大毘盧遮那成佛經疏 11.37

11.37

佛說此真言時，金剛手及普賢等得未曾有開敷眼（如上說）稽首一切一切智，如是說言（一切一切智，即諸法一切如者，所謂諸如來也）。一切即於此中，梵音意云無所不足，即是府庫義也。言以此五字為庫，能滿一切財富也。一切諸佛菩薩救世者，此一切佛菩薩救世者。緣覺聲聞害者，此歎聲聞之德，謂害隨眠等也。又解云：蘇囉多是害煩惱者。「能遍所行地，起種種神通」者，財富即是如來法寶，以給一切眾生猶尚不匱。如是無窮大智寶藏，故名富財者也。由法財富能施一切，而說此真言之門，上從諸佛下及聲聞，無不依於此句而能施作種種神變利益一切也。故云隨其行地而現種種神通力也。言行地，謂凡所行處，如偈云「尋地山林遍無等」也。言「彼得無上智，佛智無上智」者，非但神通而已，亦由此句一切聖賢得成智慧，乃至同成一切智智也。然二乘智對世間亦名無上，今更明佛無上者，故重言之也。先讚已，後請說佛此五字，次第廣說也。及布想等種種類者，所不言，此更皆請此中說也。於布字想字上中下成，色用差別種種方便，皆請佛廣為宣說也。種種門中成就進趣順行此法，名為教也。請自說此教者，請佛親演說之也。若佛廣說此法，諸行大乘無上真言行者當得見法，若已見者亦皆歡喜。見法，謂證得也。當住者，謂自見已，復授諸眾生也。由見此事，自他俱獲無上法利，故請佛廣說。本經有三千五百偈，說此五字義也。三摩醯多，正譯是住心一境之義。佛欲說金剛之句，普令大眾住一心境而聽也。欲作此金剛真言之成就之法，先令作金剛座。如佛初欲成道時，在於金剛道場。復除此座已，更無餘座堪能勝致此也。于時大金剛為從地盡地際也。此地際加持下身者，為欲說阿字。意云：此字最勝也，字第一。加持者，今為欲說此法故，先以加持自身也。即下身，謂自臍以下想皆作純金剛也。此有內外，內謂如上所說；外謂想自身坐處在於方金剛壇中，其壇已如上說方標欄者也。名大因陀羅者，此是金剛中之極剛者，能破金剛，而金剛不能破彼。又是極黃色也，如此紫磨金色。此想阿字為之，名金剛輪也。於此座中思惟一切，即是瑜伽之座，此是修行應理者之坐處也。即思惟一切，謂一切事皆此中思惟作之也。事眾多，云一切也。右初釋阿字為座竟。次說長聲之阿，此是阿第一命根也。以能活諸字，故言命也。若無阿字，諸字即不生，故第一命也。此是能攝召句，若想此字能攝召，長阿即是行，若觸阿字即引一切佛行，故云攝召也。攝召一切內外之法，攝召是攝令屬己，自在受用義也。此阿字門，能攝召一切如來功德令歸自身，亦能滿足一切之行故也。次說暗字，若想此字，能攝除一切毒及病等諸障也。內外諸障皆能攝而去之。內障謂種種障道之法，但有現前皆能滅除。外障謂一切外物為障，亦悉能除也。又除諸毒諸病，病謂有種種，皆能除之也。又能除者，乃至失心，即能救之令得本心。又以此字能攝心一境，速與三昧相應也。若想此字，得如上功德。一切能與者，言與即是滿其所願，授悉地果也。若持誦者，一月中即結金剛慧印而誦暗字。於一月中，日別三時作之，一切無智城破也。一切眾生無明之所嬰遶，四合堅固猶如牢城不可破壞，以此字門而能破壞也。「得不動堅固」者，謂天人阿脩羅等所不能壞也。凡一切增益事若欲作，皆坐此座。增益亦名圓滿，謂能滿一切所願也。若祕釋者，一月是一見也。若得見法，入於初地，任運增益一切三昧陀羅尼等及諸地位也。若欲作此增益法時，持誦之人於此金剛壇中，想佛住於三昧身真金色也。光焰，有威光義。有威光者，即是兼明本尊義也，梵音如此。即周匝炎光，以髮為冠，此即是大因陀羅也。此大金剛之堅，即是佛智之義。能破一切無能除者。想此佛在方金剛壇中，隨意作一切成就物也。經云「金剛蓮華等」者，謂此等一切事，當於此輪中作也。若成就金剛法，五股純金作之，置於壇中而加持。商佉等上中下成就，亦如上說，謂皆持誦此阿字也。若欲成就佛頂者，以真金為佛頂而加此法。若得成者，即同大日如來之身。或不可須別物，但以自在想作佛身而加持之，若成即同佛身也。若作金剛成就，持誦之者即同金剛手菩薩也。蓮華者，以金作八葉蓮華等，此中持誦，若成，即同觀音也。刀者，作亦有法，若成，即同文殊童子也。鵝者，作法若成，即以此自身成梵天身也。於成就外財之中，或成就金或地（地謂伏藏也），或如意珠等。但與增益相應者，皆用此法作之，具有上中下法也。言大因陀羅觀者，謂於金輪中觀故也。

When the Buddha spoke this mantra, Vajrapāṇi, Samantabhadra, and the others attained an unprecedented opening of their eyes (as explained above), bowed their heads to the All-Omniscient One, and spoke thus (the All-Omniscient One refers to the One who is as such regarding all phenomena, namely the tathāgatas). 'All' (sarva) in this context, according to the Sanskrit sense, means lacking nothing, which conveys the sense of a treasury. It means that using these five syllables as a treasury, one can fulfill all wealth. 'All the buddhas and bodhisattvas who save the world' means all these buddhas and bodhisattvas who deliver the world. 'Those who destroy [afflictions] among pratyekabuddhas and śrāvakas' praises the virtues of the śrāvakas, meaning they destroy the dormant afflictions (anuśaya) and so forth. Another explanation states: surata means one who destroys defilements. 'Able to pervade the stages traversed and arouse diverse supernatural powers' means that wealth refers to the tathāgatas' Dharma-jewel, which does not run short even when supplied to all sentient beings. Such an inexhaustible treasury of great wisdom jewels is therefore named 'wealthy.' Because it is rich in Dharma-wealth and can give to all, this mantra gateway was spoken; from buddhas above down to śrāvakas below, there is none who does not rely on these phrases to perform diverse supernatural transformations to benefit all. Therefore it says that according to the stage traversed, they manifest diverse supernatural powers. 'Stage traversed' refers to wherever they travel, as the verse says: 'Pervading the earth, mountains, and forests without equal.' 