大毘盧遮那成佛經疏 19.9

19.9

爾時世尊又復無盡眾生界淨除句、三昧流出句、不思議句、轉他門句宣說。若本生無所有，隨順世法，當空云何知，生修行者？若自性如是，覺不可得，當虛空等心，生菩提生，當發悲生，一切世間隨順。以上經文也。住無盡眾生界淨除，謂本立誓願，欲淨除無盡世界一切眾生也。以眾生有垢故不能自度，今欲為彼普開如來知見使得清淨，令彼身口意地皆得淨無垢穢也。當知此淨除無盡眾生句即是三昧流出句，三昧流出句即是不思議句，不思議句即是轉他門句。轉他有垢為自性淨、轉他無明為如來明，故名轉他門句。他謂眾生也。以轉穢為淨，而說是法門也。本生無所有者，若本無所有，隨順世間生，云何當知空？謂當云何，謂知諸法空也。生此瑜伽者，偈中自有問也，是承佛神力有此問也。若言本生無所有，有隨順世間者，彼修行者云何當令修行者生此空，謂淨空也。若言無有者，云何生此淨空也。若本無所有者，此生亦隨於本無，即是本不生也。云何瑜伽者？云何識於空？此空即是真言之性也。云何生瑜伽者也。若自性如是，覺名不可得，謂觀名字不可得也，正合為觀，觀與覺同也。「當等空心生」，謂菩提心生，此引上明十喻也。以覺本不生，無相、不可得，故得此等空之心。清淨無分別等，如上非但空，而即有智生，謂菩提也。「應發起慈悲，隨順諸世間，住於唯想行，即名為諸佛。」謂如來了達諸法本自不生、本無所有，謂隨順世法度眾生故有，有謂普門示現種種方便利眾生事，從機感因緣故有，而本無所有也。眾生之性本性無所有，由修行故，知此眾生之性本性空寂，由覺知是性空故，唯有名字而不可得也。謂空空性唯有名字，畢竟求不可得，此即是不可得空。非如劣慧者執是空性以為實有也。觀眾生同諸虛空，虛空本性離於觀照，離一切妄念戲論。於如是了知虛空，即知真實之理，不應取是空法也。此虛空以不可得故，非是都無所有，而實有其自性，所謂空自性者即不空也。當知此不空者，即是虛空等心。虛空等心者，即是淨菩提，從此淨菩提心而生大悲心也。所以然者？行人了是菩提心已，而作是念：「一切眾生皆悉如是，具有如來寶藏而不自覺知。以是因緣，唐受疲苦而無利益。」菩薩以此四緣故，而起大悲心也。由不了知此心，即生死浩然輪迴無已；了知即是菩薩。菩薩以一切眾生皆有可覺之性而不能自悟，為是事故而生大悲，將說方便而加救護也。即以此大悲，為除無盡眾生垢故，隨順世間而設方便。以無盡眾生界種類，若干性欲根緣展轉差別，菩薩順彼而化導之，故云隨順世間也。想唯心住，即名諸佛。當知從想造立生。所謂空，從於想中建立之。住於唯心已，還得此唯心，建立一切法。「觀此為空空」，意謂空空之號從觀而有，亦但有名，空從心生也。下數之法轉，從一二三之分異（言謂此一二等別異也）。此分去聲也。勤勇！彼空如是，乃至增長如次第，即此阿字等。想言，唯想義也。如上此阿字即是想也。亦自然智是佛，謂佛所加持也。若造立想空不空，觀察下數之法轉，彼從一二三為始分異，如是彼空勇士，乃至增長隨其次第。阿字此首字，相應加持自然智。經文也。前說得虛空心，即是菩提心生。菩提者覺也，此心豈是空耶？而實具足恒沙功德。雖具如來無量功德，而無相無名不可顯示也。如法相家說十六種空，《大般若》說十八種空等，皆為明此義也。若但空都無所有性者，云何成就如是不思議神變德度眾生？當知此空是自證之理也。想既空無所有，名亦如是，是處不可示，言辭相寂滅。若以如是自證之法為凡愚說之，終不可得也。當知此但有空名，於十八空中最在其上，即是諸佛大空，而實不虛也。此中算數喻者，猶如世間人下算之法，最初畫置一字以為其本（西方算皆於土中畫之，未已還畫之耳），乃至億載阿僧祇等皆從是生，然最初未下算時本無是數。從此空地本無算數之中，而下一算若二若三乃至無量。乃算畢已，除去眾位，還空如本。然所校計之數，下算者心自證知，宛然不失。雖從本無中立數，今已如本而實無有。然數法持在於心而無所失，即是不有而有、有不有也。今此阿字門亦如是，從本不生中，為隨順世間故，隨次出身無量法門。雖出是無量方便，然亦不異於阿字本性不生之義，猶如彼數不離於一也。以初算法從一起故，一切數法皆不離於一，乃至一萬即是萬一不得相離。餘一切數可解也。今此一切法不得離於阿字，亦由是也。然有論師又復引喻，猶如虫行，有無量虫相隨不斷而成導徑，或有種種方圓屈曲等相，若離而異之，各各自是一虫，無復曲直長短等相也。今此法亦爾，於畢竟自證不思議空法之中而具一切功德。然從緣生，無有本生，不離於一，本不性理也。此阿字為首，相應加持自然智者，由自然智加持此字門故，生無量語，語有無量聲，聲有無量理，即同彼數之一一遍一切。大空亦爾，具一切法，遍一切法。此阿字亦然，一切真言門皆從阿字而有，猶如萬像從空而有，非直生一切字。即此所生之字一一門中，即顯不生之理也。

At that time the Bhagavān further proclaimed the phrase of purifying the realm of inexhaustible sentient beings, the phrase streaming forth from samādhi, the inconceivable phrase, and the phrase of the gateway transforming others: 'If originally born, it does not exist; conforming to worldly conventions, how could one know emptiness, giving rise to practitioners? If its intrinsic nature is thus, awakening cannot be apprehended; with a mind equal to space, giving rise to the arising of bodhi, one should bring forth the arising of compassion, conforming to all worldly realms.' The above is the text of the sūtra. Abiding in purifying the realm of inexhaustible sentient beings means the original vow to purify all sentient beings in inexhaustible worlds. Because sentient beings possess defilements, they cannot liberate themselves; now [the Buddha] wishes to universally open for them the knowledge and vision of the Tathāgata to make them pure, causing their grounds of body, speech, and mind all to be purified and devoid of defilement. One should know that this phrase of purifying inexhaustible sentient beings is itself the phrase streaming forth from samādhi; the phrase streaming forth from samādhi is itself the inconceivable phrase; the inconceivable phrase is itself the phrase of the gateway transforming others. Transforming the defilements of others into intrinsic purity, and transforming the ignorance of others into the illumination of the Tathāgata—therefore it is called the phrase of the gateway transforming others. 'Others' refers to sentient beings. Because it transforms defilement into purity, this Dharma gateway is spoken. 'If originally born, it does not exist': if originally there is nothing that exists, yet arising conforms to the world, how should one know emptiness? That is to say, how should one know the emptiness of all dharmas? 'Giving rise to this yogin': the verse inherently raises a question; this question arises by relying on the Buddha's supernatural power. If one says that originally born it does not exist, yet there is that which conforms to the worldly realm, how should that practitioner cause the practitioner to give rise to this emptiness—namely, pure emptiness? If one says that it is non-existent, how could this pure emptiness arise? If originally there is nothing that exists, this arising also conforms to original non-existence, which is precisely original non-arising. How does the yogin perceive emptiness? This emptiness is itself the nature of the mantra. How does it give rise to the yogin? 