大毘盧遮那成佛經疏 1.15

1.15

「爾時執金剛祕密主，於彼眾會中坐，白佛言：世尊！云何如來、應供、正遍知得一切智智？乃至如是智慧以何為因？云何為根？云何究竟」者，如來自證之智，設以神力加持，亦不可示人。前云奮迅示現無盡莊嚴藏者，皆外用之迹耳，智者見其條末則喻其宗本。如觀象迹超絕眾群，其所踴踐倍復深廣。雖不覩其形，當知此象身力必大。又如迅雷澍雨，能令鳥獸震死、百川奔湧、壞山襄陵。雖不測其本，當知此龍威勢必大。今諸大眾亦復如是，以觀如來無盡身口意，能一時普應法界眾生、妙合根宜曲成佛事，則知如來智力必於一念普鑒群機本末因緣究竟無礙。照俗之權尚爾，其契實之境界當復云何？若法不然，則有微迹可尋，我已盡覩；然不知是法從何得之。故執金剛手因眾會疑心，而問佛言：「云何如來、應供、正遍知得此一切智智也。」梵本云怛他揭多者，怛他是如義，揭多是來義、知解義、說義、去義。如諸佛乘如實道來成正覺，今佛亦如是來，故名如來。一切諸佛如法實相知解知已，亦如諸法實相為眾生說。今佛亦如是，故名如實知者，亦名如實說者。一切諸佛得如是安樂性，直至涅槃中。今佛亦如是去，故名如去。《釋論》具含四義，然古譯多云如來。有部戒本云「如去」。阿闍梨意存如去、如說。今且順古題也。梵本云阿羅訶者，阿羅是煩惱，訶是害義除義。《釋論》謂之殺賊。佛以忍進鎧甲，乘持戒之馬、定弓慧箭，外破魔王軍、內滅煩惱賊，故以為名。又阿名為不，羅訶名生。謂佛心種子，後世田中不生矣，無明殼皮脫故。復次阿羅訶，是應受供養義，以有如是功德故，應受天人最上供養，故以為名也。梵本云三藐三佛陀者，三藐名正，三名遍，佛陀名知，故曰正遍知也。《釋論》云「若有人言：何以故？但佛如實說如來如去故，應受最上供養耶？以佛得正遍智慧故。正名諸法不動不壞相，遍名不為一法二法故，以悉知一切法無餘，是名三藐三佛陀。」然此宗中，佛陀名覺，是開敷義。謂由自然智慧遍覺一切法，如盛開敷蓮華無有點污，亦能開敷一切眾生，故名佛也。梵云薩婆若那，即是一切智智。《釋論》云「薩婆若多者，即一切智。一切，謂名色等無量法門，各攝一切法。如是無量三四五六等，乃至阿僧祇法門攝一切法。是一切法中，一相異相、漏相非漏相、作相非作相等一切法，各各相、各各力、各各因緣、各各果報、各各性、各各得、各各失。一切智慧力故，一切世一切種盡遍知解，是名薩婆若。」今謂一切智智，即是智中之智也。非但以一切種遍知一切法，亦知是法究竟實際常不壞相，不增不減猶如金剛。如是自證之境，說者無言、觀者無見，不同手中菴摩勒菓可轉授他人也。若可以言語授人者，釋迦菩薩蒙定光授決之時即應成佛。何故具修方便，要待無師自覺，方名佛耶？又如目覩世人為刀杖所傷，雖復信其受苦無可疑惑，然種種令說終不證知。若自身觸受，乃得明了耳。問意言：云何令我等逮得如是自覺之慧。云何得此慧已，能為無量眾生廣演分布，隨種種趣、種種性欲、種種方便道宣說一切智智。所謂安立無量乘、示現無量身，各各同彼言音、住彼威儀，而此一切智道猶同一味，所謂如來解脫味。此妙方便，復云何而得也。此中種種趣者，梵云娜衍，亦名為行亦名為道。下云大乘道等，義同也。《毘婆沙》說有五道，摩訶衍人多說六道，如是廣衍。乃至此世界中，已有卅六俱胝眾生趣，何況十方一切世界耶？性欲者，欲名信喜好樂，如孫陀羅難陀好五欲、提婆達多好名聞等。乃至諸得道人亦各有所好，大迦葉好頭陀、舍利弗好智慧、離波多好坐禪、優婆離好知毘尼、阿難好多聞等，當廣說之。性名積習，相從性生，欲隨性作行。或時從欲為性，習欲成性，性名染心，染心為事欲名隨緣起。是事《釋論》中具明。種種方便道者，龍樹云：「般若與方便本體是一，而所用有異。譬如金師以巧方便故，以金作種種異物，雖皆是金而各異名。」今毘盧遮那亦復如是，能以遍一切處真金智體造種種乘。復次此中問意，即是發起大悲胎藏漫荼羅也。於薩婆若平等心地，畫作諸佛菩薩乃至二乘八部等四種法界圓壇。此一一本尊身語心印皆是一種差別乘也。且如有人志求五通智道，即從大悲胎藏現韋陀梵志形，為說瞿曇仙等真言行法。行者精勤不久成此仙身，更轉方便，即成毘盧遮那身也。如是或現佛身說種種乘，乃至現非人身說種種乘，隨類形聲悉是真言密印，或久或近，無非毒鼓因緣。故經云「皆同一味，所謂如來解脫味」也。所以然者？一切眾生色心實相，從本際已來常是毘盧遮那平等智身，非是得菩提時強空諸法使成法界也。佛從平等心地開發無盡莊嚴藏大漫荼羅已，還用開發眾生平等心地無盡莊嚴藏大漫荼羅妙感妙應，皆不出阿字門。當知感應因緣所生方便，亦復不出阿字門。譬如大海中，波濤相激迭為能所，然亦皆同一味，所謂鹹味也。

