大毘盧遮那成佛經疏 1.34

1.34

次如來答金剛手偈中，「善哉佛真子，廣大心利益」者，以從如來種性生、從佛身語心生，故曰真子。如前大日世尊現廣大加持境界，今祕密主亦欲普為如是無量應度眾生，使速成大行裂大疑網，同獲三平等句無盡莊嚴，故佛歎言：「善哉佛子！汝今能以廣大心，為利益無量眾生故，發如是問也。」次云「勝上大乘句，心續生之相，諸佛大祕密，外道不能識」者，略有七義故名大乘：一者以法大故，謂諸佛廣大甚深祕密之藏，毘盧遮那遍一切處大人所乘。二者發心大故，謂一向志求平等大慧，起無盡悲願，誓當普授法界眾生。三者信解大故，謂初見心明道時，具足無量功德，能遍至恒沙佛剎，以大事因緣成就眾生。四者以性大故，謂自性清淨心金剛寶藏無有缺減，一切眾生等共有之。五者依止大故，謂如是妙乘即法界眾生大依止處，猶如百川趣海、卉木依地而生。六者以時大故，謂壽量長遠出過三時，師子奮迅祕密神通之用未曾休息。七者以智大故，謂諸法無邊故，等虛空心自然妙慧亦復無邊，窮實相原底，譬如函蓋相稱。以如是七因緣故，於諸大乘法門猶如醍醐淳味第一，故云最勝大乘也。乘名進趣，句名止息之處，故云大乘句也。心續生之相者，雖此心畢竟常淨，猶如虛空離一切相，而亦從因緣起，有心相生。猶如大海波浪，非是常有亦非常無。若常有者，不應風颷止息則澄然而靜；若常無者，不應風颷纔起鼓怒相續。當知是心從緣起故，即是不生而生、生而不生，無相之相、相常無相，甚深微妙難可了知。諸佛祕密之印不妄宣示，是故凡夫二乘兩種外道，非但不識無生滅心，亦復不識生滅心，故云「諸佛大祕密，外道不能識。我今悉開示，一心應諦聽」也。次偈云「越百六十心，生廣大功德，其性常堅固，知彼菩提生」者，是略答初問：云何即知菩提心生？今佛告言：越百六十相續心，即是淨菩提心。如有人問：云何知此乳中醍醐生？答言：若乳、酪、生、熟蘇麁濁變異之相，悉已融妙無復滓穢，當知即是醍醐生也。行者最初開發金剛寶藏時，見是心性如淨虛空、超諸數量，爾時離因業生、佛樹牙生。此牙生時已遍法界，何況枝葉花果？故云生廣大功德。以過心行戲論故，不可破不可轉，猶若閻浮檀金，無能說其過惡，故云其性常堅固。若知自心有如是印，當知是菩提生也。次有一偈半，略答菩提心相貌。以世間更無有法可以表示淨菩提心相者，唯除大虛空喻少分相似，故云無量如虛空。譬如虛空，不為烟雲塵霧之所染污，其性常住離諸因緣，假使八方大風吹盡世界亦不能令其動。自本初以來常自寂滅無相，非適今也。心相亦爾，從無始以來本自不生，以本不生故無有一法能令染污動搖，常住不變永寂無相，故云「不染污常住，諸法不能動，本來寂無相。」爾時行人為此寂光所照，無量知見自然開發，如蓮花敷，故云「無量智成就」。此智成就，即是毘盧遮那心佛現前，故云「正等覺顯現」，梵本云三藐三佛陀菩提現也。佛已略說如是心實相印，若行者與此相應，當知已具堅固信力。然此信力，本從真言門供養儀軌行法如說修行，得至淨菩提心，故云「供養行修行，從是初發心」也。此中供養有二種：一者外供養、二者內供養，下文當應說耳。或有說言：但觀心性無相無為，不應種種紛動行菩薩道。此說非也。如以四種不生觀鑛中金性，雖復在因在果，常自無減無增，若不以方便消融滓穢，則此不生之金無由可得。行人亦復如是，若不以三種祕密方便供養行門，消融百六十心鑛石之垢，何以得此淨菩提心？龍樹阿闍梨中道正觀，正以從緣起故無生義成；而汝謂龜毛兔角為無生，是故墮在失處。又如世人覩真金百練不移，以為妙性窮極。若五通仙人，以諸藥物種種練冶，能化土石之類盡為金寶。其有服食之者，住壽長遠神變無方。當知真金性中自有如是力用，但世人無祕密方便故，不能得耳。淨菩提心亦復如是，若以大悲萬行種種練冶，得成神變加持不思議業。故不應未得謂得，保初心為極果也。

Next, in the Tathāgata's verse replying to Vajrapāṇi, "Well done, true son of the Buddha, / Of vast mind, benefiting [beings]," he is called a "true son" because he is born from the Tathāgata lineage and born from the Buddha's body, speech, and mind. As the Great Sun Bhagavat previously manifested the realm of vast adhiṣṭhāna, now the Lord of Secrets also wishes, universally for the sake of these immeasurable sentient beings who are to be saved, to cause them to swiftly accomplish the great practice, rend the great net of doubt, and together obtain the inexhaustible adornment of the three equality clauses; therefore, the Buddha praised him, saying: "Well done, son of the Buddha! You are now able, with a vast mind and for the sake of benefiting immeasurable sentient beings, to raise such questions." Next it says: "The clause of the supreme Great Vehicle, / The characteristics of the mind's successive production, / The great secret of all buddhas, / Which the heterodox cannot know." There are briefly seven meanings, on account of which it is called the "Great Vehicle": First, because of the greatness of the Dharma, which refers to the vast, profound, and secret treasury of all buddhas, that which is mounted by the great person Vairocana who pervades all places. Second, because of the greatness of the aspiration (bodhicitta), which refers to single-mindedly aspiring to seek equal, great wisdom, giving rise to inexhaustible vows of compassion, and vowing to confer it universally upon sentient beings of the dharmadhātu. Third, because of the greatness of faith and understanding, which refers to when one first sees the path of the mind's illumination, being endowed with immeasurable merits, capable of universally reaching Buddha-lands as numerous as the sands of the Ganges, and fulfilling sentient beings through this great matter of causal conditions. Fourth, because of the greatness of nature, which refers to the diamond jewel treasury of the inherently pure mind being without defect or diminution, shared equally by all sentient beings. Fifth, because of the greatness of reliance, which refers to such a wondrous vehicle being the great reliance for sentient beings of the dharmadhātu, just