大毘盧遮那成佛經疏 12.16

12.16

時執金剛吉祥希有花開敷眼者，金剛喻如來祕密慧也。金剛無有法能破壞之者，而能破壞萬物。此智慧亦爾，不為一切之所破壞，而能摧壞一切能壞難壞者，所謂三毒根本也。復次此菩薩身即是金剛之體，而十方一切佛同以如來金剛智印授其手中，故名持金剛也。吉祥者，歎金剛手菩薩之德。眾善功德具足無缺，即是吉祥義也。時彼菩薩聞如上說諸佛甚深希有奇特之法，發希有之心，其眼開敷，一心觀佛不暫捨，方發四弘也。復次如世蓮華漸漸增長，若不崇日月光明及時節等，則不能敷榮。菩薩亦爾，雖有祕密菩提心如來功德實相之藏，若不崇諸佛平等大慧烈日光則不開敷。今此菩薩妙得是妙法蓮華臺真實知見故，復而問佛，欲弘廣傳此心地之法度與一切眾生，咸令亦得如此開敷也。復次如上所說，即是阿字門如來金剛性，而功德藏具足無缺，常住妙理之門也。轉金剛杵者，有微旨，謂欲轉此無礙密慧入一切眾生心也。所以者何如是自證寂滅之法，微妙清淨為無有上，而眾生不自覺知，為此因緣故，於無量諸佛祕寶藏中而受無量恐怖苦惱。謂是事故，生大悲心，欲轉此智令一切皆得開敷心眼故也。火光微發者，火喻般若波羅蜜，四邊不可觸，以不可執著故。又體性無垢，能燒一切煩惱虛妄之垢，如劫燒火無復遺餘也。遍照佛剎者，以此慧光普照無量法界一切有緣應度者，無不普現其前，以所喜見之身稱機說法，咸令得入如是阿字之門也。諸佛剎，即無餘世界也（私謂此世界者即是淨心之土，常無毀壞金剛之國土也）。發美妙音讚法自在牟尼者，謂發微妙之音而問如來也。諸法自在者，如世間長者具足於財，無所乏短故，能隨意所欲皆得成辦。如來亦如是，為諸法之王，一切法財無不具足，故能辦大事不可思議，一切皆辦也。牟尼者，寂默義也。常寂之土，微妙寂絕幽深玄遠，不可以言說之。如是法界寂然大滅度法，唯佛一人究竟清淨，故名牟尼也。真言諸行說，彼行不可得者，謂平等三業真言之行，猶此如來之行得成無上大果報者，此諸行願佛為我等說也。問意言：此真言及行，佛說能成辦一切如來功德廣大甚深之事。以要言之，無量無邊未曾有法皆得成就。然一切法無不入於阿字之門，若入阿字者即是從本以來本無，諸法本不生故。若法本不生者，即此真言尚不可得，何況是中發起眾行耶？即此無生無起無法可得而具一切功德，即是不可思議佛之境界，唯佛與佛乃能知之。佛佛自證，若聞見證之者，即能以無量方便示悟眾生。若心不自證，則無由能籌量如是事而為人說，如是不思議不生不滅云何修行。又此行者，從何所來？去至何所？意問無生之行如何發趣也。所以然者？若生滅法，可說有成就破壞之相。今此法則無如是等相，云何而得成就也。此義亦甚深也。真言本體寂淨云何發行，願佛為我宣說。一切為我說者，意言總為我演說之也，謂說此希有無上之法也。如是甚深法性，猶如大海萬流之所歸趣也。此萬法歸趣，正順於大般涅槃，即是發行義也。如世間大海，種種色味入大海之中，皆同一色一味，無有差別不可變。如來大海亦如是，一切萬法萬行入此中，皆同一不思議解脫之昧，無有差別也（如是說竟）。

