大毘盧遮那成佛經疏 1.6

1.6

入真言門住心品者，梵本具有二題：初云〈脩真言行品〉、次云〈入真言門住心品〉。竊謂入住之義以兼修行語，故離煩文但著其一。真言，梵曰漫怛攞，即是真語如語、不忘不異之音。龍樹釋論謂之祕密號，舊譯云呪，非正翻也。此品統論經之大意，所謂眾生自心即是一切智智。如實了知名為一切智者。是故此教諸菩薩真語為門，自心發菩提即心具萬行，見心正等覺、證心大涅槃，發起心方便嚴淨心佛國。從因至果皆以無所住而住其心，故曰〈入真言門住心品〉也。入真言門，略有三事：一者身密門、二者語密門、三者心密門，是事下當廣說。行者以此三方便自淨三業，即為如來三密之所加持，乃至能於此生滿足地波羅密，不復經歷劫數備修諸對治行。故《大品》云「或有菩薩初發心時，即上菩薩位得不退轉。或有初發心時，即得無上菩提便轉法輪。」龍樹以為如遠行，乘羊去者久久乃到，馬則差速。若乘神通人，於發意頃便至所詣。不得云發意間云何得到？神通相爾，不應生疑。則此經深旨也。

As for the Chapter on Entering the Mantra Gateway and Abiding the Mind: the Sanskrit text has two titles: the first is Chapter on Practicing Mantra Action, and the second is Chapter on Entering the Mantra Gateway and Abiding the Mind. In my humble view, the meaning of "entering and abiding" already subsumes the phrase "practicing action"; hence, to avoid prolixity, only one is recorded. "Mantra", in Sanskrit mantra, is precisely true speech, speech in accord with reality, an utterance that is not false and not different. Nāgārjuna's commentary calls it a secret designation; older translations say incantation, which is not an accurate rendering. This chapter outlines the great purport of the sūtra: namely, that the sentient being's own mind is itself sarvajñajñāna. Knowing it as it truly is is called being an omniscient one. Therefore, this teaching takes the true words of all bodhisattvas as the gateway: generating bodhi from one's own mind, the mind itself is endowed with the myriad practices; seeing the mind as correct and equal awakening, realizing the mind's great nirvāṇa, giving rise to the mind's upāya, and adorning and purifying the mind's Buddha-land. From cause to fruition, one abides one's mind entirely by non-abiding; hence it is called the Chapter on Entering the Mantra Gateway and Abiding the Mind. Entering the mantra gateway has, in brief, three aspects: first, the body mystery gateway; second, the speech mystery gateway; third, the mind mystery gateway; these matters will be explained extensively below. When practitioners purify their own three karmas through these three upāyas, they are sustained by the adhiṣṭhāna of the tathāgata's three mysteries, and are even able in this life to fulfill the bhūmis and pāramitās, no longer having to pass through kalpas to fully cultivate all the counteractive practices. Therefore the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra* says: "There are bodhisattvas who, at the time of first giving rise to the mind, immediately ascend to the bodhisattva stage and attain non-retrogression. There are those who, at the time of first giving rise to the mind, immediately attain unsurpassed bodhi and turn the wheel of Dharma." Nāgārjuna considered this analogous to traveling far: one who rides a goat takes a very long time to arrive; a horse is somewhat faster. If one is a person riding supernormal powers, in the space of a thought one arrives at one's destination. One cannot say, "How can one arrive in the space of a thought?" Such is the nature of supernormal powers; one should not give rise to doubts. This, then, is the profound purport of this sūtra.