大毘盧遮那成佛經疏 12.26

12.26

次佛告祕密主言：我初，諸最勝佛，世所依稱號者，將說祕藏，先自歎德，以此法難信故。如將說《法華》亦同歎也。本初即是壽量義（更問）。世所依者，如一切草木皆依於地而得增長。又如商人依於導師，入海者依於船師，病苦者歸依大醫，此有多門皆當說。今佛亦爾，為一切依也。然更有深意，雖云自歎，即是說法意也。如梵音云我者，於中即有阿聲（案本），即本不生義也。此常住不生之體，即是一切之所依止也。稱號者，我覺此不生故，一切世人稱號為佛，非平等法界有如是名也。「說法無等比」，此無比中，諸外道所說皆是有上之法，故云有比。凡一切不了內證祕密法者，皆是外道也。由佛說此無可等比況喻法故，說法亦無比也。又此中我ma字（又麼聲，即是不生義也，亦是歎中說法更問也）。「本寂無有上」者，此本字中即有阿聲，即不生義，以不生故即是不滅，是故本來寂然。此法第一微妙，更無過也。能寂諸根故，六根常淨，諸惡永滅，故云寂也。此阿字即是一切佛心也。今佛偈中說此阿字者，即是說自證法中一切語意中雖有所說，然此內證之境終不可了知。由自證法不可說故，佛雖自歎美，即是稱歎此阿字也，以此字本初以來是世所依。今說此自證之法，非彼二乘外道之境，於彼法中無可喻況之者，故云無比也。如飲水者冷熱自知，尚不可為不飲人說，況如來境耶（當引《深密》）？然佛以加持力故，說此不可說不可說之法，令金剛藏等皆得知之。此事即為希有也（云本寂者，當知本來寂滅之法，一切二乘外道中所無，非彼心境所及也）。由加持故，執金剛并諸菩薩，佛菩提座勝願能現。謂佛說此偈已，以佛神力加之，爾時諸金剛菩薩即能現菩提座也。此座者，但以世間意說，但是座處耳。然西方名此座為滿荼，滿荼者是堅固義、是不動義、是更無等比義、是遍周法界義。今現此菩提坐，亦如酪中現蘇，諸味共會一處而不相離（更問），加持故能現也。此座即是如來功德之所莊嚴，無量大願之所成就，即同佛身普現一切眾生界中而作佛事，故云勝願也。佛虛空如無戲論，從行無二與理相應相成就是業者，即此座者猶如虛空離一切分別。雖諸菩薩如是修行種種方便，然亦無二無別，不離如是妙理，故云理相應也。如行行者，彼得果亦如是，即同彼座無二無別。成就者，謂修行者之所成就悉地也。于時佛諸支分身皆悉出現是字，於一切世間出世間、聲聞緣覺、靜慮及觀、悉地成就勤修者，謂遍佛身分，佛身分皆現此阿字真言。此阿字門，即是世出世間二乘定觀等之慧命也（攝心不散名定，次當觀照，如行者初攝心時觀圓明等是觀也。以下義勢常相連也）。如壽一字，諸壽同種子、同命、同依處、同救度、同現者。如上世出世間一切所作妙業，阿字即為彼命。如人若無命根，一切作事皆悉棄廢。一切世出世間功德定慧等亦爾，若離阿字門，即不得增益成就，如彼死人無所能為。復阿字是開口聲也，若無阿聲即不能開口，口若不開者一切字皆無，是故阿字為一切字之種子。當知一切萬行亦如是，以阿字門而為種子，若離阿字亦不成也。同依處者，如眾生等，若無大地則無住處。此阿字門亦如是，若離阿字即無所依處也。救度亦同者，當知阿字門即是一切世間之大救護也。末後云現者，如上佛為菩薩大眾現金剛座故，此一切勝義皆能悉現也。次即說此真言門，謂南謨三曼多佛陀喃（敬禮普遍佛等也）阿（此正是阿字真言門）善男子此真言者，十方諸佛以法身同所加持，諸有修行之者，以此真言故，即能作諸佛事，乃至普現色身，為一切眾生界開示佛之智慧。如佛能作是事，此阿字門亦能如是作之。當此彼體即同一切佛身也。阿字門一切法轉者，由轉此阿字，即成種種功德也。從此阿字門修行轉也（更問）。是故祕密主！真言門菩薩等，欲見諸佛者（謂欲見一切佛淨法身也）、欲供養者（謂遊一切佛剎供養承事聞法修行也）、欲證發菩提心者（謂證菩提令心淨也）、欲與諸菩薩同會者（謂與那羅延菩薩等等共一處受現法樂也）、欲利眾生者（謂如毘盧遮那常為一切眾生作大佛事種種成就之也）、欲求悉地者（此中最上成就所謂佛身尚可疾得，況餘成就耶）、欲求一切智智者（然此阿字門一切義利無不成辨，以要言之欲求一切智智亦決定當得也），此諸佛心勤而修之者，佛言：如上所列之事，汝欲求者更無他術，但當勤修此阿字之門也。爾時毘盧遮那佛，此大悲胎藏生漫荼羅王，敷置諸本尊位，定三昧神通真言行不思議法說者，如前以廣說敷置漫荼羅位，今何以更說？此有多義，欲更開發一類眾生故，令前已聽聞者倍得明了故。前雖說諸位地，然尚未普周遍，今更說令無所闕乏故。又前但說其名，由多未說形狀，今更說令具足故。何故不併說之，而更分折於此處說耶？於此亦有意。乃至深樂法者，猶不頓為說之，欲令發起珍重之心，漸漸開道也。復次若但以圖畫尊容用為真實者，如彼畫師等亦可成就阿闍梨功德。然不但以圖畫故而得成彼真言之行，當須一一與三昧神通相應，方名不思議行。今佛欲開示彼之故，云三昧等法說也，謂與三昧神通相應而說之也。彼阿闍梨一切智門阿字住，取線禮一切佛者，如上已說。中心作阿字及眼作囉字等，前品已具說。今欲作壇，先須住此三昧，令與理相應，以相應之智而運布規量也。凡合繩，當令得所，不得大緩。若不調者，令師及弟子多病為障所嬈。若用時斷絕，亦令致損耗也。次當知方所者，所以先謂審定方面者，若弟子臨修時錯誤，或謂東為西等，即為障者之所得便也。次禮一切佛者，即是禮於阿字真言之體也。師禮已，在壇巽地北向，弟子艮方南向，引繩相對。次師引繩轉向乾維東向，弟子迴身西向。次弟子右迴至坤維北向，師迴身南向。次師右迴還至巽地西向，弟子迴身東向。即四方位竟也。弟子次更至乾地維向巽，師與相對，即定乾巽隅竟（云云，更問也）。凡定四方。必須如前審諦，不得移易。若定四隅及中心十字界者，但令逐便右轉不令妨礙即得也。如是作已，阿闍梨復於瑜伽中，轉於心中阿字而作縛字，如前布置。囉字等方便不異於前，但改心中阿字，即成金剛薩埵身也。亦復觀想己身即同彼身，執持如來智印也。雖改阿字為嚩，然亦不相離。何以故？由不生故，即是本來無有繫縛，體一門異也。如上引繩，猶未至地拼之。既作此觀，即與弟子更入中台之中，還如上引繩，准前次第於中台定方所也，如上。無二相應形，如來形、空性形者，轉相釋也。歎此無二形即是如來形，如來形者即是性空形也。所說前引線當心，師及弟子相對，引受四方及四角十字道，但以繩印持而未下也（先以作標相在四角，置了方作也）。當知如此定時，頂上想於阿字遍其身（皆如上說也）。然大日如來入大悲胎藏生三昧，此大悲胎藏三昧豈與前品大悲胎藏漫荼羅有異耶？正謂前壇諸方未滿，色像亦復未具，故更說也。次定方竟，師想嚩字如上說於遍身分，想自身同執金剛之形，入於中胎如前引線定方所遍，即下之拼也（更先方定了下拼耳，為直爾下拼也）。假令中台方六尺者，量半為三尺，即是台外第一院廣狹量也。分此三尺以為三重（即有三線道也），第一為行道、第二為置供養物處、第三重是諸尊坐處、第四是外緣（其三重皆等外緣狹也）。計此三尺內，均調令得所也。當供養時，師當運心一切應來會此。然無圖位坐者，皆於此外緣中供養也。次折第二院三尺取半為一尺五寸，三重院量亦於中均布四道，如上也。次更折一尺五寸取半，當七寸五分，為外院量也。亦於此七寸半內，均置四道令得所也。第一台外門口，即與行道處相連，當取少許用其門位，餘通行處（以此門住世天）。其三重門外若有寬地，任意大作，多侵地無妨也。前漫荼羅中云「第二院置釋迦，第三院文殊師利。」此文互也。由先定中胎竟，直向第三院定之，故云第二。非是第二，則是第三重也。今此中自有誠文，文殊在第二重、釋迦在第三重也。想阿字定外院，次想嚩字而作中台，次作第二院想文殊或想嚩字，亦如前遍身分等。次第三院當想釋迦，或作婆字也（重聲婆字）。經中從定線位語竟，至定色以來，解由未明了，未記（更問之也）。

