大毘盧遮那成佛經疏 17.34

17.34

經云佛子諦聽者，此佛子即當應諦聽我今說此布字心經文也。布謂字也。心謂內心也。梵音名蘇羅多，是著義也。著微妙之法，故名蘇羅多也。復次蘇羅多者，是共住安樂義。謂共妙理而住，受於現法之樂也。復次樂著妙事業，故名蘇囉多也。又以棄邪趣正義，故名蘇囉哆也。又是遍欲求義，故多蘇囉哆也。次佛答中，心心作餘支分布，如是一切皆作，我佛自住瑜伽座者，以心布於心，餘者布支分，如是一切作，即同我自身。作謂置也，謂如是作之也。布於心故，名心心也。如常說心心者，謂意及末那。今此中義有異，謂以阿字而布於行者之心。阿是一切法心，而布於心，故名心心也。猶此是最初，故先布於心。心是一切支分之主，阿字亦爾，是一切真言之主。既布此竟，其餘諸字則布於一切支分，如下品說也。然此布阿字法，即是前文所說，先觀其心八葉開敷置阿字其上，此阿字即有圓明之照也。將行者染欲之心與真實慧心而相和合，即同於真而共一味也。如是觀者即是如來，故云彼若如是作者即是我也。我者，佛自指也。又復大我者即是如來，故云即是我也。即是我者，即是阿闍梨。非但以此瑜伽故得是阿闍梨，亦以此故得成弟子也。住瑜伽座者，謂四方，謂大因陀羅坐也、金剛輪坐也。住於阿字之上，以此為座，與此真理相應，座名瑜伽座。坐此瑜伽金剛座者，即是如來也。尋念如來者，謂觀於諸佛，有稱此廣大智，稱即知也。若能依教而知者，正覺大德尊說彼為阿闍梨也。稱此故即是如來，如來即是彼，謂如是名號也即是其身也。若具斯法，則得廣大智成就心，能成就廣大智故，得阿闍梨名也。若是阿闍梨者，當知即是佛。即是地，謂能持世間所有一切及報受等種種苗稼。我亦能持一切眾生報等，而無分別也。妙音，是天名也。《金光明》云大辯天女，大辯謂舌也。我出音勝百千梵聲，故得名也。梵謂涅槃，先大梵是解脫，此中梵是梵志者，謂未證也。梵行謂修梵行者名，當知即是菩薩，當知即是梵天，當知即是韋紐天。自在天別名，正云毘瑟紐。當知即是日天，當知即是風天、月天。梵是帝釋大梵。當知即是黑夜天，即是閻羅。具大涅槃名為梵。尾是空，瑟紐是定。是定是佛四神足也。自在，謂於法得自在，如薄伽六義也。能除一切眾幽暗，謂大悲日也。又嚩嚕拏是水龍，由主水故，即是具大悲水能遍灑一切也。如月長養世間一切物，佛亦能長一切眾生菩提心也。帝釋因百施得成也，百度開四城門廣施也。釋是百，迦落是勇施也。佛具無量百施，故名帝釋也。造立世界主，謂五大天，世外道謂造立世界主。亦是毘首羯磨，我亦生一切心心主，故得名也。迦羅時，三時即是我也。謂閻摩者也，謂將有所去，謂善到惡到也。將至殺害處，名閻摩羅。然我將至善處，而殺害彼煩惱也。也，謂三乘車。麼，即我也。是我所立時，過三時，皆是我，悉是心也。對彼時外道也。浴，言天名，謂淨身口意最是第一浴也。說謂外道，其名謂我即是也。即是比丘，即是盡者，即是吉祥者，謂功德天，我亦具一切法也。謂持祕密為三密也。一切智，亦外道有此名，我即如實是也。由自證故，非但有空名也。一切見，亦是天名也。一切法自在，亦是世傳有此天也。我即如實是也。財富者，亦天名，謂自在，須與即與。佛即是也。若住菩提心及以聲智性，不著一切法，說名遍一切處。謂一切種智之別名，是具一切智也。云菩提心即是定，從字有聲出，以智分之，即智也。即是持誦者，真言從我生故，我即是持誦者。亦是持真言者，由從我生故，我持之也。由真言字從我生，我即持故。具大吉祥者，亦即真言王，謂我也。即是執金剛，謂持此密慧也。次所有字輪若在於支分，心位心住，隨便安置也。住於位，位即所住也。即是地天，即是妙音天，即是常浴及常梵行者，亦即是常澡浴外道之本尊等。鉢羅是解脫義，即梵天也。亦即是比丘，即是漏盡者，即是妙吉祥，即是持祕密者，即是一切智者。一切見者，即是一切法自在王。即是住菩提心者，即是智性。即是一切法中不著。即是一切遍皆說。即是持吉祥。即是真言王。即是持金剛。以要言之。一切大漫荼羅之所布列者。及如來一百八號等。無不即是也。何以故？以此阿字法體常遍一切處故。若能如是相應，即同毘盧遮那遍一切處也。故佛於經中作如此說也。上來說心竟。

When the sūtra says, 'Buddha-son, listen attentively,' this 'Buddha-son' should indeed listen attentively as I now explain this sūtra text on the heart of placing syllables. 'Placing' refers to the syllables. 'Heart' refers to the inner mind. The Sanskrit word is surata, which means 'attached'—being attached to the subtle Dharma, it is called surata. Furthermore, surata means 'dwelling together in bliss'—meaning dwelling together with the wondrous principle and experiencing the bliss of the present dharma. Furthermore, delighting in and being attached to wondrous deeds, it is called surata. Again, because of its meaning of abandoning the heterodox and tending toward the orthodox, it is called surata. Moreover, because of its meaning of pervasive desiring and seeking, it is called surata. Next, in the Buddha's reply: '[Placing] heart upon heart, and distributing the rest to the limbs—when all is thus performed, I, the Buddha, abide myself upon the yoga seat.' By placing the heart upon the heart, and distributing the rest to the limbs, when all is thus performed, it is identical to my own body. 'Performed' means placed; it means performing it in this way. Because it is placed upon the heart, it is called 'heart upon heart.' As ordinarily spoken of, 'heart upon heart' refers to manas and mano-vijñāna. Here the meaning is different: it refers to placing the syllable A upon the practitioner's heart. A is the heart of all dharmas, and placing it upon the heart is therefore called 'heart upon heart.' Because this is the very first, it is first placed upon the heart. The heart is the lord of all the limbs; the syllable A is likewise the lord of all mantras. Having placed this, the remaining syllables are then placed upon all the limbs, as explained in a subsequent chapter. However, this method of placing the syllable A is as explained in the preceding text: first visualize one's heart blooming as an eight-petaled [lotus] and place the syllable A upon it; this syllable A then possesses a round, luminous radiance. Combining the practitioner's mind of defiled desire with the mind of true wisdom, it becomes identical with the real and shares a single taste. One who visualizes in this way is the Tathāgata; hence it says, 'If he performs it in this way, he is me.' 