大毘盧遮那成佛經疏 3.20

3.20

「祕密主！應如是了知大乘句、心句、無等等句、必定句、正等覺句、漸次大乘生句」者，梵音謂句為鉢曇，義如前釋。此十喻皆是摩訶衍人甚深緣起，非聲聞緣覺安足之處，故名大乘句。心之實性，更無一法可以顯示之者，亦不可授人，但如是深觀察時障蓋雲披，自當證知耳，故名心句。如來智慧於一切法中無可譬類亦無過上，故名無等。而心之實相，與之函蓋相稱間無異際，故曰無等等。若以十緣生了知心處，則安住其中，故曰無等等句。諸佛以此十緣生義，必定師子吼說如來性心實相印。若有能信解者，假使十方世界一切諸魔，皆化身作佛說相似般若，亦不能變易其心，使法相不如是，故曰必定句。以此中道正觀，離有為無為界，極無自性心生，即是心佛顯現，故曰正等覺句。以深修觀察故，如入大海漸次轉深，乃至毘盧遮那以上上智觀方能盡其源底，故曰漸次大乘生句。當知如是六句，次第相釋、次第相生也。毘盧遮那即以此十緣生句不思議法界，作無盡莊嚴藏，從十世界微塵數諸法界門，常出生根、力、覺、道、禪定、解脫諸寶，遍施眾生猶尚不匱，故曰具足法財。一切如來智業由此具足，故曰出生種種工巧大智慧。若於一念心中，明見十緣生義，則上窮無盡法界、下極無盡眾生界，其中一切心相皆能了了覺知。以皆從緣起，即空即假即中故，故曰如實遍知一切心相。阿闍梨言：「行者初修觀行境界現前時，由內因外緣力故，自然有緣起智生。不同常途，習定功力苦至而後通徹也。」梵本中云「自此以後，次說真言者持誦次第、如法悉地、如法果生。」此是傳法者所記，故不於經中具出：其大意言：已說淨菩提心諸心相竟，從此以下明進修方便及悉地果生也。

'Secret Lord, you should thus understand the Great Vehicle phrase, the mind phrase, the peerless phrase, the definite phrase, the samyaksaṃbodhi phrase, and the phrase of the gradual arising of the Great Vehicle.' The Sanskrit word for phrase is *pada*, the meaning of which was explained before. These ten similes are all the profound dependent origination of the Mahāyāna follower, not a place where śrāvakas and pratyekabuddhas find footing; hence it is called the Great Vehicle phrase. Regarding the true nature of the mind, there is not a single phenomenon that can display it, nor can it be transmitted to others; only when one deeply contemplates in this way, with the clouds of hindrances and coverings parted, will one personally realize it; hence it is called the mind phrase. The wisdom of the Tathāgata cannot be paralleled among all phenomena, nor is there anything superior to it; hence it is called peerless. And the dharmatā of the mind fits it like a box and lid, matching seamlessly without distinction; thus it is called the peerless. If one understands the place of the mind through the ten dependently arisen things, one will abide therein; hence it is called the peerless phrase. Using the meaning of these ten dependently arisen things, the buddhas make a definite lion's roar, expounding the seal of the dharmatā of the tathāgata-nature mind. If there is someone who can faithfully understand it, even if all the māras of the worlds in the ten directions were to transform themselves into buddhas expounding an imitation prajñā, they could not change their mind and make the character of phenomena otherwise; hence it is called the definite phrase. By means of this correct contemplation of the Middle Way, leaving behind the conditioned and unconditioned realms, the mind completely devoid of intrinsic nature arises, which is none other than the manifestation of the mind-Buddha; hence it is called the samyaksaṃbodhi phrase. Because one deeply cultivates contemplation, just as entering the great ocean becomes progressively deeper, even up to Vairocana who with supreme wisdom contemplates and is able to exhaust its source and bottom, it is called the phrase of the gradual arising of the Great Vehicle. One should know that these six phrases explain each other in sequence and generate each other in sequence. Vairocana takes the inconceivable dharmadhātu of these ten phrases of dependent origination to create the inexhaustible treasury of adornment, and from the gates of the dharmadhātu numbering as many as the dust motes in ten worlds, constantly brings forth all the jewels of the faculties, powers, limbs of awakening, the Path, meditative dhyānas, and liberations, bestowing them everywhere upon sentient beings without ever being exhausted; hence it is said that he 'is replete with the wealth of the Dharma'. The wisdom-karma of all tathāgatas is fully equipped through this; hence it is said that he 'brings forth all kinds of great wisdom in skillful arts'. If within a single thought-moment one clearly perceives the meaning of the ten dependently arisen things, then going up one reaches the end of the inexhaustible dharmadhātu, and going down one reaches the limit of the inexhaustible realm of sentient beings, and all the mental characteristics therein can be clearly perceived and understood. Because they all arise from conditions, they are at once empty, provisional, and the middle; hence it is said that he 'knows all mental characteristics according to reality and universally'. The ācārya said: 'When a practitioner first cultivates meditative practice and the sphere of experience presents itself, through the power of internal causes and external conditions, the wisdom of dependent origination is naturally born. This is not like the ordinary path where one attains thorough penetration only after the exertion of practicing samādhi reaches its utmost.' The Sanskrit text states: 'From this point onward, the order of recitation by the mantra practitioner, the authentic siddhi, and the arising of authentic fruits will be explained next.' This was noted by the transmission master, which is why it is not fully set forth in the sūtra. The general meaning is: having finished expounding the various mental characteristics of the pure bodhicitta, from this point forward it clarifies the upāya for advancing practice and the arising of siddhi fruits.