大毘盧遮那成佛經疏 14.41

14.41

佛復告金剛手者，前者金剛手所問，佛已次第答之。前文有所未周者，今更為說，故告令諦聽也。有法門名遍一切處，彼菩薩字位住時，一切所作皆得成就者，即此字輪法門是遍一切處法門也。菩薩若住此字輪法門者，始從發妙菩提心乃至成佛，於是中間所有一切自利利他種種事業，由入此法門故一切皆得成就，無有罣礙也。又上來所說，阿闍梨住於佛地者，義猶未了，謂此中字門即是也。最初阿字即是菩提之心，若觀此字而與相應，即是同於毘盧遮那法身之體也。謂觀此阿字之輪，猶如孔雀尾輪光明圍繞，行者而住其中，即是住於佛位也（更問）。此字輪當作三重，於中而置阿字，餘字眷屬在外也（更問）。又此阿有五種，阿、阿（長）、暗、噁、噁（長）。又每字輪初先有三重歸命三寶真言之心，謂阿字、娑字、嚩字，即此三字顯三部義也。阿字是如來部，娑字是蓮華部，嚩字是金剛部。每三部隨五字輪而轉，隨義相應之相。前言漫荼羅今云輪者，即是漫荼羅義。前者壇法中心是大日如來，即同此中阿字。北邊置蓮華及諸眷屬皆在一處，即是此中之娑字。南邊置執金剛及諸眷屬，即是此中之嚩字也。今從阿字而更生四字，即是大悲胎藏之葉也。從一嚩字轉生多字，故名為輪也。第一阿字，即是菩提心體，次有迦、佉、哦、伽等五音，皆取四字（各除第五聲），次又取也囉乃至乞叉，皆是男聲，悉入阿字輪也。行者已發菩提之心，當進修如來之行，故次明阿（長）字輪。是行也，其三部者，謂阿、沙、嚩三字是也。次迦字乃至乞叉，亦皆傍角加點，用為長聲字輪也。既已具足如來之行，則成菩提，故次明暗、糝、鑁字輪。此三部也。此阿上有點，是大空義，猶此菩提之心，離一切諸相，即名諸佛，是成菩提也。次迦字乃至乞叉，皆加上一點，為暗字輪也。已成菩提當至何所？謂大涅槃，故次於此中而明噁、索、嗼等字輪也。三部也。如迦乃至乞叉，皆傍加二點，即涅槃輪也。其噁（長聲）字一字是方便輪，所以中無也。此是釋迦佛輪也（羯磨部遍入一切輪，故無別壇。瑜伽云爾）凡字輪大為三分，初阿字即為一分、次迦乃至二十字為第二分、次也字乃至訶字為第三分。除去乞叉字，由此字已重故也（謂有迦娑二聲故重也）。以上皆是智慧字也。次有伊（上）、伊、鄔（上）、烏、翳、愛、惡（多）、奧八字。加此八字，即成就三昧，皆是三昧聲也。亦隨五輪而恒轉，其義可知。次有俄（魚可）、若（而可）、吒、囊（上）、莫（莫可），此字遍一切處，謂遍於定慧中也。然此五字亦隨五輪而轉，謂加傍點、或加上圓點、或加傍二點等，此五皆成五字也。所謂字輪者，從此輪轉而生諸字也。輪是生義，如從阿字一字即來生四字，謂阿是菩提心，阿（長）是行，暗是成菩提，噁是大寂涅槃，噁（長）是方便。如阿字者，當知迦字亦五字，乃至佉等凡二十字當知亦爾。次有十二字，謂伊（上）、伊、鄔、烏、嚕、留、盧、留、翳、愛、烏、奧十二字，即同字上之點，謂三昧也。仰、壤、拏、曩、莾亦有五字，即同上頭之點也。其也、囉等八字，即同字傍之二點，是除之義也。當知此字輪即遍一切真言之中。若見阿字，當知菩提心義。若見長阿字，當知修如來行。若見暗字，當知成三菩提。若見噁字，當知證大涅槃。若見長噁字，當知是方便力也。若見迦等二十字，亦隨義類而演說之。當知此諸字等皆是慧也。若見囉等八字，當知即同傍點，亦是隨類相應也（謂囉是無垢等）。若見伊等，即顯三昧。若見仰等五字，當知即大空之點也。大空離一切諸相，即是成佛義也。若行者如是了達，即能入一切陀羅尼義，旋轉無礙，故名為字輪也。

