大毘盧遮那成佛經疏 14.43

14.43

三世如來皆作是說，已說今說當說者，如是字門真言淨道，十方三世諸佛道同，皆如是普現色身，以種種門開示佛道，同彼舞伎曲順人情也。無彼我者，我以佛眼遍觀三世一切佛剎同說此門，一切佛與我無異。一切佛與彼諸如來亦復如是無有異說，故云無彼我也。此即一切佛教，應當如是修之。若異此者，方便即不具也。以是故者，是如來結成彼義而告金剛手。若告金剛手，當知即是告一切大會也。謂彼真言行菩薩，若欲速得古佛之法者，應當修學如是遍一切處法門，懃心聽聞思惟修習。由此之故，或能一生之中得一切如來種種舞戲歌詠而悅眾生也。「初中後相加」者，謂阿等五字為初，迦等二十字為中，囉等八字皆是傍點，此諸字皆是助成字義，故後分也。凡迦遮吒多波等，皆屬阿字門。阿字是菩提心，此中初中後相加者，如阿字單是菩提心，若傍角加畫即是行，此是菩提心并行也。若上加點者，即是菩提心并大空離一切相成菩提也。若阿字傍加二點，即是菩提心并除一切障得涅槃也。他皆效此而轉相加，或但一義或二或三義可知也。或有阿字上雖無點，而其次有字是重字，有其仰壤拏曩莾等聲，以此連前即是暗字。所以爾者？此仰等是點，用加於前，即阿字成暗音也。或阿字無點，其次有重字有也，如迦佉俄伽重加四字，用於仰字為點也。遮車闍社字用壤字為點也。他效此。囉等聲以配於前，即成噁字也。所以然者也？囉等皆是傍二點，今以連前，阿即成噁聲也（更審問）。夫法體無言，離諸分別戲論，復能一切如來以自在加持神力故成此字輪，故能作如來事利益群品也。迦遮吒哆跛，三昧品證菩提心行佛受與并涅槃，此等說字等相加，有真言教初中後俱（此是經文，已釋文竟）。如是知隨意持誦者，決意一一句用之知覺，當授與句無上殊勝者。如是知者，即是一切智智名之差別。若行者如是了知字輪之義，即能所欲皆得成就。以要言之，所謂一切皆隨意成者，謂成如來一切事業也。若成此者，即是同於法王，於一切法中而能自在。亦得隨本所願為一切眾生，開淨知見令得佛慧也。何人得此利益？謂如理具緣善持誦者，故次云持誦者也。誰得此決定意耶？謂有慧之人。善覺了識知字輪義故，隨於阿等諸字一一字門隨所修行，決定悉皆得成菩提之果。勿生疑惑也。此中覺知何法？謂如阿字是菩提心，加點即是菩提行，加於大空即成佛也。若菩提心清淨除一切蓋障，即是大般涅槃，更無他義也。如是等一一通達了知，即是受得無上殊勝之句，無上句即是成菩提也。此無上菩提之心，即是諸佛自然之智，實無有能授與之者，但行者方便具足善知字輪之義，自然得之，即是授與無上菩提也。如是一輪輪轉字輪，知持誦者，常明世間，如世尊毘盧遮那。輪轉者，如世間之輪，若旋運之時不可知是終始之際，無有邊際不可窮盡。當知此一一字輪亦復如是，從阿字旋轉出生一切諸字，此字輪即遍一切真言名字之中，迴轉總持無有邊際，不可盡原、遍一切處，即是百千萬億旋陀羅尼也。行者若能如是了知字輪之義者，則能以此常明而照世間。常住之明即是大日如來之體，同彼毘盧遮那而轉法輪也。此中常明即是大慧日也，此日即是菩提之心阿字之體，無生無作無有變易，非由造成。如是常住實相之慧，故名常明也。若行者勤功久修無有懈退者，決定得之也。然上來所說漫荼羅方軌法用散華灌頂，乃至或授以明鏡，如以金錍決其眼暎，如是等皆為創發菩提心者，以方便加持次第法用，成彼堅固之心，作入佛法之階漸。然此中祕旨在於字輪也。所以者何？若行者為人作阿闍梨，欲造立漫荼羅者，先須住於世尊之位，謂以此諸字門而合集成身，即是身同於佛也。謂瑜伽阿闍梨觀行成就，隨心所作任運皆成。觀此字輪遍布身分猶明見，故同於佛與佛同位也。

