大毘盧遮那成佛經疏 11.12

11.12

次明佛心中分四處也。真言初云歸命一切如來。次句種種門者，微濕縛是種種義亦是巧義。目契弊是門義，即是普門示現種種妙智業巧度門也。薩縛他是一切也，非但身口致禮而已，乃至三業遍皆歸命，如身表中內外身一一支分皆遍禮一切如來也。次真言體，阿（上）阿（上引）暗噁，此四字義已說之。「從是普遍，等正覺（廻文也）心」，從是普遍。「即時一切法界諸聲門，從正等覺幖幟之音」者，則從是真言四德，普遍一切如來之心。如從一字而生二字，二字生四字，四字生八，八生十六，如是展轉無窮。然最初字即同第二字，第二字亦即同第三平等無差別也。此四字是此一部經中正宗體也，一切祕藏皆從此生，即是毘盧遮那佛心也。此標表音聲互出聲者，如上從一出四，從四出無量字及聲周遍法界，一一字聲皆互出聲。此一字聲中出餘一切字聲，餘字亦爾，此即是佛之標表用。此不思議聲互相通達，表一切如來自他無量德也。於一音聲中各出無量種種音聲句義，故云「而互出聲」。「諸菩薩見聞是已，得未曾有」，故云希有也。「開敷眼」者，心在定時其目不開不閉。今見是事怪未曾有，故開敷其目。今私謂如蓮未開，因日光故開敷。此菩薩心目亦爾，因佛加持示現故開也。「發美妙言音，一切智離熱者前而說頌曰」，謂於一切智智離熱惱者前而稱歎也。「奇哉真言行，能具廣大智」者，歎此真言之行甚為奇特，乃能從如來心而現四德，從此各出無量不思議祕妙之音周於法界，一一聲又互出一切聲無二無別，而有差別用成佛事。即表如來妙嚴之藏祕密法身具有無量功德莊嚴也，故云「能具廣大智」句。此智無邊際，猶如大虛普含萬像，故云廣也。故此廣智，即是無等智、無比智。由此智句能令成佛。「若此普遍」者，所謂以此真言普遍一切世界，即此阿字門也。「成佛二足尊」，於真言字中，以此妙音普遍世界，能令聞者必定於無上菩提，故云成佛兩足尊也。「是故勤精進，於諸佛語心，常作無間修，淨心離於我」者，有二勤，上勤是精進不間，下勤是常修不間也，梵音別故。謂於此一切如來所說真言之心，即是如上四字勸諸眾生，當於如是所說真言之心，應勤心修學句令無間斷，常當以此而淨其心。淨，謂淨於內外一切妄業諸障也。離我者，謂離人法二我故也。當知此心即是佛心，佛心者即是真言心也。「爾時薄伽梵，復說此法句，於正等覺心，而作成就者」，前品已說世間成就，送於行人令至出世成就，是以於此中說用佛心作出世成就之業也。佛心，謂如上真言四字，隨取一字作之皆得也。作此成果，當得出世之果。正等覺心，即真言心也。欲作此成就者，當先擇處。園苑，謂人所種殖栽接園苑之處。若不種自成，即是廣野非苑也。寺者，毘訶羅，此方譯為住處。窟，是山間自然石窟，或是人功所穿作之。或復行人心所樂處，亦得於中修道也。若就祕說者，園苑謂大菩提心，此處寬廣無所不有，依此修道最為第一上處也。住謂四梵住，或云是大悲，以一切菩薩常樂住此中故。窟謂幽邃清閑之處，即是甚深禪定之窟，師子獸王亦住其中也。或意所樂處，即是於諸法門隨便宜時，隨一一門係念而行，謂六度等，如《般若》所說，於中隨自意修也。「觀彼菩提心，乃至初安住，不生疑慮意」者，謂即以心而觀自己菩提心，此是出世成就之正行。作住於此無有異緣，即是三昧。於此觀中常自覺故，一切疑網漸當淨除，乃至到於不疑之處諸疑不生，即是真住菩提心也。當時有種種相貌等，勿生疑慮，即漸見真實如也。然此中行時，略有二地：一者謂非三摩呬多地亦是三摩呬多地（譯為等引也），於未成就時要當先有成就之相，乃至欲成就時亦有欲成就相，此皆是非三摩呬多地也。謂初得世間成就時，所加藥物等皆有不思議力用，乃至能遊佛剎，是未成就之相，猶得此現驗不思議事故。心得決定信更增勝，得入等引地也。行者初修出世間觀方便時先觀本尊，依畫像善觀已，初時閉目而得明了，其後漸開眼亦見，顯現明了無有隱昧，此是未等引。若以得如是事故，其心倍生信樂，由此信故其心清淨，漸當不取著等心無二，此無二亦除，無有中邊差別之見。除諸心緣萬法平等，爾時名等至相也。以眾相現時雖未成就，然由此故能得漸成，故云彼為未等引地也（私謂如世間未到地定也）。「隨取彼一心，以心置於心，證於極淨句，無垢安不動，不分別如鏡，現前甚微細。若彼常觀察，修習而相應，乃至本所尊，自身像皆現」者，初觀本尊得明了現已，於四字中隨取其一置本尊心上，此是經中云與心相應也。謂以此佛心之字，安本尊心上（取心，謂取佛心字也。置佛心上，名與心也），隨取一真言心，於本尊心上而想置心真言。或自身為本尊，而置心字於心上，故云以心置心等也。如是觀時，作極淨無垢之觀，以一切心本尊常爾故。如是觀淨之時，以不外緣安住不動，不分別一切法相而不生妄想，爾時與觀佛三昧等相應，譬如淨眼之人面對明鏡。此中鏡者，即是觀本尊心上圓明清淨無垢。所謂極微者，謂初觀種子字時極令細小，以是心種子故也。先既觀見本尊像已，於本尊心上觀此明淨鏡，鏡中有此字，一心觀此字，即於此中得見本尊真實之相，亦自於圓中自見其身，此猶是未等引相也。如是唯住一境，不為垢障所動，常如是修習故，自影像現時，心上亦有圓明及字。初觀之時，隨見一字三事自然現也。後時心中圓明上見本尊，本尊圓明上復見自身，如是互相照見無有障礙，名影像成就，此亦是非等引地也。

Next, he explains the division of four places within the Buddha's mind. The mantra begins by stating, "Homage to all Tathāgatas." In the next phrase, "manifold gateways," *viśva* has the meaning of "manifold" and also the meaning of "skillful." *Mukhebhyaḥ* has the meaning of "gateways"; that is, the gateways of skillful conversion through displaying manifold wondrous wisdom-actions via universal gateways. *Sarvathā* means "in every way"; it does not merely mean paying homage with body and speech, but rather paying homage completely with all three karmic modes, just as within the bodily manifestation, each and every part of the inner and outer body pays universal homage to all Tathāgatas. Next is the essence of the mantra: *a* (short), *ā* (long and drawn out), *aṃ*, *aḥ*. The meaning of these four syllables has already been explained. "Pervading from this, the mind of the fully and perfectly awakened one" (this is an inverted phrasing)—it pervades from this. "At once, all sound-gateways of the dharmadhātu [emerge] from the insignia-sounds of the fully and perfectly awakened one": that is, from the four virtues of this mantra, it pervades the minds of all Tathāgatas. Just as from one syllable arise two syllables, from two syllables arise four syllables, from four syllables arise eight, and from eight arise sixteen, in this way unfolding endlessly. Yet the first syllable is identical to the second syllable, and the second syllable is likewise identical to the third, being equal and without