大毘盧遮那成佛經疏 17.33

17.33

次答言祕密中最者。真言智者，謂智中智之無上無過也。今我將說此法，汝宜一心諦聽也。次云佛子善哉善哉大有情者，佛歎金剛手，欲令彼大眾生歡喜故。如是說言，謂隨問答。祕有之相，最祕相也。從心真言所生智，此最為大。所謂一切心者，即阿字也。以一切言音皆從此字為首，若無此阿聲，即離一切之語，無有可說。當知但開口聲，即是阿字之聲也。上文俄若拏那麼（並上聲）雖云離阿聲，然阿有內外，若外聲雖無，然不得離阿字內聲。內聲者，即謂喉中阿聲也。當知此阿，即是一切法本不生義。若能如是照了本體不生離因果者，即得常住不生也。此心真言即是無量義處，遍生一切世出世間之法。離一切戲，於諸戲論永息而巧妙智生，此智即是奢摩他、毘鉢舍那之智。從此智有無量慧方便生，以離分別戲論故遍一切處也。巧妙智者，即是一切智智之別名也。何等祕密主！云何阿字是一切真言心也。一切真言心者，佛又自徵問而答也。然此阿字即同種子，如世間，佛兩足尊說阿字名種子，種子能生多果，一一復生百千萬數，乃至展轉無量不可說也。然見子識果，因既如此當知果必如之。今此阿字亦如是，從此根本無師自然之智，一切智業從之而生也。布諸支分者，支分即是自心也。由此心即攝一切身分，離心無身、離身無心，亦同於阿字，故互文也。若布此者即同諸佛，謂從字有果，果即是佛，能正遍知，故名為正覺。由識此字之理性故，得如來名。此字之理性者，即是此心本不生之義。是故一切如是，謂皆同阿字，皆是諸真言也。及安住支分，謂雖加諸字，亦有阿字在中也。又遍住於支分阿字為心，如人有心能遍支分，此心皆受苦樂。阿字亦遍一切支分也。然即是此心本不生之義，佛兩足尊說，是故一切支分安住、支分布。如相應依法一切遍授者，次勸行者當布支分中，謂布在心上也。梵云阿伽羅，阿字遍一切字，若無阿字則字不成。要有阿字，若字無頭即不成字，阿為頭也。遍謂遍一切。一切有事理，謂言說理證，真言理皆遍，故重云一切也。此阿者，如人身支分及內心，此阿一切遍也。若布一切字，無身心，即支分不具也。是身支分也，依法如理，是布一切處。遍謂遍布也，雖未能遍布一切字，以此阿字為初首，即是遍布一切諸字也。然此阿字能說一切世間語言，復因此語言得解一切出世之理也。所以者何？要因此阿字生一切世間之語言。然此語言不離阿字，以不離阿字故，即知是不離於法體不生。是故因阿字門，是有世間一切法；因世間一切法，得悟阿字門也。又以此心即是遍於一切身分，是故隨布在於身之支分，即是依法如理過布諸支分也。是故遍一切字，亦遍一切身之內外也。故今遍應理，是相和合義，猶阿字遍一切字故，即是和合也，即哩比字加於阿字也。然迦字等，若口無阿字之聲，則不成字。當知此字本無言德名字，因阿字而得有也。如人無頭即一切支分皆死。此迦字等亦如是，若不以阿字為頭，即不成亦不名字也，故阿字為命也。哩比得伊伊等三昧聲，亦因定發起也。假令迦字若無阿，但於喉中作短裓聲道，迦字不成也。以加阿字即成迦故，當知阿字不生，迦是無作，其義即是相應和合成。他效此。經文是故此能遍諸身、能生種種，此種種是毘濕縛，謂巧也，能生種種不思議法也，能遍一切身分也。然字者，梵有二音：一名阿剎羅也，是根本字也；二者哩比鞞，是增加字也。根本者即是本字，如阿字最初二音即是根本也。次從伊（上）伊乃至烏奧凡十二字，是從生增加之字，悉皆是女聲，其根本字是男聲也。男聲是慧義，女聲是定義也。其根本字遍一切處，次諸增加字亦有遍一切處，根本、增加不相異也。皆以根本字體有本而加點畫，是故根本、增加不一不異。猶如器中盛水，因器持水水不離器。此亦如是，更相依持能遍內外也。相應者，梵音瑜祇，即阿字義。相應即是瑜祇之義也。非但阿字遍一切處，從迦佉等乃至娑訶亦遍一切處。何以故？此等皆是根本音，其根本音即同於阿字。如迦字等，各各有從生增加之字。如迦字中即有計鷄矩俱鷄蓋，俱皆是女聲也。然迦字體上加於畫，則成增加之字。體是慧，而加是定，定慧相依持合而為一其體不失，止觀雙行亦遍一切地也。增加遍於根本、根本遍於增加，滋生遍於種子、種子亦遍於滋生也。又此阿等之字，從字有聲。如從一阿字，凡一切語聲中有阿聲者，不得離此字也。從字表而得有聲生，以有聲故生於支分，能表一切出世間之法。若但有其字，不能詮表於理，要因聲音語言得有所表，謂赤青黃白等，東西南北、大小方圓、上下尊卑等一切事類方可領解也。然從阿生一切語言之聲，當知此聲表種種差別。既從本不生義而生，見彼生表之時即解本不生也。是故聲出之時理性即顯，本不生與一切從緣生法互相能生互相表解也。然此阿字非直遍於身分，然一切非身亦皆遍滿，是故從此阿字之心生種種功德也。今欲說此布字法門，為令行者即於自身而具生一切如來種種功德。猶如下種子已，無量果實展轉相生，故復勸行人明聽諦受也。

Next, in response, it says, "Supreme among secrets." Regarding "the wisdom of mantras": it means the supreme, unsurpassable wisdom among wisdoms. Now I shall speak this teaching; you should single-mindedly and attentively listen. Next it says, "Child of the Buddha, excellent, excellent, Great Being!": the Buddha praises Vajrapāṇi, wishing to gladden that great assembly. Speaking in this way refers to responding to the question. Regarding the characteristic of having secrets: it is the supreme characteristic. The wisdom born from the mind mantra is the greatest. What is called "the mind of all" is none other than the syllable A. Because all vocal sounds have this syllable as their head, if there were no sound of this A, one would be separated from all speech, and there would be nothing to say. You should know that simply opening the mouth to produce sound is itself the sound of the syllable A. Although the preceding text stated that jñāna excludes the sound of A, nonetheless A has an internal and an external: even if the external sound is absent, one cannot be separated from the internal sound of the syllable A. "Internal sound" refers to the sound of A within the throat. You should know that this A is the meaning that all phenomena are originally unborn. If one can thus clearly understand that the original nature is unborn and free from cause and effect, one then attains the permanently abiding, unborn state. This mind mantra is itself the locus of immeasurable meanings, generating all worldly and transmundane phenomena everywhere. Being free from all frivolity, upon all prapañca being forever stilled, skillful wisdom arises. This wisdom is the wisdom of śamatha and vipaśyanā. From this wisdom, immeasurable insight and upāya arise, pervading everywhere because they are free from conceptual proliferation. "Skillful wisdom" is another name for sarvajñajñāna. In what way, Lord of Secrets, is the syllable A the mind of all mantras? "The mind of all mantras" is a question the Buddha himself poses and then answers. This syllable A is just like a seed. Just as in the world, the Buddha, the Two-Footed Honoured One, calls the syllable A a seed: a seed can produce many fruits, each in turn producing hundreds of thousands and tens of thousands, and so on, proliferating limitlessly and ineffably. Now, seeing