大毘盧遮那成佛經疏 10.217

10.217

「第三句當知，即諸佛勝句。行者觀住彼，極圓淨月輪，於中諦誠想，諸字如次第」者，次當觀佛，即觀本尊。隨彼所欲為事，各有像類法門。如色即有白黃赤等，坐起身印之形，隨所欲作事而極觀之。如欲寂心息災，即觀息災之像。既得成就明了無礙，又想月輪圓明清淨。觀字輪在此輪明淨心中，如前成就，此即淨菩提心義也。由三業平等清淨，能見諸佛相。淨菩提心與念佛三昧相應，明了無礙，唯獨自明了，餘人所不見也。云「於中諦誠想」者，謂觀圓明本尊及字，諦了分明無有隱昧，名諦了分明也。云「中置字句等，而想淨其命」，即是如上先觀字、觀聲、觀本尊（或去句更問），然後觀佛。佛即本尊也，隨彼所有緣者而觀之，皆是佛普門之身，故無異相，同名佛也。先作是三種觀，都合方成種子，以為子故必當得果。次觀本尊，為欲成果也。如人有種子者，種之良田，方便將養為成果，故云是成種子，已為成一切智智之果，故觀佛也。行者初觀之時，忽暫與相應，猶如電光暫得見道，爾時不應生著。所以然者？如西方有一阿闍梨弟子，作此觀時忽暫相應，心生貢高而向餘同學說之。彼即謂之：「若見法者即是成果。夫真言果者，即具一切種慧。我昨造得偈頌，汝能知乎？若汝於此近事猶不能達，當知諸佛境界未可通達也。」所以說此事者，若人見字明了之時，由與法相應故，必當身心有異。先來愚鈍乃得總持，隨聞一句通達無量義趣，說不窮盡。況為我慢等過所動，而生高慢取著心耶？是故行者當離如是法愛，勿令自退也。又行者觀本尊時，初忽見隨滅，不應愛味取著或生憂悔，但當一心行之，久自諦了分明。若見尊時，諸有所想自然成就，圓光月輪及字等，隨念而現洞然明徹。若見字者，字外皆有光炎，猶明火焰明淨無比。或作字輪如前所說，亦於輪上具有光明隨心成就。乃至觀此圓明，欲小便小、欲大便大，乃至周遍十方佛剎皆悉周遍。或欲覩見十方諸佛無量無數色像言語所演祕藏見神通事，皆得明見。譬如善巧金師得好真金，百練清淨柔軟無垢，隨意所為隨心而成一切無礙。此名持誦之果。又所謂出入息者，如世人息，入身復出、出已復入，無有斷絕間隙。此入觀見字輪圓明亦復如是，從本尊心念念流入其身猶如入息，復從自許身心之中念念流出入於本尊之心，念念心無間猶如出息。如是念念周環無窮，即是真言行人之出入息也。如是出入息流注身心，淨諸垢穢，漸得諸根清淨。又隨事而觀字輪種子之色，如息災白、降伏青黑等類，可以類知。如是作是，亦能隨心成辦諸事也。又經中所云「命者所謂風也，風者想也想者念也。」如是命根出入息之想雖復淨妙，猶是想風所成，亦當淨之。所云彼等淨除已，作先持誦法者所云阿字者，以一切種子皆從阿字而生。若觀種子相即不觀阿，若並觀者即有二相，是故但觀阿字為一切種子，以一切法不出阿字門故。斯謂先觀種子別相。次至此中，一一須入阿字門。若入阿字門，即見本不生理體也。如是見已，即三業皆通。以身通故，普見色身，隨類普見所喜見身。以語通故，能以一音遍至十方佛剎，亦能普應一切眾生語言差別。以心通故，乃至一切眾生心所動作、心所戲論無不明了知之，亦能知諸如來祕密之事。即是究竟六根清淨成種智也。修真言行者先承事一月念誦，謂一月之中，先當作如此如上觀之。又祕釋者，一歲十二月而成，還復本際得其元本。亦如菩薩十二地，即十住等妙之覺。猶如十二月，故此中得一月之分，即是入初住地。一一句字或本尊等，隨一一諦了成就無有障垢，故云一一句相應也。

