大毘盧遮那成佛經疏 20.25

20.25

次經云「祕密主！真言行菩薩證得無相定，如無相定住，得如來說真言親對，而彼常住。」此經文引不具，當撿經細觀也。此意言：此真言行菩薩，如是離相修行之時，名住無相定也。由住此無相三昧故，如來所說一切真言皆現前而證，故名親對也。如是證理之時，即名常住，住者即同佛住也。今品合次於十心說之，說義次第於彼先言不便，故以此中結會而說也。私謂上來經文，大意不過此行，謂口真言、身法印、意觀佛也。然此三事皆緣生法，緣合有，都無自性不生不滅，即是阿字之門、法界之性。凡夫不知，云何得入？故佛先說此三真言門，漸得三昧，乃至親覩本尊，見種種神變之境，猶是心有所著，不得三平等住。今說入三平等法門，若行者於瑜伽心中而復能如是觀察，離於身口意分別戲論，即得現前而證真言實相，同於佛住。自體常住，同於如來也。

Next, the sūtra states: "Secret Lord, when a mantra-practicing bodhisattva realizes and attains the concentration of signlessness, abides in accordance with the concentration of signlessness, they attain [the state of] constantly abiding face-to-face with the mantras spoken by the Tathāgata." This citation of the sūtra text is incomplete; one should consult the sūtra and examine it closely. The meaning here is: when this mantra-practicing bodhisattva practices while abandoning characteristics in this manner, it is called abiding in the concentration of signlessness. Because of abiding in this samādhi of signlessness, all mantras spoken by the Tathāgata manifest directly and are realized; hence it is called "face-to-face." When one realizes the principle in this manner, it is called "constantly abiding"; to abide is to abide equally with the Buddha. This chapter should properly have been spoken following the ten minds, but explaining the sequence of meaning there was previously inconvenient, which is why it is concluded and explained here. In my personal view, the overall purport of the preceding sūtra text does not go beyond this practice: namely, the mantra of the mouth, the mudrā of the body, and the visualization of the Buddha by the mind. However, these three matters are all dependently arisen phenomena; having come into being through the conjunction of conditions, they have entirely no self-nature, neither arising nor ceasing—this is indeed the syllable A gateway, the nature of the dharmadhātu. Ordinary persons do not know this; how could they enter? Therefore, the Buddha first taught these three mantra gateways so that they would gradually attain samādhi, up to seeing the deity face-to-face and beholding various states of vikurvita. Yet the mind still has that to which it clings, and cannot abide in the three equalities. Now he teaches the dharma gateway of entering the three equalities: if the practitioner within the yoga mind is further able to observe in this manner, becoming free from the discriminations and prapañca of body, speech, and mind, they will immediately realize the dharmatā of mantras directly before them, abiding equally with the Buddha. Their own essence constantly abides, identical with the Tathāgata.