? Which is better and which is worse? Which is longer and which is shorter? Which is beautiful and which is ugly? The sūtra's statement "which one is superior?" asks which of these two illusions is superior and noble. The answer is that these two have no difference. Why is this? Because both are produced from what is unreal, and both are fundamentally empty in nature. When an illusion makes an illusion, what distinction is there in what makes the illusion? The Buddha accordingly said: "Consider this Dharma: just as a circular mirror and so forth produced from the mind, the mind is the mirror and the mirror is the mind, non-dual and without distinction; their differentiated characteristics cannot be debated." If the mind is defiled, it is mundane; if it is a mind freed from defilement, it is a supramundane mind. The above concludes the "Chapter on the Hundred-Syllable State." The explanation was not yet clear and should be asked about again. Yet its general meaning is that, because one has previously cultivated yoga, it is accomplished, extending to the extremely vast and universal. However, if one does not use this upāya of wisdom to contemplate the emptiness and dharmatā so as to wash one's mind, it is still a mundane dharma. Therefore, one must cultivate this contemplation to enter the dharmatā of the maṇḍala, accomplishing the altar of great emptiness, which lacks nothing and is eternally, ultimately pure. This is its general outline.