大毘盧遮那成佛經疏 19.3

19.3

爾時金剛手祕密主白佛言：希有世尊。以下偈說。真言救世者（謂上百門王也），謂能生諸真言也。真言救世者，真言諸真言生知。云何誰、於何處。大牟尼諸真言誰生？云何誰說？此一切大勇士說、與願者說。以上經文也。時祕密主聞佛所說，得未曾有，白言：希有世尊！說此真言救世者。救世者，即是佛也。如佛於一切眾生中，有大歸依救護之處，此真言亦爾，於一切真言中同於救世者，為彼諸真言救護之處也。如佛是一切歸趣之處，此真言亦爾，為一切真言歸趣之處也。是大聖者聞佛說，即以一字能生無量真言身口意差別，隨眾生性示種種身、說種種法、現種種神變，因問此真言云何生？又誰證知？生在何處？問此三事也（更問，未審）。大牟尼歎也。云何知一、知者誰二、於何處謂經何得也三、誰生諸真言四也。前問誰得知，此四後問生者是誰。大勇士，是佛也。此一切願說。中上者說之也。願一切智與願者說，此即歎佛之德，能與一切願而滿足之，故名與願者，因請佛說也，佛大法自在牟尼滿。如是說已，世尊大法自在牟尼普皆遍諸世界毘盧遮那佛一切智告言：善哉善哉摩訶薩具德金剛手！吾當一切說（謂為汝一切說之也）祕密最希有諸佛之祕要，一切諸外道不能知，諸大乘灌頂悲生漫荼羅（從此生壇灌頂也）。「調柔具善行，常悲利他者，有緣觀菩提，彼常不能見（不可得見也）。」普遍皆世間悉遍者。時佛為欲說此真言心法，即以神力加持遍周法界，悉有此言音而告金剛手也。一切智毘盧遮那：善哉善哉大眾生金剛手大德！說吾一切祕密第一希有諸佛之最祕，一切不知諸外道。以上經文也。佛歎金剛手，善哉善哉執金剛大德。大德，具萬德也。此法乃是一切如來祕密中之祕密，於諸祕藏最在其上，共所守護不妄與人，第一希有難得之法也。今此諸法之祕，一切外道所不能知。然外道有二種：一者世間種種外道；二謂佛法內有諸外道也。以雖入佛法中，而未能知如來祕密，猶是邪見心行理外之道，故亦名外也。此法乃二種外道所不能知。此佛法中外道，即二乘中人也。佛既不妄與人，久默斯要待機而與，今何人合聞此法耶？故次言若人於大乘中，得入大悲生灌頂之法者，乃合聞之；不然不得也。次又以問之。誰引入灌頂然須灌之？若其人性調柔質直具諸善行，如是之人乃可引入灌頂之法也。又有常悲者，乃合引入漫荼羅也。常悲者，謂如有人，於此時中有悲、此時中無、或有此方有、此方中無，或親處有而怨處無。今則不爾，於一切時處常有悲心，又復廣普平等，如是之人乃合引入灌頂。既得灌頂，方合聞此，非如常流布之經也。此《法華》偈中亦廣說簡人，可引之耳。復次有緣觀者，亦不合得聞此法也。佛法離一切相、離一切緣，若有相有緣，即不離斷常見，故不得聞此法也。今言無緣者，豈是撥一切法都無、無所有耶？非如是也。佛法雖離緣離相，而以方便具足一切善功德神力不思議種種境界，即相無相、即無相而具一切相，即緣無緣、即無緣具一切緣，非謂但空直無所有而已也。其大意者，謂具菩薩大行大願發於大心，如是之人乃可為說也。前問從何生者，今答從佛心生也。導師，即是佛也。若隨導師隨所住處，此真言即彼有能知。內心之大我，謂歎此心也。隨彼生，謂從一切支分生也。「隨其自心位，導師所住處，八葉從意生，蓮華極端嚴。圓滿月輪中，無垢同於鏡，於彼常安住，真言救世尊，金色具光炎，害毒住三昧，如日難可觀。」彼一切眾生，如是八葉意生，蓮華極端嚴，圓月中、無垢鏡同。彼住常居真言救世大德。金色具光焰三昧住者，謂此華臺從心意生也。即是觀於自心八葉蓮華，此花不從餘處生，即從意生。意即是花，無二無別也。此華臺圓明如月，清淨無垢同於圓鏡，以世間更無物可以為喻，唯有圓鏡可以喻況，令彼得意忘言。然實過於彼百千萬倍，不可為喻也。今此圓中有真言救世者，具大功德，真金色具有焰光，住三昧寂然而住此。當觀此一字真言王，從此真言王即觀本尊或大毘盧遮那，如上瑜伽法中說耳。說未分明，當更問之，然上文彼具可引撿也。害謂一切煩惱，悉以除害，其威光如和合百千日威光猛盛，猶七日童子，不能仰觀烈日而觀其明。今此光亦爾也，彼一切眾生觀於日輪，而不能見其本質。今此佛光亦如此也。「恒常於內外，普周遍加持。以如是慧眼，而知於意鏡。」作心鏡亦得也。真言者慧眼，而觀是圓鏡，當見自形色（自見身形也），寂然正覺相。身及從身所生影像，身身所生像。上身有為有漏，下身無為也。心生心，謂垢心生淨心也。「常出生清淨，種種自作業（染污阿賴耶之業能生淨業也）。」不淨業除，淨業當現。淨業現已，生光如電普照也。「次當彼光現，圓照如電焰。」亦不取電義也，但取種種雜色光圓滿也，圓滿雜色光照也。「真言者能作，一切諸佛事。」普遍內外當鏡意知者，鏡即是圓明中華臺，當知此鏡即是意，當知此鏡即是自心也。以何方便而得觀知耶？謂即如上方便，於二日置囉字，以此慧眼而觀實相圓鏡之心，故得明了現前也。誰能觀之？謂真言行人也。此行人即以囉字之眼妙慧光明而觀花臺之鏡。初作意外觀，宛然炳著，於此圓明中如來乃至音聲色像皆悉無邊。既如是明了，即引此而為內身。謂前來所觀毘盧遮那之身，寂然正受威光無際之觀為己身。即令己身同於彼尊，於圓明之中寂然而住，同於彼佛也。以離一切相而現示相，名真實相也。所以然者？此蓮從意而生，謂先以囉字置眼而觀於心花臺之鏡，即是外見，即以外見而成內見，即自了其心也。故經云慧眼如是。慧眼持誦者，鏡觀見自形色寂然佛相。身身生緣意心生出，常淨種種自業。次光彼電焰彼，圍持真言者，作一切諸佛事。見若淨我，亦說作一切事意思。以上經文也。所云生者，謂身語意生。先觀圓明佛像金色等，當知從意而生，即引外向內，如身同佛身印、語同佛真言言音、心同佛心，生皆從意生也。即以生此生，而能淨一切業，故云常淨種種自業，謂離一切業也。若離一切業，即名諸佛也。若如是覺知，即能以圓光遍照。遍照者，即是作佛事也。隨身口意遍照莊嚴，當作一切佛事，即同毘盧遮那也。誰能作此佛事耶？謂持真言者也。此皆佛答金剛手，真言所生處也。謂此真言，即從行者身口意而生。若如是知，即是內外清淨而作佛事也。經云自業者，即是佛事也。謂普現色身，或示處處行菩薩道、八相成佛，諸本生事業無量無邊。以要言之，皆是如來自業也。若能如是知，是成佛也。持真言者由住前觀次第方便，此真言行是身有緣起，更無殊勝異於佛也。故經云「若見者成清淨，聞等亦復然。」見聞觸知者悉得清淨。此中能字，是含多義也。「如意所思念，能作一切事。」次光彼電焰彼，圍持真言者，作一切諸佛事。若淨我亦說作一切事，意思亦爾。

At that time Vajrapāṇi, Lord of Mysteries, said to the Buddha: "Extraordinary, Bhagavat!" He spoke in verse below: "The savior of the world through mantra (referring to the king of the hundred syllables above), that is, able to generate the mantras. The savior of the world through mantra: knowing the generation of the mantras from mantras. How? By whom? In what place? From whom are the mantras of the Great Sage generated? How? Who speaks [them]? May the Great Hero speak of all this; may the Granter of Wishes speak." The above is the sūtra text. At that time the Lord of Mysteries, hearing what the Buddha had spoken, attained what he had never had before, and said: "Extraordinary, Bhagavat! Speak of this savior of the world through mantra." "Savior of the world" is the Buddha. Just as the Buddha is a place of great refuge and salvation among all sentient beings, so too is this mantra: