[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大毘盧遮那成佛經疏](https://indike.org/pramana/in.bauddha.taisho.1796) › 11.10 # 大毘盧遮那成佛經疏 11.10 大毘盧遮那成佛經疏 11.10 - **Language:** Classical Chinese ### [11.10](https://indike.org/pramana/in.bauddha.taisho.1796.11.10) 次說真言成就之相。或有疑言：諸法實相無為法中，亦云何有如是種種事相耶？今欲悟彼故，答言：此事實有，不應生疑也。且取世事為譬喻。又「祕密主！譬如欲界有自在悅滿意明，乃至一切欲處天子」，如大乘中說，欲界有卅六處，謂寒熱地獄各八共成十六也，又四大洲，此四洲又各有二隨州（合十二州并前廿八），及六天并傍生鬼（合三十六），此自在天主以此悅滿意明力故，現種種雜色欲樂之具，能於一時滿此卅六處。又云「於此迷醉出眾妙雜類，乃至而亦自受用之」者，所為一切天子天女等，示現內外有情無情之境。如現食味音樂等，一一可得現前受用。若見女色等身，亦可五欲自娛，各隨彼心之所欲。為遇極妙五欲境故，心皆迷醉也。何況如來真言，而不能普見色身作佛事耶？又善男子！如摩醯首羅天王有一明名曰勝意生明，以此真言力故，能於一時作大變化，遍此三千大千世界現，為一一眾生現所愛樂諸利益事，隨彼受用皆實不虛。又化淨居天身及彼微妙受用之事，如經所說，何況如來真言力耶？且置是事，如世幻者尚能以其真言，云現種種園菓及乘人畜等。又如阿修羅自有真言，能化其身同於帝釋，坐於三十三天善法堂上，令一切天皆生疑怪。又如世人有真言，能攝諸毒及寒熱眾患。又有𢖲怛哩天自有真言，能為一切人作大疾疫。乃至世間現有人，以真言故，變火為冷、變氷令熱。何況如來自在神力所加持真言，而不普周法界大作佛事耶？是故當生信心，信此威德力用真實不虛也。彼持誦者未得悉地以來，當疑心定有此事為定無耶？如此不思議果，若以心量為分別之，終無得理。為除此疑說前喻。然此真言威力，不從真言中出，不在持誦者處，亦不入彼所加持者身口，推求性相了不可得，而能作一切事隨應曲成，此即甚深緣起，法性從眾緣有，如彼水月鏡像不可思議緣起也。「善男子！真言加持力故，法爾而生，無所過越。以三昧不越故」者，所謂真言悉地本來成就。何以故？如來現證如是不思議法，所謂阿字自體從本已來具足無量自在力不思議力。此悉地體常住不變，但由行人不自了知故，不得如是之果。今以此行淨其身口意業，若能與法相應，即自成就。諸法自爾，終不虛也。此不思議果，眾緣會時自當生起，如大海潮終不失時。又此真言，自無始無終，若有始終則有窮盡，則是無常敗壞之法，云何名為如來自在力耶？以此法體出過三世、常在三世，是故於三時中所作佛事自然常不休廢、不失期限。如大海水，若白月正圓，自然鼓湧無有失期也。「甚深不思議緣生理」者，若真言本體先不成就，則不能隨感而應不失期限。若真言雖有是力，而行人心行未與相應，則亦不能令彼加持顯現。然緣會自成，故知不從彼來、不從此去，亦非二處。無性而能緣會，亦成悉地果，亦非自然有之，當知即是甚深法界不思議果。從緣而起，常自無性，不可思議。若行人修行不斷，必是極果合於至理。如是至理，不可以思量分別而能了知。是舉前喻勸信也。「是故善男子！隨順通達不思議法性，常不斷絕真言道」者，此真言不思議果，既非分別能知，亦非隨力分有著行處小對治行而能取證，是故唯信力堅固者乃能入之。故先舉喻，次更明至理，勸令依於此門，觀不思議緣生至理，常求通達如是不思議法性，隨順此理而修真言之行無令間斷，自然成佛也。此真言道，即是不可思議法生處。由不思議因故，得不思議果也。 > Next, the signs of mantra accomplishment are explained. Someone might doubt: "Within the unconditioned dharmatā of all phenomena, how could there possibly be such various phenomenal characteristics?" Now, wishing to awaken him, \[the sūtra\] replies: "This fact is truly existent; you should not give rise to doubts." First, worldly matters are taken as metaphors. Moreover, \[the sūtra says\]: "'Master of Mysteries! For example, in the desire realm there is the vidyā of Ishvara pleasing and satisfying desires, \[which extends\] up to all devaputras of the places of desire.' As explained in the Mahāyāna, the desire realm has thirty-six places: the eight cold and eight hot hells together make sixteen; also the four great continents, each of which has two intermediate continents (totaling twelve continents, which together with the preceding make twenty-eight); and the six heavens, together with animals and pretas (totaling thirty-six). This lord of the heaven of Ishvara, by the power of this vidyā that pleases and satisfies desires, manifests various multifaceted articles of sensual pleasure, and is able simultaneously to fill these thirty-six places. It also says, '\[they\] become intoxicated by this, producing an array of wondrous varieties, up to and including personally enjoying them.' This means that for all devaputras and devakanyās, he manifests external and internal, sentient and insentient objects. Such as manifesting foods, flavors, music, and so forth, each of which can be enjoyed directly before them. If they see bodies such as female forms, they can also entertain themselves with the five desires, each according to their heart's wish. Because they encounter extremely wondrous objects of the five desires, their minds are entirely intoxicated. How much more so could the Tathāgata's mantras not universally manifest form-bodies to perform Buddha-deeds? Furthermore, good son, just as the heaven king Maheśvara has a vidyā named 'Superior Mind-born Vidyā,' by the power of this mantra he can simultaneously produce great transformations, appearing throughout this trichiliocosm to manifest for every single sentient being all the beneficial things they cherish and delight in, which, according to their enjoyment, are all real and not false; he also transforms into the bodies of the Śuddhāvāsa heavens and their subtle and wondrous enjoyments, as the sūtra explains. How much more so the power of the Tathāgata's mantras! Setting aside these matters: just as worldly illusionists can even by their mantras manifest various orchards, fruits, conveyances, humans, beasts, and so forth; and again, just as the asuras have their own mantras by which they can transform their bodies to equal Śakra and sit upon the Good Dharma Hall of the Trāyastriṃśa Heaven, causing all the devas to give rise to doubt and wonder; and again, just as worldly people have mantras that can neutralize all poisons and various afflictions of cold and heat; and again, there is the devī Kuntī, who has her own mantra by which she can inflict great pestilence upon all humans; up to worldly people who, at present, by means of mantras turn fire cold and turn ice hot—how much more so could the mantras empowered by the Tathāgata's sovereign divine power fail to pervade the dharmadhātu and perform Buddha-deeds on a vast scale? Therefore, one should give rise to faith, trusting that this majestic power and function is real and not false. Before the practitioner