大毘盧遮那成佛經疏 2.96

2.96

經云「復次祕密主！真言門修行菩薩行諸菩薩，無量無數百千俱胝那庾多劫積集無量功德智慧，具修諸行無量智慧方便，皆悉成就」者，即是欲明超第三劫之心。欲令見聞者信樂尊重故，先歎其功德耳。可知。如餘教中菩薩，行於方便對治道，次第漸除心垢，經無量阿僧祇劫，或有得至菩提或不至者。今此教諸菩薩則不如是，直以真言為乘，超入淨菩提心門。若見此心明道時，諸菩薩無數劫中所修福慧自然具足。譬如有人以舟車跋涉，經險難惡道得達五百由旬。更有一人，直乘神通飛空而度，其所經過及至到之處雖則無異，而所乘法有殊。又世尊所以先廣說如上諸心相者，為教真言門諸觀行人，若行至如是境界時則須明識，不得未到謂到，而於中路稽留也。復次如輪王太子初誕育時，眾相備足無所缺減。雖未能遍習眾藝統御四洲，然已能任持七寶，成就聖王家業。何以故？以即是輪王具體故。真言行者初入淨菩提心亦復如是，雖未於無數阿僧祇劫具備普賢眾行、滿足大悲方便，然此等如來功德皆已成就。何以故？即是毘盧遮那具體法身故。是以經云「無量無數劫乃至智慧方便皆悉成就」也。又如王子始生，又已龍神兆庶之所宗歸。初發淨菩提心亦復如是，已為天人世間迷失正道者作大歸依。若常途諸論所明，證此心時即名為佛。是故舍利弗等一切聲聞緣覺，盡其智力不能測量。經云「所謂出過一切聲聞辟支佛地」也。以行者得此心時，即知釋迦牟尼淨土不毀，見佛壽量長遠，本地之身與上行等從地踴出諸菩薩同會一處。修對治道者雖迹隣補處，然不識一人，是故此事名為祕密。又此菩薩能於畢竟淨心中，普集會十方法界諸佛菩薩，亦自能普詣十方供養諸善知識、詢求正法，唯獨自明了，諸天世人莫能知。由此因緣，復名祕密。前二劫中，雖云度二乘地，雖須菩提等，猶能承佛威神衍說人法俱空，而於此祕密一乘心生驚疑、不知所趣，乃名直過聲聞辟支佛地也。時大威德諸天，不見菩薩心所依處，咸生敬信，故釋提桓因作如是願言：「今此上人不久成佛。若彼成佛時，我當奉吉祥草。」四天王亦生此念言：「若此菩薩成佛時，我當獻鉢。」梵天王亦生此念：「若此菩薩成佛時，我當請轉法輪。」故云親近敬禮也。已歎入真言門功德竟。然行者復以何法入此門耶？故經次云「所謂空性」。空性即是自心等虛空性。上文無量如虛空，乃至正等覺顯現，即喻此心也。前劫悟萬法唯心、心外無法，今觀此心即是如來自然智，亦是毘盧遮那遍一切身。以心如是故，諸法亦如是。根塵皆入阿字門，故曰「離於根境」。影像不出常寂滅光，故曰「無相」。以心實相智覺心之實相，境智皆是般若波羅蜜，故曰「無境界」。以此中十喻望前十喻，復成戲論，故曰「越諸戲論」。第三重微細百六十心，煩惱業壽種除，復有佛樹牙生，故曰「等虛空無邊一切佛法」。依此相續生，既不壞因緣即入法界，亦不動法界即是緣起。當知因緣生滅即是法界生滅，法界不生滅即是因緣不生滅，故曰「離有為無為界」。若如來出世若不出世，諸法法爾如是住，故曰「離諸造作」。如《般若》中「一切法趣眼，是趣不過。」猶如百川赴海，更無去處。是故當知眼即是第一實際。第一實際中，眼尚不可得，何況趣不趣耶？耳鼻舌身意亦如是，故曰「離眼耳鼻舌身意」。行者得如是微細慧時，觀一切染淨諸法乃至少分猶如隣虛，無不從緣生者。若從緣生即無自性，若無自性即是本不生，本不生即是心實際，心實際亦復不可得，故曰「極無自性心生」也。此心望前二劫，猶如蓮花盛敷；若望後二心，即是果復成種，故曰「如是初心，佛說成佛因故，於業煩惱解脫，而業煩惱具依。」此中云佛說者，世尊以十方三世佛為證。言以此一事因緣，為眾生開淨知見，其道玄同也。行者解脫一切業煩惱時，即知一切業煩惱無非佛事，本自無有縛，令誰解脫耶？如良醫變毒為藥用除眾病，又如虛空出過眾相而萬像具依。若住此不思議解脫時，即是真阿羅漢，不著於有為無為，一切世間應受廣大供養。故經云「世間宗奉，常應供養」也。復次阿闍梨欲明此應供養故，統論三劫始終，作寶珠譬喻。猶如有如意寶在石礦之中，以世人不識故，棄在衢路之間，與瓦礫無異。然別寶者見有微相纔影彰於外，即便識之，先用利鐵𩀟去鈍石。既近寶王其石漸軟，復以諸藥食之，使礦穢消化，而復不傷其質。爾時麁垢已除尚有細垢，既洗以灰水、磨以淨疊，種種方便而瑩發之。既得光顯，置之高幡，能隨一切所求普雨眾物。爾時世人生奇特想，尊重是寶猶如大天，以能充滿所希願故。然此寶於一時間普應眾心，隨其所得各各差別。然此眾物，為於寶中先有耶？先無耶？若先有者，即此小珠何能頓藏眾物？若先無者，又何能頓雨眾物？即此世間寶性已不可思議，何況眾生菩提心寶耶？是故諸善知識纔見眾生世間八心適萌動時，即便識是真寶，知有可鑿之理。如彼相者以曾多識名寶，是以遇便識之。諸佛菩薩亦爾，久已證知親從一毫之善自致大菩提道。是故鑑彼情機，即大歡喜，方便誘進令受三歸，如前已分別說。譬如收彼頑石置在家中，次以三種三心拔業煩惱根無明種子，如利鐵開鑿去其麁鑛。次觀無緣乘法無我性，如漸至軟處以藥物消化而不傷之。次生極無自性心，如灰水瑩拭使極光淨。爾時生於佛家，名置在高幢雨種種寶。以此因緣故，堪受世聞廣大供養也。若行者直從真言門得見心寶，如仙人善呪術，以神力取之。雖巧拙難易不同，而獲寶終無異路。故此經從淺至深廣明心相，皆為開示菩提心本末因緣。若但依常途法相，則不得言諸佛大祕密我今悉開衍也。

The sūtra says: “Furthermore, Lord of Secrets, when bodhisattvas practicing bodhisattva conduct through the mantra gateway accumulate immeasurable merit and wisdom through immeasurable, countless hundreds of thousands of koṭis of nayutas of kalpas, and fully practice all conducts, all immeasurable wisdom and upāya are fully accomplished.” This intends to clarify the mind that transcends the third kalpa. In order to cause those who see and hear of it to give rise to faithful joy and reverence, its merit is first praised. This can be understood. Bodhisattvas in other teachings practice the path of upāya and antidotes, gradually eliminating mental defilements stage by stage through immeasurable asaṃkhyeya kalpas, some attaining bodhi and some not attaining it. Now, the bodhisattvas of this teaching are not like this: they take the mantra directly as their vehicle and leap across to enter the gateway of the pure bodhicitta. When one sees the luminous path of this mind, the blessings and wisdom cultivated by bodhisattvas over countless kalpas are spontaneously complete. For example, suppose a person travels by boat and cart, passing through perilous and harsh paths to reach five hundred yojanas. Suppose there is another person who directly mounts supernatural powers and flies through the sky to cross over: although the places they traverse and the destination they reach are no different, the vehicle they mount is distinct. Furthermore, the reason the Bhagavān first extensively explained the characteristics of the minds above was to instruct the practitioners of contemplation in the mantra gateway that when they practice to such realms, they must clearly recognize them, and must not claim to have arrived when they have not yet arrived and tarry along the way. Furthermore, just as when the crown