among all mantras, it is identical to the savior of the world, being the place of salvation for those mantras. Just as the Buddha is the refuge of all, so too is this mantra the refuge of all mantras. When this great holy one heard what the Buddha taught—that by means of a single syllable one can generate the immeasurable distinctions of the body, speech, and mind of mantras, manifest various bodies in accordance with the natures of sentient beings, preach various teachings, and display various vikurvitas—he accordingly asked: How is this mantra generated? Furthermore, who realizes and knows it? Where is it generated? He asks these three matters. (Further inquiring, yet undetermined.) "Great Sage" is praise. How to know is the first; who the knower is, the second; in what place (meaning through what it is obtained), the third; who generates the mantras, the fourth. The preceding asked who comes to know it, while this fourth subsequently asks who the generator is. "Great Hero" is the Buddha. "May [the Buddha] speak of all this as wished." The superior speaks of it. "May the all-knowing Granter of Wishes speak"—this praises the Buddha's virtue, being able to grant all wishes and fulfill them, hence called "Granter of Wishes"; thus he requested the Buddha to speak: "The Buddha, the Great Dharma-Master, the Sage who fulfills." Having spoken thus, the Bhagavat, the Great Dharma-Master, the Sage who universally pervades all worlds, Vairocana Buddha, the All-Knowing One, addressed [him], saying: "Good indeed, good indeed, mahāsattva, virtuous Vajrapāṇi! I shall speak of all (meaning, I shall speak of all of it for your sake): the mystery, most extraordinary, the secret essence of the Buddhas, which cannot be known by any non-Buddhists, the abhiṣeka of the Great Vehicle, the maṇḍala born of compassion (the abhiṣeka of the altar born from this). 'One who is gentle, compliant, endowed with good deeds, always compassionate, and benefiting others; those who observe bodhi through conditions are ever unable to see it (it cannot be seen).' Universally pervading all worlds, entirely pervading." At that time, wishing to speak of this heart-dharma of the mantra, through the adhiṣṭhāna of supernatural power the Buddha caused this speech to pervade the entire dharmadhātu, addressing Vajrapāṇi. The All-Knowing Vairocana [said]: "Good indeed, good indeed, great being, Vajrapāṇi, Venerable One! I speak of all my mysteries, the foremost and extraordinary, the utmost secret of the Buddhas, unknown to all non-Buddhists." The above is the sūtra text. The Buddha praised Vajrapāṇi: "Good indeed, good indeed, Vajradhara, Venerable One." "Venerable One" means endowed with myriad virtues. This dharma is the mystery among mysteries of all Tathāgatas, highest above all secret treasuries, guarded together and not given recklessly to people, a foremost, extraordinary, and hard-to-obtain dharma. Now, this secret of all dharmas cannot be known by any non-Buddhists. However, there are two kinds of non-Buddhists: first, the various worldly non-Buddhists; second, those considered non-Buddhists within the Buddha's teaching. For although they have entered into the Buddha's teaching, they are not yet able to know the Tathāgata's mystery; their minds still engage in wrong views outside the principle, hence they are also called "external." This dharma cannot be known by either kind of non-Buddhist. These non-Buddhists within the Buddha's teaching are the people of the two vehicles. Since the Buddha does not