distinction. These four syllables are the authentic foundational essence of this entire scripture; all secret storehouses are born from them—they are the very mind of Vairocana Buddha. As for these insignia-sounds mutually emitting sounds: as mentioned above, from the one arise four, and from the four arise immeasurable syllables and sounds pervading the dharmadhātu, each syllable and sound mutually emitting sounds. From within this one syllable's sound, all other syllables' sounds emerge, and other syllables do likewise; this is the Tathāgata's insignia-function. These inconceivable sounds mutually penetrate, manifesting the immeasurable virtues of all Tathāgatas, both self and other. From within a single sound, immeasurable manifold sounds, phrases, and meanings each emerge; therefore it is said, "and they mutually emit sounds." "The bodhisattvas, having seen and heard this, attained what they had never had before"; hence it is called rare. "Opening wide their eyes": when the mind is in samādhi, the eyes are neither open nor closed. Now, seeing this matter and marveling at what they had never experienced, they open their eyes wide. My own personal reflection is that just as an unopened lotus blossoms due to sunlight, so too the eyes and minds of these bodhisattvas open due to the Buddha's adhiṣṭhāna-manifestation. "Emitting sweet and wondrous voices, before the Omniscient One who is free from fever, they spoke a verse, saying": that is, before the possessor of sarvajñajñāna who is free from the fever of afflictions, they praised him. "Marvelous is the mantra practice, capable of possessing vast wisdom!": they praise this mantra practice as exceedingly marvelous, for it can manifest four virtues from the Tathāgata's mind, and from these each emit immeasurable, inconceivable, secret, and wondrous sounds that pervade the dharmadhātu, each sound moreover mutually emitting all sounds without duality or difference, yet having distinct functions to accomplish the Buddha's work. This manifests that the Tathāgata's secret dharmakāya, the storehouse of wondrous adornment, possesses immeasurable adornments of merit; hence the phrase "capable of possessing vast wisdom." This wisdom has no boundaries, like the great void universally containing all phenomena; hence it is called "vast." Therefore, this vast wisdom is peerless wisdom, incomparable wisdom. By virtue of this wisdom-phrase, it can cause one to achieve Buddhahood. "If this pervades": that is, pervading all worlds by means of this mantra—this is precisely the syllable *A* gateway. "One accomplishes Buddhahood, the Two-Footed Honored One": within the mantra syllables, by means of this wondrous sound pervading the worlds, it can cause those who hear it to be definitively established in unexcelled bodhi; hence it says "accomplishes Buddhahood, the Two-Footed Honored One." "Therefore, be diligent and vigorous; regarding the heart of the Buddhas' speech, constantly cultivate it without interruption, purifying the mind and freeing it from the self": there are two kinds of diligence—the upper diligence is vigor without interruption, and the lower diligence is constant cultivation without interruption, because the Sanskrit terms are distinct. That is, regarding this heart of the mantra spoken by all Tathāgatas—which is the four syllables above—it encourages sentient beings that regarding the heart of the mantra thus spoken, they should diligently study the phrases without interruption, and constantly purify their minds by means of this. "Purifying" means purifying all karmic delusions and obstructions, both internal and external. "Freeing from the self" means