大毘盧遮那成佛經疏 11.9

11.9

「爾時毘盧遮那世尊說此伽陀已，觀察金剛手等一切大眾，告執金剛言：善男子！各各當現法界神力」，神力，亦是動用神變也。此神變是廣義，從一得多也。「悉地流出句。若眾生見如是法，發歡喜踊躍得樂受住」者，佛觀大眾非無因緣，為欲令彼各各說，從不思議法界自在神通之力流出悉地之句也。此流出名為門，是梵音多含，今此中意明流出也。謂從自證法界佛心，而流出無量巧智之門。即是如前一一菩薩金剛各是如來內證之德，從此現法門，門有傳法攝眾生者，引彼一類從此門入，而到一切智智之地。佛意令彼各說入實相門，若有眾生種彼根性者，當生喜悅發起善根，即從此門成勝進行，住於如來安樂之行也。時諸執金剛，為毘盧遮那世尊作禮，「如是法主！依所教勅」者，依佛所命，不敢有違。然如來是法主，若於法主前各各異說，則非所應。是請佛自說，令一切聞也。何以故？世尊！於世尊前自說如是隨所通達法，非是所宜。此是迴文也。時諸金剛復請佛言：「惟願世尊哀愍我等，示現悉地流出句。何以故？於尊者薄伽梵前而自宣示所通達法，非是所宜」者，此意云何？如來法王尊勝無上，以於此法中現前通達，究了明見無有餘故。我等由佛恩力，各從一門隨自心量而得通達。若於如是大法主前而自稱說，則非所應。此是慚愧謙退之意也。如是陳意，願佛自說也。何以故？為未來世眾生，當遇是法得大利益，開佛知見速得成辦如來安樂行故。如是說已，如來告金剛手等言：「善哉善哉善男子！此如來所說法毘奈耶中稱讚一切，所謂有羞。若有羞善男子善女人，見如是法速生二事，謂不作所不應作，眾所稱讚」者，佛讚意言：此諸善士雖於所入法門得善通達，以仰敬如來生慚愧故，不敢陳說。當知即是善士之相，故言善哉善哉也。次即因其所行而引接之，故言如來所說法律之中，唯常稱歎一法，所謂羞恥也。西方梵音與慚愧異名。更相釋云何慚愧？謂具羞恥。若人具羞恥之心，即是有慚愧也。如來常稱歎此一法。若人能有羞恥者，則成就祕密之行，當知即是發迹之處故。因有羞恥故，得具二法：一者所不應作事業皆悉不作。云何不應作耶？如世間人，各當觀察自種性中不應作事，即不敢作，世間名為有羞恥人。今此善男子亦爾，於如來種性之中而自觀察，知此法中一切惡業皆當不作。即一也。由不作惡故，則為如來之所稱歎。非但如來，亦為十方諸天人阿修羅、沙門婆羅門眾及凡聖大眾常所稱歎傳宣說，此即是不作眾惡之果報也。又眾所稱歎，即是俱行一切善義。由具一切善故，為大眾稱歎也。「復有二事，所謂未至令至」者，謂未至者令至，得到一切智智之妙寶洲所。由有羞恥故能行二法，由前二得則能至所至處，昔所未悟而今得悟、昔所未聞而今得聞故。是一也。二者由得至所未至故，即是生於如來種性之中也。與一切佛菩薩共同一處，常不捨離微妙勝進。即其二也。「復有二事，謂住尸羅」者，所謂除熱得清涼是尸羅義。如其熱者思清涼池涼室，善得入者即離熱惱眾患。又如熱病之人得除熱毒病，即身心清涼善得安樂，義同清涼義也。菩薩之人性戒成就，不由制戒任運而有。譬如大海其性自爾不宿死屍，非有人物令彼如此。非同聲聞戒也。第二法者，由具戒故，常得生於人天中。此謂未得法身地者，世世生處常在人中天上，得離障、見佛聞法，此即大利也。「善哉諦聽！善思念之。我當宣說真言成就流出相應句」者，此善哉中有二仁者義，謂佛歎彼賢善之德，而或告之令善聽也。流出者，如佛出光，先有出處，謂面門豪相頂髻等處。出作佛事已周竟已，而復還入。此流出真言亦如是，當知從真言中流出也。謂流出悉地之果。此真言本從如來自證之德，於佛心地而出現，作無量法門大作佛事。作佛事已，令彼應度眾生即從此門入佛法界，故名流出也。故次言此所「流出相應句，真言門修菩提諸菩薩，速於是中當得真言悉地之果」者，此中果者，謂得不思議一切智智之果也。次之初首，「若行者見漫荼羅尊所印可成就真語」者，自此以下更明次第供養法。先得見漫荼羅，非但得見而已，須為師加法引入，如前所說。非但得入而已，次第修行。隨法修行故，得阿闍梨印可傳法。得印可灌頂故，次云真言成就也。復次〈世間持誦品〉中先觀圓明中，有環遶真言字輪（頭尾）念誦，時從初字於口中入流入身中，猶如入息周遍身分。此是如來自在神力之所加持。如是念者，能除眾生一切業垢也。如是遍身已，還從口出入尊足下，遍至本處。如是一一字流入之時，以次字即相續不斷次第連環也。若初學人恐心散亂不能如是成者，當只觀種子字，如前作之，乃至心串習已，漸加字也。移此一段入前品中，如前說見漫荼羅又得入已，作諸法事乃至灌頂。既得受法，如法修行，善解真言中次第法用明了無礙，堪能傳法得師印可。經言尊者，即是師也。又能「發菩提心」者，所謂為求如來自在之業，普門利益一切眾生故，而行此行，非為餘事。「深信慈悲無有慳悋」者，謂於甚深廣大不思議法，決定正信無有疑心也。又於財法心無慳悋，以大慈悲心哀愍一切，常作利他之行，不求自利也。「住於調伏」者，謂自調六情諸根，此即性戒也。「能善分別從緣所生」法者，譬如明鏡，現對眾色明了現前。如是等法，非由鏡中先有，非由色從外來，當知二法和合亦不能生，而於是中宛然明了，不可執取、不可求得，而亦非有非無，但從眾緣和合故有可見。如是一切法當知亦爾，乃至十喻皆能通達。如是觀已，於真言悉地之果亦如是觀之。此悉地相，由自持誦者及本尊真言和合因緣，則有一切不思議事。法界鏡像不可取著而種種成就也。「受持禁戒」者，即是持明之具戒，於中一一法則皆善受持。以是因緣不犯三昧耶法，得悉地成就也。「善住眾學」者，即是真言門上中下法成就之相。一一所應學事皆善通達，即是善住上中下法之中也。「具巧方便」者，即是體解如來善權之用。如修真言行時，或於出家二乘法戒有所違犯，不應生如是迷執，我由此事故毀犯是戒。當知去惡趣，心懷惡作而妨正修。何以故？如來所有方便，唯為如是大事因緣。若令為不持方便諸乘清淨戒故，而妨真言圓滿之行，無此理也。是故行者設有犯時，當生是念：「我今志求無上大乘，普利一切有情故。事不兼遂故，於是中有所違犯。若我逮得成就果已，當應悔過。」以此善心非是犯戒因緣故，不名犯戒也。勇猛者，義如前師弟子中說。「知時非時」者，真言門中一一次第法用，不得迴前著後、迴後著前，應先作者先作，應後作者亦如是，即名為時。乃至飲食睡眠種種諸行，各有時非時相。如真言行者，若晝復睡眠、通夜不寢，如是等事亦非三昧耶，非合時也。「好行惠捨」者，真言行菩薩常以財法施，攝取眾生令入佛道。若不能如是隨力作者，即犯持明戒也。「心無怖畏」者，若在眾中，有諸異解異見眾生，或斷疑、或試問深淺故有所諮問，爾時安住於法，以無畏心、無取著心隨問為說，令得入於正見之中，心不怯弱也。「勤修真言行法」者，於修行門，終不中斷、無有停滯。若在中路悠廢，即非精進之相，當得者不得、已得者退失，即令於道有礙。是故行者一心精進如救頭燃，以精進不放逸故，乃至能於此生得佛知見，何況諸餘助道之法。不爾，犯三昧耶法。「通達真言實義」者，知上中下成就中甚深意趣。一一字中男女聲等，從所入門乃至成佛，於中通塞之相善分別知。所以爾者？此諸真言即是如來自證之德，以此莊嚴法身，令諸眾生各從有緣之門見實相故。若入一字之時，即具無量門功德，無二無別也。「常樂坐禪樂作成就」者，於真言門中，心住一境而不散亂。如觀字觀聲本尊種子，隨於一事心不外緣，即能得大成就。若心在散亂，設經無量劫中欲求成就尚不可得，何況一生現得法利耶？