the seed, one recognizes the fruit; since the cause is like this, you should know that the fruit must also be like it. Now this syllable A is also like this: from this fundamental, uninstructed, spontaneous wisdom, all wisdom-activities arise. "Arranging it on the limbs": "limbs" refers to one's own mind. Because this mind subsumes all parts of the body, apart from the mind there is no body, and apart from the body there is no mind; it is also identical with the syllable A, hence the reciprocal terms. If one arranges this, one is identical with the buddhas: that is, from the syllable there is the fruit, and the fruit is the Buddha; being able to truly and universally know, he is called the Truly Awakened One. Because of recognizing the noumenal nature of this syllable, he obtains the name "Tathāgata." The noumenal nature of this syllable is the meaning that this mind is originally unborn. Therefore, "all are thus" means that all are identical with the syllable A, and all are mantras. "As well as abiding in the limbs" means that although various syllables are added, the syllable A is also present among them. Furthermore, completely abiding in the limbs with the syllable A as the mind is like a person having a mind that pervades the limbs, this mind experiencing all suffering and pleasure. The syllable A also pervades all limbs. However, it is the meaning that this mind is originally unborn, spoken by the Buddha, the Two-Footed Honoured One; therefore, "all limbs abide, arranged on the limbs." Regarding "conferring it everywhere in accordance with the method of corresponding": next, it exhorts the practitioner that they should arrange it on the limbs, meaning arranging it upon the heart. In Sanskrit it is called akṣara. The syllable A pervades all syllables; if there were no syllable A, then a syllable could not be formed. There must be the syllable A: if a syllable has no head, then it does not form a syllable, and A is the head. "Everywhere" means pervading all. "All" has phenomena and principle: that is, verbal expression and realization of principle, the principle of mantra, are all pervaded, hence "all" is repeated. This A is like a person's physical limbs and internal mind; this A pervades everywhere. If one arranges all syllables without body and mind, then the limbs are incomplete. These are the limbs of the body; according to the Dharma and in accordance with the principle, it is arranged everywhere. "Everywhere" means arranging everywhere; although one may not yet have arranged all syllables everywhere, taking this syllable A as the beginning is itself arranging all syllables everywhere. Furthermore, this syllable A can articulate all worldly speech, and further, through this speech, one can understand all transmundane principles. Why is this? One must rely on this syllable A to generate all worldly speech. Yet this speech is not apart from the syllable A, and because it is not apart from the syllable A, one knows that it is not apart from the unborn nature of phenomena. Therefore, due to the syllable A gateway, all worldly phenomena exist; and due to all worldly phenomena, one attains awakening to the syllable A gateway. Furthermore, because this mind pervades all bodily parts, accordingly arranging it on the limbs of the body is truly arranging it on the various limbs in accordance with the Dharma and principle. Therefore, it pervades all syllables, and also pervades the inside and outside of the whole body. Therefore, now pervading in accordance with principle is the meaning of harmonious blending; just as the syllable A pervades all syllables, it is harmonious blending, which is adding the lipi syllables onto the syllable A. Now, for the syllable ka and others, if the mouth does not have the sound of the syllable A, it does not form a syllable. You should know that these syllables originally have no expressive virtue or name, but come to exist because of the syllable A. Just as a person without a head has all limbs dead, so too is the syllable ka and others: if they do not take the syllable A as their head, they are not formed nor do they have names; hence the syllable A is their life. Lipi obtaining the samādhi sounds of i, ī, and so on are also initiated due to meditative absorption. If the syllable