"The tathāgatas of the three times all make this statement; they have spoken it, speak it now, and will speak it": regarding such pure paths of mantras through the syllable gateways, the path of all buddhas of the ten directions and the three times is identical. All universally manifest bodily forms in this way, disclosing the path to buddhahood through various gateways, just as dancing performers accommodate human feelings through their melodies. "There is neither other nor self": with the buddha-eye I comprehensively observe that all buddha-realms of the three times identically explain this gateway; all buddhas are no different from me. All buddhas and those tathāgatas likewise have no differing teachings; hence it says "there is neither other nor self." This is the teaching of all buddhas; one ought to practice it in this way. If one diverges from this, the upāyas are incomplete. "For this reason": the Tathāgata concludes that meaning and addresses Vajrapāṇi. When he addresses Vajrapāṇi, one should know that he addresses the entire great assembly. That is to say, if a bodhisattva of mantra practice wishes to quickly attain the Dharma of ancient buddhas, they should study and practice this gateway that is omnipresent everywhere, diligently listening to, contemplating, and cultivating it. Because of this, they can perhaps, within a single lifetime, attain all the tathāgatas' various dances, plays, and songs to delight sentient beings. "The beginning, middle, and end are combined with one another": the five syllables beginning with A are the beginning; the twenty syllables beginning with Ka are the middle; the eight syllables beginning with Ra are all side-dots. Since these syllables all assist in completing the meanings of the syllables, they are the concluding part. In general, Ka, Cha, Ṭa, Ta, Pa, and so forth all belong to the syllable A gateway. The syllable A is the bodhicitta. In this context, "the beginning, middle, and end are combined with one another" means: just as the syllable A alone is the bodhicitta, if a stroke is added to the side corner, it is practice; this is bodhicitta combined with practice. If a dot is added on top, it is bodhicitta combined with great emptiness, abandoning all marks to achieve awakening. If two dots are added to the side of the syllable A, it is bodhicitta combined with the removal of all hindrances to attain nirvāṇa. The others follow this pattern by combining sequentially; whether they signify one, two, or three meanings may be known accordingly. Or there are cases where, although there is no dot atop the syllable A, the subsequent syllable is a conjunct consonant with nasal sounds such as ṅa, ña, ṇa, na, ma; when connected with what precedes it, this forms the syllable Aṃ. Why is this? These nasals like ṅa are dots; when applied to the preceding, the syllable A becomes the sound aṃ. Or the syllable A has no dot, and the subsequent conjunct has [a nasal]; for instance, when the four syllables ka, kha, ga, gha are doubled, the syllable ṅa is used as the dot. For the syllables ca, cha, ja, jha, the syllable ña is used as the dot. Others follow this pattern. When sounds like ra are paired with the preceding, they form the syllable Aḥ. Why is this? Sounds like ra are both two side-dots; now by connecting them with the preceding, A becomes the sound aḥ (inquire further). Now, the reality-body is without words, free from all conceptual prapañca, yet all tathāgatas, by the power of sovereign adhiṣṭhāna, can establish this wheel of syllables, and thus are able to perform the Buddha's work to benefit all beings. Ka, Cha, Ṭa, Ta, Pa: realizing bodhicitta in the samādhi chapter, the practice of the Buddha's bestowing, together with nirvāṇa; explaining these syllables and the like as mutually combined, the mantra teachings are endowed with beginning, middle, and end. (This is the scripture text; the text has already been explained.) "Knowing thus, reciting according to one's wish, with resolved mind using them phrase by phrase with conscious awareness, one shall be bestowed the unsurpassed, supreme phrase": "knowing thus" is a synonym for sarvajñajñāna. If the practitioner understands the meaning of the wheel of syllables in this way, whatever they desire will all be accomplished. In brief, so-called "all being accomplished according to one's wish" means accomplishing all the deeds of a tathāgata. If one accomplishes this, one is identical to the Dharma King and can be sovereign among all phenomena. One also attains the power, in accordance with one's original vow, to open pure vision for all sentient beings and enable them to attain the Buddha's wisdom. What kind of person attains this benefit? It refers to a practitioner who, in accord with principle and endowed with the necessary conditions, recites well; hence it next says "the reciter." Who attains this resolved mind? It refers to a person of wisdom. Because they properly comprehend and recognize the meaning of the wheel of syllables, whichever syllable gateway among A and the others they practice in accordance with, they are certain to achieve the fruit of awakening. Do not give rise to doubts. What Dharma is comprehended here? It means: just as the syllable A is the bodhicitta, adding a dot is the practice of awakening, and adding great emptiness is becoming a buddha. If the bodhicitta is purified and removes all hindrances, that is mahāparinirvāṇa; there is no other meaning. Thoroughly penetrating and understanding each of these is to receive the unsurpassed, supreme phrase; the unsurpassed phrase is becoming awakened. This unsurpassed bodhicitta is the spontaneous wisdom of all buddhas; truly there is none who can bestow it. But when the practitioner is fully equipped with upāyas and properly understands the meaning of the wheel of syllables, they attain it spontaneously; this is the bestowing of unsurpassed awakening. "In this way, rotating the wheel of syllables wheel by wheel, the practitioner who knows how to recite constantly illuminates the world, like the Bhagavat Vairocana": "rotating" is like a worldly wheel, which, when spinning, reveals no boundary between end and beginning, without limit and inexhaustible. One should know that each of these wheels of syllables is also like this: spinning out from the syllable A, all the syllables are born. This wheel of syllables is omnipresent within all mantra names, revolving and encompassing without limits, inexhaustible at its source, and omnipresent everywhere; it is indeed hundreds of thousands of koṭis of revolving dhāraṇīs. If the practitioner can understand the meaning of the wheel of syllables in this way, they can use this constant illumination to shine upon the world. The constantly abiding illumination is the body of Mahāvairocana Tathāgata, turning the Dharma wheel just like that Vairocana. The constant illumination here is the great sun of wisdom; this sun is the bodhicitta, the essence of the syllable A, unborn, uncreated, and immutable, not made through conditioned production. Because it is wisdom of such constantly abiding dharmatā, it is named "constant illumination." If the practitioner exerts diligent effort and cultivates for a long time without slacking or retreating, they are certain to attain it. However, the previously described maṇḍala methods, procedures, casting flowers for abhiseka, even presenting a bright mirror, just as using a golden lancet to clear the film from the eyes—all these are, for those who are initial aspirers to bodhicitta, gradual procedures through upāya and adhiṣṭhāna to strengthen their resolute mind, serving as steps for entering the Buddha's Dharma. Yet the secret purport herein lies in the wheel of syllables. Why is this? If a practitioner acts as an ācārya for others and wishes to construct a maṇḍala, they must first abide in the station of the Bhagavat; that is, by assembling these syllable gateways into their body, their body becomes identical to the Buddha. When the yoga ācārya completes the visualization practice, whatever they perform according to their mind is spontaneously accomplished. Visualizing this wheel of syllables spread across the body as if seeing it clearly, they are identical to the Buddha and share the Buddha's station.