"Then the bhagavat Vairocana, having spoken this gāthā, gazed upon the whole assembly, including Vajrapāṇi, and addressed the vajradharas, saying: 'Sons of good family, each of you should now manifest the spiritual power of the dharmadhātu'"—spiritual power also means the active application of supernatural transformation (vikurvita). This supernatural transformation has a broad meaning, obtaining many from one—"'and phrases from which siddhi streams forth. If sentient beings see such dharmas, they will give rise to joyful leaping and abide in the experience of bliss.'" The Buddha's gazing upon the assembly was not without reason; it was because he wished to have each of them speak phrases of siddhi that stream forth from the power of the sovereign supernatural faculties of the inconceivable dharmadhātu. This "streaming forth" is called a "gateway"; the Sanskrit word has multiple meanings, and here the intent is to explain "streaming forth." This refers to how, from the Buddha-mind of the internally realized dharmadhātu, immeasurable gateways of skillful wisdom stream forth. This means that, just as explained before, each bodhisattva and vajra deity represents an internal realization of the Tathāgata, and from this manifests a Dharma gateway. Gateways include those that transmit the Dharma and gather sentient beings, leading that particular class to enter through this gateway and reach the stage of sarvajñajñāna. The Buddha's intention was to have each of them speak the gateway for entering the dharmatā: if there are sentient beings endowed with those dispositions, they will give rise to joy, generate wholesome roots, and thereupon from this gateway accomplish superior progressive practice, abiding in the peaceful and blissful practice of the Tathāgata. At that time, all the vajradharas paid homage to the bhagavat Vairocana: "'So it is, Master of the Dharma! We shall abide by your instructions'"—they abide by the Buddha's command and dare not disobey. However, the Tathāgata is the Master of the Dharma; if each were to speak differently in the presence of the Master of the Dharma, it would be inappropriate. This was to request the Buddha to speak it himself, so that all might hear. Why? "Bhagavat! To speak for ourselves before the bhagavat such dharmas as we have mastered would not be proper." This is inverted syntax. Then all the vajradharas again besought the Buddha, saying: "'We only pray that the bhagavat take pity on us and manifest the phrases from which siddhi streams forth. Why? Because to declare and reveal for ourselves before the venerable bhagavat the dharmas we have mastered would not be proper.'" What does this mean? The Tathāgata, the King of the Dharma, is supreme and unexcelled, because within this Dharma he has directly mastered it, completely and clearly perceiving it without remainder. As for us, by the power of the Buddha's grace, each of us has gained mastery from a single gateway according to our own mental capacity. If we were to proclaim it ourselves before such a great Master of the Dharma, it would not be appropriate. This expresses a sense of shame, modesty, and deference. In stating their intent in this way, they wished the Buddha to speak it himself. Why? Because in future ages, sentient beings who encounter this Dharma will obtain great benefit, opening the Buddha's knowledge and vision and swiftly achieving the Tathāgata's peaceful and blissful practice. Having spoken thus, the Tathāgata addressed Vajrapāṇi and the others, saying: "'Excellent, excellent, sons of good family! In the Dharma and vinaya spoken by this Tathāgata, that which is praised by all is what is called having shame. If a son of good family or a daughter of good family with shame sees such a dharma, two things will swiftly arise: namely, not doing what should not be done, and being praised by the multitude.'" The meaning of the Buddha's praise is: although these good men have thoroughly