give it recklessly to people, having remained silent on this essence for long to await the proper capacity before giving it, what kind of person is fit to hear this dharma now? Therefore, it is next said that if someone within the Great Vehicle is able to enter the rite of abhiṣeka born of great compassion, they are fit to hear it; otherwise, they may not. Next it is also asked: Who is to be led into abhiṣeka and then must be anointed? If the person's nature is gentle, compliant, straightforward, and endowed with all good deeds, such a person may be led into the rite of abhiṣeka. Furthermore, one who has constant compassion is fit to be led into the maṇḍala. "Constant compassion" means: for example, some people have compassion at this time but not at that time, or have it in this place but not in that place, or have it toward relatives but not toward enemies. Now it is not like that: at all times and in all places, they constantly have a mind of compassion, which is also vast, universal, and equal; such a person is fit to be led into abhiṣeka. Having obtained abhiṣeka, only then are they fit to hear this; it is not like the sutras in ordinary circulation. This is also explained at length in the verses of the Lotus Sūtra regarding selecting people, which may be cited. Furthermore, those who observe through conditions are also not fit to hear this dharma. The Buddha's teaching is free from all marks and free from all conditions. If there are marks and conditions, one does not transcend the views of annihilation and permanence; therefore, they may not hear this dharma. Now, in saying "without conditions," does it mean rejecting all dharmas as completely non-existent and having nothing at all? It is not like that. Although the Buddha's teaching is free from conditions and free from marks, through upāya it is fully endowed with all wholesome merits, supernatural powers, and inconceivable, diverse realms: being in marks it is markless, and being markless it is fully endowed with all marks; being in conditions it is conditionless, and being conditionless it is fully endowed with all conditions; it does not mean mere emptiness or being simply non-existent. The general import is that one who is endowed with the great practices and great vows of a bodhisattva and has brought forth the great mind—to such a person it may be expounded. To the previous question of where it is generated from, it is now answered: it is generated from the Buddha's mind. "Guide" is the Buddha. If following the guide wherever he abides, this mantra has someone there who can know it. The "great self of the inner mind" refers to praising this mind. "Generated following that" means generated from all limbs and parts. "In accordance with the position of one's own mind, / The place where the Guide abides: / An eight-petaled [lotus] born from the mind, / A lotus flower exceedingly dignified and magnificent. / Within a full lunar disc, / Spotless like a mirror, / Ever abiding there, / Is the mantra, the World-Savior Bhagavat, / Golden-colored, endowed with radiant flames, / Banishing poison, abiding in samādhi, / Blazing like the sun, difficult to gaze upon." For all those sentient beings, such an eight-petaled, mind-born lotus flower is exceedingly dignified and magnificent; within the full moon, like a spotless mirror. There abides and constantly dwells the mantra, the World-Savior, the Great Virtuous One. "Golden-colored, endowed with radiant flames, abiding in samādhi" means that this floral dais is