大毘盧遮那成佛經疏 12.18

12.18

更有方便，謂觀囉字門。行者於兩眼上置此二字，光明如燈赤炎光輝。行者當坐時少屈其頸，以此無垢光明而內觀照其心，猶此囉字，故能見心性也。低咽當不令太曲又不太直。此有二義：一即調身不生病苦，以坐太曲太直即四大不調和故；二者為淨眼根，速達心源故。此囉字門者，即淨知見之明燈，由此智同觀心蓮臺之實相，故速得成。又坐時舌亦不得著上腭及太垂著下，當處中也。如是淨眼觀於自心，亦無能所等相，但因緣具故得如是見也。以上佛告金剛手去來之相。此行從心而生，心為照明，能見如來之道，行即是道也。道者，即是行及果報也。非但我如是說，三世如來所說亦復無異也。如上所說真言方便，乃至此心處無垢清淨猶如圓鏡常現前，當知此即是先佛共所宣說真實之心也。如是心性，常恒安住無有變易不可破壞，即是諸佛大般涅槃，故名真實也。以囉字門等淨此心故，生真實智慧光故，即見古佛所行之道，所謂祕密藏真言也。行者見此真言道之時，識亦發光。識，謂六識也。如小乘中說心意識，但是名之差別。大乘即有別相，謂六識身但是三緣和合，不能決定了知諸法，能分別者是心也。以心淨故，六識亦皆光明輝發。猶如大寶珠體性常淨，而不為塵垢所染。若人瑩冶，漸去麁垢乃至轉明，即能無礙雨降諸寶、光色無比。眾生六識亦爾，以心源淨故，六識亦皆純淨，所謂六自在王性清淨也。彼持真言行者如是見心性時，即是見於正覺兩足之尊，永離邪倒名之為正，以此正知見現覺諸法也。人天二足中尊，名兩足尊（更勘經釋）。所以者何？若離此心性，更於諸處見於如來，無有是處也。行者見此心佛之時，即名悉地第一成就，所謂得第一常身也。悉地有眾多種，或世間或出世間、或無量差別。今此成就者，即是出世間第一成就，所謂成就第一常身，此常身即是諸佛金剛不壞身也。見此心時即是見如來句，知一切法皆如十喻，不生不滅性常不生。得此真實之智，見於實相也。

There is yet another upāya, namely the visualization of the syllable RA gateway. The practitioner places these two syllables upon both eyes, blazing with light like lamps of red flame. When sitting, the practitioner should slightly bend their neck and, with this immaculate radiant light, contemplate and illuminate their own mind internally; by means of this syllable RA, they are thus able to perceive the nature of the mind. In lowering the throat, one should make it neither too bent nor too straight. This has two significances: first, it regulates the body so that illnesses and suffering do not arise, for if one sits too bent or too straight, the four great elements will fall out of harmony; second, it purifies the eye faculty so that one quickly reaches the source of the mind. This syllable RA gateway is the radiant lamp of pure knowledge and vision; because with this wisdom one equally contemplates the dharmatā of the lotus throne of the mind, one quickly attains accomplishment. Furthermore, when sitting, the tongue must neither touch the upper palate nor hang too low, but should be positioned in the middle. Contemplating one's own mind with such purified eyes is also free from marks of subject and object; it is simply because causes and conditions are complete that such vision is attained. The above was the Buddha's explanation to Vajrapāṇi of the marks of going and coming. This practice is born from the mind; the mind acts as the illumination, capable of seeing the path of the tathāgatas, and practice is itself the path. 'Path' refers both to practice and its fruition. Not only do I speak thus, but that which is spoken by the tathāgatas of the three times is also without difference. As for the mantra upāyas spoken of above, up until this mind-ground is immaculate and pure, constantly manifest before one like a round mirror, one should know that this is the true mind jointly proclaimed by the previous Buddhas. Such nature of the mind is ever-abiding, changeless, and indestructible; it is the great parinirvāṇa of the Buddhas, and is therefore called the truth. Because this mind is purified through the syllable RA gateway and the like, and because the light of true wisdom is generated, one sees the path traversed by ancient Buddhas, namely the mantra of the secret treasury. When the practitioner perceives this mantra path, their consciousness also radiates light. 'Consciousness' refers to the six consciousnesses. As taught in the Hīnayāna, 'citta', 'manas', and 'vijñāna' are merely distinctions in name. In the Mahāyāna, there are distinct characteristics: the body of the six consciousnesses is merely the concordant gathering of the three conditions and cannot decisively comprehend all phenomena; that which can discriminate is the mind. Because the mind is purified, the six consciousnesses also burst forth in brilliant radiance. Just as a great precious jewel is intrinsically pure by nature and unstained by dust and defilement, if a person polishes and refines it, gradually removing the coarse defilements until it becomes even brighter, it can freely rain down jewels of matchless luster and color. The six consciousnesses of sentient beings are also like this: because the source of the mind is pure, the six consciousnesses are also completely pure; this is what is called the intrinsic purity of the six sovereign kings. When that practitioner who upholds mantras perceives the nature of the mind in this way, they perceive the Rightly Awakened One, the Most Honored of Two-Footed Beings. Being eternally free from perversion and error is called 'right'; through this right knowledge and vision, they presently awaken to all phenomena. The most honored among two-footed beings of humans and devas is called 'the Most Honored of Two-Footed Beings' (to be checked further against the sūtra and commentaries). Why is this? If one were to depart from this nature of the mind and see the Tathāgata elsewhere, there is no such possibility. When the practitioner sees this mind-Buddha, it is called the supreme accomplishment of siddhi, namely the attainment of the supreme permanent body. Siddhis are of many kinds, either mundane or supramundane, with immeasurable variations. This accomplishment here is the supreme supramundane accomplishment, namely accomplishing the supreme permanent body; this permanent body is the indestructible vajrakāya of the Buddhas. When one sees this mind, it is seeing the state of the Tathāgata, knowing that all phenomena are like the ten similes: unproduced and unceasing, their nature is ever unborn. Attaining this true wisdom, one sees the dharmatā.