mastered the Dharma gateways they have entered, because they revere the Tathāgata and feel shame, they dare not proclaim them. One should know that this is the very hallmark of a good man, which is why he says "Excellent, excellent!" Next, based on their conduct, he guides and receives them; therefore he says that within the Dharma and vinaya spoken by the Tathāgata, one dharma is always praised above all, namely, shame (hrī). The Western Sanskrit term is different from "remorse" (apatrāpya). Explaining them further: what are shame and remorse? They mean possessing modesty and shame. If a person possesses a mind of shame, then they have shame and remorse. The Tathāgata constantly praises this one dharma. If a person can possess shame, then they will accomplish secret practice; one should know that this is indeed the point of departure. Because of possessing shame, one is able to be endowed with two dharmas: the first is that one does not do any of the tasks that should not be done. What should not be done? Just as worldly people each observe what should not be done within their own lineage and dare not do it—and the world calls them people who have shame—now these sons of good family are also like this: observing themselves within the Tathāgata's lineage, they know that all evil deeds within this Dharma should not be done. This is the first. Because of not doing evil, they are praised by the Tathāgata. Not only by the Tathāgata, but they are also constantly praised and proclaimed by the assemblies of all the devas, humans, asuras, śramaṇas, and brāhmaṇas of the ten directions, as well as the assemblies of both ordinary beings and noble ones; this is the retribution for not doing various evils. Furthermore, "being praised by the multitude" means practicing all good deeds together. Because they are endowed with all good, they are praised by the great assembly. "'Furthermore, there are two things: namely, causing what has not been reached to be reached'" means causing those who have not reached it to reach it, arriving at the wondrous jewel continent of sarvajñajñāna. Because of possessing shame, one is able to practice the two dharmas; and because of the former two attainments, one is able to reach the place to be reached, awakening now to what was not awakened to in the past, and hearing now what was not heard in the past. This is the first. Second, because of reaching what was not previously reached, one is born into the Tathāgata's lineage. Sharing the same abode with all the buddhas and bodhisattvas, one never departs from subtle and superior progress. This is the second. "'Furthermore, there are two things: namely, abiding in śīla'"—the so-called removal of heat and attainment of coolness is the meaning of śīla. Just as one who is hot longs for a cool pool or a cool room, and upon entering it is freed from the many distresses of heat and affliction; or like a person with a fever disease whose toxic heat illness is eliminated, so that body and mind are cool, well, and at ease—this shares the meaning of coolness. The natural precepts (prakṛti-śīla) of a bodhisattva are perfected spontaneously, without relying on instituted precepts. For example, the nature of the great ocean is intrinsically such that it does not harbor corpses, not because any person or creature causes it to be so. This is not the same as the śrāvaka precepts. As for the second dharma, because one is endowed with the precepts, one is always reborn among