as a hundred rivers flow toward the ocean, or plants and trees grow relying on the earth. Sixth, because of the greatness of time, which refers to the lifespan being long and enduring, transcending the three periods of time, with the functions of the lion's sprint and secret supernatural powers never resting. Seventh, because of the greatness of wisdom, which refers to: because all phenomena are boundless, the unconditioned wondrous wisdom of the mind that equals empty space is also boundless, fathoming the profound origin of dharmatā, like a box and its lid fitting each other. Because of these seven causal conditions, among all the Dharma gateways of the Great Vehicle it is foremost like the pure flavor of clarified butter (tarpaṇa/sarpirmanda); hence it is called the most supreme Great Vehicle. "Vehicle" (yāna) means advancing and proceeding; "clause" (pada) means the place of resting; hence it is called the clause of the Great Vehicle. "The characteristics of the mind's successive production" means that although this mind is ultimately and constantly pure, like empty space free from all characteristics, it also arises from causal conditions, having characteristics of mind that arise. It is like the waves of the great ocean, which are neither permanently existing nor permanently non-existent. If they permanently existed, when the storm ceases they should not become clear and calm; if they were permanently non-existent, as soon as the storm arises they should not churn in succession. One should know that because this mind arises from conditions, it is unborn yet born, born yet unborn, the mark of marklessness, its marks constantly markless, profoundly wondrous and difficult to comprehend. The secret seal of all buddhas is not proclaimed in vain; therefore, ordinary persons, those of the two vehicles, and the two kinds of heterodox paths not only fail to know the mind free of arising and ceasing, but also fail to know the mind of arising and ceasing. Hence it says: "The great secret of all buddhas, / Which the heterodox cannot know. / I shall now fully reveal it; / With single mind you should listen attentively." Next, the verse says: "Transcending the hundred and sixty minds, / Vast merits are produced; / Its nature is ever firm— / Know that bodhi is born." This briefly answers the first question: how does one know that the bodhicitta has arisen? Now the Buddha tells him: transcending the hundred and sixty successive minds is precisely the pure bodhicitta. It is like someone asking: how does one know that clarified butter has arisen from this milk? The answer is: when the coarse, turbid, and altered characteristics of milk, curds, fresh butter, and clarified butter have all melted into subtlety with no further dregs or impurities, you should know that clarified butter has arisen. When the practitioner initially opens and reveals the diamond jewel treasury, he sees that this nature of mind is like pure empty space, surpassing all numbers; at that time, free from karmic birth caused by conditions, the sprout of the Buddha-tree is born. When this sprout is born, it already pervades the dharmadhātu, not to mention its branches, leaves, flowers, and fruit; hence it says, "vast merits are produced." Because it transcends mental activities and prapañca, it cannot be broken and cannot be diverted, like Jāmbūnada gold whose flaws no one can speak of; hence it says, "its nature is ever firm." If one knows that one's own mind possesses such a seal, one should know that this is the birth of bodhi. Next, there is a verse and a half that briefly answers the characteristics of the bodhicitta. Since in the world there is no phenomenon that can represent the characteristics of the pure bodhicitta, with only the