大毘盧遮那成佛經疏 7.6

The sūtra says: “Furthermore, the World-Honoured One addressed the Vajradhara, the Master of the Secret, saying: ‘Master of the Secret! You must listen attentively to the components of mantras.’” Broadly categorized, mantras are summary-wise of five kinds: those spoken by tathāgatas; those spoken by bodhisattvas and vajras; those spoken by the two vehicles; those spoken by the devas; and those spoken by terrestrial devas, namely nāgas, garuḍas, asuras, and the like. Furthermore, the first three kinds are collectively termed mantras of the noble ones; the fourth is termed mantras of the assemblies of devas; and the fifth is termed mantras of terrestrial dwellers. They may also be collectively termed mantras of all spirits. Just as the mantras of the noble ones also pronounce the syllable A, the syllable RA, and so forth, those worldly devas and down to terrestrial ghosts and spirits also pronounce them. What distinction is there in their characteristics? The ācārya said: “When spoken by Buddhas and bodhisattvas, a single syllable is endowed with immeasurable meanings.” To speak briefly: the syllable A inherently possesses three meanings: the meaning of non-arising, the meaning of emptiness, and the meaning of existence. In the Sanskrit original, the syllable A has the phonetic value of original beginning (ādi); if there is an original beginning, it is a dharma of causes and conditions, and is therefore termed existence. Furthermore, A signifies non-arising (anutpāda); if a dharma is formed by relying on causes and conditions, it lacks intrinsic nature in itself, and is therefore emptiness. Furthermore, non-arising is itself the realm of the one true reality, which is the Middle Way. Hence Nāgārjuna said: “Dharmas arisen from causes and conditions are both empty, provisional, and the Middle.” Moreover, the *Mahāprajñāpāramitā-upadeśa* explains that sarvajñatā has three names: the all-knowledge (sarvajñatā) shared with the two vehicles; the knowledge of the paths (mārgajñatā) shared with bodhisattvas; and the knowledge of all aspects (sarvākārajñatā), which is the unshared dharma of the Buddhas. These three knowledges are in fact attained in a single mind, but to distinguish them so that people may easily understand, three names are established; this is precisely the meaning of the syllable A. Furthermore, the syllable RA also has three meanings: first, the meaning of dust (rajas); second, because it enters the syllable A gateway, it is the meaning of being free from dust (arajas); and it also has the meaning of pāramitā, because by fully reaching the other shore, it is originally unborn. One should know that it also embodies the three dots [of the letter I], and the three dots encompass all dharmas. As with the syllable A and the syllable RA, so it is with the meanings of all other syllables. Furthermore, in all speech, whatever carries the sound of A is encompassed by the syllable A gateway; whatever carries the sound of RA is encompassed by the syllable RA gateway; and so it is with the other syllables. This is also identical to the explanations of identical words and identical syllables in the *Mahāprajñāpāramitā-upadeśa*, and will not be explained in detail below. If the mantras of bodhisattvas contain the syllable A, one should know that within their respective realized gateways of the dharmadhātu each is endowed with all meanings, but not endowed with all meanings within the universal gateway of the dharmadhātu. If the mantras of the two vehicles contain the syllable A, one should know that they explain the meaning of non-arising only in terms of the knowledge of exhaustion and non-arising, and of peaceful, extinct nirvāṇa. If the mantras spoken by Brahmā contain the syllable A, the meaning is explained in terms of leaving behind the five desires and the non-arising of vitarka and vicāra. If the mantras of Śakra and the world-protectors contain the syllable A, the meaning is explained in terms of the non-arising of the ten unwholesome paths of karma and of calamities. The rest can be understood by analogy. All of what has been spoken above is speech adapted to the minds of others, explaining the shallow and summary meanings. If one explains the deep and secret meaning according to speech conforming to one's own mind, then entering any single gateway fully contains all gateways of the dharmadhātu, down to the fact that all the worldly devas and so forth are entirely Vairocana—how could there be any distinction of shallow and deep? If a practitioner is able within non-distinction to understand the meaning of distinction, and within distinction to understand the meaning of