大毘盧遮那成佛經疏 2.93

2.93

"Master of Mysteries, they leave behind the net of karma and afflictions of the continuous flow of the eight minds, compliant and contrary." As explained earlier, seeds, sprouts, blisters, and so forth, as well as taking refuge in the Three Jewels and practicing the wholesome dharmas of fasting and generosity for the human and heavenly vehicles, are all called the eight compliant worldly minds. From when the three vehicles first bring forth the resolve for the Path, up to uprooting the fundamental ignorance-seed of karma and afflictions that generates the twelve links of dependent origination, these are called the eight contrary worldly minds. Alternatively, they can be distinguished according to the various stages, such as the path of seeing and the path of cultivation, each having its own eight minds. Because practitioners of the Great Vehicle thoroughly realize that the aggregates are empty by nature, they neither grasp nor abandon anything among all dharmas, and abandon both compliant and contrary eight minds, the two inversions of self and aggregates, and the two kinds of nets of karma and afflictions. This is called the yogin practice that transcends one kalpa. "Yoga" translates as union; when invoked in the feminine gender it is "yogī". What is called union refers to the person whose contemplative practice accords with the truth. According to the standard interpretation, it is from the initial resolve of a bodhisattva that one must pass through one great asaṃkhyeya-kalpa before realizing such a tranquil realm. Now in the Secret Tradition, merely crossing over this single layer of deluded grasping is itself transcending one asaṃkhyeya-kalpa. Before passing this kalpa, when the practitioner is on par with the pratyekabuddha stage, it is called the realm of the utter absence of verbal expression. At that time, the mind is attached to the marks of unconditioned dharmas; if one loses upāya, one mostly falls onto the ground of the two vehicles and realizes the lesser nirvāṇa. Yet through the momentum of the bodhicitta, one is still able to bring forth compassionate vows, and only from this point onward do the paths of the three vehicles begin to diverge. However, the emptiness of both persons and dharmas contemplated here is not yet far removed from the Satyasiddhi and other traditions; one merely makes this contemplation of equality based on the principle of one-sided truth. Therefore, the worldly and world-transcending minds—superior, middling, and inferior—of the three vehicles together constitute one asaṃkhyeya-kalpa; only upon reaching the second asaṃkhyeya do they diverge from the two vehicles.