'If its intrinsic nature is thus, awakening and names cannot be apprehended': this means that when contemplating, names cannot be apprehended; strictly speaking, it is 'contemplation', and contemplation is identical to awakening. 'With a mind equal to space arising' refers to the arising of the bodhicitta; this cites the previously explained ten metaphors. Because awakening is originally unborn, signless, and unobtainable, one attains this mind equal to space. Being pure, non-conceptual, and so forth, as explained above, it is not merely empty, but wisdom arises—namely, bodhi. 'One should bring forth benevolence and compassion, conforming to all worlds; abiding in the practice of mere conceptualization, one is then named the Buddhas.' This means the Tathāgata thoroughly understands that all dharmas are originally unborn and originally non-existent; speaking of conforming to worldly conventions to liberate sentient beings, 'existence' refers to universally manifesting various expedient means to benefit sentient beings, which exist through conditions of receptive capacities, yet are originally non-existent. The nature of sentient beings is intrinsically non-existent; through cultivation, one knows that this nature of sentient beings is intrinsically empty and tranquil. Because one awakens to and knows that this nature is empty, there are only names and it cannot be apprehended. That is to say, the emptiness of emptiness is merely a name, ultimately unobtainable upon search; this is unobtainable emptiness. It is not like those of inferior wisdom who cling to this emptiness as real existence. One contemplates sentient beings as identical to empty space; the intrinsic nature of empty space is free from contemplation and illumination, and free from all false thoughts and prapañca. When one thoroughly understands empty space in this way, one knows the true reality, and should not grasp at this dharma of emptiness. Because this empty space is unobtainable, it is not completely non-existent, but truly has its own nature; what is called the nature of emptiness is precisely not empty. One should know that this which is not empty is precisely the mind equal to space. The mind equal to space is precisely pure bodhi, and from this pure bodhicitta, the great compassionate mind arises. Why is this so? After the practitioner thoroughly realizes this bodhicitta, they produce this thought: 'All sentient beings are all like this, fully possessing the Tathāgata's treasure yet without being aware of it themselves. Due to these causes and conditions, they undergo exhaustion and suffering in vain without any benefit.' The bodhisattva gives rise to the great compassionate mind on account of these four conditions. Because of failing to understand this mind, birth-and-death is vast and saṃsāra is endless; understanding it, one is a bodhisattva. Because all sentient beings possess the nature that can be awakened yet cannot awaken by themselves, the bodhisattva gives rise to great compassion for this reason, and will speak expedient means to confer rescue and protection. Precisely by means of this great compassion, in order to eliminate the defilements of inexhaustible sentient beings, they conform to the world and establish expedient means. Because the categories of the realm of inexhaustible sentient beings have many mutually distinct dispositions, desires, faculties, and conditions, the bodhisattva conforms to them to transform and guide them; hence it is said, 'conforming to the world'. 'Conceptualization abides merely in mind, then one is named the Buddhas.' One should know that it arises established from conceptualization. What is called emptiness is established from within conceptualization. Having abided in mind-only, one again attains this mind-only to establish all dharmas. 'Contemplating this as the emptiness of emptiness' means that the designation 'emptiness of emptiness' exists from contemplation; it is also merely a name, emptiness arising from the mind. The method of calculating numbers below proceeds, distinguishing from one, two, and three (meaning the distinctions of one, two, etc.). Here 'distinguishing' (分) is in the falling tone. Diligent one! That emptiness is thus, up to increasing in sequential order, which is this syllable A and so forth. 'Conceptualization' means the sense of mere conceptualization. As above, this syllable A is precisely conceptualization. Spontaneous wisdom is also the Buddha, meaning empowered by the Buddha. 