大毘盧遮那成佛經疏 18.13

18.13

爾時毘盧遮那佛觀察諸大會眾，教不空悉地。爾時毘盧遮那世尊觀察諸大集會，說不空教，隨樂欲成就於一切。真言自在、真言之王、真言導師具大威德，安住三三昧耶，圓滿三法故（此安住位，如在車上坐或臥或立乘之也）。以美妙言告大力金剛手言：「勤勇士！一心諦聽。諸真言真言導師，即時住於智生三昧，隨樂欲，一切真言自在、真言之王、真言導師大威德說，三三昧耶圓滿故告言。」以上經文也。上來雖說真言種種方便，然猶未具，故更說之。所以更觀大會，照彼心機，皆此眾中普是真實、堪為法器，乃復為說也。復次為以不思議神力加持於彼，令得法力，堪任聞此妙法，故觀察之也。諸真言，如上已廣說耳。此是暗字，一切真言之心，於一切真言最為上首，當知此即不空教真言也。不空者，隨一切眾生有所見聞觸知無空過者，皆必定於無上菩提，故名不空也。復次隨彼善願皆能滿足，乃至眾生大菩提願亦能滿足，如大寶王在高幢上充足一切，故名不空也。一切真言自在者，猶如如來為諸法之王，於法自在。今此真言亦如是，於一切真言而得自在也。以此因緣，復名真言之王。復名真言導師，如多人入海依於導師，乃至有所進達，得大寶聚還歸受用。此真言王亦復如是，為一切真言導師也。真言導師即是救世者，言此真言即同於佛也。又復具大威德，如來自在祕密神通之力皆由此生，若行者能如法行，即亦同此真言而得如此也。三三昧耶坐者，謂身口意三三昧耶也。口真言、身法印、心本尊也（座義更問之），今謂即金剛坐也。三法圓滿者，謂理、行、果也。教即上來所說，今於教下滿此三法究竟無餘也。佛出妙音告金剛手：「我說此法，汝大力勇士一心諦聽也。」前說真言品即合說之，何故不說，至此方說耶？為迷彼尋經文人也。佛具大悲，何不顯說而迷惑眾生耶？答曰：非有悋也。但謂世間有諸論師，自以利根分別者，智力說諸法相、通達文字，以慢心故不依於師，輒爾尋經即欲自行。然此法微妙，若不依於明導師，終不能成。又恐妄行，自損損他。若隱互其文，令彼自以智力不得達解，即捨高慢而依於師。以此因緣，不生破法因緣，故須如此也。佛將說此真言導師，即住巧智生三昧，謂此三昧能生如來普門善巧之智，故以為名也。百光遍照真言說者，謂從此一字而放百法光明遍流而出也。此字若翻為遍，亦不正當其理。若翻為放光，放光義亦未盡，大都是遍出之意也。百威德之光從此而出也。此真言也，先歸命一切佛乃說。金剛手此真言真言救世者，大威德，佛自即是一切法自在牟尼。佛告金剛手「此一切真言、真言救世者，成就大威德，即是等正覺，法自在牟尼（謂於一切法自在也）。」破諸無智暗，如日輪普現，即為我自體大牟尼加持，應現作神變（本文云變化，作變化也），隨所欲利眾生（隨其所欲而利饒益之），利益諸眾生，乃至令一切隨思願生起，謂隨彼心所思願即令得生也。悉能為施作此神變無上句，是故一切種勝中（謂於一切所欲中，謂諸欲中），謂於一切事中，不如求此正覺句也。應故當一切種。清淨身離諸障，應理常勤修求正等覺句，清身離障。謂行者自淨其身，令離一切障而修行之也。一切種，謂於一切方便色類中修也。一切無智闇破，日輪現同見，自是我加持。大牟尼現作變化眾生利益，乃至是眾生等思起令發生，常為作此變化最上句，是故一切種種方便欲懃修，應理當作清淨我者。以上經文也。此真言即同救世者即佛也。有大威德，謂如來威神也。此真言即是一切法自在牟尼，此即毘盧遮那之別名也。此真言慧方便之光，能破一切無智暗，猶如大日出時眾冥自滅，普謂一切眾生頓除一切無明之暗也。當知此字即我所加持，即同於我，與我無異。我即佛自體也。我以此真言門故，隨類普現色身。遍法界一切眾生之類，隨彼種種喜見之身，能一時普見其身，隨其心欲而為示現。非但現身而已，然彼心願思念無量不同，乃至一須臾間有無量樂欲皆能滿足，故云思發智也。又復起彼入道之機，故云發智也。住位，住此最上句也。故此種種方便句，應懃修學也。若修者，即得清淨我。此中清淨我者，即是毘盧遮那也。然此字輪最中置此真言王，次外一輪有十二字，謂從伊至奧，凡十二三昧聲也。次外輪布於百字，先從迦等廿五，次kā等廿五，次kaṃ等廿五，次kaṃ等廿五。以此中俄（上）若（上）拏那麼五字，是大空之點遍一切處，故同布烈也（又別時釋云：此五字在別外十二字同圓布之。更問），若作五重布者，此ka等廿五字為第一輪，kā等為第二輪，kaṃ等為第三輪，kaḥ等為第四輪亦得也（更問之，意未盡）。其布字次第，逐日右轉也。次品說此真言王之果也。

"At that time, Vairocana Buddha observed the great assembly and taught the unfailing siddhi. At that time, Vairocana the World-Honoured One observed the great gathering and spoke the unfailing teaching, fulfilling everything according to inclinations. Sovereign of mantras, king of mantras, guide of mantras endowed with great majesty, abiding in the three samayas, because it fulfills the three dharmas (this state of abiding is like sitting, lying down, or standing when riding in a chariot), with exquisite speech he addressed the mighty Vajrapāṇi, saying: 'O diligent hero, listen single-mindedly! The guide of mantras of all mantras, immediately abiding in the samādhi of the arising of wisdom, according to inclinations, the sovereign of all mantras, king of mantras, guide of mantras of great majesty spoke; because the three samayas are fulfilled, he addressed [him] saying.'" The above is the text of the sūtra. Although various upāyas of mantras have been spoken above, they were not yet complete, and therefore they are spoken further. The reason he observed the great assembly once more to discern their mental capacities was that throughout this assembly everyone was truly capable of being a vessel for the Dharma; thus he spoke it again for them. Furthermore, in order to empower them with inconceivable divine power so that they would obtain the power of the Dharma and be capable of hearing this exquisite Dharma, he observed them. The mantras have already been explained extensively above. This is the syllable AṂ, the heart of all mantras and the foremost of all mantras; one should know that this is indeed the mantra of the unfailing teaching. "Unfailing" means that whenever all sentient beings see, hear, touch, or know it, none passes in vain; all are assured of reaching unexcelled bodhi, hence it is called unfailing. Furthermore, it can fulfill all their wholesome vows, up to and including the great bodhicitta vows of sentient beings, just as a great wish-fulfilling jewel atop a high banner satisfies all; hence it is called