大毘盧遮那成佛經疏 5.9

5.9

初半偈稱歎祕密乘道。殊勝願者，所謂一切智願也。若入此淨菩提門，則照見心法明道，所謂古佛大菩提道，故云此殊勝願道也。大心義如前摩訶薩埵中說。過去未來現在諸大心眾，無不乘是寶乘直至道場，故云大心摩訶衍也。次一偈讚歎行人發菩提心功德，即以一切如來必定法印為授大菩提記，故云「汝今能志求，當成就如來，自然智大龍，世間敬如塔」也。自然智，是如來自覺自證之智，昔所未聞未知之法，自然了了現前無所罣礙，故以為名。摩訶那伽是如來別號，以況不可思議無方大用也。制底翻為福聚，謂諸佛一切功德聚在其中，是故世人為求福故悉皆供養恭敬。汝今發菩提心，亦能攝受一切如來無邊福聚，是故世間應當敬如塔想也。次有一偈半顯示淨菩提心如實相印，即是開佛知見使得清淨也。有無悉超越者，即是從眾緣生不可思議中道，出過斷常非有非無，一切心量所不行處，故名無垢虛空金剛智印也。諸法甚深奧者，以心性甚深故，當知陰界入等乃至一切種智皆亦甚深，以一切法不出心實相故。如是實相，唯佛與佛乃能知之，非思量分別之所能及，故云甚深奧也。世智不能了者，言此心性非一切世間聰慧利根者所能思議，假令長爪梵志等諸大論師以種種因緣譬喻莊嚴比況量度，終自非其境界，苦思惟求徒令發狂，獨有信力堅固者依此祕密方便乃能入之耳。無含藏者，所云難可了知者，正在如是無含藏處，以如實知蘊阿賴耶本不生故，無所執受亦無含藏，爾時一切心意識妄想戲論皆悉清淨，法界圓照如秋月在空，故次句云離一切妄想也。梵本云離一切戲論妄想，今以偈中語略又意義無異，故不具存。次句云戲論本無故者，若具存梵本應言戲論無戲論故，以一切戲論皆悉從眾緣生，無有自性。無自性故，即是本來不生，是以釋前句云即此戲論自無戲論也。今以會意言之，故曰本無。次有二句明此淨菩提心究竟方便，以出過一切妄業，即能成就如來智業。普門導利無非大事因緣，是故一切所作皆無倫匹，故云一切業無比也。次轉釋前句，統論權實之大綱，故云常依於二諦。即是論云「諸佛說法常依二諦」也。然此經宗，作種種具支方便皆隨世諦，由此因緣得一切智智印即是真諦，是故世諦為因、真諦為果，因如四味皆悉無常，果如醍醐是則為常。然以十緣生句觀之，世諦實相即是第一義諦，是故權實相即俱不可思議也。此二句文雖簡略，能令行者於一切如來方便無復餘疑，故當觸類而長，使貫通一部文義耳也。已略開示大菩提道竟，又結勸印持，故云是乘殊勝願汝當住斯道，亦是重明授記之意也。

