大毘盧遮那成佛經疏 4.32

4.32

初句普歸命諸佛。如毘盧遮那三身遍一切處，十方三世一切如來亦復如是，今皆以普遍心一切歸命已，然後說此真言，欲令此諸世尊不越本誓故，同共加持而作證明也。下一切真言例爾，不復廣釋。第二句中，以最初阿字門為真言之體，所謂種子字也，餘諸字門皆為莊嚴此字故，以此字門即是菩提心本原。今所造大悲藏生漫荼羅王，乃先用香水灑淨，皆為治如是心地令離諸垢穢故。若論外境，亦是所持金剛心地，是故餘字皆為成此字門也。阿字是一切法本不生義。次云波羅字者，波是第一義諦，羅名為塵。以一切字皆入阿字門故即是塵垢本來不生，塵垢本來不生即是第一義諦，第一義諦所謂淨菩提心也。次有底字，正體是多字門，以帶三昧聲故轉為底。底是心義，亦是如如義。如如於自心如實之相，即是淨菩提心。淨菩提心於一切法都無染著，即名蓮花三昧。住是三昧者，乃至諸法空相亦不可得，所謂為諸佛大空故。次明娑字麼字門，以定慧均等具三昧聲，故云三迷也。此中但約字門解釋。如諸大乘經論，約四悉壇四不生等，以種種因緣譬喻廣演阿字門，則有無量句義。又以一切語言中皆帶阿聲故，一一字門皆具一切字門。若得意者，當自在旋轉說之，以下不可具論也。復次真言中，有字義、有句義。字義已如前說。若句義者，此阿鉢囉底三迷，是無等無對義，謂此心地漫荼羅王，出過一切語言譬喻，乃至無有一法可為倫匹，故云無等。何故如此？以具含如上字門所說義故。第三句義云虛空等，言此心地畢竟淨，無分別、無邊際，等同虛空也。復次伽字門是行義。那是大空，於法自在義。以伽字入阿字門故，一切法本初以來都無所行，如來於此法中到於實際。又復更無所行，以不行故即是住於大空，於法自在，以我心地與此大空畢竟等故。當知弟子心地及道場地亦復如是，故云等虛空也。第四句義云等隨者，以金剛地等虛空故，即能等遍一切眾生界，普現隨類之身，故堪畫作漫荼羅也。復次娑是漏義，麼是我義意義。此等諸眾生界本不生故皆悉如如，是故法界眾生界畢竟等。努者，大空三昧，如來住此大空三昧，無行無到亦無去來，而能如其心量隨緣應現，故云等隨也。第五句義云本性淨者，還轉釋阿字淨菩提心門及香水義。如來以等至法界之香，與大悲三昧水和合，能普灑一切眾生心地，除其垢穢。何故如是？由彼本性淨故。如水性本淨，故能淨諸垢穢。如來香水亦如是，由本淨故，能以淨一切眾生心故。次明第六句義，云淨除法界也。猶如香水灑地為除穢故。如來亦爾，以性淨之戒香，和合性淨之悲水，遍灑法界眾生性淨之心地，為令一切戲論皆淨除故。亦當以諸字門而廣衍之，以一切如來同說如是大誓故，名為真言也。復次法界者即是眾生界，眾生界者即是心界，心界者即是本性淨，本性淨者即是遍至一切等同虛空，等同虛空者即是無等無等阿字門。如虛空無邊故，當知阿字門亦無邊。如虛空無染無變無動故，當知阿字門亦無染無變無動。如虛空離一切相而含萬像、離一切作而世間事業因之得成，阿字門亦復如是，無相無作而具足無盡莊嚴，成就普門不思議業。如是當以種種門自在說之。然復有無量無邊未曾有法，非彼虛空所能譬喻，是故阿字門為真言種子，過於譬類也。末句云莎訶，是警覺義。以一切如來本行菩薩道時同見如是義故，必定師子吼發誠實言：「我要當以此阿字門，遍淨無盡眾生界。若我此誓不虛者，其有一切眾生誦我誠言不虧法則，則當如其所願皆充滿之。」我今以隨如來三昧耶教說此真言，唯願不違本誓故，令我道場具足嚴淨，故云莎訶也。以下諸真言云莎訶者，其義大同。凡內五寶時，即應如前敬禮十方諸佛，而請白言：「我明日當作請法。」從此第三日以去，漸當准定漫荼羅大小方位，或四肘或十二肘等。乃至諸聖天位處，皆用白檀點記之。若阿闍梨不能具記持者，乃至畫其形相或書字記之，使一一分明。及香水灑淨竟，當用白檀塗作圓壇，劑十二指量。最初置中胎藏大日世尊之位，次於東方大勤勇處置一切如來位，東南維真陀摩尼處置一切菩薩位，次於東北維虛空眼處置佛母位。次於大日右邊置連花手位，次於大日左邊置金剛手位，次於西南隅置聖者不動位，西北維置降三世位。正西是通門處，即阿闍梨所住，修供養瑜伽處也。

The first phrase universally takes refuge in all buddhas. Just as Vairocana's three bodies pervade all places, all the tathāgatas of the ten directions and the three times are also like this; now, having completely taken refuge in all of them with an all-pervading mind, one speaks this mantra afterwards, wishing to cause these bhagavats, so as not to transcend their fundamental vows, to jointly grant adhiṣṭhāna and act as witnesses. All the mantras below follow this example and will not be explained at length again. In the second phrase, the initial syllable A gateway is taken as the substance of the mantra, namely the bīja syllable; all the other syllable gateways serve to adorn this syllable, because this syllable gateway is the original source of the bodhicitta. Now, as for the sovereign mahākaruṇāgarbha-maṇḍala being made, one first uses fragrant water to sprinkle and purify it, all in order to cultivate such a mind-ground and cause it to be free from all defilements and impurities. If one speaks of the external realm, it is also the mind-ground of the vajradhara; therefore, all the remaining syllables serve to accomplish this syllable gateway. The syllable A means that all dharmas are originally unborn. Next, regarding the syllables pra-ra: pra is the ultimate truth (paramārtha-satya), and ra is called dust (rajas). Because all syllables enter the syllable A gateway, dust and defilement are originally unborn; dust and defilement being originally unborn is precisely the ultimate truth, and the ultimate truth is precisely the pure bodhicitta. Next there is the syllable ti: its true form is the syllable ta gateway, which changes into ti because it carries the vocalic resonance of samādhi. Ti means mind (citta), and it also means suchness (tathatā). Suchness in the true mark of one's own mind is precisely the pure bodhicitta. Pure bodhicitta has no defiled attachment whatsoever to any dharmas, and is called the lotus samādhi. For one who abides in this samādhi, even the empty characteristic of dharmas is unattainable; this is what is called the great emptiness of all buddhas. Next, explaining the syllables sa and ma: because meditation and wisdom are balanced and equal and possess the vocalic resonance of samādhi, it says same. Here they are explained merely in terms of syllable gateways. As in the various Mahāyāna sūtras and treatises, where the syllable A gateway is extensively expounded through the four siddhāntas, four unproduced states, and various causes, conditions, and parables, there are immeasurable meanings of phrases. Furthermore, because all spoken sounds carry the sound A, each and every syllable gateway fully contains all syllable gateways. If one grasps the meaning, one should explain it with sovereign ease in rolling transformation; below, it cannot be fully discussed. Furthermore, within a mantra there are syllable meanings and phrase meanings. The syllable meanings have been explained above. As for the phrase meaning, this apratisame means unequalled and peerless, signifying that this sovereign mind-ground maṇḍala surpasses all verbal expressions and parables, to the point where there is not a single dharma that can be its peer; thus it is called unequalled. Why is it like this? Because it fully encompasses the meanings spoken through the syllable gateways above. The third phrase's meaning says 'equal to space' (gagana-sama), meaning that this mind-ground is ultimately pure, without discrimination, without boundary, and equal to space. Furthermore, the syllable ga gateway means motion (gamana). Na is great emptiness, meaning sovereign mastery over dharmas. Because the syllable ga enters the syllable A gateway, all dharmas have from the beginning had no motion whatsoever; the Tathāgata in this dharma arrives at the limit of reality (bhūtakoṭi). Again, there is furthermore no motion; because there is no motion, this is abiding in great emptiness, with sovereign mastery over dharmas, because my mind-ground is ultimately equal to this great emptiness. One should know that the mind-ground of the disciple and the ground of the sanctuary (bodhimaṇḍa) are also like this; hence it says 'equal to space'. The fourth phrase's meaning says 'equally conforming' (samanugata): because the vajra ground is equal to space, it is able to equally pervade all realms of sentient beings, universally manifesting bodies conforming to their kinds; thus it is fit for painting the maṇḍala. Furthermore, sa means outflow (āsrava); ma means self and meaning. Because these realms of sentient beings are originally unborn, they are all suchness; therefore the dharmadhātu and the realm of sentient beings are ultimately equal. Nu is the samādhi of great emptiness; the Tathāgata, abiding in this samādhi of great emptiness, has no going, no arriving, and no coming or departing, yet is able to manifest in accordance with conditions according to their mental capacity; hence it says 'equally conforming'. The fifth phrase's meaning says 'intrinsically pure' (svabhāva-śuddha): this turns back to explain the syllable A gateway of pure bodhicitta and the meaning of fragrant water. The Tathāgata combines the fragrance that equally reaches the dharmadhātu with the water of the samādhi of great compassion, and is able to universally sprinkle the mind-ground of all sentient beings, removing their defilement and impurity. Why is it like this? Because their intrinsic nature is pure. Just as the nature of water is inherently pure and thus able to purify all defilements and impurities, the Tathāgata's fragrant water is also like this: being intrinsically pure, it is able to purify the minds of all sentient beings. Next, explaining the sixth phrase's meaning, it says 'purifying the dharmadhātu' (dharmadhātu-viśodhana). Just as fragrant water is sprinkled on the ground to remove impurity, the Tathāgata is also like this: combining the fragrance of discipline, which is pure in nature, with the water of