unfailing. "Sovereign of all mantras" means that just as the Tathāgata is the king of all dharmas and is sovereign in dharmas, this mantra is likewise sovereign among all mantras. For this reason, it is also called the king of mantras. It is also called the guide of mantras: just as many people entering the ocean rely on a guide so that they advance, obtain a great hoard of treasures, and return to enjoy them, this king of mantras is likewise the guide of all mantras. The guide of mantras is indeed the savior of the world, meaning that this mantra is identical to the Buddha. Furthermore, it possesses great majesty; the Tathāgata's sovereign, secret, and supernormal powers all arise from this. If a practitioner is able to practice according to the Dharma, they will likewise become identical to this mantra and obtain these qualities. "Seated in the three samayas" refers to the three samayas of body, speech, and mind: speech is the mantra, body is the mudrā, and mind is the deity (the meaning of "seat" should be asked about further); here it is understood to be the vajrāsana. "Fulfillment of the three dharmas" refers to principle, practice, and fruit. The teaching is what has been spoken above; now, under this teaching, these three dharmas are fulfilled completely and without remainder. The Buddha emitted an exquisite voice and addressed Vajrapāṇi: "I speak this Dharma; you, mighty hero, listen single-mindedly!" It should have been spoken earlier in the chapter on mantras; why was it not spoken then, but only here? It was to bewilder those who merely search through the scripture text. If the Buddha possesses great compassion, why did he not speak it plainly instead of bewildering sentient beings? The answer is: It was not out of stinginess. It is merely that in the world there are treatises-masters who, with their own sharp faculties of discrimination, explain the characteristics of dharmas by the power of intellect and penetrate the written words, yet out of arrogance do not rely on an ācārya, rashly searching the scriptures with the intent to practice on their own. Yet this Dharma is subtle and wondrous; if one does not rely on a clear guide, one will never succeed. Moreover, it was feared that practicing errantly would harm both oneself and others. If the text is concealed and interwoven so that they cannot attain understanding merely through their own intellect, they will abandon arrogance and rely on an ācārya. For this reason, causes and conditions for destroying the Dharma will not arise; hence it had to be so. When the Buddha was about to speak this guide of mantras, he immediately abided in the samādhi of the arising of skillful wisdom, which is so named because this samādhi can generate the Tathāgata's all-sided skillful wisdom. "Spoken as the mantra of a hundred lights shining everywhere" means that from this single syllable, the light of a hundred dharmas radiates and flows forth everywhere. If this syllable is translated as "everywhere," it does not fully fit its principle; if translated as "emitting light," the meaning of emitting light is also incomplete; generally, it means flowing forth everywhere. A hundred rays of majestic light emerge from this. This mantra is spoken after first taking refuge in all the Buddhas. "Vajrapāṇi, this mantra, the mantra-savior of the world, of great majesty, the Buddha himself, is the Muni sovereign in all dharmas." The Buddha told Vajrapāṇi: "This all-mantra, mantra-savior of the world, accomplishing great majesty, is indeed the Samyaksaṃbuddha, the Muni sovereign in dharmas (meaning sovereign over all dharmas). Dispersing the darkness of all ignorance, appearing everywhere like the disk of the sun, it is empowered by the Great Muni of my own essence, manifesting transformations (the root text says 'transformation,' creating transformations), benefiting sentient beings according