non-distinction, one should know that this person penetrates the meaning of the two truths and also recognizes the characteristics of mantras. Furthermore, the sūtra itself speaks of the characteristics of mantras. The opening verse says: “The mantras of the Fully Enlightened Ones, / Through the characteristics established by word and name, / Just as in the system of Indra, / Accomplish all benefits and purposes.” This clarifies the general characteristic of the tathāgatas' mantras; here it is spoken only in reference to the initial samaya mantra. ‘Word’ means that each individual syllable is a type of gateway entering the dharmadhātu: for instance, in the word *asame*, the syllable A is the gateway of non-arising, the syllable SA is the gateway of truthlessness, and the syllable MA is the gateway of great emptiness. ‘Name’ means that these individual syllable-gateways together form a name: A is named ‘non-’ (a-), and *same* is named ‘equal’ (sama); if combined further, it is ‘unequalled’ (asama). ‘Established’ means that by relying on these multiple names, from beginning to end they together form a single meaning. For instance, the first phrase says ‘unequalled,’ the next says ‘threefold equal,’ and the next says ‘samaya’; mutually establishing one another, this is the samaya of the unequalled three equalities. Furthermore, just as multiple names together form a single phrase, such as ‘all conditioned things are impermanent’ and so forth, down to combining these multiple phrases together to make a single verse, only then is the meaning complete: that is, ‘All conditioned things are impermanent, they are dharmas of arising and ceasing; when arising and ceasing have ceased, tranquil extinction is bliss,’ and so on—these are all the established characteristics of mantras. The rest are all modeled on this. As for ‘just as in the system of Indra,’ Indra is another name for the heavenly king Śakra; Śakra himself composed a treatise on phonetics (śabdaśāstra) that could contain multiple meanings within a single word, which is cited as corroboration. If worldly wisdom is already like this, how much more so is the Tathāgata sovereign over dharmas? ‘Accomplish all benefits and purposes’ means that the Tathāgata's mantras, in each and every word, are fully capable of accomplishing all benefits; in each and every name, they are also fully capable of accomplishing all benefits; and in each and every established characteristic, they are also fully capable of accomplishing all benefits. Taking merely the initial syllable A of the samaya mantra: by virtue of its meaning of original non-arising, it has the function of pacification (śāntika); because it is originally unborn, all merits are complete without deficiency, and so it has the function of enrichment (pauṣṭika); because it is originally unborn, immeasurable faults are extinguished without remainder, and so it has the function of subjugation (ābhicāruka); and because not a single dharma exceeds this original non-arising, it has the function of summoning (ākarṣaṇa). In this way, the effortless merit within original non-arising is able to accomplish all matters. Just as with the syllable A, so it is with each and every other syllable. Just as with each individual syllable, so it is with each and every name, phrase, and established characteristic. Therefore, one should know that right within this mantra all functions are fully contained. The general characteristics of mantras have now been explained. Next, clarifying the specific characteristics of mantras, it therefore says: “There are phrases of the ritual of addition, / Corresponding to the practices of their original names.” This means that whenever performing mantra rituals, one must contemplate the names originally established in this mantra and the purports intended by them, distinguish their family classifications, and employ them in practice according to the correspondence of their nature and characteristics. If the name and meaning of the mantra do not correspond with what is being employed, one should add words and phrases according to ritual rules. For instance, if within a mantra there are various distinct names and words such as the dharmadhātu, dharmatā, great emptiness, and the inconceivable realm that correspond to the Tathāgata’s self-realized true essence, one should know that this is a mantra of the Buddha Family. Even if it belongs to another family, it may also be employed for the Buddha Family. If it possesses names and meanings corresponding to great compassion, the universal eye, freedom from defiling attachment, and the like, one should know that it is used for the Lotus Family.