Regarding "The Buddha again addressed Vajrapāṇi": as for what Vajrapāṇi had previously asked, the Buddha had already answered in due order. Since there was that in the preceding text which was not yet exhaustive, he now explains it further, and therefore addresses him, bidding him listen attentively. Regarding "There is a Dharma gateway called 'Omnipresent'; when that bodhisattva abides in the stage of the syllable, whatever is done is entirely accomplished": this very syllable-wheel Dharma gateway is the Omnipresent Dharma gateway. If a bodhisattva abides in this syllable-wheel Dharma gateway, starting from the generation of the wondrous bodhicitta up to the attainment of buddhahood, all the various undertakings of self-benefit and benefiting others in between are completely accomplished without hindrance through entering this Dharma gateway. Furthermore, regarding what was stated above, that the ācārya "abides in the buddha-bhūmi", the meaning was not yet fully clarified; it refers to the syllable gateways herein. The initial syllable A is none other than the mind of bodhi; if one contemplates this syllable and corresponds with it, one is identical with the essence of Vairocana's dharmakāya. That is, contemplating this wheel of the syllable A as surrounded by radiant light like the eye of a peacock's feather, the practitioner abiding within it abides in the buddha-rank (to be queried further). This syllable-wheel should be made threefold, with the syllable A placed in the center, and the remaining retinue of syllables on the outside (to be queried further). Moreover, this A has five forms: A, Ā (long), Aṃ, Aḥ, and Āḥ (long). Furthermore, at the beginning of each syllable-wheel, there is first the three-tiered heart mantra of taking refuge in the Three Jewels, namely the syllables A, Sa, and Va; these three syllables manifest the meanings of the three families. The syllable A is the Tathāgata family, the syllable Sa is the Lotus family, and the syllable Va is the Vajra family. Each of the three families revolves according to the five syllable-wheels, with marks corresponding to their meanings. What was earlier called a maṇḍala is now called a wheel; it is the very meaning of maṇḍala. In the previous altar ritual, the center was Mahāvairocana Tathāgata, which is identical to the syllable A here. On the north side was placed the Lotus and its retinue, all in one place, which is the syllable Sa here. On the south side were placed the Vajradhara and his retinue, which is the syllable Va here. Now, four more syllables are generated from the syllable A, which are the petals of the Mahākaruṇāgarbha. From the single syllable Va, multiple syllables are turned and generated; hence it is called a "wheel". The first syllable, A, is the essence of the bodhicitta. Next are the five sounds of ka, kha, ga, gha, etc., each taking four syllables (each excluding the fifth sound); next one takes ya, ra, up to kṣa, which are all masculine sounds and all enter the wheel of the syllable A. The practitioner, having already generated the mind of bodhi, should advance and cultivate the practice of the tathāgatas; therefore, the wheel of the syllable Ā (long) is explained next. This is practice, and its three families are the three syllables A, Sa, and Va. Next, from the syllable ka up to kṣa, a dot is also added to the side corner to serve as the wheel of long-vowel syllables. Having fulfilled the practice of the tathāgatas, one realizes bodhi; therefore, the wheels of the syllables Aṃ, Saṃ, and Vaṃ are explained next. These are the three families. The dot above this A has the meaning of great emptiness; just as this mind of bodhi is devoid of all marks, it is called the buddhas, which is the realization of bodhi. Next, from the syllable ka up to kṣa, a dot is added above each to make the wheel of Aṃ syllables. Having realized bodhi, where should one arrive? It refers to great nirvāṇa; therefore, next herein are explained the syllable-wheels of Aḥ, Saḥ, Vaḥ, and so forth. These are the three families. Just as with ka up to kṣa, two dots are added to the side of each, which is the wheel of nirvāṇa. That single syllable Āḥ (long sound) is the wheel of upāya, which is why there is none in the center. This is the wheel of Śākyamuni Buddha (the karma family pervades and enters all wheels, so there is no separate altar; thus it is said in the yoga). In general, the syllable-wheel is divided into three parts: the initial syllable A constitutes the first part; next, the twenty syllables from ka onward constitute the second part; next, from the syllable ya up to the syllable ha constitutes the third part. The syllable kṣa is excluded because this syllable is already a conjunct (meaning it is composite because it has both ka and sa sounds). The above are all syllables of wisdom. Next there are the eight syllables i (short), ī, u (short), ū, e, ai, o, au. Adding these eight syllables accomplishes samādhi; they are all the sounds of samādhi. They also constantly revolve following the five wheels, and their meaning can be understood. Next there are ṅa, ña, ṇa, na (short), ma; these syllables are omnipresent, meaning they pervade both samādhi and wisdom. Yet these five syllables also revolve following the five wheels, meaning by adding a side dot, or adding a circle dot above, or adding two side dots, etc., these five all become five syllables. The so-called "syllable-wheel" means that from this rotation the various syllables are generated. "Wheel" has the meaning of generating: just as from the single syllable A four syllables are generated—meaning A is bodhicitta, Ā (long) is practice, Aṃ is the realization of bodhi, Aḥ is the great calm of nirvāṇa, and Āḥ (long) is upāya. As with the syllable A, one should know that the syllable ka also has five syllables, and up to kha and so on, all twenty syllables should likewise be understood in this way. Next there are twelve syllables, namely the twelve syllables i (short), ī, u, ū, ṛ, ṝ, ḷ, ḹ, e, ai, o, au, which are identical to the dot above the syllable, meaning samādhi. Ṅa, ña, ṇa, na, ma also have five syllables, which are identical to the dot at the top. The eight syllables ya, ra, and so forth are identical to the two dots beside the syllable, which have the meaning of elimination. One should know that this syllable-wheel pervades all mantras. If one sees the syllable A, one should know the meaning of bodhicitta. If one sees the long syllable Ā, one should know the cultivation of tathāgata-practice. If one sees the syllable Aṃ, one should know the realization of saṃbodhi. If one sees the syllable Aḥ, one should know the realization of great nirvāṇa. If one sees the long syllable Āḥ, one should know the power of upāya. If one sees the twenty syllables such as ka, one should also expound them according to their categories of meaning. One should know that all these syllables are wisdom. If one sees the eight syllables such as ra, one should know that they are identical to the side dot, also corresponding according to their categories (meaning ra is stainlessness, etc.). If one sees i and the rest, they manifest samādhi. If one sees the five syllables such as ṅa, one should know they are the dot of great emptiness. Great emptiness is devoid of all marks, which is the meaning of achieving buddhahood. If the practitioner understands thus, he can enter the meanings of all dhāraṇīs, rotating without obstruction; hence it is called the syllable-wheel.