Next, the Buddha addressed the Secret Lord: "'I am primordial, all supreme Buddhas, the refuge of the world, acclaimed...' As he was about to expound the secret treasury, he first praised his own virtues because this teaching is difficult to believe. Just as when about to expound the Lotus Sūtra, he likewise praised it. 'Primordial' means the span of life (to be inquired further). 'Refuge of the world' is like all grasses and trees depending on the earth to grow; like merchants depending on a guide, sea voyagers depending on a captain, and the sick and suffering taking refuge in a great physician—these have many approaches that will all be explained. Here, the Buddha is also like this: he is the refuge for all. Yet there is a deeper meaning: although it says praising oneself, it is the intention of expounding the Dharma. For example, in the Sanskrit sound for 'I' (aham), there is the sound A (refer to the text), which is the meaning of the originally unborn. This permanent and unborn substance is that upon which all depend. 'Acclaimed' means that because I awakened to this non-arising, all worldly people acclaim me as 'Buddha'; it is not that the equal dharmadhātu has such a name. 'Teaching the Dharma incomparable': in this incomparability, what all non-Buddhists preach is a surpassable teaching, hence called comparable. In general, all who do not comprehend the secretly realized inner Dharma are non-Buddhists. Because the Buddha preaches this Dharma that has no equal, comparison, or analogy, his preaching of the Dharma is also incomparable. Furthermore, 'I' here has the syllable MA (also the sound ma, which is the meaning of non-arising; this also means preaching the Dharma within praise, to be inquired further). 'Originally tranquil, unsurpassable': in this word 'originally' there is the sound A, which is the meaning of non-arising; because it does not arise, it does not perish, and therefore it is originally tranquil. This Dharma is foremost and subtle, nothing can surpass it. Because it pacifies the sense faculties, the six faculties are constantly pure, and all evils are eternally extinguished, hence called tranquil. This syllable A is the mind of all Buddhas. Now when the Buddha speaks this syllable A in the verse, it means that although something is spoken among all words and intentions within the personally realized Dharma, this realm of inner realization is ultimately incomprehensible. Because the personally realized Dharma cannot be spoken, although the Buddha praises himself, he is praising this syllable A, since from the beginning this syllable has been the refuge of the world. Now expounding this personally realized Dharma, it is not the realm of the two vehicles and non-Buddhists; within their teachings there is nothing that can be compared to it, hence called incomparable. Just like one who drinks water knows for oneself whether it is cold or warm, yet cannot explain it to one who does not drink, how much less the realm of the Tathāgata? (One should cite the Saṃdhinirmocana Sūtra). Yet by the power of adhiṣṭhāna, the Buddha preaches this Dharma that is unspeakable of the unspeakable, causing Vajragarbha and others to be able to know it. This matter is indeed rare. (Regarding 'originally tranquil', one should know that the Dharma of original tranquility does not exist among the two vehicles or non-Buddhists; it is not reached by their mental realm.) 