ka had no A, and one merely made a short guttural sound in the throat, the syllable ka would not be formed. Because adding the syllable A forms ka, you should know that the syllable A is unborn and ka is uncreated; its meaning is accomplishment through harmonious combination. Others follow this model. The sūtra text: "Therefore this can pervade all bodies and can produce the various types." This "various types" is viśva, meaning skillful; it can produce various inconceivable phenomena and can pervade all bodily parts. Now, regarding syllables, Sanskrit has two sounds: one is called akṣara, which is the root syllable; the second is lipi, which are the augmenting syllables. The root is the original syllable; for instance, the first two sounds of the syllable A are the root. Next, from i, ī, up to u, au, a total of twelve syllables, are augmenting syllables born from it, all of which are feminine sounds, while its root syllable is a masculine sound. The masculine sound has the meaning of insight; the feminine sound has the meaning of concentration. Its root syllable pervades everywhere, and the subsequent augmenting syllables also pervade everywhere; the root and augmenting do not differ from one another. Since all of them are based on the substance of the root syllable having an origin with strokes and dots added, the root and augmenting are neither one nor different. Just as a vessel holds water: because the vessel holds the water, the water does not depart from the vessel. This is also like that: mutually supporting each other, they can pervade the internal and external. Regarding "corresponding": in Sanskrit it is yogi, which is the meaning of the syllable A. Corresponding is the meaning of yogi. It is not only the syllable A that pervades everywhere; from ka, kha, and so on up to sa, ha, they also pervade everywhere. Why? These are all root sounds, and their root sounds are identical with the syllable A. Just as the syllable ka and others each have augmenting syllables born from them—for instance, within the syllable ka there are ke, kai, ku, kū, ke, kai, all of which are feminine sounds. Yet when strokes are added onto the body of the syllable ka, it becomes an augmenting syllable. The body is insight, while the addition is concentration; concentration and insight mutually support each other and unite as one without losing their essence, and the parallel practice of śamatha and vipaśyanā also pervades all stages. The augmenting pervades the root, and the root pervades the augmenting; the proliferation pervades the seed, and the seed also pervades the proliferation. Furthermore, with syllables such as this A, from the syllable there is sound. Just as from the single syllable A, whenever in any vocal sound there is the sound of A, it cannot be apart from this syllable. Because of the syllable's sign, sound is produced; because there is sound, it is generated in the limbs, being able to express all transmundane phenomena. If there were only the written syllable, it could not signify the principle; one must rely on vocal language to have something signified, such as red, blue, yellow, white, and so on, east, west, south, north, large, small, square, round, superior, inferior, noble, base, and all other categories of phenomena, before they can be understood. However, since all sounds of speech are born from A, you should know that these sounds express various distinctions. Since they are born from the meaning of original unbirth, when one sees them arise and express, one immediately understands original unbirth. Therefore, when the sound comes forth, the noumenal nature is revealed; original unbirth and all phenomena arising from conditions mutually generate each other and mutually express understanding. However, this syllable A not only pervades the bodily parts, but also completely fills all that is non-body; therefore, from this mind of the syllable A, various merits are born. Now, wishing to expound this gateway of arranging syllables, it is to enable practitioners to completely generate all the various merits of the Tathāgata right in their own bodies. Just as when a seed is sown, immeasurable fruits are successively generated, he therefore again exhorts practitioners to clearly listen and attentively receive it.