of recitation attains siddhi, he might doubt in his heart: 'Does this thing definitely exist, or does it definitely not exist?' If one discriminates such inconceivable fruits with the conceptual mind, there is ultimately no principle by which they can be attained. To remove this doubt, the preceding metaphor was spoken. However, the majesty and power of this mantra does not emerge from within the mantra, does not abide in the place of the reciter, nor does it enter into the body and speech of the person who is empowered; when one investigates its nature and characteristics, they are completely ungraspable, yet it can perform all activities, bending and accommodating to accomplish them as appropriate. This is profound dependent origination: the nature of dharmas exists based on manifold conditions, just like the inconceivable dependent origination of the moon in the water or an image in a mirror. '\[Good son, through the power of mantra empowerment, it is born by dharmatā and has nothing that it oversteps, because samādhi does not overstep it.\]' This means that mantra siddhi is originally accomplished. Why is that? The Tathāgata presently realizes this inconceivable Dharma: the intrinsic reality of the syllable A has from the very origin been fully endowed with immeasurable sovereign power and inconceivable power. The substance of this siddhi is permanently abiding and unchanging; it is only because practitioners do not personally understand and know it that they do not obtain such a fruit. Now, by using this practice to purify their bodily, verbal, and mental karmas, if they are able to resonate with the Dharma, it will naturally be accomplished. Dharmas are naturally thus; they are never in vain. This inconceivable fruit will spontaneously arise when conditions convene, just as the ocean tide never misses its time. Furthermore, this mantra itself is without beginning and without end; if it had a beginning and an end, it would have an exhaustion, which would make it an impermanent, perishable dharma—how could it then be called the Tathāgata's sovereign power? Because the substance of this Dharma transcends the three periods of time and is constantly present in the three periods of time, therefore the Buddha-deeds performed across the three times naturally never cease or lapse, and do not miss their appointed time. It is like ocean water: when the bright moon is completely full, it naturally surges and billows without missing its appointed time. 'The profound principle of dependent origination that is inconceivable': if the fundamental substance of the mantra were not accomplished beforehand, it would be unable to respond to stimuli without missing its appointed time. If, even though the mantra has such power, the practitioner's mental activities do not yet resonate with it, he will also be unable to make that empowerment manifest. Yet when conditions convene, it is naturally accomplished; thus we know it does not come from there, does not go from here, nor does it abide in both places. Being devoid of intrinsic nature, it can yet convene conditions and also accomplish the fruit of siddhi; nor does it exist spontaneously—one should know that it is precisely the inconceivable fruit of the profound dharmadhātu. Arising from conditions, it is eternally devoid of intrinsic nature, and inconceivable. If the practitioner practices continuously, it will certainly be the ultimate fruit harmonizing with the supreme principle. Such a supreme principle cannot be known through speculation and discrimination. This is citing the preceding metaphors to encourage faith. 'Therefore, good son, comply with and thoroughly penetrate the inconceivable dharmatā, and never interrupt the mantra path.' This inconceivable fruit of mantras cannot be known by discrimination, nor can it be realized through small counteractive practices that cling to practice-stations according to one's limited capacities; therefore, only those whose power of faith is firm can enter into it. Hence, metaphors were first cited, and next the supreme principle was further clarified, to exhort \[practitioners\] to rely upon this gateway, contemplate the supreme principle of inconceivable dependent origination, constantly seek to thoroughly penetrate such an inconceivable dharmatā, and, complying with this principle, cultivate the practice of mantras without allowing it to be interrupted, whereby one will naturally attain Buddhahood. This mantra path is precisely the birthplace of inconceivable dharmas. Because of an inconceivable cause, one obtains an inconceivable fruit. > — English (machine translation) (machine translation) - [Previous: 11.9](https://indike.org/pramana/in.bauddha.taisho.1796.11.9) - [Next: 11.11](https://indike.org/pramana/in.bauddha.taisho.1796.11.11) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1796.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.11.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.11.10](https://indike.org/pramana/in.bauddha.taisho.1796.11.10) · Pramāṇa