humans and devas. This refers to those who have not yet attained the stage of the dharmakāya: in life after life, their places of birth will always be among humans and devas, where they will be free from hindrances, see the buddhas, and hear the Dharma; this is a great benefit. "'Well done! Listen attentively and reflect on it well! I shall now proclaim the concordant phrases of siddhi streaming forth from mantra.'" Within this "well done" there is the meaning of "two virtuous ones," referring to the Buddha's praising their virtuous qualities and addressing them to make them listen well. "Streaming forth" is like when a buddha emits light: there is first an origin from which it emerges, such as the face-gateway, the ūrṇā, or the uṣṇīṣa. After emerging and completing the Buddha's work, it returns and enters again. These streaming-forth mantras are also like this: one should know that they stream forth from within the mantra. This refers to streaming forth the fruits of siddhi. This mantra originally emerges from the Tathāgata's internal realization within the Buddha-mind, creating immeasurable Dharma gateways to broadly accomplish the Buddha's work. After accomplishing the Buddha's work, it causes those sentient beings who should be liberated to enter the Buddha's dharmadhātu through this gateway; hence it is called "streaming forth." Therefore it says next that through these "concordant phrases streaming forth, bodhisattvas cultivating bodhi through the mantra gateway will swiftly obtain the fruit of mantra siddhi therein"—here "fruit" refers to obtaining the fruit of inconceivable sarvajñajñāna. Next, at the beginning, "if a practitioner is one who has seen the maṇḍala, has been sealed and approved by the master, and has accomplished true speech"—from here onward, the sequential ritual of offering is further explained. First, one must have seen the maṇḍala; not only seen it, but one must be initiated by the master through the ritual of adhiṣṭhāna, as explained previously. Not only must one have entered, but one must practice sequentially. Because one practices in accordance with the Dharma, one receives the ācārya's sealing and approval and the transmission of the Dharma. Because one has obtained the seal of approval and abhiṣeka, it next says "accomplished the mantra." Furthermore, in the "Chapter on Worldly Recitation," one first visualizes a circular radiance within which the syllable-wheel of the mantra encircles (head to tail). When reciting, beginning with the first syllable, it enters the mouth and flows into the body, like an inhalation pervading all parts of the body. This is empowered by the sovereign spiritual power of the Tathāgata. Reciting in this way can eliminate all the karmic defilements of sentient beings. Having pervaded the body in this way, it emerges again from the mouth and enters beneath the deity's feet, pervading all the way to the original place. When each syllable flows in this manner, the subsequent syllables form an unbroken, continuous chain. If beginners fear that their minds will be scattered and they will be unable to accomplish it in this way, they should merely visualize the bīja syllable, performing it as before, until the mind becomes accustomed, and then gradually add syllables. Moving this passage into the previous chapter: as explained before, having seen the maṇḍala and gained entry, performing all the Dharma rituals up to abhiṣeka, having received the Dharma, practicing according