大毘盧遮那成佛經疏 12.19

12.19

雖如是說，然行者猶未即能究竟明了見於心性。更有明了方便，所謂轉囉字為覽字也。前於月中作觀阿字而觀於心，今更轉此囉字令作覽字。還如前小低其咽令不太曲直，舌亦高下得所，而觀於心中阿字也。此之囉字是相義，上有點是大空三昧，所謂第一無相之法，諸相本空也。以一切相者皆是不堅固法，以此相當體不生故同於大空，即是堅固實相之法。如是思惟一切空句與理相應即是不死句，不死句即是諸佛常住之身也。由此覽字方便離一切相即是常身，常身即是一切法空不死句也。若欲廣大智、五通成，持明、悉地明，等長壽童子，未得持誦者，乃至是不隨順。廣大智身即是如來身也，謂一切三乘功德，下至五神通長壽等事，離覽字無相之門無有得義。所以者何？若人心著於相則生蓋纏，隨業而轉不得自在，乃至世間悉地尚不可得，何況五通等耶？五通等尚無得理，何況如來平等智身耶？是故佛說三乘世間一切功德利益。皆從無相法中而得成辦。如神通有多種，若行者以心離相無著故，乃至能得二乘五通。若更深修，乃至能得菩薩五通。此五通即是入地菩薩自在之用，比於二乘之通，如用日光等彼螢火也。持明者，謂持誦人得妙成就悉地之果，即能遍遊一切佛土，供養諸佛、成就眾生也。若不觀此離一切相本來空寂法門，此仙亦不可得，此即是入於菩薩地也。長壽，謂於壽自在，常住世間利益眾生親近諸佛。童子，謂壽無量歲，常如十六童子，容色鮮妙，亦是持明仙也。經意言：若不隨順如是離一切相法門，此仙尚不可致，何況究竟法身不思議業。真言智發起真實智，是極上一切諸佛財富者，以入覽字門故，離一切諸相即見如來，即是平等大慧真實之智。如是真言之智，於一切法中最在其上，一切諸佛以此為資財。資財，是受用義。如是智寶財其數無量，自在受用，成辦佛事普施眾生，即是《法華》大長者義也。菩薩救世者乃至二乘，遊涉土地住諸佛剎，有所宣說示現，亦皆由此法門，乃至由此行故得成無上道也。故經云「離一切相則名諸佛」也。悉地成就品竟（悉地是真言妙果，為此果故而修因行，故此中成就者是作業成就）如上金剛手問佛真言去來之相及行果，佛已答竟。

Although it is spoken of in this way, the practitioner is still not yet able to see the nature of the mind with ultimate clarity. There is a clearer upāya, which is transforming the syllable RA into the syllable RAṂ. Previously, one visualized the syllable A in the moon to contemplate the mind; now, one further transforms this syllable RA to make it the syllable RAṂ. As before, slightly lower the throat so that it is neither too bent nor too straight, with the tongue also positioned properly neither high nor low, and contemplate the syllable A within the heart. This syllable RA has the meaning of marks, and the bindu above it is the great emptiness samādhi, which is the supreme markless dharma, where all marks are originally empty. Because all marks are non-solid phenomena, by virtue of these marks being unborn in their very essence, they are identical to the great emptiness, which is the solid dharmatā. Contemplating the phrase of universal emptiness in this way, according with the principle, is the deathless phrase; the deathless phrase is the ever-abiding body of the Buddhas. Free from all marks through the upāya of this syllable RAṂ, this is the permanent body; the permanent body is the deathless phrase of the emptiness of all phenomena. 'If one desires vast wisdom, the accomplishment of the five superknowledges, the vidyādhara, the siddhi vidyā, the longevity youth, etc., yet has not attained recitation, they will not accord with it.' The body of vast wisdom is the body of the Tathāgata; all virtues of the three vehicles, down to the five superknowledges and longevity, cannot be attained apart from the markless gateway of the syllable RAṂ. Why is this? If a person's mind clings to marks, hindrances and entanglements will arise, and revolving in accord with karma they will not attain mastery; even mundane siddhis cannot be obtained, how much less the five superknowledges and the like? If there is no principle by which the five superknowledges and the like can be obtained, how much less the equal wisdom body of the Tathāgata? Therefore, the Buddha taught that all virtues and benefits of the three vehicles and the mundane world are brought to completion from the markless dharma. Just as there are many kinds of superknowledges, if a practitioner's mind is free from marks and unattached, they can even attain the five superknowledges of the two vehicles. If they cultivate even more deeply, they can even attain the five superknowledges of a bodhisattva. These five superknowledges are the sovereign functions of a bodhisattva who has entered the bhūmis; compared to the superknowledges of the two vehicles, it is like using the light of the sun compared to a firefly. A 'vidyādhara' refers to a reciter who has attained the fruit of wondrous siddhi accomplishment, who is then able to travel throughout all Buddha-lands, making offerings to the Buddhas and bringing sentient beings to maturity. If one does not contemplate this Dharma gateway that is free from all marks and originally empty and tranquil, this ṛṣi also cannot be attained; this is entering the bodhisattva bhūmis. 'Longevity' refers to mastery over life, constantly abiding in the world to benefit sentient beings and attend upon the Buddhas. 'Youth' refers to an immeasurable lifespan, always appearing like a sixteen-year-old youth with fresh and wondrous complexion; this is also a vidyādhara ṛṣi. The sūtra's meaning is: if one does not accord with such a Dharma gateway free from all marks, even this ṛṣi cannot be attained, how much less the inconceivable activity of the ultimate dharmakāya? 'Mantra wisdom generates true wisdom, which is the supreme wealth of all Buddhas': because one enters the syllable RAṂ gateway and is free from all marks, one sees the Tathāgata, which is the true wisdom of equal great wisdom. Such wisdom of mantra is supreme among all dharmas, and all Buddhas take this as their wealth. 'Wealth' has the meaning of enjoyment and use. Such treasures of wisdom are immeasurable in number, freely enjoyed and used, accomplishing Buddha activities and universally bestowing them upon sentient beings; this is the meaning of the great elder in the Lotus Sūtra. Bodhisattvas who save the world, down to the two vehicles, who travel across lands, abide in Buddha-lands, and expound or manifest anything, all do so through this Dharma gateway; indeed, through this practice they achieve the unsurpassed path. Therefore the sūtra states, 'Freedom from all marks is named the Buddhas.' The 'Chapter on the Accomplishment of Siddhi' is concluded (siddhi is the wondrous fruit of mantras; one cultivates causal practices for the sake of this fruit, hence 'accomplishment' here is accomplishment of the work). Above, Vajrapāṇi asked the Buddha about the marks of the going and coming of mantras, their practice, and their fruition; the Buddha has now finished answering.