becoming free from the two selves of persons and phenomena. One should know that this mind is the Buddha's mind, and the Buddha's mind is the mantra heart. "Then the Bhagavat again spoke this Dharma-phrase: In the mind of the fully and perfectly awakened one, one achieves siddhi": the previous chapter already explained worldly siddhi, guiding the practitioner to arrive at world-transcending siddhi; for this reason, he explains here using the Buddha's mind to perform the work of world-transcending siddhi. The Buddha's mind refers to the four syllables of the mantra above; whichever syllable one takes to practice with, all succeed. Practicing this to bear fruit, one will attain the fruit that transcends the world. The mind of the fully and perfectly awakened one is the mantra heart. One who wishes to achieve this siddhi must first choose a location. "Gardens and groves" refers to places where people plant, cultivate, and graft gardens. If it forms naturally without planting, it is an open wilderness, not a grove. "Monastery" is *vihāra*, translated into Chinese as "dwelling place." "Caves" are natural stone caves in mountains, or those excavated by human labor. Or again, a place pleasing to the practitioner's mind—one may also cultivate the path in it. If explained according to the esoteric sense, "gardens and groves" refers to the great bodhicitta: this place is vast and open, with nothing it does not contain; relying on this to cultivate the path is the foremost and supreme place. "Dwelling" refers to the four brahmavihāras, or it is said to be mahākaruṇā, because all bodhisattvas always delight in dwelling therein. "Cave" refers to a secluded and tranquil place; that is, the cave of profound dhyāna-samādhi, in which the lion king of beasts also dwells. "A place pleasing to the mind" means, according to the suitable time among all Dharma gateways, focusing the mind and practicing in accordance with each individual gateway—namely, the six pāramitās and so forth, as explained in the *Prajñāpāramitā*, cultivating within them as one's mind pleases. "Contemplate that bodhicitta, up to its initial abiding, without giving rise to doubts or anxieties": that is, using the mind to contemplate one's own bodhicitta, which is the primary practice of world-transcending siddhi. Abiding in this without extraneous conditions is samādhi. Because one is constantly self-aware in this contemplation, all webs of doubt will gradually be cleared away, until arriving at the state of no doubt where no doubts arise; this is true abiding in bodhicitta. At that time, when manifold signs appear, do not harbor doubts or anxieties, and one will gradually see the true suchness. However, when practicing here, there are broadly two stages: the first is the non-samāhita stage, and [the second] is the samāhita stage (translated as *dengyin* [equipoise]). Before achievement, there must first be the signs of achievement; up to when achievement is about to occur, there are also signs of impending achievement: these are all the non-samāhita stage. When one first attains worldly siddhi, the consecrated medicines and so forth all have inconceivable power and function, extending even to the ability to roam the Buddha lands; these are signs prior to achievement, yet one attains such verifiable inconceivable phenomena. The mind gains firm faith and increases in excellence, gaining entry into the stage of equipoise. When the practitioner initially cultivates the skillful means of world-transcending contemplation, he first contemplates the principal deity; having contemplated well based on a painted image, at first he attains clarity with