'Through adhiṣṭhāna, Vajradharas and bodhisattvas, the supreme vow of the Buddha's bodhimaṇḍa-seat can appear': this means that after the Buddha spoke this verse, he empowered them with the Buddha's divine power, and at that time all the vajra-bodhisattvas were able to manifest the bodhi-seat. This seat, speaking merely in worldly terms, is just a seating place. However, in the West this seat is called maṇḍa. Maṇḍa means firmness, immovability, having no equal or comparison, and pervading the dharmadhātu. Now manifesting this bodhi-seat is also like ghee appearing in curd, all flavors gathering in one place without separating (to be inquired further); it can appear due to adhiṣṭhāna. This seat is adorned by the Tathāgata's virtues and accomplished by immeasurable great vows; it is identical to the Buddha's body appearing universally in all realms of sentient beings to perform Buddha activities, hence called the 'supreme vow'. 'Like the Buddha's space, free of prapañca, non-dual from practice, corresponding with principle, accomplishing these undertakings': this seat is like space, free from all discrimination. Although the bodhisattvas practice various upāyas in this way, they are also non-dual and undivided, not departing from such wondrous principle, hence called 'corresponding with principle'. As the practitioners practice, the fruit they attain is also like this, identical to that seat without duality or division. 'Accomplishment' refers to the siddhi accomplished by the practitioner. 'At that time, from all limbs of the Buddha's body, this syllable appeared; for all worldly and transcendental, śrāvakas, pratyekabuddhas, dhyāna and contemplation, those diligently cultivating the accomplishment of siddhi': this means pervading the parts of the Buddha's body, all parts of the Buddha's body manifested this syllable A mantra. This syllable A gateway is the life-force of wisdom for worldly and transcendental beings, the two vehicles, samādhi, contemplation, and so forth. (Gathering the mind without distraction is called samādhi; next should be contemplation, as when a practitioner initially gathers the mind and contemplates a full moon, etc., which is contemplation. Below, the trend of meaning is constantly connected.) 'As the single syllable of life, sharing the same seed, the same life, the same refuge, the same deliverance, the same manifestation with all lives': as with all wondrous deeds performed in the worldly and transcendental realms above, the syllable A is their life. Just as if a person lacks the life faculty, all activities are abandoned and ruined, so it is with all worldly and transcendental virtues, samādhi, wisdom, and so forth: if separated from the syllable A gateway, they cannot increase or be accomplished, just like a dead person who can do nothing. Furthermore, the syllable A is the sound of an open mouth; without the sound of A, one cannot open the mouth; if the mouth does not open, all syllables do not exist. Therefore, the syllable A is the seed of all syllables. One should know that all myriad practices are also like this: they take the syllable A gateway as their seed; if separated from the syllable A, they are also not accomplished. 'Sharing the same refuge': just as sentient beings have no place to dwell without the great earth, so it is with this syllable A gateway: if separated from the syllable A, there is no place of refuge. 'Deliverance is also the same': one should know that the syllable A gateway is the great protector of all worlds. Finally, 'manifestation' means that, as above where the Buddha manifested the vajra-seat for the great assembly of bodhisattvas, all these supreme meanings can fully appear. Next, he speaks this mantra gateway, namely: Namaḥ samantabuddhānāṃ (homage to universal Buddhas, etc.) A (this is precisely the syllable A mantra gateway). 