大毘盧遮那成佛經疏 19.6

19.6

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.