closed eyes, and thereafter he gradually sees with open eyes as well, appearing distinctly clear without obscurity: this is the not-yet-equipoised state. If, because of attaining such results, his mind redoubles in faith and joy, his mind becomes pure through this faith, and gradually he does not grasp at them, the mind being non-dual; this non-duality is also eliminated, leaving no views of distinction between middle and extremes. Dispelling all mental conditions, the myriad dharmas are equal; at that time, it is named the sign of samāpatti. Although one has not yet attained siddhi when the manifold signs appear, because of this one can gradually attain it; therefore, it is called the not-yet-equipoised stage (my personal reflection: this is like the worldly threshold concentration). "Taking whichever single mind, placing mind upon mind, one realizes the utterly pure phrase; undefiled, stable, and immovable, non-conceptualizing like a mirror, appearing extremely subtle before one. If one constantly contemplates, cultivates, and accords with it, up to the image of the principal deity and of one's own body all appearing": when one has first contemplated the principal deity and it appears clearly, one takes any one among the four syllables and places it on the principal deity's heart; this is what the scripture calls "according with the mind." That is, placing this syllable of the Buddha's mind upon the principal deity's heart ("taking the mind" means taking the syllable of the Buddha's mind; "placing on the Buddha's heart" is called "giving to the mind"). One takes any mantra heart and visualizes placing the heart mantra on the principal deity's heart. Or, one's own body becomes the principal deity, and one places the heart syllable upon the heart; hence it says "placing mind upon mind," and so forth. When contemplating in this way, one performs the contemplation of utmost purity and freedom from defilement, because the mind of all principal deities is always thus. When contemplating purity in this way, because one does not relate to external conditions, one abides stably and immovably; not conceptualizing the characteristics of any phenomena and not giving rise to false thoughts, at that time one corresponds with the contemplation of the Buddha samādhi and the like, just as a clear-eyed person faces a bright mirror. The "mirror" here is the contemplation of the circular, bright, pure, and undefiled state upon the principal deity's heart. "Extremely subtle" means that when first contemplating the bīja syllable, one makes it extremely fine and small, because it is the heart bīja. Having previously contemplated and seen the form of the principal deity, one contemplates this bright, pure mirror upon the principal deity's heart; this syllable is within the mirror, and when one contemplates this syllable single-mindedly, within it one comes to see the true form of the principal deity, and also sees one's own body within the circle; this is still the sign of the not-yet-equipoised state. Abiding solely in this single realm without being shaken by defilements and obstructions, because one constantly cultivates like this, when one's own reflection appears, upon the heart there are also the bright circle and the syllable. At the time of initial contemplation, whenever one sees a single syllable, the three matters appear naturally. Later, one sees the principal deity upon the bright circle in the heart, and upon the principal deity's bright circle one again sees one's own body; thus they illuminate each other without obstruction. This is called reflection siddhi; this too is the non-equipoised stage.