大毘盧遮那成佛經疏 3.14

3.14

經云「復次祕密主！以乾闥婆城譬，解了成就悉地宮」者，《釋論》云「日初出時，見城門樓櫓宮殿、行人出入。日轉高轉滅，此城但可眼見，而無實有。有人初未曾見，意謂實樂，疾行赴之。近而遂失，日高遂滅。飢渴悶極，覩熱氣如野馬，謂之為水，復往趣之。乃至求之疲極而無所見，思惟自悟，渴願心息。」行者亦爾，若以智慧無我無實法者，是時顛倒願息。聲聞經中無此乾闥婆城喻。又以城喻身，說此眾緣實有，但城是假名，為破吾我故。菩薩利根，深入諸法空中，故以乾闥婆城為喻也。此中言悉地宮，有上中下。上謂密嚴佛國，出過三界，非二乘所得見聞；中謂十方淨嚴；下謂諸天脩羅宮等。若行者成三品持明仙時，安住如是悉地宮中，當以此喻觀察。如海氣日光因緣，邑居嚴麗層臺人物燦然可觀。不應同彼愚夫妄生貪著，求其實事。以此因緣，於種種勝妙五塵中，淨心無所罣礙也。

The sūtra says: “Furthermore, Lord of Mysteries! Understand the accomplishment of the palace of siddhi through the simile of a city of the gandharvas.” The Expository Treatise says: “When the sun first rises, one sees city gates, watchtowers, palaces, and people entering and leaving. As the sun grows higher, it gradually vanishes; this city can only be seen with the eyes, yet does not genuinely exist. Someone who had never seen it before thought it was real joy and ran swiftly toward it. Approaching, it was lost, and as the sun rose higher it vanished. Tormented to the extreme by hunger and thirst, seeing hot vapor moving like wild horses, he thought it was water and again hastened toward it. Exhausted to the extreme in seeking it and finding nothing, he reflected and realized on his own, and his thirsty and longing mind subsided.” The practitioner is also like this: if, through wisdom, one sees that there is no self and no real phenomena, then one's inverted longings subside. The Śrāvaka sūtras lack this simile of the city of the gandharvas. Furthermore, using a city to illustrate the body, they teach that these manifold conditions are genuinely real, and only the city is a nominal designation, in order to destroy the notion of a self. Bodhisattvas of sharp faculties penetrate deeply into the emptiness of all phenomena, and therefore use the city of the gandharvas as a simile. Here, speaking of the palace of siddhi, there are superior, middling, and inferior kinds: the superior refers to the Akaniṣṭha Ghanavyūha Buddha-land, which transcends the three realms and cannot be seen or heard by the two vehicles; the middling refers to the pure and adorned [lands] of the ten directions; the inferior refers to the palaces of the devas, asuras, and so forth. When the practitioner accomplishes the three grades of vidyādhara-ṛṣi, abiding in such a palace of siddhi, one should contemplate with this simile: like the conditions of sea mist and sunlight, the settlements and magnificent multi-tiered terraces, figures and beings appear brilliantly; one must not foolishly give rise to greedy attachment and seek real things like those fools. By this reason, amid all sorts of supreme and wonderful five sense objects, the pure mind is free of obstruction.