'Me' is the Buddha pointing to himself. Furthermore, the Great Self is the Tathāgata; hence it says, 'He is me.' 'He is me' means he is the ācārya. Not only does one become an ācārya through this yoga, but through this one also becomes a disciple. 'Abiding upon the yoga seat' refers to the square, which is the great Indra seat, the vajra-wheel seat. Abiding upon the syllable A, using this as a seat, and being in union with this true principle, the seat is named the yoga seat. One who sits upon this yoga vajra seat is the Tathāgata. 'Remembering and contemplating the Tathāgata' refers to contemplating the Buddhas; there are those who match this vast wisdom—'matching' means knowing. If one can know in accordance with the teaching, the Sammāsaṃbuddha, the Greatly Virtuous Honoured One, declares him to be an ācārya. Because he matches this, he is the Tathāgata; the Tathāgata is he—meaning such titles are his very body. If one possesses this Dharma, one attains a mind accomplished in vast wisdom; because he is able to accomplish vast wisdom, he attains the name of ācārya. If he is an ācārya, know that he is the Buddha. He is the Earth—meaning able to sustain everything existing in the world, as well as the various crops of karmic fruition and enjoyment. I am also able to sustain the karmic fruitions and so forth of all sentient beings without discrimination. 'Wondrous Voice' (Sarasvatī) is the name of a deity. The Golden Light [Sūtra] calls her the Goddess of Great Eloquence; 'great eloquence' refers to the tongue. My emitted voice surpasses hundreds of thousands of Brahmā-sounds, and hence gains this name. 'Brahmā' refers to nirvāṇa; previously 'Great Brahmā' was liberation, but here 'brahmā' refers to a brāhmaṇa, meaning one who has not yet realized it. 'Brahmacārya' refers to the name of one who practices holy conduct; know that he is a bodhisattva, know that he is Brahmā, know that he is Viṣṇu. An alternate name for the Sovereign Deity (Īśvara), correctly pronounced Viṣṇu. Know that he is the Sun Deity (Sūrya), know that he is the Wind Deity (Vāyu) and the Moon Deity (Candra). Brahmā is Śakra and Mahābrahmā. Know that he is the Black Night Deity (Kālarātrī), that he is Yama. Possessing great nirvāṇa, he is called Brahmā. Vi- is emptiness, -ṣṇu is samādhi. This samādhi is the Buddha's four bases of supernormal power (ṛddhipāda). 'Sovereign' means attaining mastery over dharmas, like the six meanings of bhagavat. 'Able to dispel all dark obscurity' refers to the sun of great compassion. Furthermore, Varuṇa is the water nāga; because he governs water, he possesses the water of great compassion that can sprinkle everywhere. Just as the moon nourishes all things in the world, the Buddha also nurtures the bodhicitta of all sentient beings. Śakra was established through a hundred gifts—opening the four city gates a hundred times to give generously. Śa is a hundred, and kra is courageous giving. The Buddha is endowed with immeasurable hundreds of gifts; hence he is named Śakra. The 'creator and establisher of the world' refers to the deity of the five great elements; worldly non-Buddhists call him the creator and establisher of the world. It is also Viśvakarman; I also generate all minds and am the lord of the mind, and therefore gain this name. 