大毘盧遮那成佛經疏 11.13

11.13

次「第二正覺句」者，初觀本尊，今但觀佛。所以爾者？一切尊形皆是見法身門故。「於鏡漫拏羅，大蓮華王座，深邃住三昧」者，又此鏡中如有窟像，觀此窟甚深中有如來在此窟中深邃而坐之也。「總持髮髻冠，無量光圍繞，離妄執分別，本寂如虛空。於彼中思惟，作攝意念誦，一月修等引，持滿一落叉」，於中作如是觀，是名真見佛也。如是見時，彼佛心上作字，真言字一心誦之，此是一向攝意在於一境，更無一外緣。心心念誦不令人聞，然於定中自然有聲流出，如流水不斷也。所云落叉者，此譯為見，謂心住一緣明了現前也。若就世語，則是十萬遍耳。一月誦者，一月是等引圓滿入於初地。於祕藏中，初地是第一月也，此是等引之地。前云三句，菩提心為種子、大悲為根、方便為後；此中具說行法也。第二句觀佛在於心鏡深窟中，乃至自形作本尊，先觀本尊心上圓明淨鏡，鏡中有窟狀，中有本尊，即是真見佛也。見佛已，此佛心上復有圓明圓淨。初觀此極淨心鏡甚微少，後漸大也，對面宛然，故云現前也。淨無比中有種子字，一心正觀此種子字，即是誦彼字也。從此得見其心，又見己身如本尊體相在佛心中。若觀自心上圓明，亦是如來本尊在中。如是展轉相現不相妨礙，本尊清淨離諸分別，劑此名見菩提之心，為初成佛種子也。此亦名為一見一境，故名一落叉。此是出世行中先承事法，如此成者是入信地也（更問菩提心行相）。次云攝意者，從一至一十亦如是，一若至一百一千一萬等亦皆是一，以遍多時故，至多時能自見也。梵音即云三摩呬多，是等引義，亦名攝心一境之義，即一心義也。「次於第二月，奉塗香花等，而以作饒益，種種眾生類。又復於他月，捨棄諸利養」者，如前世間行中亦有塗香等供養，此中復說者，意與前殊異也。此中已得等引，其以清淨調柔，隨事能成。隨奉一香，即能如實遍滿法界，普遍一切眾生界，作種種利益隨事皆成。如《花嚴．迴向》中廣說其相。如香花者，隨有一切所作亦復如是，無不成就大作佛事也。又他月者，此中有兩月行，即到初地（更問）棄捨諸利養者。以文解之，即是捨於八法違順之事，為妨道故。若作祕意，是此菩薩大種善根，此報無盡不現，得無量法門功德之寶，不應於中而生取著。若生取著利養，則不速入於正位，故須捨此利養也。彼時行者復更如理思惟，即是菩提心而發悲願，理攝而起，故言如理思惟也。此中思惟意者，謂我當謂如是應理思惟而得自在。「時彼於瑜伽，思惟而自在，願一切無障，安樂諸群生」，即是發決定悲願。云何眾生同有如是覺性，而不自了受大苦惱耶？即生大勇猛心，要當以無數方便而成就之，必定皆令到一切智地，除彼一切垢障使無有餘也。「樂欲成如來，所稱讚圓果」者，謂如來無量知見，究竟成就巧度妙權。若不得此，云何能以一大事因緣而出于世？如是諸佛所稱歎，彼妙方便我當速成。「或滿足一切，有情眾希願，應理無障蓋，而生是攀緣」，如是無有障礙，以如是攀緣而念誦也。以我功德拔一切苦等者，以大悲心滿一切眾生之所希願，拔彼大苦而與現樂亦能成就。何以故？行者自心無垢障故，即有大勢力能，又為眾生隨分除障，由彼我無障因緣，即能隨事成就也。此即普賢行願也。此相云何？謂生如是大悲之願也。「傍生相噉食，所有苦永除。常令諸鬼界，飲食皆充滿。地獄中受苦，種種諸楚毒，當願速除滅，以我功德故」者，以我所生無量勝福。他月捨利養，謂第三月。於內外無所貪著，名捨利養，然外事從不求不受施也。捨此利養而不捨眾生，由真言行故皆得成就也。「及餘無量門，數數心思惟，發廣大悲愍。三種加持句，想念於一切，心持誦真言」者，此等悲願亦有無量種，不可初一月二月持誦亦謂如是發願。但初二月以信解心作然未能成，第三月所願皆成，故迴向自他也。真言行者若得意時，隨事而作，如是頻以大悲之水而洗其心，漸令此菩提心有大勢。迄至第十一地以來，漸漸力用增長，皆由此圓滿也。初一月菩提心，次月觀佛形像名正覺句，第三住真言離一切相名三月亦名三落叉。又廣大加持，謂如來加持神力，由三句得成。今欲行如來事故，思想念此三句也。故經云「以我功德力、如來加持力，及與法界力，周遍眾生界」者，此三句和合而廣大加持力生。如是念已，應誦念此句，此是一切真言心也。取三句功德，隨取花等以心念加之，如花即以花真言、香以香真言加之，乃至一切處拔苦與樂獻佛等皆成也。若不用本真言加之，用後明妃亦成。我功德力於眾生界周遍，如來加持力等法界也。「諸念求義利，皆悉饒益之。彼一切如理，所念皆成就」也。由住理故，隨所係念而成也。乃至除苦，苦即除等，以我功德力故、以如來加持力故、以法界平等力故。以此三緣合故，則能成就不思議業也。如此作者，當知廣應理，故言當得如理也。與虛空等力，虛空藏明妃真言相接次也。

Next, regarding the "second verse of the Fully Awakened One": initially one visualised the fundamental deity, but now one visualises only the Buddha. Why is this? Because the forms of all venerable ones are gateways to seeing the dharmakāya. Regarding "Upon a mirror-maṇḍala, / a great lotus king seat, / dwelling profoundly in samādhi": furthermore, in this mirror there is, as it were, the image of a cave; one contemplates this cave as extremely deep, with a Tathāgata residing within this cave, seated in profound depth. Regarding "Holding all [syllables], with a crown of hair coiled in a topknot, / encircled by immeasurable light, / free from false attachments and conceptual discrimination, / originally tranquil like empty space. / Contemplating therein, / practicing mental concentration in recitation, / cultivating samāhita for one month, / reciting to complete one lakṣa": to engage in such visualization within it is called truly seeing the Buddha. When seeing in this way, one forms the syllable upon that Buddha's heart and recites the mantra syllable with single-minded focus; this is exclusively directing the mind to a single object, without any external conditions whatsoever. One recites mind-to-mind without letting anyone hear, yet within samādhi a sound naturally flows forth, unceasing like flowing water. What is called a *lakṣa* is translated here as "seeing", meaning that the mind abides on a single object, clearly appearing before one. If speaking in worldly language, it is merely one hundred thousand times. Regarding reciting for one month: one month means that *samāhita* is perfected and one enters the first bhūmi. In the secret treasury, the first bhūmi is the first month; this is the stage of *samāhita*. Earlier it spoke of the three phrases: bodhicitta as the seed, mahākaruṇā as the root, and upāya as the culmination; here the practical methods are explained in full. The second phrase visualises the Buddha within the deep cave of the mind-mirror, up to manifesting one's own form as the fundamental deity: first one visualises a round, bright, and pure mirror upon the fundamental deity's heart; in the mirror is the shape of a cave, and within it is the fundamental deity—this is truly seeing the Buddha. Having seen the Buddha, upon this Buddha's heart there is again a round, bright, and completely pure [mirror]. Initially, one visualises this extremely pure mind-mirror as exceedingly subtle and small, and later it gradually enlarges, directly facing one distinctly; hence it says "manifests before one". Within this matchless purity is the bīja syllable; properly contemplating this bīja