to the Dharma, one thoroughly understands the sequential ritual applications of the mantra clearly and without obstruction, being competent to transmit the Dharma and obtaining the master's seal of approval. The sūtra says "the honored one," which refers to the master. Furthermore, "able to generate the bodhicitta" means that for the sake of seeking the Tathāgata's sovereign deeds and benefiting all sentient beings through universal gateways, one engages in this practice, not for any other purpose. "Deep faith, compassion, and free from stinginess" means having decisive right faith without doubt regarding the profound, vast, and inconceivable Dharma. Moreover, one has no stinginess in mind regarding wealth or Dharma; with a mind of great compassion, one pities all, constantly engaging in actions that benefit others without seeking self-benefit. "Abiding in self-control" means controlling one's own six emotional faculties and sense bases; this is natural morality. "Able to skillfully distinguish dharmas arising from conditions": for example, when a clear mirror directly faces various colors, they appear clearly before it. Such dharmas do not exist in the mirror beforehand, nor do the colors enter from outside; one should know that even when the two dharmas combine they cannot produce them, yet right within this they appear distinctly and clearly, impossible to grasp or obtain, and neither existent nor non-existent, visible only because of the combination of various conditions. One should know that all dharmas are also like this; up to the ten similes, one can master them all. Having contemplated thus, one also contemplates the fruit of mantra siddhi in this way. The marks of this siddhi arise from the combining conditions of the practitioner's own recitation and the deity's mantra, whereby all inconceivable events occur. Like mirror images of the dharmadhātu, they cannot be grasped, yet diverse accomplishments are attained. "Upholding the prohibitory precepts" refers to the complete precepts of the vidyādhara, wherein one skillfully upholds every single rule. By this cause and condition, one does not violate the samaya rules and attains the accomplishment of siddhi. "Well-abiding in the various trainings" refers to the signs of accomplishment in the superior, middling, and inferior dharmas of the mantra gateway. Thoroughly mastering every matter that should be trained in is what is meant by well-abiding within the superior, middling, and inferior dharmas. "Endowed with skillful means (upāya)" means personally comprehending the applications of the Tathāgata's skillful adaptability. When cultivating the mantra practice, if one happens to violate the monastic rules or the precepts of the two vehicles, one should not give rise to such deluded attachment as: 'Because of this matter, I have breached these precepts; I should know that I will go to an evil destiny,' harboring feelings of remorse that hinder correct cultivation. Why? All the upāyas of the Tathāgata exist solely for this great cause and condition. If, for the sake of upholding the pure precepts of the vehicles without upāya, one were to hinder the complete practice of the mantra, there would be no reason for this. Therefore, if a practitioner ever commits a violation, they should generate this thought: 'I now aspire to seek the unexcelled Great Vehicle to universally benefit all sentient beings. Because affairs could not be simultaneously fulfilled, I committed a