大毘盧遮那成佛經疏 6.158

6.158

經云「時佛入於一切如來一體速疾力三昧」者，謂入此三昧時則證知一切如來皆同一法界智體，於一念中能次第觀察無量世界海微塵等諸三昧門，知如是如是若干眾生，於彼彼三昧門中應得入道，知彼善知識已為若干眾生作種子因緣、未為若干眾生作種子因緣，或有眾生入如是法門可得超昇成佛、入餘法門久遠稽留不得成佛。如是等種種根性不同，進趣方便皆亦隨異，乃至遊戲其中，次第修習出入超世間，於一一門各得能成就無量眾生，故名一體速疾力三昧也。爾時世尊遍觀察已，了知種種三昧道同歸一體皆是佛乘，復為執金剛說一切三昧道中成菩提印。初有二偈，明成佛之外迹，謂我初坐道場，以此一體速疾力三昧，降伏天魔軍眾。然是中更有難降伏處，所謂煩惱等魔，無有形相方所亦無足迹，難可覺知，於一念中亦皆殄滅，故云降伏四魔也。「以大勤勇聲」者，謂佛以誠實言告魔波旬：「我於無量無數劫，為調伏眾生故，棄捨身命不可稱數，而今悉已成就。有入道之機故，我將證菩提，為彼等眾生開發淨眼。汝之勢力何能留礙耶？」適發此聲時，一切眾生怖畏悉除，天魔迷悶擗地尋皆退散。若有眾生受持如是三角印者，乃至除無間獄中無量怖畏，何況天魔鬼神等怖耶。故言「以大勤勇聲，除眾生怖畏」。爾時地神歡喜，展轉稱說，乃至聲及淨居。爾時大梵天等八部眾生，徒見此伏魔之外迹，是故有名稱生，號為大勤勇者。然我實成佛處，則非彼等所能測量也，故次有二偈明菩提實義。「我覺本不生」者，謂覺自心從本以來不生即是成佛，而實無覺無成也。一切眾生不解如是常寂滅，想分別妄云有生，淪迴六趣不能自出。今雖聞正法音，還於種種有為事迹中推求挍計冀望成佛，何有得理耶？「出過語言道」者，從此已下皆是轉釋阿字門。覺本不生即是佛佛自證之法，非思量分別之所能及，亦不可傳授與人。《智度》謂之言語盡、意不行處也。「諸過得解脫」者，一切妄想分別名之為過，即是生滅、斷常、去來、一異等種種戲論。以不知諸法實相故，悉皆可破可轉。若了諸法本無生際，即於如是一切過失皆得解脫，是故金剛之身遠離百非也。「遠離諸因緣」者，若法界體有生滅之相，則有因有緣可得宣說。而今法從緣生則無自性，若無自性則是本來不生，因緣和合時亦無所起、因緣離散時亦無有盡，是故如淨虛空常不變易。《大經》亦云唯有如來離諸因緣也。「知空等虛空」者，本來不生即是畢竟空義，以自性淨無際無分別故，同於大虛，是故以世間易解空譬不思議空也。「如實相智生」者，心之實相即是毘盧遮那遍一切處。佛坐道場如法相解時，種種不如實見悉滅無餘，是故薩婆若慧與虛空等也。「已離一切暗」者，於一切法相不如實知即是無明。是故覺本不生時，即生遍法界明，以一切種觀一切法無不見聞觸知也。「第一實無垢」者，此最實事更無過上，名為第一實際。所謂自性清淨心，以離一切暗故，佛之知見無復垢污，皆是轉釋本不生義也。次有二句結云「諸趣唯想名，佛相亦復然」者，言六趣眾生與毘盧遮那本無二體，但隨眾生種種妄想，立種種名耳。佛亦如是，一切世間徒見我降魔成道、方便度人之迹，隨彼心相而稱說之，或云大沙門、或云大勤勇，乃至《花嚴》所說於一世界中有無量異名，非謂自證法中如其所說而可表示也。次一偈復釋通世諦，明起教所由。故云「此第一實際，以加持力故，為度諸世間，而以文字說」，謂以佛眼觀之，如是種種名言復不出第一實際，而諸眾生入道因緣種種不同，若應以文字語言得度者，則如來不動實際，以自在神力加持彼彼聲字而演說之。若眾生如法修行，得與三密相應時，則知世諦不異第一義諦也。

