大毘盧遮那成佛經疏 3.16

3.16

The sūtra says: “Furthermore, Lord of Mysteries! Just as, because of the moon rising, it shines upon clear water and the reflection of the moon appears, so is the mantra simile of the moon in the water; that vidyādhara should speak in this way.” The Expository Treatise says: “The moon travels in the sky while its reflection appears in the water; the moon-disc of the real nature of phenomena is in the sky of suchness, the nature of phenomena, and the reality-limit, yet the marks of 'I' and 'mine' appear in the water of the ordinary person's mind. Again, like a small child who, seeing the moon in the water, joyfully wishes to grasp it, while an adult seeing this laughs; the unwise are also like this: because of the view of a self they see an 'I', and lacking real wisdom they see manifold phenomena, and having seen them, they joyfully wish to grasp these marks, at which the sages who have attained the path laugh. Furthermore, it is like seeing the moon's reflection in still water, but not seeing it when the water is stirred. In the still water of the mind of ignorance, the reflections of the defilements of self, mine, and arrogance are seen. When the staff of real wisdom stirs the mind-water, they are not seen; for this reason it is said that bodhisattvas know phenomena to be like the moon in the water.” A vidyādhara practitioner is also like this: because their own mind is limpid and pure through the upāya of the three mysteries, the Ghanavyūha ocean-assembly of the Buddhas all appears within it. Or, through their own wish-fulfilling jewel body, they appear within the mind-water of all sentient beings. At that time one should attentively contemplate: does this mark of Ghanavyūha arise from my pure mind, or does it arise from the Buddha's pure body? Since the dharmatā of self and other is fundamentally unborn, how much less could anything be born from conflicting causes and conditions? Furthermore, just as in all rivers, wells, pools, and vessels large and small, the moon does not come and the water does not go, yet the single disc of the pure moon is able to universally enter all waters; so am I now also like this: the minds of sentient beings do not come, and my own mind does not go, yet the benefits gained through seeing and hearing are all real and not false. Therefore, one should stir it with the staff of wisdom and thereby know it lacks reality. One must not, like that young child, employ upāya wishing to seize it as a plaything. Having quieted one's own intention, one should further expound it to others in accordance with suchness, unmoving; therefore it is said that the vidyādhara should speak in this way.