大毘盧遮那成佛經疏 7.6.3

7.6.3

」以世間文字語言實義，是故如來即以真言實義而加持之。 若出法性外別有世間文字者，即是妄心謬見，都無實體可求。 而佛以神力加持之，是則隨於顛倒，非真言也。 已知所加持處，如來以何法加持耶？ 故佛次言：「祕密主！ 如來無量百千俱胝那庾多劫，積集修行真實諦語，四聖諦、四念處、四神足、十如來力、六波羅蜜、七菩提寶、四梵住、十八佛不共法。 祕密主！ 以要言之，諸如來一切智智，一切如來自福智力、自願智力、一切法界加持力，隨順眾生，如其種類開示真言教法」者，謂以如來無量阿僧祇劫所集功德，而作遍一切處普門加持，是故隨一一言名成立中，皆如因陀羅宗，一切義利無不成就。 又此一一功德即同真言之相，法性自爾，非造作所成。 今且約阿字一言以辨其義。 如行者自證心時，了知世出世間因果本不生故，無苦集滅道而有一實諦。 見此一實諦已，必定師子吼，廣為眾生說之，是名積集修行真實諦語。 又知八倒本不生故，成如來念處。 知四如意足本不生故，成法性神通。 知是處非處智等本不生故，成佛自然智力。 知六蔽本不生故，到於六度彼岸。 知七菩提分本不生故，成七種無師覺寶。 知四梵住本不生故，成無緣慈悲喜捨。 知十八種法本不生故，是故出過心量，不與一切眾生共。 乃至種種法門，當自在說之。 復次如此經初品中義，若了知唯蘊無我，乃至證寂然界時，當約我人眾生壽者本不生故明種種法門。 以五喻觀察性空時，當約諸蘊本不生故明種種法門。 觀察蘊阿賴耶乃至覺心前後際不可得時，當約心之影像本不生故明種種法門。 極無自性心生時，當約淨菩提心本不生故明種種法門。 乃至如來地，當約大悲胎藏漫荼羅究竟不生義明種種法門。 如阿字不生門者，迦字無作門等皆應廣說。 如一一字者，乃至一一名一一成立皆應廣說。 復次世尊於法自在，或以一字攝菩提心等種種一法門，或以二字攝止觀等種種二法門，或以三字攝三空等種種三法門也，或以四字攝念處等種種四法門，或以五字攝根力等種種五法門，或以六字攝六度等種種六法門，或以七字攝七菩提寶等種種七法門，或以八字攝八直道等種種八法門，或以九字攝九定等種種九法門，或以十字攝十力等種種十法門，乃至以無量字攝無量法門。 諸名句等亦復如是。 若就真言通相，如行者持一阿字門時，隨彼性欲機緣，或悟四念處或悟四神通等，各各不同。 然隨解了一法門時，即具諸餘法門，種種法寶不求自至。 若就別相，如以四字攝四念處門。 若如法修行時，雖自昔未曾正觀身受心法，自然悟念處門而入法界諸法門。 常途名義，如《智度》等廣說也。 復次如來以種種法門不可遍舉故，復舉要言之。 初云一切智智者，即是總舉十方三世如來一切金剛智印，以此同共加持，則無所不周。 又一切如來本行菩薩道時，所集無邊福聚，發生無盡大願，至薩婆若中究竟圓滿，是故皆得智名。 言以如是福願智力，及一切法界本性加持力，隨順世間，如其種類而作加持，是故於一切眾生種種身語意皆可開示真言教法。

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.