The first half-gāthā praises the path of the Secret Vehicle. The 'wondrous vow' refers to the vow of sarvajñatā. If one enters this gateway of pure bodhi, one illumines and sees the clear path of the mental phenomena, which is the great bodhi path of the ancient buddhas; therefore it is called 'this wondrous path of vows'. The meaning of 'great mind' is as explained above under mahāsattva. The multitude of great minds of past, future, and present all ride this jewel vehicle straight to the place of awakening (bodhimaṇḍa); therefore it is called 'the Mahāyāna of the great mind'. The next gāthā praises the merits of the practitioner giving rise to the bodhicitta, and directly by means of the definitive Dharma seal of all tathāgatas confers upon them the prophecy of great bodhi; therefore it says: 'Now that you can resolutely seek, you shall accomplish the Tathāgata, / the great nāga of innate wisdom, revered by the world like a stūpa.' 'Innate wisdom' is the wisdom of the Tathāgata's own self-awakening and self-realization; Dharma that was previously unheard and unknown naturally appears clear and manifest before one without obstruction, hence it is so named. 'Mahānāga' is an alternative title for the Tathāgata, used as a metaphor for his inconceivable and boundless great function. 'Caitya' is translated as 'cluster of blessings', meaning that all merits of the buddhas are clustered therein; therefore people of the world all make offerings and pay reverence to it to seek blessings. Now that you have given rise to the bodhicitta, you can also embrace the boundless clusters of blessings of all tathāgatas; therefore the world should revere you with the thought of a stūpa. Next there is one and a half gāthās showing the seal of the real mark of the pure bodhicitta, which is opening the knowledge and vision of the Buddha to make them pure. 'Transcending both existence and nonexistence' refers to the inconceivable middle path arising from conditions, going beyond nihilism and eternalism, neither existent nor nonexistent, the place where all mental measures cannot reach; therefore it is named the stainless space-vajra-jñānamudrā. 'All phenomena are exceedingly deep and profound': because the mind-nature is exceedingly deep, one should know that the skandhas, dhātus, āyatanas, and so forth up to sarvākārajñatā are also exceedingly deep, because all phenomena do not depart from the real mark of the mind. Such a real mark can only be known by a buddha and a buddha, and cannot be reached by cogitation and conceptual differentiation; therefore it is called 'exceedingly deep and profound'. 'Mundane wisdom cannot comprehend': this states that this mind-nature cannot be conceived by any worldly persons of sharp faculties and intelligence; even if great debate masters such as the long-nailed brahmacārin (Dīrghanakha) use various causes, conditions, metaphors, and adornments to compare and measure it, in the end it is not their realm, and bitterly pondering and seeking it will only drive them mad; only those of firm faith relying on this secret upāya can enter it. 'Having no containment': what is called 'difficult to comprehend' lies precisely in this state of having no containment; because one knows in accordance with reality that the skandhas and the ālaya are originally unborn, there is nothing apprehended and nothing contained; at that time, all deluded thoughts and prapañca of the mind, thought, and consciousness (citta-manas-vijñāna) are completely purified, and the dharmadhātu is circularly illumined like an autumn moon in the sky; therefore the next line says, 'free from all deluded thoughts'. The Sanskrit text says 'free from all prapañca and deluded thoughts'; here, because the wording in the verse is abbreviated and the meaning is not different, it is not preserved in full. The next line says, 'because prapañca is originally nonexistent': if preserved in full according to the Sanskrit text, it should say 'because prapañca is without prapañca'; for all prapañca arises from conditions and has no intrinsic nature (svabhāva). Having no intrinsic nature is precisely being originally unborn; therefore it explains the previous line by stating that this very prapañca is itself without prapañca. Here it is expressed according to the general sense, hence it says 'originally nonexistent'. Next there are two lines explaining the ultimate upāya of this pure bodhicitta: by going beyond all deluded karma, one is able to accomplish the Tathāgata's wisdom-karma. The universal guidance and benefit is entirely a great cause and condition; therefore all that is done is without equal; hence it says 'all karma is peerless'. Next, explaining the previous line in turn, it unifies and discusses the grand principles of the conventional and the ultimate, hence saying 'always relying on the two truths'. This is what the treatise states: 'The buddhas preach the Dharma always relying on the two truths.' Now, the doctrine of this sūtra is that performing various fully equipped upāyas all conforms to conventional truth, and through this condition one obtains the seal of sarvajñajñāna, which is the ultimate truth; therefore the conventional truth is the cause and the ultimate truth is the fruit; the cause is like the four flavors, all being impermanent, and the fruit is like ghee, which is permanent. Yet when viewed with the lines on the ten conditionally arisen metaphors, the real mark of conventional truth is precisely the paramārtha-satya; therefore the provisional and the real are mutually identical and both inconceivable. Although these two lines are succinct, they can cause the practitioner to have no further doubt regarding all the upāyas of the tathāgatas; therefore one should extend this by analogy to connect and penetrate the text and meaning of the entire work. Having briefly revealed the path of great bodhi, it concludes by encouraging and sealing it; therefore it says: 'This vehicle is a wondrous vow; you should abide in this path', which is also to reiterate the meaning of granting the prophecy.