prince of a wheel-turning king is first born, he is fully endowed with all the major marks without any deficiency: though he has not yet comprehensively mastered all the arts or ruled over the four continents, he is already capable of holding the seven treasures and accomplishing the royal lineage of the sage king. Why is this? Because he is the complete embodiment of the wheel-turning king. A mantra practitioner’s initial entry into the pure bodhicitta is also like this: though they have not yet, over countless asaṃkhyeya kalpas, fully equipped themselves with the myriad practices of Samantabhadra or perfected great compassion and upāya, these tathāgata virtues are nevertheless all already accomplished. Why is this? Because this is the complete dharmakāya of Vairocana. Therefore the sūtra says: “Through immeasurable, countless kalpas […] even wisdom and upāya are all fully accomplished.” Furthermore, just as when a prince is newly born, he is already that which dragons, spirits, and the myriad common people venerate and turn to, the initial generation of the pure bodhicitta is also like this: it is already a great refuge for devas and humans in the world who have lost the right path. If clarified according to conventional treatises, upon realizing this mind, one is called a Buddha. Therefore, Śāriputra and all the other śrāvakas and pratyekabuddhas cannot measure it even by exhausting the power of their wisdom. The sūtra says: “It is said to surpass all levels of śrāvakas and pratyekabuddhas.” When a practitioner attains this mind, they immediately know that Śākyamuni’s pure land is never destroyed; they see that the Buddha’s lifespan is immense, and that the body of the fundamental ground dwells together in one assembly with the bodhisattvas who welled forth from the earth, such as Viśiṣṭacāritra. Although those who cultivate the path of antidotes may trace their footprints adjacent to the stage of succession, they do not recognize a single person among them; therefore this matter is called secret. Furthermore, this bodhisattva is able, within the utterly pure mind, to assemble all buddhas and bodhisattvas of the dharmadhātu in the ten directions, and is also able to personally travel throughout the ten directions to make offerings to all good spiritual friends and inquire after the correct Dharma; only they alone clearly understand this, and none of the devas or worldly people can know it. Due to these causes and conditions, it is also called secret. In the previous two kalpas, although it is said that they transcended the levels of the two vehicles, even though Subhūti and others could still rely on the Buddha’s majestic supernatural power to expound that both persons and phenomena are empty, upon encountering this secret one-vehicle mind they gave rise to alarm and doubt, not knowing where it tended; therefore it is said to directly surpass the levels of śrāvakas and pratyekabuddhas. At that time, the devas of great majesty, not seeing where the bodhisattva’s mind relied, all gave rise to reverent faith; thus Śakra Devendra made this vow: “Now this superior person will not be long in realizing buddhahood. When he realizes buddhahood, I shall offer auspicious kuśa grass.” The Four Heavenly Kings also gave rise to this thought: “When this bodhisattva realizes buddhahood, I shall present an alms bowl.” Brahmā also gave rise to this thought: “When this bodhisattva realizes buddhahood, I shall request the turning of the wheel of the Dharma.” Therefore it says that they draw near and pay reverent homage. This concludes praising the merit of entering the mantra gateway. Yet by what dharma does the practitioner enter this gateway? Thus the sūtra next says: “That is, the nature of emptiness.” The nature of emptiness is the nature of one’s own mind being equal to space. The passage above stating “immeasurable like space” up to “the manifestation of the fully enlightened one” is an analogy for this mind. In the previous