As for: "Then the Vajra-holding Master of Mysteries, seated in that assembly, addressed the Buddha, saying: 'Bhagavat! How do the Tathāgata, Arhat, and Samyaksaṃbuddha obtain the knowledge of all knowledges (sarvajñajñāna)? Up to: what is the cause of such wisdom? What is its root? What is its ultimate culmination?'": Even if the Tathāgata were to use supernatural power (adhiṣṭhāna) to support it, his self-realized wisdom could not be shown to others. The "rousing himself to manifest the inexhaustible treasury of adornments" spoken of earlier is entirely the traces of his external functioning; the wise, seeing the branches and tips, thereby understand the root source. It is like seeing elephant tracks that surpass all herds, whose tramplings are all the deeper and wider: though one does not see its form, one must know that the strength of this elephant's body is certainly great. Again, it is like swift thunder and pouring rain that can strike birds and beasts dead, make a hundred rivers surge forth, and breach mountains and inundate hills: though one cannot fathom their source, one must know that the dragon's majesty and power are certainly great. The great assembly now is also like this: by observing the Tathāgata's inexhaustible body, speech, and mind—capable of responding everywhere simultaneously to sentient beings of the dharmadhātu, wonderfully according with their capacities and inclinations, and meticulously accomplishing buddha-activities—they know that the Tathāgata's power of wisdom must, in a single thought-moment, universally survey the roots and branches, causes and conditions of all dispositions, ultimate and unimpeded. If the expedient means of illuminating the conventional are already like this, what must the realm of his accord with the real be like? If the Dharma were not so, there would be subtle traces to seek, and I have already seen them fully; yet I do not know from where this Dharma is obtained. Therefore, because of the doubt in the assembly, Vajrapāṇi asked the Buddha: "How do the Tathāgata, Arhat, and Samyaksaṃbuddha obtain this knowledge of all knowledges?"