syllable with single-minded focus is itself reciting that syllable. From this, one comes to see one's own mind, and also sees one's own body having the substance and characteristics of the fundamental deity within the Buddha's heart. If one visualises the round brightness upon one's own heart, the Tathāgata fundamental deity is also within it. In this way, they alternately appear to each other without mutual obstruction; the fundamental deity is pure and free from all conceptual discrimination—up to this point, it is called seeing the bodhicitta, which is the seed for initially attaining buddhahood. This is also called one vision and one object, and hence is called one lakṣa. This is the method of prior attendance in supramundane practice; when perfected in this way, one enters the stage of faith (further inquiry needed regarding the aspects of bodhicitta practice). Next, regarding "mental concentration": from one up to ten it is thus; whether one reaches one hundred, one thousand, or ten thousand, etc., they are all one; because it pervades for a long time, upon reaching that long time one is able to see it for oneself. The Sanskrit term is *samāhita*, which means equal concentration (*dengyin*), and also means the sense of focusing the mind on a single object—that is, the sense of single-mindedness. Regarding "Next, in the second month, / offering scented paste, flowers, and the like, / to bring benefit / to various kinds of sentient beings. / Furthermore, in other months, / relinquishing all gain and offerings": just as in the previous mundane practice there were also offerings such as scented paste, mentioning them again here has an intent distinct from before. Here, *samāhita* has already been attained; since [the mind] is pure, gentle, and pliant, it can succeed in accord with whatever task is undertaken. In accord with offering a single incense, it can truly pervade the entire dharmadhātu and universally pervade the realms of all sentient beings, bringing various benefits that succeed in accordance with whatever is undertaken. This is explained extensively in the *Avataṃsaka [Sūtra]*'s "Dedication" chapter. As with incense and flowers, all deeds performed are also like this; there is none that fails to accomplish great Buddha activities. Furthermore, regarding "other months": here there are two months of practice, leading directly to the first bhūmi (further inquiry needed). Regarding "relinquishing all gain and offerings": interpreting it textually, it means relinquishing the agreeable and disagreeable aspects of the eight worldly dharmas, because they obstruct the Path. In its secret meaning, these are the bodhisattva's great roots of wholesome merit; this retribution is inexhaustible and does not manifest outwardly; having attained the jewels of merit of immeasurable Dharma gates, one should not generate clinging attachment toward them. If one generates clinging attachment to gain and offerings, one will not quickly enter the correct stage; therefore one must relinquish these gains and offerings. At that time, the practitioner again reflects properly—that is, from bodhicitta generating compassionate vows, arising gathered by the principle, which is why it says "reflects properly". The intent of reflection here means: "I must reflect in accord with the principle in this manner and attain mastery." Regarding "Then, in yoga, / reflecting with mastery, / may all beings be unhindered / and all sentient beings be brought peace and happiness": this is generating a resolute compassionate vow. Why do sentient beings equally possess such enlightened nature, yet do not understand it themselves and endure great suffering and distress? Thereupon one gives rise to great heroic resolve, vowing to accomplish them by countless upāyas, unfailingly causing them all to reach the stage of all-knowledge, removing all their defilements and hindrances without remainder. Regarding "Desiring to accomplish the perfect fruit / praised by the Tathāgatas": this refers to the Tathāgatas' immeasurable knowledge and vision, their ultimate accomplishment of skillful means and marvelous expedients. If one does not attain this, how could one appear in the world for the sake of the one great cause? "That marvelous upāya praised by all Buddhas, I shall swiftly accomplish." Regarding "Or fulfilling the hopes and wishes / of all sentient beings, / in accord with the principle, without hindrances or covers, / giving rise to such conditions": being unhindered in this way, one engages in recitation with