Regarding 'The third line should be known to be the supreme line of all buddhas. / The practitioner visualizes and abides in that / Extremely round and pure moon disk, / Truly and sincerely contemplating therein / The syllables in proper sequence': Next, one should visualize the Buddha, which is visualizing the personal deity (yidam). Depending on what actions one desires to perform, each has its respective iconographic form and Dharma gateway. As for colour, there are white, yellow, red, and so on; as for seated or standing, and mudrā forms, one contemplates them to the utmost according to the rites one wishes to accomplish. If one wishes to pacify the mind and pacify calamities, one contemplates the image of pacification. Having achieved clarity and unobstructedness, one further visualizes a moon disk that is round, luminous, pure, and clean. One visualizes the wheel of syllables resting in this luminous, pure center of the moon disk, accomplished as before. This conveys the meaning of the pure bodhicitta. Because the three actions are equal and pure, one can see the forms of all the buddhas. The pure bodhicitta corresponds with the buddha-remembrance samādhi, luminous and unobstructed, clearly known to oneself alone and unseen by others. As for 'Truly and sincerely contemplating therein', it means contemplating the round, luminous personal deity and the syllables, clearly and distinctly without obscurity; this is called being clearly and distinctly discerned. As for 'Placing the syllables, phrases, and so forth within, and contemplating the purification of one's vital breath (prāṇa)', it means that, as above, one first visualizes the syllables, visualizes the sounds, visualizes the personal deity (or omit 'phrases' and inquire further), and thereafter visualizes the Buddha. The Buddha is indeed the personal deity. One contemplates according to whatever causes and conditions one has; they are all the universal bodies of the Buddha, so there is no difference in mark, and all are equally named 'Buddha'. One first performs these three kinds of contemplation; only when all are combined do they form the seed (bīja). Being a seed, it will certainly yield the fruit. Next, one contemplates the personal deity in order to realize the fruit. Just as a person possessing seeds plants them in a fertile field and uses upāya to nurture them so that they yield fruit, so it is said that this forms the seed. Since it is for the sake of realizing the fruit of sarvajñajñāna, one contemplates the Buddha. When the practitioner begins this contemplation, if he suddenly and temporarily attains correspondence—just like a flash of lightning that temporarily allows one to see the Path—at that time he should not give rise to attachment. Why is this so? Formerly in the West there was a disciple of an ācārya who, upon performing this contemplation, suddenly attained temporary correspondence. Arrogance arose in his mind, and he spoke of it to his fellow students. They then said to him: 'If one sees the Dharma, that is realizing the fruit. Now, the fruit of mantra is endowed with wisdom of all modes. Yesterday I composed a verse; can you understand it? If you cannot even comprehend this nearby matter, you should know that the realm of all buddhas is yet beyond your comprehension.' The reason this matter is recounted is that when a person sees the syllables clearly, because he corresponds with the Dharma, there must certainly be a difference in his body and mind. One who was previously dull-witted acquires dhāraṇī; upon hearing a single phrase, he comprehends boundless meanings and expounds them inexhaustibly. How much less should he be moved by faults such as self-pride and give rise to an arrogant and grasping mind? Therefore, the practitioner should depart from such attachment to the Dharma and not cause himself to regress. Furthermore, when the practitioner visualizes the personal deity, if it suddenly appears at first and then vanishes, he should not relish it with attachment, nor should he give rise to grief or regret; he should simply practice single-mindedly, and in time it will naturally become clearly and distinctly discerned. When one sees the deity, whatever is visualized is spontaneously accomplished: the halo, the moon disk, the syllables, and so forth appear in accordance with thought, brilliantly clear and thoroughly distinct. If one sees the syllables, there are flames of light all around the exterior of the syllables, like bright flames incomparably luminous and pure. Or if one forms the syllable wheel as described before, on the wheel there is also radiance, accomplished in accordance with one's mind. Even contemplating this round radiance, if one wishes it small, it becomes small; if one wishes it large, it becomes large, even extending everywhere throughout the buddha lands of the ten directions. Or if one wishes to behold the boundless and countless bodily forms of all the buddhas of the ten directions, the secret treasuries expounded by their speech, and the displays of their supernatural powers, all are clearly seen. For example, it is like a skilled goldsmith who obtains fine pure gold: refined a hundred times, it is pure, supple, and without taint, and whatever he intends is accomplished according to his mind, entirely unobstructed. This is called the fruit of recitation. Furthermore, regarding the so-called inhalation and exhalation: just as the breath of worldly people enters the body and goes out again, and having gone out enters again without disruption or gap, so too is entering contemplation to see the round brightness of the syllable wheel. From the personal deity's heart, thought by thought, it flows into one's own body like an inhalation; and from within one's own body and mind, thought by thought, it flows out and enters into the heart of the personal deity, thought by thought uninterrupted like an exhalation. Thus circulating endlessly from moment to moment, this is the inhalation and exhalation of the mantra practitioner. As these inhalations and exhalations flow through body and mind, they cleanse all defilements, and gradually all one's faculties become pure. Moreover, one visualizes the colour of the seed-syllables of the syllable wheel according to the ritual purpose: white for pacification, blue-black for subjugation, and so forth, which can be understood by analogy. By practicing in this way, one can also accomplish all rites according to one's mind. Furthermore, the sūtra says: 'Life means wind; wind means conceptualization; conceptualization means mindfulness.' Although the visualization of this vital breath (prāṇa) of inhalation and exhalation is pure and sublime, it is still produced by the wind of conceptualization, so it must also be purified. As for 'After those have been purified, one performs the preliminary recitation rite': regarding what is called the syllable A, all seeds are born from the syllable A. If one contemplates the marks of the seeds, one does not contemplate A; if one contemplates them simultaneously, there will be two marks. Therefore, one only contemplates the syllable A as all seeds, because all dharmas do not depart from the syllable A gateway. This refers to first contemplating the particular marks of the seeds. Next, coming to this point, each and every one must enter the syllable A gateway. If one enters the syllable A gateway, one sees the principle of the originally unborn. Having seen this, all three actions are penetrated. Because the body is penetrated, one universally sees physical bodies, seeing universally according to categories the bodies that beings delight in seeing. Because speech is penetrated, one can reach the buddha lands of the ten directions with a single voice, and can also universally respond to the diverse languages of all sentient beings. Because mind is penetrated, one clearly knows even the movements of the minds and the prapañca of the minds of all sentient beings, and can also know the secret matters of all tathāgatas. This is ultimate purification of the six faculties and the realization of all-modes wisdom. The practitioner who cultivates the mantra path first attends to recitation for one month; that is, within one month, he should first perform visualizations such as those described above. Furthermore, according to the esoteric interpretation: a year is formed of twelve months, returning to the original limit and attaining its source. It is also like the twelve bhūmis of a bodhisattva, which are the ten abodes along with equal and sublime enlightenment. They are like the twelve months, and therefore attaining the measure of one month here is entering the first abode-stage. Each phrase, syllable, or personal deity is accomplished clearly and distinctly without obscuration or taint; hence it is said: 'Each phrase corresponds.'