Where the sūtra states, "Then the Buddha entered the samādhi of the single essence swift power of all tathāgatas," it means that upon entering this samādhi, one directly realizes and knows that all tathāgatas share the same jñāna essence of the dharmadhātu. In a single instant of thought, one can successively observe the samādhi gateways, which are as numerous as the fine dust particles in oceans of immeasurable worlds, knowing that such-and-such numbers of sentient beings should attain entrance to the path in those respective samādhi gateways; knowing that such-and-such spiritual benefactors have already created the causes and conditions of the seed for such-and-such sentient beings, or have not yet created the causes and conditions of the seed for such-and-such sentient beings; or that there are sentient beings who, by entering such a Dharma gateway, can transcend and attain buddhahood, while by entering another Dharma gateway, they will be delayed for a long time and unable to attain buddhahood. Because their various faculties and dispositions are thus different, their expedients for advancing also vary accordingly; and even playing within them, successively cultivating, entering, leaving, and transcending the world, in each single gateway one is able to bring immeasurable sentient beings to fulfillment; hence it is named "the samādhi of the single essence swift power." At that time, after the Bhagavat had observed comprehensively, he completely understood that the various samādhi paths equally return to a single essence and are all the Buddha vehicle; and for the sake of the Vajradhara, he further expounded the mudrā of realizing bodhi within all samādhi paths. First, there are two verses clarifying the external traces of realizing buddhahood, which means: When I first sat at the bodhimanda, through this samādhi of the single essence swift power, I subdued the host of heavenly māras. Yet herein there was that which was even harder to subdue—namely, the māras such as afflictions, which have no shape, direction, or footprints and are difficult to detect—and in a single instant of thought, these too were utterly extinguished; hence it says "subduing the four māras." As for "with the voice of great diligence," it means that the Buddha spoke truthful words to Māra Pāpīyān: "For immeasurable and incalculable eons, in order to tame sentient beings, I discarded my bodily life in numbers beyond reckoning, and now all have been brought to fulfillment. Because there is the capacity to enter the path, I am about to realize bodhi and open the pure eye for those sentient beings. How could your power create any obstacle?" As soon as he uttered this sound, all the terrors of sentient beings were entirely removed; the heavenly māras were bewildered, threw themselves to the ground, and immediately retreated and scattered. If there are sentient beings who receive and uphold such a triangular mudrā, it removes even the immeasurable terrors in the Avīci hell, not to speak of the terrors of heavenly māras, ghosts, spirits, and the like. Therefore it says, "With the voice of great diligence, / he removes the terrors of sentient beings." At that time the earth deities rejoiced and successively proclaimed it, until the sound reached the Śuddhāvāsa. At that time sentient beings of the eight classes, such as the Mahābrahmā heavens, merely saw these external traces of subduing māras; therefore renown arose, and he was titled "the Great Diligent One." Yet the place where I truly realized buddhahood cannot be fathomed by them; hence there follow two verses clarifying the real meaning of bodhi. As for "I awakened to the originally unborn," it means that awakening to one's own mind being from the origin unborn is itself realizing buddhahood, yet in reality there is nothing awakened and nothing realized. All sentient beings, not understanding this eternal quiescence, form conceptual discriminations and falsely claim there is birth, sinking and revolving in the six destinies, unable to escape on their own. Now, even though they hear the sound of the true Dharma, they still search, calculate, and hope to realize buddhahood within various conditioned events and traces—how could there be any principle of attaining it? As for "transcending the path of language," from here onward it further explains the syllable A gateway. Awakening to the originally unborn is the Dharma personally realized by buddha after buddha; it cannot be reached by cogitation or discrimination, nor can it be transmitted to others. The Dazhidulun calls it the place where "language is exhausted and the mind does not function." As for "liberated from all faults," all false thoughts and discriminations are called "faults"—namely, the various kinds of prapañca such as arising and ceasing, annihilation and permanence, coming and going, unity and difference. Because they do not know the dharmatā of all phenomena, these can all be refuted and overturned. If one understands that all phenomena are originally without any limit of arising, one is liberated from all such faults; therefore the vajra body is far removed from the hundred negations. As for "far removed from all causes and conditions," if the essence of the dharmadhātu had the characteristics of arising and ceasing, then there would be causes and conditions that could be expounded. But now, phenomena arise from conditions and thus have no intrinsic nature; if they have no intrinsic nature, they are originally unborn; when causes and conditions assemble, nothing arises, and when causes and conditions disperse, nothing is exhausted; therefore, like the pure open sky, it is eternally changeless. The Great Sūtra also says that only the Tathāgata is free from all causes and conditions. As for "knowing that emptiness is equal to open sky," being originally unborn is the meaning of ultimate emptiness; because it is naturally pure, limitless, and free from discrimination, it is identical with the great void; therefore, through the emptiness easily understood in the world, the inconceivable emptiness is illustrated. As for "knowledge of the dharmatā arises," the dharmatā of the mind is Vairocana pervading all places. When the Buddha sat at the bodhimaṇḍa and understood in accordance with the characteristics of reality, the various views not in accord with reality were all extinguished without remainder; therefore sarvajña-wisdom is equal to the open sky. As for "already free from all darkness," not knowing all characteristics of phenomena in accord with reality is avidya. Therefore, when one awakens to the originally unborn, the light that pervades the dharmadhātu arises, observing all phenomena with all aspects, so that there is nothing not seen, heard, touched, or known. As for "supreme, real, and immaculate," this most real reality has nothing superior to it and is called the supreme limit of reality. That is to say, the naturally pure mind, being free from all darkness, leaves the Buddha's knowledge and vision without any further defilement; all these further explain the meaning of the originally unborn. Next, two lines conclude: "The destinies are merely conceptual names, / and the marks of the Buddha are also like this." This means that sentient beings of the six destinies and Vairocana originally do not have two essences; it is merely that in accordance with the various false imaginations of sentient beings, various names are established. The Buddha is also like this: all the world merely sees the traces of my subduing māras, realizing the path, and saving people through expedients, and they praise and speak of them according to the marks of their own minds, calling him "Great Śramaṇa" or "Great Diligent One," up to the immeasurable different names in a single world expounded in the Avataṃsaka; it does not mean that within the Dharma personally realized, it can be denoted as they speak of it. The next verse further explains and connects with conventional truth, clarifying the origin from which the teaching arises. Therefore it says, "This supreme limit of reality, / by the power of adhiṣṭhāna, / is expounded in letters / for the sake of crossing over the worlds." It means that when viewed with the Buddha eye, such various names and words do not exceed the supreme limit of reality; yet because the causes and conditions for sentient beings to enter the path are manifold, if they should be delivered through letters and language, the Tathāgata, without moving from the limit of reality, empowers those sounds and letters with sovereign spiritual power and expounds them. If sentient beings cultivate in accordance with the Dharma and attain correspondence with the three mysteries, they will know that conventional truth is not different from ultimate truth.