'If one establishes conceptualization as empty and not empty, and observes the method of calculating numbers below proceeding, beginning with distinctions from one, two, and three, so is that empty hero, up to increasing in its sequence. The syllable A is this primary syllable, corresponding to the adhiṣṭhāna of spontaneous wisdom.' This is the sūtra text. It was previously said that attaining the mind of space is precisely the arising of the bodhicitta. Bodhi is awakening; how could this mind be empty? Rather, it truly possesses merits as numerous as the sands of the Ganges. Although possessing the Tathāgata's immeasurable merits, it is signless, nameless, and impossible to demonstrate. Just as the Dharma-character masters speak of the sixteen kinds of emptiness, and the Large Prajñā speaks of the eighteen kinds of emptiness, all are to clarify this meaning. If it were merely empty and entirely devoid of nature, how could it accomplish such inconceivable vikurvita virtues to liberate sentient beings? One should know that this emptiness is the principle of self-realization. Since conceptualization is empty and non-existent, names are also thus; this place cannot be indicated, and the signs of verbal expression are tranquil. If one were to speak of such a dharma of self-realization to the ordinary and foolish, it could never be grasped. One should know that this merely possesses the name of emptiness; supreme above the eighteen kinds of emptiness, it is precisely the great emptiness of the Buddhas, and is truly not vain. The metaphor of calculation here is like the worldly method of laying down counting rods: initially one draws and places the number one as its basis (calculation in the West is done by drawing in the dirt; before finishing, one redraws it), and up to millions and asaṃkhyas all arise from this; yet initially before laying down the calculation, originally these numbers did not exist. From within this empty ground originally without numbers, one lays down one count, or two, or three, up to the immeasurable. When the calculation is finished, one removes all positions, returning to emptiness as originally. Yet the counted numbers are self-realized in the mind of the calculator, clearly present without loss. Although numbers are established from original non-existence, now they have returned to the original and truly do not exist. Yet the method of numbers is retained in the mind without being lost; this is non-existence yet existence, existence yet non-existence. Now this syllable A gateway is also like this: from original non-arising, in order to conform to the world, it sequentially brings forth immeasurable Dharma gateways. Although it brings forth these immeasurable expedient means, they are nevertheless not different from the meaning of the original unborn nature of the syllable A, just as those numbers do not depart from one. Because the initial method of calculation begins from one, all numerical methods do not depart from one; even ten thousand is ten thousand ones, unable to be separated. All other numbers can be understood accordingly. Now, that all these dharmas cannot be separated from the syllable A is also due to this. However, a treatise master further cited a metaphor: like the crawl of worms, immeasurable worms follow one another continuously to form a path, having various forms such as square, round, bent, and curved; if one separates and distinguishes them, each is individually just one worm, having no signs of bending, straightness, length, shortness, and so forth. Now this Dharma is also like this: within the ultimately self-realized, inconceivable empty Dharma, it possesses all virtues. Yet arising from conditions, there is no original arising, and it does not depart from the one principle of the originally unborn nature. That this syllable A is the foremost, corresponding to the adhiṣṭhāna of spontaneous wisdom, means that because spontaneous wisdom empowers this syllable gateway, it gives rise to immeasurable speech; speech has immeasurable sounds, sounds have immeasurable principles, which is identical to the one in those numbers pervading all. The great emptiness is also like this: possessing all dharmas, it pervades all dharmas. This syllable A is also thus: all mantra gateways exist from the syllable A, just as the myriad phenomena exist from space; it does not merely generate all syllables. In each and every gateway of these generated syllables, the principle of non-arising is revealed.