kalpa, one awakened to the fact that the ten thousand dharmas are mind-only and that outside the mind there are no dharmas; now, one contemplates that this mind is itself the Tathāgata’s spontaneous wisdom, and is also Vairocana’s all-pervading body. Because the mind is like this, all dharmas are also like this. Both sense faculties and sense objects enter the syllable A gateway, hence it says: “free from faculties and objects.” Reflections do not depart from the light of eternal quiescence, hence it says: “signless.” Because the wisdom of the dharmatā of the mind realizes the dharmatā of the mind, and object and wisdom are both the prajñāpāramitā, it says: “without realm.” Because the ten similes here, when viewed in relation to the previous ten similes, again become prapañca, it says: “transcending all prapañca.” When the third layer of the subtle one hundred and sixty minds—the seeds of defilements, karma, and lifespan—are eliminated, the sprout of the Buddha-tree further arises, hence it says: “all boundless Buddha dharmas equal to space.” Developing continuously based on this, it does not destroy causes and conditions and thus enters the dharmadhātu; nor does it disturb the dharmadhātu, which is itself dependent origination. One should know that the arising and ceasing of causes and conditions is itself the arising and ceasing of the dharmadhātu, and the non-arising and non-ceasing of the dharmadhātu is itself the non-arising and non-ceasing of causes and conditions; hence it says: “free from the conditioned and unconditioned realms.” Whether a tathāgata appears in the world or does not appear in the world, all dharmas abide naturally just as they are; hence it says: “free from all fabrications.” As stated in the Prajñā: “All dharmas tend toward the eye, and this tendency cannot be surpassed.” It is like the hundred rivers flowing toward the sea, having no other place to go. Therefore one should know that the eye is itself the supreme reality-limit. Within the supreme reality-limit, even the eye is ungraspable, let alone tending or not tending. Ear, nose, tongue, body, and mind are also like this, hence it says: “free from eye, ear, nose, tongue, body, and mind.” When the practitioner attains such subtle wisdom, they contemplate that all defiled and pure dharmas, down to the slightest fraction like a subtle atom, all without exception arise from conditions. If they arise from conditions, they have no intrinsic nature; if they have no intrinsic nature, they are originally unborn; being originally unborn is the mind’s reality-limit; and the mind’s reality-limit is also ungraspable; hence it says: “the mind of ultimate lack of intrinsic nature is born.” Compared to the previous two kalpas, this mind is like a lotus flower in full bloom; compared to the subsequent two minds, it is the fruit turning again into a seed; hence it says: “Such an initial mind, the Buddha says, is the cause of realizing buddhahood; therefore, it is liberated from karma and defilements, yet karma and defilements are fully relied upon.” Here, when it says “the Buddha says,” the Bhagavān takes the buddhas of the ten directions and the three times as witnesses, stating that through this single matter of causes and conditions, they open the pure knowledge and vision for sentient beings, and their path is profoundly identical. When the practitioner is liberated from all karma and defilements, they immediately know that all karma and defilements are nothing other than Buddha-works: originally there is no bondage, so whom would one cause to be liberated? It is like a good physician transforming poison into medicine to eliminate various diseases; it is also like empty space transcending all forms, yet the myriad images fully rely upon it. If one abides in this inconceivable liberation, one is a true arhat, not clinging to the conditioned or the unconditioned, and worthy of receiving vast offerings from all the world. Therefore the sūtra says: “Venerated