'Good man, this mantra is collectively empowered with the dharmakāya by all Buddhas of the ten directions. All who cultivate it, due to this mantra, can perform all Buddha activities, and even universally manifest physical bodies, revealing the wisdom of the Buddha to all realms of sentient beings.' As the Buddha can perform these activities, this syllable A gateway can also perform them in this way. One should know that its essence is identical to all Buddha bodies. 'The syllable A gateway turns all dharmas': through the turning of this syllable A, various virtues are accomplished. One cultivates and turns from this syllable A gateway (to be inquired further). 'Therefore, Secret Lord! Bodhisattvas of the mantra gateway and others who wish to see the Buddhas (meaning wishing to see the pure dharmakāya of all Buddhas), wish to make offerings (meaning traveling to all Buddha lands to make offerings, serve, hear the Dharma, and practice), wish to realize and generate the bodhicitta (meaning realizing bodhi to purify the mind), wish to gather together with the bodhisattvas (meaning dwelling together with Nārāyaṇa Bodhisattva and others to experience present dharmic joy), wish to benefit sentient beings (meaning constantly performing great Buddha activities for all sentient beings like Vairocana, accomplishing them in various ways), wish to seek siddhis (among these, the supreme accomplishment, namely the Buddha body, can still be quickly attained, how much more other accomplishments?), wish to seek sarvajñajñāna (indeed, with this syllable A gateway, there is no benefit or purpose that cannot be accomplished; in short, if one wishes to seek sarvajñajñāna, one will certainly attain it), should diligently cultivate this heart of all Buddhas': the Buddha said, 'Regarding the matters listed above, if you wish to seek them, there is no other method; you should only diligently cultivate this syllable A gateway.' 'At that time, Vairocana Buddha, regarding this king of mahākaruṇāgarbha-maṇḍalas, setting up the seats of all deities, expounded the inconceivable method of samādhi, supernatural powers, and mantra practices': as the arrangement of the positions of the maṇḍala was previously explained extensively, why explain it again now? This has multiple meanings: wanting to further enlighten a certain class of sentient beings, and causing those who previously heard it to understand it doubly clearly. Although the various positions and bhūmis were previously explained, they were not yet universal and complete; now they are explained further so that nothing is lacking. Furthermore, previously only their names were mentioned, and the forms of many were not yet described; now they are described further to make them complete. Why not explain them all together, but divide and explain them here instead? In this too there is intention: even for those with a deep love for the Dharma, it is not spoken to them all at once; it is to arouse a cherishing mind and gradually open the path. Furthermore, if one only takes the painted forms of the deities as real, then painters and the like could also accomplish the virtues of an ācārya. However, it is not merely through painting that one can accomplish that practice of mantras; one must correspond with samādhi and supernatural powers in each and every aspect before it is called an inconceivable practice. Now, because the Buddha wishes to reveal this, it says 'expounding the method of samādhi and so forth', meaning expounding it in correspondence with samādhi and supernatural powers. 