metaphor of great empty space bearing a slight resemblance, it says: "Immeasurable like empty space." For example, empty space is not defiled by smoke, clouds, dust, or fog; its nature is permanently abiding and free from all causal conditions; even if the great winds from the eight directions were to blow away the entire world, they could not make it move. From the very beginning, it has always been tranquil, extinguished, and markless, not just recently so. The characteristics of the mind are also like this: from beginningless time it is originally unborn; because it is originally unborn, no phenomenon can defile or shake it; permanently abiding and unchanging, it is eternally tranquil and markless. Hence it says: "Undefiled and permanently abiding, / Unshakable by any phenomenon, / Originally tranquil and markless." At that time, the practitioner, illuminated by this tranquil light, naturally unfolds immeasurable knowledge and vision, like a lotus flower opening; hence it says, "immeasurable wisdom is accomplished." The accomplishment of this wisdom is precisely the mind-Buddha Vairocana appearing before him; hence it says, "the Perfectly Awakened One is made manifest"—the Sanskrit text says the bodhi of the samyaksaṃbuddha manifests. The Buddha has already briefly spoken of such a seal of the mind's dharmatā; if the practitioner accords with this, one should know that he already possesses firm power of faith. However, this power of faith originally comes from cultivating the practice in accordance with the teachings through the ritual procedures of offering in the mantra gateway, thereby reaching the pure bodhicitta; hence it says: "Cultivating the practice of offering, / Bodhicitta is first generated from this." In this, there are two kinds of offerings: first, external offerings; second, internal offerings, which will be explained below. Some might say: one should merely contemplate the nature of the mind as markless and unconditioned; one should not engage in various turbulent actions cultivating the bodhisattva path. This statement is incorrect. It is like contemplating the nature of gold within ore through the four kinds of non-arising: although present in the cause and present in the fruit, it is always without decrease or increase; yet if one does not melt away the dregs and impurities by upāya, this unborn gold cannot be obtained. The practitioner is also like this: if one does not melt away the defilements of the ore of the hundred and sixty minds through the practice gateways of the three secret upāyas, how could one obtain this pure bodhicitta? Ācārya Nāgārjuna's correct contemplation of the Middle Way establishes the meaning of non-arising precisely through dependent origination; yet you take the hair of a tortoise or the horns of a hare to be non-arising, and therefore fall into error. Furthermore, it is like worldly people seeing that genuine gold does not change after a hundred refinings, considering its wondrous nature to be the ultimate. Yet an immortal endowed with the five supernatural powers, refining and smelting it with various herbs, can transform dirt and stone entirely into gold and jewels. If someone consumes it, their lifespan becomes long and their supernatural transformations are limitless. One should know that within the nature of genuine gold there are originally such potencies and functions, but because worldly people lack the secret upāyas, they cannot obtain them. The pure bodhicitta is also like this: if it is refined and smelted through the myriad practices of mahākaruṇā, it accomplishes the inconceivable deeds of adhiṣṭhāna through vikurvita. Therefore, one must not claim to have attained what has not been attained, holding the initial mind to be the ultimate fruit.