大毘盧遮那成佛經疏 2.92

2.92

Regarding 'Expounded by past buddhas to be free from all faults': this means that for all buddhas of the ten directions and the three periods of time, there is only this single gateway to guide the deluded multitudes out of the burning house. In this place, there are no longer any hindrances and prapañca does not arise, so none of the various masters of logic and debate are able to point out its faults. Yet because one has not crossed the obstacle of dharmas, it is not yet named the truly pure bodhicitta—just like a lotus flower that has left the muddy silt but has not yet emerged from the water. Therefore the sūtra says: 'The supramundane mind abides in the aggregates.' For when the practitioner is in yoga, although the profoundly tranquil mind has already become evident, yet when engaging in affairs, the faculties, dusts, consciousnesses, and so forth still confront the mind. Because they loathe and fear the conditioned, they cling to unconditioned dharmas; yet through the power of bodhicitta, they naturally do not depend on others' teachings. Such wisdom arises accordingly, enabling them to generate their mind toward the aggregates and so forth, cultivate skillful means of abandoning attachment, and contemplate emptiness devoid of intrinsic nature through the five analogies. The first phrase, 'contemplating a mass of foam': like foam floating on water, though it can be seen by the eyes to have various shapes, when inquiring into the reality of its nature, it is completely unfindable. The form aggregate is also like this: whether coarse or fine, there is none that does not arise from a multitude of conditions; being arisen from conditions, it is devoid of intrinsic nature—which is to say that form is originally unborn. The next phrase, 'floating bubble': like a floating bubble on water during a summer downpour, it also merely belongs to a multitude of conditions. Contemplating it through the four phrases, there is no arising or ceasing whatsoever. The sensation aggregate is also like this: various sufferings and pleasures all arise from the conjunction of sense faculties and dusts; being arisen from conditions, they lack intrinsic nature—which is to say that sensation is originally unborn. The next phrase, 'mirage': like the earth's vapor in spring months, when seen under sunlight it resembles water; the deluded and thirsty give rise to yearning and run toward it in vain exertion, only for it to be farther away. Sentient beings are also like this: not knowing that dependent origination is empty of intrinsic nature, thoughts of dharmas arise; if they awaken to the true reality, then thought is originally unborn. Next, 'plantain tree': like someone seeking firmness within a plantain tree, even tearing it apart layer by layer down to neighboring atoms, it cannot be found. The formation aggregate is also like this: even a single subtle particle engaging in an active realm, there is none that does not arise from a multitude of conditions; being arisen from conditions, it is devoid of intrinsic nature—which is to say that formation is originally unborn. Next, 'illusion': like worldly incantations and herbal potencies that deceive and confuse human minds, displaying various unprecedented phenomena. The consciousness aggregate is also like this: from a single thought of an illusory mind of ignorance, it initially emerges into the three realms; when investigating its source and root, there is no arising, ceasing, coming, or going whatsoever. One should know that because it arises from a multitude of conditions and lacks self-nature, it is also originally unborn. Although these five analogies are spoken in the śrāvaka sūtras, their intention was to clarify selflessness. Now, these five analogies here intend to clarify the emptiness of the intrinsic nature of the aggregates. Just as one contemplates the five aggregates, one should know that the twelve sense fields, eighteen realms, six sense fields, twelve links of dependent origination, and so forth should all be extensively differentiated and explained, as taught in the Mahāprajñāpāramitā-sūtra. When the practitioner contemplates in this way, from the gateway of no intrinsic nature they realize that all dharmas are immediately empty, attain freedom from one layer of inversion regarding dharmas, and comprehend the nature of mind. Being unshakeable by the grasper and grasped of the aggregates, realms, and sense fields in this way, it is therefore called 'realizing the realm of tranquility.' When realizing this realm of tranquility, one gradually surpasses the sphere of the two vehicles—just as a lotus flower, though not yet opened, emerges slightly above the clear current. The practitioner is also like this, their mind no longer sunken within the aggregates; hence it is called 'supramundane mind.' If based on an accurate translation, one should say 'superior-to-the-worldly mind.'