such conditions. Regarding "By my merit, pulling out all suffering, etc.": with a mind of mahākaruṇā fulfilling all the hopes and wishes of all sentient beings, pulling out their great suffering and bestowing present joy, this too can be accomplished. Why is this? Because the practitioner's own mind is free from defilements and hindrances, they possess great power and ability, and can also remove hindrances for sentient beings according to their capacity; through the causal condition of both self and other being unhindered, one can achieve success according to each matter. This is the conduct and vows of Samantabhadra. What does this look like? It means generating such a vow of mahākaruṇā: "May all the suffering of beasts / devouring one another be eternally eliminated. / May the realm of hungry ghosts / be constantly replenished with food and drink. / May the various severe torments / endured in hell / swiftly be extinguished and eradicated, / by virtue of my merit"—that is, by virtue of the immeasurable supreme merit produced by me. "In another month relinquishing gain and offerings" refers to the third month. Having no craving or attachment internally or externally is called relinquishing gain and offerings; however, in external matters one never seeks nor accepts gifts. Relinquishing this gain and offerings without relinquishing sentient beings, through the mantra practice, everything is accomplished. Regarding "And through countless other gateways, / repeatedly reflecting in mind, / generating vast compassion and pity. / With the three phrases of adhiṣṭhāna, / mindfully recollecting all, / one recites the mantra with the mind": these compassionate vows also have immeasurable varieties; one should not think that during the recitation of the first and second months one generates vows in this way. In the first two months, one merely acts with an attitude of faith and understanding, but is not yet able to achieve it; in the third month, all that is wished is accomplished, and therefore one dedicates it to self and other. When the mantra practitioner grasps the intent, they act in accord with each task; washing the mind repeatedly with the water of mahākaruṇā in this way gradually endows this bodhicitta with great momentum. Continuing up until the eleventh bhūmi, its dynamic function gradually increases, all being brought to perfection through this. In the first month is the bodhicitta; in the next month one contemplates the Buddha's form, called the verse of the Fully Awakened One; in the third, one abides in the mantra free from all characteristics, called the three months and also called the three lakṣas. Furthermore, vast adhiṣṭhāna refers to the Tathāgata's divine power of adhiṣṭhāna, which is accomplished through three phrases. Now, wishing to carry out the Tathāgata's tasks, one contemplates and recollects these three phrases. Thus the sūtra says: "Through the power of my merit, / the Tathāgata's power of adhiṣṭhāna, / and the power of the dharmadhātu, / pervading the realm of sentient beings": when these three phrases unite, vast power of adhiṣṭhāna is produced. Having recollected thus, one should recite this verse; this is the heart of all mantras. Taking the merit of the three phrases, as one takes flowers and the like, one empowers them with mental recollection: just as flowers are empowered with the flower mantra, and incense with the incense mantra, even up to pulling out suffering, bestowing joy, and offering to the Buddhas in all places, everything is accomplished. Even if one does not use their fundamental mantras to empower them, using the subsequent vidyārājñī will also bring success. The power of my merit pervades the realm of sentient beings, and the Tathāgata's power of adhiṣṭhāna is equal to the dharmadhātu. "All seeking benefit and purpose / are entirely enriched. / In accord with the principle, / whatever they contemplate is accomplished." Due to abiding in the principle, whatever one fixes one's mind upon is accomplished. Even up to eliminating suffering, suffering is eliminated, etc., by virtue of the power of my merit, by virtue of the Tathāgata's power of adhiṣṭhāna, and by virtue of the equal power of the dharmadhātu. Because these three conditions unite, one is able to accomplish inconceivable deeds. When one acts in this way, one should know that it broadly conforms to the principle; hence it says "one will attain accord with the principle". With power equal to empty space, it immediately connects to the Ākāśagarbha Vidyārājñī Mantra.