大毘盧遮那成佛經疏 12.23

12.23

伽伽那三迷者，伽伽是行義。重言行者，明即此行即無所有，則行無行也。先指，次破壞也。謂此無相無礙之法，於空無量無礙無所不遍。然復有異義。所以者何？若一切法直爾如空者，即是無過患無功德。今此中雖無相無礙猶如虛空，而具一切如來真實功德無所不備，故次明第二句義也。雖舉此空為況，然有無量無邊離相之德，非虛空所能喻也。此功德者，即是等於如來，是一切如來所至之處也（第三句也。更問）。次復言伽伽那三迷者，雖具萬德而無所表示，同於大空，故重言也（更問句義）。此中云無礙力者，不可破壞義，亦是無相義，以無礙無相故不可破壞也。佛於三昧中現此明妃也。口說名真言陀羅尼（男聲也），身現曰明。以此善男子明妃如來身無二境界，由是力故，佛菩薩大名稱，得無礙法，能苦除滅者，言此明妃者即同如來之身，若不悟此理無由成佛。若證無相無礙理，即是於法而得自在成就菩提。如是無相，即是如來甚深境界，唯佛與佛乃能知之，故言是佛境界也。十方三世佛及菩薩，由入此門故，遍於法界普門示現，成就眾生無有窮盡也。是故得大名稱聞於十方，故云大名稱也。得無礙法者，以無障無相無罣礙故，能除一切眾生身口之苦，真實不虛，皆令究竟至於無上大菩提樂也。猶不了真諦，故言無明。由無明故，即有諸行而生種種諸苦。雖菩薩入於地位，然由未了如來甚深祕密之境，即是微細無明亦復是苦。今佛為彼等故，咸令究竟佛之境界，故云除一切苦也。除無明苦，即是與其不思議解脫諸佛無量無邊功德現法之樂也。妃者，如世女人能生男女令種胤不絕，此明能生一切如來所有功德，故義云妃也。行者修真言行時，雖如上有種種方便，然須持此明妃，若不爾者眾德不具也。

Regarding *gagana-same* [equal to space]: *gagana* has the meaning of 'action'. Repeating the word 'action' clarifies that this very action is non-existent, thus it is the action of non-action. First it indicates, and then it dismantles. That is to say, this signless and unobstructed dharma is boundless and unobstructed within space, pervading everywhere. Yet it also has an alternative meaning. Why is this? If all dharmas were simply like space, then there would be neither faults nor merits. Here, although it is signless and unobstructed like empty space, it is fully endowed with all the real virtues of the Tathāgatas, lacking nothing; therefore, the meaning of the second phrase is explained next. Although empty space is cited as an analogy, [this dharma] has measureless and boundless virtues free from signs, which cannot be adequately illustrated by empty space. These virtues are equal to the Tathāgatas and are the place reached by all Tathāgatas (this is the third phrase; to be inquired into further). Next, it says again *gagana-same*: although it possesses myriad virtues, it has no outward manifestation and is identical to the great emptiness; thus it is spoken again (the meaning of this phrase is to be inquired into further). Here, 'unobstructed power' means indestructible, and it also means signless; because it is unobstructed and signless, it is indestructible. The Buddha manifested this vidyārājñī from within samādhi. What is spoken by the mouth is called mantra and dhāraṇī (masculine gender); what is manifested by the body is called vidyā. Because this good son, this vidyārājñī, and the Tathāgata's body are non-dual spheres, and by virtue of this power, the Buddhas and bodhisattvas of great renown attain the unobstructed Dharma and are able to eradicate suffering: saying that this vidyārājñī is identical to the body of the Tathāgata means that if one does not awaken to this principle, there is no way to attain Buddhahood. If one realizes the signless and unobstructed principle, one attains mastery over dharmas and achieves bodhi. Such signlessness is the Tathāgata's extremely profound sphere, known only between Buddhas and Buddhas; therefore it is said to be the Buddha's sphere. Because the Buddhas and bodhisattvas of the ten directions and the three times enter this gateway, they universally manifest through universal gateways throughout the dharmadhātu, endlessly bringing sentient beings to maturation. Therefore, they attain great renown heard in the ten directions; thus it says 'great renown'. 'Attaining the unobstructed Dharma': because it is unobstructed, signless, and unhindered, it can truly and infallibly eliminate the suffering of body and speech of all sentient beings, causing them all ultimately to reach the bliss of supreme, great bodhi. When one still does not understand the real truth, it is called ignorance. Due to ignorance, there are conditioned actions (saṃskāras), which give rise to all kinds of suffering. Although bodhisattvas have entered the stages (bhūmis), because they have not yet fully comprehended the Tathāgata's extremely profound and secret sphere, there is still subtle ignorance, which is also suffering. Now, for their sake, the Buddha causes them all ultimately to reach the Buddha's sphere; therefore it says 'eliminates all suffering'. Eliminating the suffering of ignorance means giving them the bliss of the present dharma of the inconceivable liberation and the measureless and boundless virtues of all the Buddhas. As for 'consort' (rājñī): just as a worldly woman can give birth to sons and daughters so that the lineage is not broken, this vidyā can give birth to all the virtues of all the Tathāgatas; therefore, in terms of meaning, it is called a consort. When practitioners cultivate the practice of mantras, although there are various expedients as mentioned above, they must uphold this vidyārājñī; if not, the myriad virtues will not be complete.