violation in this regard. When I have attained the fruit of accomplishment, I should repent.' Because this wholesome intention is not a condition for violating precepts, it is not called a violation of precepts. As for "courageous," its meaning is as explained before regarding the teacher and disciple. "Knowing the proper time and non-time" means that in every sequential ritual application within the mantra gateway, one must not place what is before behind or what is behind before; what should be done first is done first, and what should be done later is likewise—this is called the proper time. Furthermore, various actions such as eating, drinking, and sleeping each have characteristics of proper time and non-time. For a mantra practitioner, if they sleep during the day and stay awake throughout the night, such things are also contrary to the samaya and do not conform to the proper time. "Fond of practicing generous giving" means that a bodhisattva of mantra practice always uses gifts of wealth and Dharma to gather sentient beings and lead them to enter the Buddha Path. If they cannot do so according to their capacity, they violate the vidyādhara precepts. "With a mind free from fear" means that when in an assembly, if there are sentient beings of diverse understandings and views who ask questions either to resolve doubts or to test depth, at that time, abiding in the Dharma, with a fearless mind and a mind free from attachment, one explains in accordance with their questions, causing them to enter right view without shrinking in faint-heartedness. "Diligently cultivating the ritual practices of mantras" means that in the gateway of practice, one never breaks off or halts. If one becomes lax and abandons it halfway, that is not the mark of vigor: what should be attained will not be attained, and what has already been attained will retrogress and be lost, thereby causing obstacles to the Path. Therefore, the practitioner is single-mindedly vigorous as if extinguishing a fire on their head; because of vigor and vigilance, they can even attain the Buddha's knowledge and vision in this very life, to say nothing of the other dharmas that aid the Path. Otherwise, they violate the samaya rules. "Mastering the true meaning of mantras" means knowing the profound imports within the superior, middling, and inferior accomplishments. In each and every syllable, regarding masculine and feminine vocalizations, from the gateway of entry up to the attainment of buddhahood, one skillfully discerns the signs of openness and obstruction therein. Why is this so? These mantras are the Tathāgata's own internally realized virtues, with which he adorns the dharmakāya, causing sentient beings each to see the dharmatā from the gateway with which they have affinity. When entering a single syllable, one is endowed with the virtues of immeasurable gateways, without duality or distinction. "Constantly delighting in sitting in dhyāna and delighting in producing accomplishments" means that in the mantra gateway, the mind abides in a single object without distraction. Whether contemplating syllables, contemplating sounds, or contemplating the bīja of the fundamental deity, focusing the mind on one matter without external conditions, one can attain great accomplishment. If the mind is distracted, even if one seeks accomplishment over immeasurable kalpas it cannot be attained; how much less could one presently obtain the Dharma's benefit in a single lifetime?