compassion, which is pure in nature, he universally sprinkles the mind-ground of sentient beings in the dharmadhātu, which is pure in nature, in order to completely purify all prapañca. One should also expand on this through the various syllable gateways; because all tathāgatas together pronounce such a great vow, it is called a mantra. Furthermore, the dharmadhātu is precisely the realm of sentient beings; the realm of sentient beings is precisely the mental realm; the mental realm is precisely intrinsic purity; intrinsic purity is precisely reaching everywhere, equal to space; being equal to space is precisely the unequalled, unequalled syllable A gateway. Just as space is boundless, one should know that the syllable A gateway is also boundless. Just as space is undefiled, unchanging, and unmoving, one should know that the syllable A gateway is also undefiled, unchanging, and unmoving. Just as space is free from all marks yet contains the myriad images, and is free from all action yet mundane activities are accomplished because of it, the syllable A gateway is also like this: signless and uncreated, yet fully endowed with inexhaustible adornments, accomplishing the inconceivable activities of universal gateways. One should speak of this with sovereign ease through various approaches like this. Yet there are furthermore immeasurable and boundless unprecedented dharmas that cannot be paralleled by space; therefore, the syllable A gateway serves as the mantra's bīja, surpassing all metaphors and parallels. The final phrase says svāhā, which means alerting and awakening. Because all tathāgatas, when originally practicing the bodhisattva path, together perceived such a meaning, they definitely made a lion's roar and uttered sincere words: 'I must certainly use this syllable A gateway to universally purify the inexhaustible realm of sentient beings. If this vow of mine is not in vain, whenever any sentient beings recite my sincere words without violating the rules, their wishes shall all be completely fulfilled.' Now, following the Tathāgata's samaya teaching, I utter this mantra, wishing only that without contravening the fundamental vows, my sanctuary may be fully adorned and purified; hence it says svāhā. In the mantras below that say svāhā, the meaning is largely the same. Whenever placing the five jewels inside, one should respectfully bow to the buddhas of the ten directions as before and supplicate them, saying: 'Tomorrow I shall perform the request for the Dharma.' From this third day onward, one should gradually determine the size and cardinal directions of the maṇḍala, whether four cubits or twelve cubits, etc. Up to the positions of the noble devas, all should be marked with dots of white sandalwood. If the ācārya cannot fully remember them, he may even draw their forms or write characters to record them, making each and every one distinct. When sprinkling and purifying with fragrant water is finished, one should use white sandalwood to smear and create a circular altar, measuring twelve finger-widths across. First, establish the seat of the Bhagavān Vairocana of the central garbha; next, in the east at the place of Great Heroic Exertion (mahāvīrya), establish the seat of all tathāgatas; in the southeast corner at the place of the Cintāmaṇi, establish the seat of all bodhisattvas; next, in the northeast corner at the place of Gaganalocanā, establish the seat of the Mother of Buddhas; next, on Vairocana's right side, establish the seat of Padmapāṇi; next, on Vairocana's left side, establish the seat of Vajrapāṇi; next, in the southwest corner, establish the seat of the Noble Acala; and in the northwest corner, establish the seat of Trailokyavijaya. Due west is the gateway opening, which is where the ācārya abides and practices the yoga of offering.