'That ācārya, dwelling in the syllable A of the gateway of all-knowledge, taking the cord, pays homage to all Buddhas': as explained above, making the syllable A in the center, the syllable RA in the eyes, etc., has been fully explained in the previous chapter. Now, when wanting to construct the altar, one must first dwell in this samādhi, causing it to correspond with principle, and with corresponding wisdom lay out the measurements. In snapping the cord, one must ensure it is well positioned and not too loose. If it is not properly adjusted, it will cause the master and disciple to have much illness and be harassed by obstacles. If it breaks during use, it will also cause loss and damage. Next, one should know the directions: the reason for first determining the directions carefully is that if the disciple makes an error when practicing, perhaps mistaking east for west, the obstructors will take advantage of it. Next, paying homage to all Buddhas means paying homage to the substance of the syllable A mantra. Having paid homage, the master stands in the southeast direction of the altar facing north, while the disciple stands in the northeast direction facing south, drawing the cord opposite each other. Next, the master leads the cord, turning toward the northwest corner facing east, and the disciple turns around facing west. Next, the disciple turns to the right to the southwest corner facing north, and the master turns around facing south. Next, the master turns to the right back to the southeast direction facing west, and the disciple turns around facing east. Thus the four cardinal directions are completed. The disciple then proceeds to the northwest corner facing southeast, and the master faces opposite him, thereby determining the northwest and southeast corners (and so forth; to be inquired further). When determining the four cardinal directions, one must be as careful as before and not alter them. If determining the four corners and the central intersecting boundary lines, one only needs to proceed conveniently turning to the right without causing obstruction, and that will do. Having done this, the ācārya again in yoga transforms the syllable A in the heart into the syllable VA; the upāya of arranging the syllable RA and so forth is no different from before, but by changing the syllable A in the heart, one becomes the body of Vajrasattva. One also visualizes one's own body as identical to that body, holding the Tathāgata's wisdom-seal. Although the syllable A is changed to VA, they are not separate. Why? Because being unborn, it is originally without binding; the essence is one, but the gateways are different. As for drawing the cord above, it has not yet touched the ground to snap the lines. Having formed this visualization, [the master] and disciple enter the central platform together, drawing the cord again as above, and following the previous order to determine the directions in the central platform as above. 