'They attain supreme wisdom; the Buddha's wisdom is supreme wisdom' means that it is not merely supernatural power; it is also by means of these phrases that all the noble and worthy ones come to attain wisdom, up to mutually attaining sarvajñajñāna. However, the wisdom of the two vehicles is also called supreme relative to the mundane world; now, to further clarify the Buddha's supremacy, it is reiterated. Having praised first, they then request that the Buddha explain these five syllables in broad detail sequentially. Regarding 'distributing visualization and various types,' what was unstated is all requested to be explained here. Concerning the higher, middling, and lower accomplishments of placing syllables and visualizing syllables, the differences of color and function, and the various upāyas, they all request the Buddha to preach them broadly. Accomplishing, progressing toward, and according with this Dharma through diverse gateways is called the 'teaching.' 'Requesting to explain this teaching himself' means asking the Buddha to expound it personally. If the Buddha preaches this Dharma broadly, the practitioners of the supreme mantra practice of the Mahāyāna will see the Dharma; those who have already seen it will also rejoice. 'To see the Dharma' means to realize it. 'Will abide' means that having seen it oneself, one transmits it further to sentient beings. Because seeing this matter brings supreme Dharma benefit to both self and others, they request the Buddha to preach it broadly. The root sūtra has 3,500 verses explaining the meaning of these five syllables. Samāhita, correctly translated, means the mind abiding in a single object. As the Buddha wished to speak the vajra phrases, he caused the great assembly universally to abide in a single mental object to listen. If one wishes to practice this rite of accomplishment of the vajra mantra, one first causes a vajrāsana to be formed. Just as when the Buddha was first about to realize the Way, he sat at the vajra bodhimaṇḍa. Apart from this seat, no other seat is capable of sustaining this. At that time, the great vajra extends from the ground to the edge of the earth element. This adhiṣṭhāna of the edge of the earth element for the lower body is for the sake of explaining the syllable A. The meaning is: this syllable is most supreme, the foremost among syllables. Adhiṣṭhāna means: now, wishing to explain this Dharma, he first empowers his own body. 'The lower body' means visualizing from the navel down as entirely pure vajra. This has an internal and an external: the internal is as explained above; the external means visualizing the place where one's own body sits as being inside a square vajra altar, which is the square fenced enclosure already explained above. Being called 'Great Indra' (Mahendra), this is the most rigid of vajras, capable of destroying vajra while vajra cannot destroy it. It is also of an intensely yellow color, like pure refined gold. This is formed by visualizing the syllable A and is called the vajra wheel. Contemplating all things upon this seat is the seat of yoga; this is the sitting place for practitioners who accord with reality. 'Contemplating all' means that all undertakings are contemplated and performed within this. Because the undertakings are numerous, it says 'all.' The above finishes the initial explanation of the syllable A as the seat. Next, the long vowel Ā is explained; this is the foremost life-root of A. Because it can vivify all syllables, it is called 'life.' If the syllable A were absent, the various syllables would not arise; hence it is the foremost life. This is the phrase of summoning; if one visualizes this syllable, it can summon. The long Ā is practice: if one touches the syllable A, it draws forth all buddha-practices, hence it is called 'summoning.' It summons all internal and external dharmas. 