to desires (benefiting them according to what they desire), up to causing all to arise according to what thoughts and vows are formed (meaning causing them to arise according to whatever their minds think and vow). Fully capable of performing this supreme phrase of transformations, therefore among all supreme kinds (meaning among all that is desired, among all desires), meaning among all matters, none is like seeking this phrase of the Fully Awakened One. Therefore in all manners, with a pure body free from all obstacles, one should constantly and diligently cultivate and seek the phrase of the Fully Awakened One according to principle." "Purifying the body and freeing it from obstacles" means that the practitioner purifies their own body, freeing it from all obstacles to cultivate it. "All manners" means cultivating in all upāyas and categories. "Dispersing all the darkness of ignorance, seen together like the sun's disk appearing, it is indeed my adhiṣṭhāna. The Great Muni manifests transformations to benefit sentient beings, up to causing whatever these sentient beings think to arise, constantly performing this supreme phrase of transformations; therefore, with all manners of upāyas, one should diligently cultivate with desire, and properly make oneself pure." The above is the text of the sūtra. This mantra is identical to the savior of the world, which is the Buddha. "Possessing great majesty" refers to the Tathāgata's majestic divine power. "This mantra is the Muni sovereign in all dharmas" is an epithet for Vairocana. The light of this mantra's wisdom and upāya can disperse all darkness of ignorance, just as when the great sun rises, all darkness naturally disappears; "everywhere" means suddenly dispelling all darkness of ignorance for all sentient beings. One should know that this syllable is empowered by me, is identical to me, and is no different from me. I am the Buddha's own essence. By means of this mantra gateway, I manifest physical forms everywhere according to kind. For all classes of sentient beings throughout the dharmadhātu, according to the various forms they delight in seeing, I am able to simultaneously manifest their forms everywhere, appearing according to the desires of their minds. Not only does it manifest bodies; sentient beings' mental vows and thoughts are immeasurably different, yet in a single instant immeasurable inclinations can all be satisfied; thus it says "wisdom arises from thought." Furthermore, it arouses their capacity to enter the path; thus it says "arising of wisdom." "Abiding state" means abiding in this supreme phrase. Therefore, one should diligently cultivate and learn these phrases of various upāyas. If one cultivates, one will obtain the pure self. The "pure self" here is Vairocana. At the very center of this syllable wheel, one places this mantra king. On the next outer wheel there are twelve syllables, from I to AU, being twelve samādhi vowels in all. On the next outer wheel are arranged the hundred syllables: first twenty-five beginning with KA, next twenty-five with KĀ, next twenty-five with KAṂ, and next twenty-five with KAḤ. Because among these the five syllables ṄA, ÑA, ṆA, NA, and MA are the dots of great emptiness pervading everywhere, they are arranged together (another explanation from another time says: these five syllables are arranged in a circle together on another outer ring of twelve syllables; this should be asked about further). If arranged in five layers, the twenty-five syllables beginning with KA form the first wheel, KĀ and so on form the second wheel, KAṂ and so on form the third wheel, and KAḤ and so on form the fourth wheel; this is also permissible (ask further about this; the meaning is not fully exhausted). The sequence of arranging the syllables follows the sun, turning clockwise. The next chapter explains the fruit of this mantra king.