generated from the mind. That is, observing the eight-petaled lotus flower of one's own mind, this flower is not born from any other place; it is born from the mind. The mind is the flower, without duality and without distinction. This floral dais is round and bright like the moon, pure and stainless like a round mirror. Since in the world there is nothing else that can serve as a metaphor, only a round mirror can be used as an illustration to make them grasp the meaning and forget the words. Yet in reality it surpasses that by hundreds of thousands of times and cannot be compared. Now within this circle is the mantra, the savior of the world, endowed with great merit, true golden in color, possessing blazing light, abiding in samādhi, dwelling here in tranquil stillness. One should visualize this single-syllable mantra king; from this mantra king one then visualizes the fundamental deity or Mahāvairocana, as explained above in the yoga rite. It has not yet been spoken clearly, so it should be inquired further, but the text above can be cited and inspected. "Harm" refers to all afflictions, all of which are removed and eliminated. Its awe-inspiring radiance is fierce and powerful like a hundred thousand suns joined together, like a seven-day-old infant who cannot gaze directly at the blazing sun to behold its brilliance. Now this light is also like that: all those sentient beings look upon the solar disc yet cannot see its true nature. Now this Buddha light is also like this. "Constantly within and without, / Universally and everywhere adhiṣṭhāna-empowering. / With such an eye of wisdom, / One knows the mirror of the mind." It is also acceptable to write "mind mirror." The mantra practitioner's eye of wisdom, observing this round mirror, shall see their own form and color (seeing one's own bodily form), the tranquil mark of true awakening. The body and the reflected image produced from the body; the image produced from body to body. The upper body is conditioned and with outflows; the lower body is unconditioned. Mind generating mind means the defiled mind generates the pure mind. "Constantly bringing forth purity, / Various self-created karmas (karmas of the defiled ālayavijñāna can generate pure karma)." When impure karma is eliminated, pure karma will become manifest. When pure karma has manifested, it generates light like lightning, illuminating universally. "Next, when that light appears, / Roundly illuminating like a flame of lightning." It also does not take the literal sense of lightning, but only takes the perfection of various multicolored lights, roundly illuminating with multicolored light. "The mantra practitioner can perform / All Buddha deeds." Universally within and without, known through the mirror-mind: "mirror" is the floral dais within the round brightness; one should know that this mirror is the mind, and one should know that this mirror is one's own mind. By what upāya does one come to observe and know it? It means, through the upāya explained above, placing the syllable RA on the two eyes; with this eye of wisdom observing the mind of the round mirror of dharmatā, it appears clearly before one. Who can observe it? It refers to the mantra practitioner. This practitioner, using the eye of the syllable RA with its wonderful wisdom and brilliance, observes the mirror of the floral dais. First making an external observation, distinct and shining brightly, within this round brightness the Tathāgata, even sounds, forms, and images, are entirely