'Time' (Kāla): the three times are me. 'Yama' means one who will lead to a destination—meaning leading to good destinations and evil destinations. Leading to the place of slaughter, he is named Yamarāja. But I lead to good places and slay their afflictions. Ya- means the vehicles of the three yānas. -ma is me. The times established by me, transcending the three times, are all me; all are the mind. This is in response to the non-Buddhists of time (kālavādins). 'Bathing' is spoken of as the name of a deity; purifying body, speech, and mind is the foremost bathing. 'Expounding' refers to non-Buddhists; their names refer to what I truly am. He is a bhikṣu, he is the one whose [outflows] are exhausted, he is the auspicious one—referring to Śrīdevī (Goddess of Merit); I also possess all dharmas. It refers to holding the secret as the three mysteries. 'All-knowing' (sarvajña) is also a name found among non-Buddhists; I am truly so. Because of self-realization, it is not merely an empty name. 'All-seeing' is also the name of a deity. 'Sovereign over all dharmas' is also a deity conventionally transmitted in the world; I am truly so. 'Wealth' is also the name of a deity, meaning mastery—giving as soon as needed; the Buddha is truly this. If one abides in bodhicitta and the nature of sound and wisdom, and is not attached to any dharma, one is said to be all-pervading. This is an alternate name for the sarvākārajñatā (all-aspect wisdom); it is being endowed with all wisdom. 'Bodhicitta' is samādhi; sound emerges from the syllables, and distinguishing it through wisdom, it is wisdom. He is the reciter, because the mantra is born from me; hence I am the reciter. He is also the holder of mantras; because they are born from me, I hold them. Because the mantra syllables are born from me and I hold them, he possesses great auspiciousness and is also the mantra king, meaning me. He is the vajradhara, meaning holding this secret wisdom. Next, as for all the syllable-wheels on the limbs: at the heart position, the heart abides, placed conveniently as appropriate. Abiding in the position—the position is where it abides. He is the Earth Deity (Pṛthivī), he is Sarasvatī, he is the perpetual bather and the perpetual brahmacārin, and he is also the primary deity of the non-Buddhists who bathe perpetually. Pra- has the meaning of liberation, which is Brahmā. He is also a bhikṣu, he is the one whose outflows are exhausted, he is Mañjuśrī (Wondrous Auspiciousness), he is the holder of the secret, he is the all-knowing. The all-seeing is the Sovereign King over all dharmas. He is the one abiding in the bodhicitta, he is the nature of wisdom. He is unattached among all dharmas. He is all-pervadingly expounding. He is the holder of auspiciousness. He is the king of mantras. He is the vajradhara. In short: all that is arrayed in the great maṇḍala, as well as the one hundred and eight titles of the Tathāgata and so forth—there is none that is not [identical with him]. Why? Because the reality of this syllable A eternally pervades all places. If one can correspond in this way, one is identical with Vairocana pervading all places. Therefore, the Buddha spoke thus in the sūtra. The above completes the explanation of the heart.