'Non-dual corresponding form, Tathāgata form, emptiness-nature form': these explain each other. Praising this non-dual form as precisely the Tathāgata form; the Tathāgata form is precisely the emptiness-nature form. As for drawing the cord before the heart as mentioned, the master and disciple face each other, drawing and receiving the four cardinal directions and the four corners with intersecting paths, merely holding the cord as a seal without yet snapping it down. (First make marks at the four corners; having placed them, then proceed.) One should know that when determining this, visualize the syllable A on the crown pervading the entire body (all as explained above). Now, Mahāvairocana Tathāgata entered the mahākaruṇāgarbhasambhava-samādhi; could this mahākaruṇāgarbha-samādhi be different from the mahākaruṇāgarbha-maṇḍala in the previous chapter? It is precisely because the various directions of the previous altar were not complete, and the forms and colors were also not yet fully provided, that it is explained again. Next, having determined the directions, the master visualizes the syllable VA pervading the limbs of the body as explained above, visualizes his own body in the form of a Vajradhara, enters the central womb, draws the cord as before to determine all the directions, and then snaps the lines down (first determine the directions before snapping the lines; do not just snap them directly). Suppose the central platform is six feet square; measuring half is three feet, which is the width of the first court outside the platform. Divide these three feet into three layers (thus having three line-paths): the first is for circumambulation, the second is the place for setting offerings, the third layer is the seating place of the deities, and the fourth is the outer border (the three layers are all equal, while the outer border is narrow). Within these three feet, adjust them evenly so they are properly positioned. At the time of making offerings, the master should mentally intend that all who should arrive assemble here. However, those without drawn seated positions are all offered to within this outer border. Next, halving the three feet of the second court gives one foot five inches; the dimensions of the three-layered court are also evenly distributed into four paths within it, as above. Next, halving one foot five inches gives seven and a half inches, which is the measurement of the outer court. Within these seven and a half inches, also evenly place four paths so they are properly situated. The outer doorway of the first platform connects with the circumambulation path; take a small portion of it for the doorway position, and the rest for passageways (let worldly devas dwell by this door). If there is ample space outside the three-layered doors, make them as large as you wish; encroaching on more ground causes no hindrance. In the previous maṇḍala it said: 'In the second court place Śākyamuni, and in the third court Mañjuśrī.' Here the text is inverted. Because having first determined the central womb, one goes directly toward the third court to determine it, hence it says 'second'. It is not the second, but rather the third layer. Now here there is an explicit statement: Mañjuśrī is in the second layer, and Śākyamuni is in the third layer. Visualize the syllable A to determine the outer court, next visualize the syllable VA to make the central platform, next make the second court visualizing Mañjuśrī or visualizing the syllable VA, also pervading the limbs of the body as before. Next, for the third court one should visualize Śākyamuni, or make the syllable BHA (the voiced syllable bha). In the sūtra, from the discussion of determining the line positions to determining the colors, the explanation is not yet clear, and not recorded (to be inquired further).