boundless. Having made it clear like this, one then draws this inward to become the internal body. That is, the previously visualized body of Vairocana, the visualization of tranquil proper reception and boundless awe-inspiring brilliance, becomes one's own body. One causes one's own body to be identical to that deity, abiding in tranquil stillness within the round brightness, identical to that Buddha. Because it manifests marks while being free from all marks, it is called the true mark. Why is this? This lotus is born from the mind: first placing the syllable RA on the eyes and observing the mirror of the heart's floral dais is external seeing; then through external seeing one accomplishes internal seeing, understanding one's own mind. Therefore the sūtra says: "With an eye of wisdom such as this." The reciter with the eye of wisdom, observing in the mirror, sees his own form and color, the tranquil Buddha mark. Body producing body, conditioning the mental consciousness to produce, constantly purifying various self-karmas. Next, that light, that lightning flame, encloses the mantra practitioner, performing all Buddha deeds. If seeing the pure self, it also means performing all deeds. The above is the sūtra text. What is called "generating" means generating body, speech, and mind. First visualizing the round and bright Buddha image, golden in color and so forth, one should know it is born from the mind; one then directs the external inward, such that the body is identical to the Buddha's mudrā, speech is identical to the Buddha's mantra sound, and mind is identical to the Buddha's mind—generation all arises from the mind. Thus, by generating this birth, one can purify all karmas; hence it is said "constantly purifying various self-karmas," meaning being free from all karmas. If one is free from all karmas, one is called the Buddhas. If one realizes thus, one is able to illuminate universally with a round light. Illuminating universally is performing Buddha deeds. In accordance with the universal illumination and adornment of body, speech, and mind, one shall perform all Buddha deeds, being identical to Vairocana. Who can perform these Buddha deeds? It refers to the holder of mantras. These are all the Buddha's answers to Vajrapāṇi regarding the place where mantras are generated. That is, this mantra is generated from the practitioner's body, speech, and mind. If known like this, it is internal and external purity, performing Buddha deeds. What the sūtra calls "self-karma" is Buddha deeds. It refers to universally manifesting physical bodies, or demonstrating the practice of the bodhisattva path in various places, the eight phases of attaining Buddhahood, and immeasurable and boundless deeds of past births (jātakas). In summary, all are the Tathāgata's self-karma. If one can know thus, this is attaining Buddhahood. Because the holder of mantras abides in the preceding successive upāyas of visualization, this mantra practice is the conditioned arising of this body, no different or superior to the Buddha. Therefore the sūtra says: "If those who see it become pure, hearing and so forth are also likewise." Those who see, hear, touch, or know all attain purity. The word "can" here encompasses multiple meanings. "Just as conceived in the mind, / One can perform all deeds." Next, that light, that lightning flame, encloses the mantra practitioner, performing all Buddha deeds. If the self is purified, it also means performing all deeds; the intention of the mind is also like this.