大毘盧遮那成佛經疏 11.28

11.28

經云「真言者當得，悉地從心生」者，當知真言行者但以方便自淨其心。若三業清淨，當於是中自得明了而自覺悟也。譬如有人，夢中修行種種六度而淨佛國，覺見則無成果之相，但是一念無明心中有因果萬行耳也。又如暗室之中而有寶藏，若以方便燃火明燈，雖因緣生滅推不可得本同於空，然亦明法任運起，而以心明因緣則見寶藏，非此寶藏因方便生也。修真言行者本為除遣惑業，當體解法界無生滅淨染，離諸分別，知此真言之體即是法界之體也。若了知真言之體即同法界、等於大空，自然能得無相三昧，故悉地現前，當生如是信解也。次「爾時金剛手復白佛言：世尊！惟願復說正等覺句、悉地成就句」，即是如上所說，一字能生四字乃至遍滿法界，此即見佛心句。今問此中成就之法也。「諸見此法善男子善女人等，心得歡喜，受安樂住，不害法界」者，此即是隨於此中而修覺者，若得成就，名見法也。成就，即以此生而得見諦也。彼見法者，聞佛說此成就之法，必當深得法喜，住安樂行現法樂住，故請問也。不害法界者，意言非此法界中有所妨礙也。乃至受種種世樂，而世樂即是法界，終不因此而妨礙損法界也，故不害。「何以故？世尊！法界者，一切如來、應、正等覺說名即不思議界。是故世尊！真言門修菩薩行諸菩薩，得是通達法界不可分析破壞」者，然此四字究竟成就，與法界無所妨害也。此四句皆是佛心，豈以佛心而妨法界耶？住此成就者，及法界無二無別，故無妨礙。此悉地、彼法界，都無所妨。何以故？法界不思議故。是故無量佛得道成就，而法界不增；無量眾生滅度，法界不減。若眾生勝進亦非加益，若破煩惱亦無所損。亦即不思議界性同金剛不可破壞。若有妨礙則有彼此，有彼此則可破壞。今無妨礙，故不可破壞也。當知此不壞，亦是不可分析之義。謂種種門、種種世出世事，同一法界，不可分析令成別體也。行者若能如是通達，即是得見法成就也。

Where the sūtra says: "The mantrin shall obtain / siddhi born from the mind," one should understand that the practitioner of mantras merely purifies their own mind by means of upāya. If the three karmas are purified, they will therein spontaneously attain clarity and awaken on their own. For example, it is like a person who, in a dream, cultivates the various six pāramitās and purifies buddha lands; upon waking, they see that there is no mark of results having been achieved—there were only the myriad practices of cause and effect within a single thought of the mind of ignorance. Again, it is like a treasure within a dark room: if one uses upāya to light a fire and kindle a lamp, although the arising and ceasing of causes and conditions cannot be found upon investigation and are originally the same as emptiness, nevertheless the principle of illumination arises naturally, and through the mind-light's causes and conditions one sees the treasure; it is not that this treasure was produced because of the upāya. Practitioners who cultivate mantra practice originally do so to eliminate delusions and karma; they should personally comprehend that the dharmadhātu is without arising, ceasing, purity, or defilement, free from all discriminations, and know that the substance of this mantra is precisely the substance of the dharmadhātu. If one thoroughly understands that the substance of the mantra is identical to the dharmadhātu and equal to the great emptiness, one will naturally be able to attain the formless samādhi, and therefore siddhi will manifest before one; one should generate such faith and understanding. Next, [where the sūtra says:] "At that time, Vajrapāṇi again addressed the Buddha, saying: 'Bhagavat! We only pray that you will again proclaim the phrase of full awakening and the phrase of accomplishing siddhi'"—this refers to what was explained above: that a single syllable can produce four syllables and so on, until filling the entire dharmadhātu; this is precisely the phrase of seeing the Buddha's mind. Now he asks about the method of accomplishment within this. Where it says: "Those good men and good women who see this Dharma will find joy in their minds, abide in peace and happiness, and not harm the dharmadhātu"—this refers to those who cultivate awakening in accordance with this; if they attain accomplishment, it is called "seeing the Dharma." Accomplishment means that within this lifetime one attains the vision of the truth. Those who see the Dharma, upon hearing the Buddha proclaim this method of accomplishment, will certainly attain deep Dharma joy, abide in peaceful practice, and dwell in present-Dharma happiness; therefore he asks. "Not harming the dharmadhātu" means that within this dharmadhātu there is no obstruction whatsoever. Even to the extent of experiencing various worldly pleasures, worldly pleasures are themselves the dharmadhātu; one never obstructs or damages the dharmadhātu on account of them, hence "not harming." Where it says: "Why is this? Bhagavat! The dharmadhātu is declared by all tathāgatas, arhats, and samyaksaṃbuddhas to be called the inconceivable realm. Therefore, Bhagavat, bodhisattvas who cultivate bodhisattva practice in the mantra gateway attain this thorough penetration of the dharmadhātu, which cannot be analyzed or destroyed"—indeed, the ultimate accomplishment of these four syllables presents no hindrance to the dharmadhātu. These four phrases are all the Buddha's mind; how could the Buddha's mind hinder the dharmadhātu? Those who abide in this accomplishment and the dharmadhātu are neither two nor distinct; therefore, there is no obstruction. This siddhi and that dharmadhātu present no obstruction at all. Why is this? Because the dharmadhātu is inconceivable. Therefore, when immeasurable buddhas attain the accomplishment of the Way, the dharmadhātu does not increase; when immeasurable sentient beings enter nirvāṇa, the dharmadhātu does not decrease. If sentient beings make superior progress, it is not an addition; if they destroy defilements, it is also no loss. That is to say, the nature of the inconceivable realm is identical to vajra and indestructible. If there were hindrance, there would be this and that; if there were this and that, it could be destroyed. Now there is no hindrance, so it cannot be destroyed. One should know that this indestructibility also means that it cannot be analyzed. That is to say, the various gateways and the various worldly and supramundane matters are the same single dharmadhātu and cannot be analyzed into separate substances. If a practitioner can penetrate it in this way, this is attaining the accomplishment of seeing the Dharma.