If there are corresponding names and meanings such as 'vajra-indestructible' and 'free from prapañca', know that these belong to the functions of the vajra family. Such meanings are infinite and boundless; the yogin should infer them conceptually, for they cannot be set down in full detail. Furthermore, the sūtra itself explains the functions corresponding to names and practices, stating that if in mantras there are such syllables as (oṃ), (hūṃ), (phaṭ), (traṭ), (hrīḥ), and (bhī), know that these are titles of the Buddha-uṣṇīṣas. If there are words and meanings of this kind such as (gṛhṇāya) (meaning 'seize'), (khādaya) (meaning 'devour'), (bhañja) (meaning 'destroy'), (hana) (meaning 'strike'), (māraya) (meaning 'slay'), and (sphoṭaya) (meaning 'shatter'), know that these are mantras of wrathful deities and other kāṅkaras, which may be employed for subjugation and summoning. Regarding the meaning 'devour': 'to devour' means causing the wrathful deities and others to swallow and destroy all varieties of vināyakas. If it were truly as spoken [literally], the buddhas would incur the fault of killing living beings. But now this school clarifies the meaning: the so-called vināyakas are precisely all things capable of causing obstacles, and these obstacles are all born from the deluded mind. If one can devour such heavy obstacles and cause the eye of the mind to open in clarity, know that this is termed the true wrathful one. To devour the obstacles of all living beings by means of this syllable Kha gateway is to be an emissary of the Tathāgata, performing the Tathāgata's work. The rest can be understood by inferring in like manner. Furthermore, if in a mantra there are words such as (namaḥ) (meaning 'homage') and (svāhā) (meaning 'taking into embrace'), know that it is a mantra corresponding to the quiescence of cultivating samādhi. Or if there are words such as (śānta) (meaning 'quiescent') and (viśuddha) (meaning 'pure'), know that it is a mantra that fulfills all vows. Moreover, this śānta also has the meaning of pacifying disasters, corresponding to the Buddha family. The rest is explained in detail in works such as the Susiddhi. What has been spoken above are all the characteristics of the mantras of the buddhas and bodhisattvas. Next, where it says: 'If spoken by śrāvakas, arranged phrase by phrase,' it is because the śrāvakas attain realization through others and have not entered deeply into dharmatā, so they cannot encompass myriad virtues within a single word. As in the case of reciting a four-line verse on 'all conditioned phenomena are impermanent', only when the phrasing and meaning are arranged sequentially without omission does it constitute a mantra; they cannot clarify meaning through syllable gateways or add names and phrases. Although pratyekabuddhas do not speak, they can also bring forth mantras through supernormal powers, and all who receive and uphold them will obtain benefit. There is a slight distinction here: namely, the exhaustion of outflows is the same for both pratyekabuddhas and śrāvakas, but there are differences of depth in their samādhi; [pratyekabuddhas] are able to benefit beings through supernormal powers, causing their wishes to be fully accomplished. Except for the four great disciples, the power of other śrāvakas is incapable of this; furthermore, their mantras only teach the principle of the quiescence of the twelve links of dependent origination. Hence it says: 'Namely, through the differentiation of their parts of samādhi, they purely eliminate rebirth through karma.' Next, the sūtra teaches the true nature of mantras, saying: 'Furthermore, Lord of the Secret! These characteristics of mantras were not made by any of the buddhas, nor did they cause others to make them, nor did they rejoice in their making. Why is that? Because the dharmatā of all phenomena is thus. Whether tathāgatas appear or tathāgatas do not appear, phenomena abide naturally as such. That is to say: as for mantras, the dharmatā of mantras is naturally as such.' This means that because the Tathāgata's body, speech, and mind are ultimately equal, the sounds and syllables of these characteristics of mantras are all eternal. Because they are eternal, they do not flow or alter; they are naturally as such, and are not produced through fabrication. If they could be fabricated, they would be produced phenomena; if a phenomenon has production, it can be destroyed, shifting and flowing through the four characteristics [of existence], impermanent and without self—how then could they be called 'true words' (mantras)? Therefore, the Buddha does not make them himself, nor does he cause others to make them, and even if there were someone able to make them, he would not rejoice in it. Therefore, regarding these characteristics of mantras, whether a buddha appears in the world or does not appear in the world, whether already taught, not yet taught, or presently taught, phenomena abide in the state of phenomena, their nature and characteristics being eternally abiding. Therefore, this is called the seal of certainty, the identical path of the multitude of āryas. In this very Mahākaruṇā-maṇḍala, regarding all mantras, the characteristic of each and every mantra is naturally as such; hence it is stated repeatedly. If it is so, then these characteristics of mantras are ultimately