大毘盧遮那成佛經疏 7.6.2

7.6.2

若有金剛不壞無戲論等相應名義，當知是金剛部用。 如是等義無量無邊，瑜伽者當以意推之，不可詳載也。 復次經中自說名行相應之用，謂若諸真言中有此（唵）（𤙖）（發）（磔迦）（頡唎）（媲）等字者，當知是佛頂名號也。 若有（揭㗚佷拏也）（是執取義）（佉陀耶）（是食義）（畔闍）（是破壞義）（訶娜）（是打義）（摩羅也）（是殺義）（鉢吒也）（是撲義）如是等字義類，當知是忿怒等諸奉教者真言，可作降伏攝召用。 如說噉食義者，噉食謂令諸忿怒等吞滅一切毘那也迦之類。 果如所言，諸佛則有殺眾生罪。 今此宗明義，所謂毘那也迦即是一切能為障者，此障皆從妄想心生。 若能噉食如是重障，使心目開明，當知是名真忿怒者。 以此佉字門噉食一切眾生障，則是如來所使，行如來事。 餘以類推之可解也。 復次若真言中有（納麼）（是歸命義）（莎縛訶）（是攝取義）等字，當知是修三摩地寂靜相應真言也。 或有（扇多）（是寂義）（微成陀）（是清淨義）等字，當知是成滿一切諸願真言。 又此扇多亦是息災義，佛部相應。 餘如蘇悉地等詳說也。 如上所說，皆是諸佛菩薩真言相。 次云「若聲聞所說，一一句安布」者，以聲聞因他得解，入法性未深，不能於一言中具含眾德。 如說諸行無常一四句偈，要令次第安布文義無缺乃成真言，不得以字門明義及增加名句。 辟支佛雖無言說，亦能以神通力現出真言，諸有受持之者皆獲義利。 是中少有差別者，謂辟支佛與聲聞漏盡則同，而三昧有淺深之異，能以神通利物，令其所願皆得成就。 除四大弟子之外，餘聲聞力所不能，又其真言唯說十二因緣寂滅之理，故云「謂三昧分異，淨除於業生」也。 經中次說真言如實相，故云「復次祕密主！ 此真言相，非一切諸佛所作，不令他作，亦不隨喜。 何以故？ 以是諸法法如是故。 若諸如來出現、若諸如來不出，諸法法爾如是住。 謂諸真言，真言法爾故」者，以如來身語意畢竟等故，此真言相聲字皆常，常故不流、無有變易，法爾如是，非造作所成。 若可造成即是生法，法若有生則可破壞，四相遷流、無常無我，何得名為真實語耶？ 是故佛不自作、不令他作，設令有能作之人亦不隨喜。 是故此真言相，若佛出興於世、若不出世，若已說、若未說、若現說，法住法位性相常住，是故名必定印，眾聖道同。 即此大悲漫荼羅一切真言，一一真言之相皆法爾如是，故重言之也。 若如是者，則是諸真言相畢竟寂滅不授與人，何故有時出興有時隱沒？ 故經復釋所由，云：「祕密主！ 成正等覺一切智者一切見者出興于世，而自以此法說種種道，隨種種樂欲乃至種種諸趣音聲，而以加持說真言道。 」此意言：如來自證法體，非佛自作、非餘天人所作，法爾常住，而以加持神力出興于世利益眾生。 今此真言門祕密身口意，即是法佛平等身口意，然亦以加持力故，出現于世利益眾生也。 如來無礙知見，在一切眾生相續中法爾成就無有缺減。 以於此真言體相不如實覺故，名為生死中人； 若能自知自見時，即名一切知者一切見者。 是故如是知見，非佛自所造作，亦非他所傳授也。 佛坐道場證如是法已，了知一切世界從本以來常是法界，即時生大悲心：云何眾生去佛道甚近，不能自覺。 故以此因緣，如來出興于世，還用如是不思議法界，分作種種道、開示種種乘、隨種種樂欲心機、以種種文句方言，自在加持說真言道。 雖從機感因緣生，而不動實際。 雖善巧方便無所不為，然非佛所作。 雖普門異說，而但以佛之知見示悟眾生。 若行者於此真言十喻中妄見有為生滅更增心垢，則非如來之本意也。 復次世尊以未來世眾生鈍根故，迷於二諦，不知即俗而真，是故慇懃指事。 言：「祕密主！ 云何如來真言道？ 謂加持此書寫文字。

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.'