'Then Vajradhara, with auspicious and wondrous eyes blooming like rare blossoms': the vajra is a metaphor for the Tathāgata's secret wisdom. As for the vajra, there is no phenomenon capable of destroying it, yet it can destroy myriad things. This wisdom is likewise: it is not destroyed by anything, yet it can shatter all that can destroy and is hard to destroy, namely the roots of the three poisons. Furthermore, this bodhisattva's body is itself the substance of the vajra, and all the Buddhas of the ten directions together bestow the Tathāgata's vajra-wisdom mudrā into his hands; therefore, he is named Vajradhara. 'Auspicious' praises the virtue of Bodhisattva Vajrapāṇi. The complete and flawless possession of all wholesome merits is the meaning of 'auspicious.' At that time, that bodhisattva, having heard the profound, rare, and marvelous Dharma of the Buddhas spoken above, gave rise to a rare resolve; his eyes bloomed, and single-mindedly contemplating the Buddha without looking away for even a moment, he then gave rise to the four universal vows. Furthermore, just as an earthly lotus gradually grows, yet cannot bloom and flourish unless sustained by the light of the sun and moon and by the proper seasons, the bodhisattva is likewise: although possessing the secret bodhicitta and the treasury of the Tathāgata's merits and dharmatā, unless sustained by the blazing sunlight of the Buddhas' equal great wisdom, it will not bloom. Now, because this bodhisattva has wonderfully attained the true knowledge and vision of this dais of the Lotus Flower of the Wondrous Dharma, he further questions the Buddha, wishing to broadly propagate this Dharma of the mind-ground and transmit it to all sentient beings, causing them all to blossom in this same way. Furthermore, what was spoken above is the syllable A gateway, the Tathāgata's vajra-nature, the gateway of the wondrous principle that is fully endowed with the treasury of merit and eternally abiding. 'Twirling the vajra pestle' contains a subtle meaning: it signifies the desire to turn this unhindered secret wisdom into the minds of all sentient beings. Why is this? Because such a Dharma of self-realized extinction is subtly pure and unsurpassed, yet sentient beings do not realize it themselves; on account of these causes and conditions, they suffer immeasurable terrors, pains, and afflictions amid the secret jewel-treasury of immeasurable Buddhas. For this reason, giving rise to a mind of mahākaruṇā, he wishes to turn this wisdom to cause all to have the eyes of their minds bloom. 'The subtle emanation of fiery radiance': fire is a metaphor for prajñāpāramitā, untouchable on four sides because it cannot be grasped. Moreover, its essential nature is stainless, capable of burning all the stains of affliction and falsity, just as the fire at the end of the kalpa leaves nothing remaining. 'Universally illuminating the Buddha-lands': with this light of wisdom universally illuminating all those with affinity who should be liberated throughout the immeasurable dharmadhātu, there is none before whom it does not universally manifest, preaching the Dharma in accordance with their capacities in a form they delight in seeing, causing all to enter such a syllable A gateway. 'The Buddha-lands' are the worlds without remainder (in my private view, these worlds are the lands of the pure mind, the vajra lands that are eternally indestructible). 'Uttering a melodious voice in praise of the Muni sovereign over dharmas' refers to uttering a subtle and wondrous voice to question the Tathāgata. 'Sovereign over all dharmas': just as an elder in the world is fully endowed with wealth, lacking nothing, and is therefore able to accomplish whatever he wishes according to his desires, the Tathāgata is also like this; being the King of all dharmas, there is no Dharma-wealth he does not fully possess, and he can therefore accomplish great matters inconceivably, accomplishing all things. 'Muni' means tranquil silence. The eternally tranquil land is subtle, utterly tranquil, profound, and far-reaching, beyond the reach of words. As for such a Dharma of the dharmadhātu's serene great nirvāṇa, only the Buddha alone is completely pure in it; therefore, he is named Muni. 'Speak of the mantra practices; those practices are unobtainable': this refers to the mantra practices of the three equal karmas; just as these practices of the Tathāgata attain the unsurpassed great fruit and retribution, may the Buddha preach these practices and vows for our sake. The intention of the question says: regarding these mantras and practices, the Buddha said they can accomplish all the vast and profound matters of the Tathāgata's merits. In short, immeasurable, boundless, unprecedented dharmas are all accomplished. However, there are no dharmas that do not enter into the syllable A gateway; if they enter the syllable A, then from the very origin they are fundamentally non-existent, because all dharmas are originally unborn. If dharmas are originally unborn, then even this mantra is unobtainable, much less the initiation of various practices therein! This very lack of birth, lack of arising, and unobtainability of dharmas while being endowed with all merits is the inconceivable realm of the Buddhas, known only between Buddha and Buddha. Buddha and Buddha realize it for themselves; if one hears, sees, and realizes it, one can then use immeasurable upāya to demonstrate and awaken sentient beings. If the mind does not realize it for itself, there is no way one can fathom such matters to preach them for others. How is one to cultivate such inconceivable non-arising and non-ceasing? Furthermore, whence does this practitioner come, and whither do they go? The intention is to ask how the practice of the unborn is set in motion. Why is this? If it were a phenomenon of arising and ceasing, one could speak of characteristics of accomplishment and destruction. Now this Dharma has no such characteristics; how can it be accomplished? This meaning is also extremely profound. The original essence of the mantra is tranquil and pure; how is practice set in motion? May the Buddha proclaim it for me. 'Preach all for me' means to expansively preach it completely for me, namely to preach this rare and unsurpassed Dharma. Such profound dharmatā is like the great ocean to which the myriad streams converge. This convergence of myriad dharmas directly accords with Mahāparinirvāṇa, which is the meaning of initiating practice. Just as with the mundane ocean, various colors and flavors entering into the great ocean all become of one color and one flavor, without distinction and unchangeable, the Tathāgata's great ocean is also like this: all myriad dharmas and myriad practices entering into this all become of one taste of inconceivable liberation, without any distinction (thus the speech is concluded).