TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)observation of his own mind. These one hundred and sixty monadic minds,
being in horizontal row, form the 'width' of the mind of a person.
These one hundred and sixty minds arise in a person as the internal reflection
of his various actions towards an object when he comes into contact with that
object. Therefore, he can make these minds occur at will by exercising himself
upon an object, and accordingly, he can promote his mind by making a new kind
of one hundred and sixty minds occur through new action.
The mind of a person, in its total structure, consists of the innumerable layers
of these one hundred and sixty minds accumulated throughout the whole course
of his life beginning from the first origination of the mind aimed toward enlight-
enment ( 1JJ~N.') and ending in the actual attainment of enlightenment ( :m.~Ht ).
Here, we can recognize the fact that the idea of one hundred and sixty minds is
located on the pivot of the whole theoretical system of the Vairocaniibhisam-
bodhi-siitra.
v. The structure of the Maf.lcJala of the Vairocaniibhisarilbodhi-
siitra
As was previously mentioned (seep. 182), the universal wisdom (sarvajiiajniina
( -WJ~~, which is nothing other than the dharmakiiya ( l*~, the body of the
ultimate reality) ofVairocana or the world ofVairocana itself, functions so as to
allow a person complete his entire life which begins from the circumference of
the world of Vairocana and ends at its centre. On the other hand, this person in
tum is responsible for the existence of the world ofVairocana and has to live his
entire life maintaining at every moment the three conditions of the existence of
the world of Vairocana, viz. bodhicitta as the cause (~tlH:..-:miZSJ) harw;ii as the
root (@:mtll;;f:) and upiiya as the final aim (1.7~:m~:l;). How then is he to live
his entire life completely?
As the structure of his mind composed of one hundred and sixty monadic
minds requires, he should observe his own one hundred and sixty minds objec-
tively at every moment and judge their position on the 'yardmeasure' of his
entire life; that is on the radius of the world ofVairocana. Then, he should over-
come the one hundred and sixty minds of each stage by making the one hundred
and sixty minds of the next stage occur through his new action for the benefit of
others. H. drives himself incessantly toward new actions as he is always urged
on by the compassion (harw:zii 1/l;) ofVairocana which he is asked to take as the
root. He does not terminate even for a moment his self-recognizing or self-
negating wisdom. In other words, the aspiring tendency of his mind (bodhicitta
i%ili!•C.', the mind aimed toward enlightenment) does not allow him to do so. He
continues his effort of purifying his one hundred and sixty minds until they
come to have no defitements or obstructions left to be purified. He is always
guided by his final aim to save all living beings through exertions or means
(upiiya 1.7~), which are to be realized only when he attains enlightenment
( :m,~Jt ). Thus, we notice the fact that in any layer of one hundred and sixty