by the world, they should always receive offerings.” Furthermore, because the ācārya wished to clarify this worthiness of receiving offerings, he synthetically discussed the beginning and end of the three kalpas and made the analogy of the precious jewel: It is like a wish-fulfilling jewel embedded in a rock ore: because worldly people do not recognize it, it is discarded by the roadside, no different from rubble. But one who distinguishes jewels sees a subtle sign barely showing through on the outside, and immediately recognizes it. First, they use sharp iron to chisel away the dull stone. As they approach the jewel king, the stone gradually softens, and they further corrode it with various medicinal elixirs to dissolve the ore’s impurities without damaging its substance. At that time, the coarse dirt has been removed, but fine dirt still remains; they then wash it with ash-water and polish it with clean felt, using various upāyas to bring out its brilliance. Once it achieves radiance, it is placed atop a high banner, capable of universally raining down myriad items in accordance with whatever is sought. At that time, worldly people produce a sense of wonder and revere this jewel as if it were a great deva, because it is capable of fulfilling all that is wished for. Yet this jewel simultaneously responds universally to the minds of all beings, and what they receive is each different. Now, were these myriad items preexisting within the jewel, or were they previously nonexistent? If they were preexisting, how could this single small jewel instantaneously contain myriad items? If they were previously nonexistent, how could it instantaneously rain down myriad items? Even the jewel-nature of this world is already inconceivable, how much more so the bodhicitta jewel of sentient beings! Therefore, as soon as good spiritual friends see the eight worldly minds of sentient beings merely beginning to sprout, they immediately recognize that it is a true jewel and know there is a principle by which it can be quarried. Just as that appraiser, having previously known many jewels, recognizes it as soon as they encounter it, the buddhas and bodhisattvas are also like this: they have long since realized and known it, having personally proceeded from a single hair's breadth of good to attain the great bodhi path. Therefore, observing the dispositions of those beings, they are filled with great joy and use upāya to entice and advance them so that they receive the three refuges, as was previously explained. This is like collecting that stubborn stone and keeping it in one's home. Next, by means of the three kinds of threefold mind, they uproot the foundation of karma and defilements and the seeds of ignorance, like the sharp iron chiseling away the coarse ore. Next, they contemplate the non-objective vehicle and the selflessness of phenomena, like gradually reaching the soft part and using medicinal substances to dissolve it without damaging it. Next, they give rise to the mind of ultimate lack of intrinsic nature, like wiping and polishing it with ash-water to make it extremely lustrous and clean. At that time, one is born into the Buddha's family, which is called being placed atop a high banner and raining down various jewels. By virtue of these causes and conditions, one is worthy of receiving vast offerings from the world. If a practitioner directly gains sight of the mind-jewel from the mantra gateway, it is like a wizard skilled in incantations who obtains it through supernatural power. Although skillfulness and clumsiness, difficulty and ease differ, the jewel obtained is ultimately not of a different path. Therefore, this sūtra's extensive clarification of the characteristics of mind from shallow to deep is entirely to reveal the fundamental and incidental causes and conditions of the bodhicitta. If one merely follows conventional doctrinal characteristics, one cannot say: ‘I now fully expound the great secrets of all buddhas.’