The Sanskrit text says "tathāgata": tathā means "thus" (tathatā); gata means "come" (āgata), "known and understood", "spoken", and "gone". Just as all buddhas have come by riding the path of suchness to realize perfect awakening, the present Buddha has also come thus; hence he is called "Tathāgata" ("Thus-Come"). All buddhas, having understood and known in accordance with the true mark of dharmas, also speak for sentient beings in accordance with the true mark of all dharmas; the present Buddha is also like this, hence he is called "One Who Knows Thus" and also "One Who Speaks Thus". All buddhas attain such a peaceful and joyful nature, going directly into nirvāṇa; the present Buddha also goes thus, hence he is called "Tathāgata" ("Thus-Gone"). The Expository Treatise (Mahāprajñāpāramitopadeśa) fully contains these four meanings, but older translations mostly say "Thus-Come". The Vinaya of the Sarvāstivādin school says "Thus-Gone". The ācārya favoured "Thus-Gone" and "Thus-Spoken". For now, we follow the old translation.

The Sanskrit text says "arhat": ari means "afflictions" and han means "to slay" or "to remove"; the Expository Treatise calls it "slayer of foes". The Buddha, wearing the armor of patience and vigor, riding the horse of maintaining the precepts, with the bow of meditative absorption and the arrows of wisdom, externally crushed the armies of the Māra king and internally extinguished the foes of affliction; hence he is so named. Furthermore, a- means "un-" and ruh means "to grow"; this means that the seed of the Buddha's mind does not grow in the field of future lifetimes, because the husk of fundamental ignorance has been cast off. Furthermore, arhat means "worthy of receiving offerings"; having such virtues, he is worthy of receiving the supreme offerings of gods and humans, hence he is so named.

The Sanskrit text says "samyaksaṃbuddha": samyak means "correct", saṃ means "universal", and buddha means "knowing"; hence "correctly and universally knowing". The Expository Treatise says: "If someone asks, 'Why is it that only because the Buddha speaks thus, has come thus, and has gone thus, he is worthy of receiving supreme offerings?', [the answer is:] because the Buddha has attained correct and universal wisdom. 'Correct' means the unmoving and indestructible mark of all dharmas. 'Universal' means not being limited to one dharma or two dharmas; because he knows all dharmas without remainder, he is called samyaksaṃbuddha." However, in this tradition, buddha means "awakening", which has the meaning of blooming: it means that through innate wisdom he universally awakens to all dharmas, like a fully bloomed lotus flower without any defilement, and he is also able to cause all sentient beings to bloom; hence he is called Buddha.

The Sanskrit sarvajñāna is "knowledge of all knowledges" (sarvajñajñāna). The Expository Treatise says: "Sarvajñatā is all-knowledge. 'All' refers to the immeasurable gateways of dharmas such as name-and-form, each subsuming all dharmas. Thus immeasurable gateways of dharmas of three, four, five, six, and so forth, up to asaṃkhyeya, subsume all dharmas. Among these all dharmas, the single characteristic and different characteristics, tainted characteristics and untainted characteristics, conditioned characteristics and unconditioned characteristics, and all other dharmas—their respective characteristics, respective powers, respective causes and conditions, respective retributions, respective natures, respective gains, and respective losses—through the power of all-wisdom, are fully and universally known and understood in all worlds and in all aspects: this is called sarvajña." Here, what is called the knowledge of all knowledges is wisdom within wisdom. He not only knows all dharmas universally in all aspects, but also knows that the ultimate limit of reality (bhūtakoṭi) of these dharmas is their eternally indestructible mark, neither increasing nor decreasing, just like a vajra. Such a realm of self-realization is beyond words for the speaker and beyond perception for the observer; it is not like an āmalaka fruit in one's hand that can be transferred to another. If it could be conferred on others through words, then when Śākyamuni Bodhisattva received the prediction from Dīpaṅkara, he should have become a buddha right then. Why did he fully cultivate expedient means and have to wait for teacherless self-awakening before he was called a buddha? Furthermore, it is like seeing with one's own eyes a worldly person injured by swords and staves: although one firmly believes that they suffer pain without any doubt, yet no matter how they try to describe it, one never directly experiences it. Only when one's own body touches and experiences it does one understand it clearly.