quiescent and not imparted to people; why then do they sometimes appear and sometimes disappear? Therefore, the sūtra further explains the reason, saying: 'Lord of the Secret! The fully enlightened ones, all-knowing and all-seeing, appear in the world, and by themselves use this Dharma to teach various paths, in accordance with various inclinations and desires, up to the sounds of the various destinies, and through adhiṣṭhāna they teach the path of mantras.' The meaning here is: the Tathāgata personally realized the reality of the Dharma, which was neither made by the Buddha himself nor made by other devas and humans; it is naturally eternally abiding, yet through the supernormal power of adhiṣṭhāna he appears in the world to benefit living beings. The secret body, speech, and mind of this mantra gateway are precisely the equal body, speech, and mind of the Dharma-Buddha; yet through the power of adhiṣṭhāna, they appear in the world to benefit living beings. The Tathāgata's unimpeded knowledge and vision are naturally accomplished without deficiency within the continuous stream of all living beings. Because beings do not realistically awaken to the substance and characteristics of these mantras, they are called 'beings in saṃsāra'; if one can know and see them for oneself, one is immediately called 'all-knowing and all-seeing'. Therefore, such knowledge and vision were not fabricated by the Buddha himself, nor were they transmitted by others. When the Buddha sat at the seat of awakening and realized such Dharma, he understood that all worlds have from the beginning always been the dharmadhātu. At that moment he gave rise to great compassion: 'Why are living beings so very close to the Buddha path, yet unable to awaken to it themselves?' Therefore, by this cause and condition, the Tathāgata appeared in the world, and again utilizing such an inconceivable dharmadhātu, divided it into various paths, revealed various vehicles, accorded with various inclinations, desires, and mental capacities, and through various phrases and local languages, freely exerted adhiṣṭhāna to teach the path of mantras. Although born from the conditions of resonance with capacities, it does not stir from the limit of reality. Although doing everything through skillful means, it was not made by the Buddha. Although there are different teachings through the universal gateway, it is solely by means of the Buddha's knowledge and vision that living beings are shown and awakened. If a practitioner, amid the ten similes for these mantras, falsely perceives conditioned production and cessation, thereby further increasing the defilements of the mind, that is not the original intent of the Tathāgata. Furthermore, because living beings of future ages have dull faculties and are confused about the two truths, failing to know that the conventional is identical to the ultimate, the Bhagavat earnestly points out the matter, saying: 'Lord of the Secret! What is the Tathāgata's path of mantras? It is the adhiṣṭhāna of these written syllables.'

Because of the real meaning of worldly syllables and words, the Tathāgata empowers them by means of the real meaning of mantras. If there were worldly syllables outside the dharmatā, they would be delusions of the mind and erroneous views, having no real substance to be sought at all; and if the Buddha were to empower them with supernatural power, this would conform to inversion, and they would not be mantras. Having understood what is empowered, by what Dharma does the Tathāgata empower? Thus the Buddha said next: 'Secret Lord! For immeasurable hundreds of thousands of koṭis of nayutas of kalpas, the Tathāgatas have accumulated and cultivated the words of truth, the four noble truths, the four bases of mindfulness, the four bases of psychic power, the ten powers of a Tathāgata, the six pāramitās, the seven treasures of awakening, the four brahma-abidings, and the eighteen unshared dharmas of a Buddha. Secret Lord! In brief, the sarvajñajñāna of all Tathāgatas, the power of each Tathāgata's own merit and wisdom, the power of their own vows and wisdom, and the empowering power of the entire dharmadhātu, in accord with sentient beings and according to their kinds, reveal the mantra teachings.' This means that by the merit accumulated by the Tathāgatas over immeasurable asaṃkhyeya kalpas, universal-gateway empowerment is performed pervading everywhere; therefore, in the establishment of each word and name, all is like the Indra-net tradition, with no purpose or benefit that is not accomplished. Moreover, each of these merits is identical to the characteristic of mantras; the dharmatā is naturally so, not something made through fabrication. Now we shall briefly take the single syllable A to clarify its meaning. When the practitioner realizes their own mind, because they understand that worldly and transworldly causes and fruits are originally unborn, there is no suffering, origination, cessation, or path, but rather there is the one real truth. Having seen this one real truth, they will certainly roar the lion's roar and expound it widely for sentient beings; this is called accumulating and cultivating the words of truth. Furthermore, because they know that the eight inversions are originally unborn, they accomplish the Tathāgata's bases of mindfulness. Because they