'Summoning' means drawing them in so that they belong to oneself and may be freely enjoyed. This syllable A gateway can summon all the merits of the tathāgatas so that they return to one's own body, and it can also fulfill all practices. Next, the syllable Aṃ is explained: if one visualizes this syllable, it can absorb and eliminate all poisons, diseases, and other obstacles. It can absorb and dispel both internal and external obstacles. Internal obstacles refer to the various dharmas that obstruct the Path; whenever they appear, they can all be extinguished. External obstacles refer to all external objects that cause obstructions; they can also all be dispelled. It also dispels various poisons and diseases; diseases are of various types, and all can be removed. Furthermore, its ability to remove extends even to losing one's mind, which it can rescue so that one recovers one's original mind. Moreover, by means of this syllable one can collect the mind into a single object and swiftly correspond with samādhi. If one visualizes this syllable, one attains the merits mentioned above. 'Able to give all' means that 'to give' is to fulfill their wishes and bestow the fruit of siddhi. If the practitioner binds the vajra-wisdom mudrā and recites the syllable Aṃ for one month, performing it three times a day for one month, the fortress of total ignorance is shattered. Sentient beings are enveloped by ignorance, which is solidly joined on four sides like an unbreakable prison fortress; by means of this syllable gateway it can be shattered. 'Attaining firm immobility' means that devas, humans, asuras, and the like cannot destroy it. Whenever one wishes to perform any rite of increase (puṣṭi), one sits on this seat. 'Increase' is also called 'fulfillment,' meaning able to fulfill all wishes. In an esoteric interpretation, 'one month' is 'one vision.' If one attains the vision of the Dharma and enters the first bhūmi, one spontaneously increases all samādhis, dhāraṇīs, and stages. When one wishes to perform this rite of increase, the practitioner visualizes the Buddha within this vajra altar abiding in samādhi, his body of true golden color. 'Blaze of light' has the meaning of majestic radiance. Having majestic radiance means simultaneously illuminating the aspect of the principal deity (yidam); such is the Sanskrit sense. That is, blazing light all around, with hair bound as a crown; this is Great Indra. The hardness of this great vajra signifies the Buddha's wisdom. It can destroy all, and none can dispel it. One visualizes this Buddha within the square vajra altar, producing all articles of accomplishment as desired. When the sūtra says 'vajra, lotus, and so forth,' it means that all these undertakings should be performed within this wheel. If accomplishing the vajra rite, it is made of five-pronged pure gold, placed within the altar and empowered. The higher, middling, and lower accomplishments of the śaṅkha and so forth are also as explained above, meaning they are all recited with this syllable A. If one wishes to accomplish the uṣṇīṣa, one makes the uṣṇīṣa out of pure gold and applies this rite. If accomplished, one becomes identical with the body of Mahāvairocana. Or one need not use a distinct object: simply visualizing with sovereignty the Buddha's body and empowering it, if accomplished, one becomes identical with the Buddha's body. If performing the vajra accomplishment, the practitioner becomes identical with the Bodhisattva Vajrapāṇi. As for the lotus, one makes an eight-petaled lotus out of gold, and if recitation is accomplished within it, one becomes identical with Avalokiteśvara. As for the sword, there is also a method for making it; if accomplished, one becomes identical with Mañjuśrī Kumārabhūta. As for the swan, if the ritual procedure is accomplished, one's own body becomes the body of Brahmā. Among accomplishments of external wealth, one accomplishes gold, earth (earth means hidden treasures), wish-fulfilling gems, and the like. Whatever corresponds with increase is performed using this rite, which possesses the higher, middling, and lower procedures. The 'contemplation of Great Indra' refers to contemplating within the golden wheel.