The meaning of the question is: How can we be enabled to attain such self-awakened wisdom? Having obtained this wisdom, how can we widely expound and distribute it for immeasurable sentient beings, preaching the knowledge of all knowledges in accordance with various destinies, various dispositions and desires, and various paths of expedient means? That is, establishing immeasurable vehicles, manifesting immeasurable bodies, each conforming to their speech and sounds and abiding in their deportment, while this path of all-knowledge remains of a single taste, namely the taste of the Tathāgata's liberation—how, again, is this wondrous expedient means attained?

Here, "various destinies": the Sanskrit says yāna, which is also called practice and also called path; below, where it speaks of "the Great Vehicle path" and so forth, the meaning is identical. The Vibhāṣā speaks of five destinies; followers of the Mahāyāna mostly speak of six destinies, and so it is widely expanded. Even within this world, there are already thirty-six koṭis of destinies of sentient beings, how much more so in all the worlds of the ten directions? "Dispositions and desires": "desire" means faith, delight, fond preference, just as Sundarananda took pleasure in the five desires, and Devadatta took pleasure in fame and renown. Even those who have attained the path each have their own inclinations: Mahākāśyapa delighted in dhūta practices, Śāriputra delighted in wisdom, Revata delighted in sitting in meditation, Upāli delighted in understanding the vinaya, Ānanda delighted in erudition, and so forth, as will be explained at length. "Disposition" means accumulated habituation; characteristics arise from disposition, and desires produce actions following disposition. Or sometimes disposition arises from desire, habituating desire into disposition; disposition means the defiled mind, and taking the defiled mind as activity, desire is said to arise following conditions. This matter is fully clarified in the Expository Treatise.

"Various paths of expedient means": Nāgārjuna says: "Prajñā and upāya are essentially one, but their applications differ. For instance, through skillful means, a goldsmith uses gold to make various different articles; though they are all gold, they each have different names." Now Mahāvairocana is also like this: he can use the true gold of the wisdom-body that pervades all places to fashion various vehicles.

Furthermore, the intention of the question here is precisely to give rise to the Great Compassion Womb (mahākaruṇāgarbha) Maṇḍala. Upon the ground of the equal mind of sarvajña, one draws the circular altars of the four kinds of dharmadhātu, including all buddhas and bodhisattvas down to the two vehicles and the eight classes. The body, speech, and mind seals of each of these deities are each a distinct vehicle. For example, if someone aspires to seek the path of the five supernatural knowledges, from the Great Compassion Womb [the Buddha] manifests the form of a Vedic brāhmaṇa and expounds for them the mantra practices of Gautama Ṛṣi and the like. The practitioner, striving diligently, before long accomplishes this ṛṣi body; further turning this expedient means, they then accomplish the body of Vairocana. In this way, whether manifesting a buddha body to teach various vehicles, or even manifesting a non-human body to teach various vehicles, the shapes and sounds adapted to their kinds are all mantras and secret mudrās; whether after a long time or shortly, they are none other than the conditions of the poisoned drum. Therefore the sūtra says: "They all share a single taste, namely the taste of the Tathāgata's liberation."

Why is this so? The real mark of form and mind of all sentient beings has from the beginningless origin always been Vairocana's body of equal wisdom; it is not that upon attaining bodhi one forcefully empties all dharmas to make them become the dharmadhātu. After the Buddha unfolds the great maṇḍala of the inexhaustible treasury of adornments from the ground of the equal mind, he uses it in turn to unfold the great maṇḍala of the inexhaustible treasury of adornments in the equal mind-ground of sentient beings. The wondrous resonance and wondrous response never depart from the syllable A gateway. One should know that the expedient means produced by the causes and conditions of resonance and response also never depart from the syllable A gateway. It is just like waves in the great ocean that dash against one another, alternately being active and passive, yet they all share a single taste, namely the salty taste.