know that the four bases of psychic power are originally unborn, they accomplish psychic powers of the dharmatā. Because they know that the powers of knowing what is possible and impossible, and so forth, are originally unborn, they accomplish the Buddha's natural power of wisdom. Because they know that the six obscurations are originally unborn, they reach the other shore of the six pāramitās. Because they know that the seven factors of awakening are originally unborn, they accomplish the seven kinds of masterless awakening-treasures. Because they know that the four brahma-abidings are originally unborn, they accomplish objectless kindness, compassion, sympathetic joy, and equanimity. Because they know that the eighteen dharmas are originally unborn, they transcend mental measurement and do not share them with any sentient beings. And so forth, down to the various Dharma gateways, which should be expounded with sovereignty. Furthermore, like the meanings in the first chapter of this sūtra: when one realizes that there are only aggregates and no self, up to when one realizes the realm of tranquility, one should explain the various Dharma gateways based on the original unbirth of self, person, sentient being, and soul. When observing the emptiness of nature through the five similes, one should explain the various Dharma gateways based on the original unbirth of the aggregates. When observing the aggregates and the ālayavijñāna, up to when one is aware that the prior and subsequent limits of the mind cannot be apprehended, one should explain the various Dharma gateways based on the original unbirth of the mind's reflections. When the mind of extreme lack of self-nature arises, one should explain the various Dharma gateways based on the original unbirth of the pure bodhicitta. Up to the Tathāgata stage, one should explain the various Dharma gateways based on the ultimate unborn meaning of the mahākaruṇāgarbha-maṇḍala. Just as with the syllable A as the gateway of the unborn, the syllable Ka as the gateway of non-action and so forth should all be broadly expounded. Just as with each single syllable, down to each single name and each single establishment, all should be broadly expounded. Furthermore, the Bhagavat has sovereignty over the Dharma: he may use one syllable to encompass the various single-dharma gateways such as the bodhicitta; or he may use two syllables to encompass the various two-dharma gateways such as śamatha and vipaśyanā; or he may use three syllables to encompass the various three-dharma gateways such as the three emptinesses; or he may use four syllables to encompass the various four-dharma gateways such as the bases of mindfulness; or he may use five syllables to encompass the various five-dharma gateways such as the faculties and powers; or he may use six syllables to encompass the various six-dharma gateways such as the six pāramitās; or he may use seven syllables to encompass the various seven-dharma gateways such as the seven treasures of awakening; or he may use eight syllables to encompass the various eight-dharma gateways such as the eightfold straight path; or he may use nine syllables to encompass the various nine-dharma gateways such as the nine concentrations; or he may use ten syllables to encompass the various ten-dharma gateways such as the ten powers; down to using immeasurable syllables to encompass immeasurable Dharma gateways. The various names and phrases are also like this. As for the general characteristics of mantras: when a practitioner upholds the single gateway of the syllable A, in accordance with their dispositions and capacities, some awaken to the four bases of mindfulness and some awaken to the four psychic powers, each being different. Yet when they understand one Dharma gateway, it immediately contains all the other Dharma gateways, and the various Dharma treasures arrive naturally without being sought. As for the specific characteristics: for example, using four syllables to encompass the gateway of the four bases of mindfulness. When practicing according to the Dharma, although one has never previously correctly observed body, feeling, mind, and dharmas, one naturally awakens to the gateway of mindfulness and enters all the Dharma gateways of the dharmadhātu. For conventional designations and meanings, they are as broadly expounded in the *Mahāprajñāpāramitopadeśa* and other texts. Furthermore, because the Tathāgata's various Dharma gateways cannot be cited exhaustively, he again spoke in brief. The initial mention of 'sarvajñajñāna' is an overarching mention of all the vajra wisdom seals of the Tathāgatas of the ten directions and three times; when empowerment is performed together by means of this, there is nowhere it does not pervade. Moreover, when all the Tathāgatas originally practiced the bodhisattva path, the boundless accumulations of merit they amassed and the inexhaustible great vows they gave rise to reached ultimate fulfillment in sarvajña; therefore, they all obtain the name of wisdom. Stating that with such power of merit, vows, and wisdom, as well as the intrinsic empowering power of the entire dharmadhātu, empowerment is performed in accord with the world and according to their kinds, the mantra teachings can thus be revealed in all the various bodies, speeches, and minds of all sentient beings.