大毘盧遮那成佛經疏 7.9

7.9

經云「祕密主！仰壤儜曩莾，於一切三昧自在，速能成辦諸事，所為義利皆悉成就」者，於迦遮吒多波五類聲中，復各有五字，其第一至第四字皆是慧門，已如前說。第五字皆是證門，今合說之。梵書以此五字皆同圓點，且如迦佉哦伽四字增加至第十一聲，皆於首上安點。若欲除去此點，而於次後字上累加仰字等，其字即與有點不殊。又梵字十二聲中，第一是本體故，即次第二字是行，第三以去以諸畫增加者皆名三昧，第十一其上安點是證，第十二傍置二點是般涅槃。若此仰字，能遍智慧三昧聲故，當知即是大空義，是故別說，不與前字相合論也。《涅槃經》此五字亦具明字義。今毘盧遮那宗，寄此五字以明大空。大空是證處，無法可說，故但以圓點表之。又此圓點雖自體無門，而遍一切法門，如虛空遠離眾相而含萬像。是故一切字門若加空點者，具自在之用，悉能成辦諸事也。且如阿字門無生妙慧，一切眾生等共有之，但以不自證知故，如貧女寶藏不能得其勢力。發行時如方便開發，入證時如寶藏現前，爾時隨意受用所求必獲，故云加此空點者諸有義利皆得成就也。次世尊說偈中「真言三昧門，圓滿一切願」者，具存梵本應於真言之下更加道字，加行人一緣住於阿字，即名阿字三昧。此阿字三昧，即是開心明道門，餘一切字亦如是。一切願者，梵云薩嚩奢，是心所祈願之願。謂諸眾生修此三昧門者，一切志求皆得圓滿。此願圓滿時，即是諸如來不思議果也。常住之果無師之慧，猶能給與眾生，何況世間悉地之願耶？復次如來一一三昧門聲字實相，有佛無佛法如是故。即是故不流，即是如來本地法身。為欲以此法身遍施眾生故，還以自在神力加持如是法爾聲字，故此聲字是諸佛加持之身。此加持之身，即能普作隨類之身無所不在，當知加持聲字亦復如是。是故行者但一心諦緣觀此聲字，自當見佛加持身。若見加持身即見本地法身，若見本地法身時即是行者自身，故此一一門即是如來不思議果，不從別處來也。「具足眾勝願，真言決定義」者，具存梵本，當云具一切所有勝願，真言決定實義。此中勝願，梵云嚩嚧，是具足種種功德。所謂三昧、總持、力、無畏等，所願已滿、所求悉備之義，與前願字梵音各殊。所云決定者，且如阿字門，若聲若字舉體不生，聲字之義即全舉體不生。若證時，還只證此不生，中間更無間雜亦無異路。若見此真實義時，假使十方諸佛同時現前，說種種相似波羅蜜欲令改易其心，然亦不生疑惑，故云決也。復次具足眾勝願者，是如來十世界微塵數內證功德，以決定故，一一皆成金剛印。從此自證身復起加持身，故云「超越於三世」。「無垢同虛空」者，即是淨無垢不思議心地也，以大方便，於此地上畫作普門漫荼羅。故經次云「住不思議心，起作諸事業」，梵本具云心地，以偈中五字成句，不可累書。然地即是心體，故但云住不思議心也。真言三昧門中，雖有如是不思議果德，堪能周給一國等賜眾生。若諸眾生不能生難遭想、供養修行，譬如王膳盈前無心飲噉，則諸佛其若云何？故經次云「若到修行地，授不思議果」，此修行地即是淨菩提心初法明門。例如聲聞見諦以後，復入修道位也。此菩薩於百字明門中，各見蓮花胎藏漫荼羅世界海，其莊嚴相皆悉不同。先從佉字門大空輪中，以訶字門起大風輪，次於其上以嚩字門起香水海，次於其上以阿字門起金剛地、金剛輪山，餘如《花嚴經》說。於此百蓮花藏一一世界菩提漫荼羅，各有十世界諸菩薩金剛等以為眷屬。此瑜伽者能不起于座，悉至如是諸佛會中，亦能次第詢求諸善知識，故云初地菩薩化滿百佛國也，非起見之而已。亦能以此百蓮花藏轉作自身。至於初地牙莖花庖等十心滿時，一明門中開出十解脫門成千世界，皆是隨分蒙授不思議果。至十一地畔，於虛空雲海明門中，一一皆見蓮花藏莊嚴世界性相形類展轉不同，用作自身自在無礙，是名不思議果滿也。次有二偈，勸信印成，故云「是第一真實，諸佛所開示。」此中開示，即是佛之知見，與《法花》義同。次半偈云「若知此法教者，當獲諸悉地。」是引諸佛道同勸信世諦。若真言行者，明解此法教中次第方便，以必定信如說修行，當得成就一切悉地。若為此說不然，是十方三世佛有違負本誓欺誑眾生罪也。次一偈勸住真諦。然此悉曇字母，幼童皆亦誦持，至於護摩供養等，韋陀世仙亦皆共作。而今此真言門所以獨成祕密者，以真實義所加持耳。若但口誦真言而不思惟其義，只可成世間義利，豈得成金剛體性乎？故偈云「最勝真實聲，真言真言相，行者諦思惟，得成不壞句」。此聲即是真言門語密之體，如阿聲中第一真實義，所謂本不生也。初云真言，梵本以多聲呼之即是，即是總指百字門世諦字輪之相。次云真言相者，是此真言實相也。即此真言實相，由諦思惟故，一一皆入蓮花臺。句是迹息之處也。

The sūtra says: 'Lord of Secrets! ṅa, ña, ṇa, na, and ma are sovereign over all samādhis, can swiftly accomplish all activities, and all their aims and benefits are completely fulfilled.' Within the five classes of sounds—ka, ca, ṭa, ta, and pa—there are each five letters; the first through fourth letters are all gateways of wisdom, as explained above. The fifth letters are all gateways of realization, which are now explained together. In Sanskrit script, these five letters all correspond to a circular dot (anusvāra). For example, when the four letters ka, kha, ga, and gha are progressively inflected up to the eleventh sound, a dot is placed above their heads. If one wishes to remove this dot and cumulatively add the letter ṅa and so forth above the subsequent letter, that letter is identical to one with the dot. Furthermore, among the twelve vocalic sounds of Sanskrit letters, the first is the fundamental essence, the second represents practice, and from the third onward, those augmented with various strokes are all called samādhis; the eleventh, having a dot placed above it, is realization, and the twelfth, with two dots placed beside it (visarga), is parinirvāṇa. Because this letter ṅa can pervade the sounds of wisdom and samādhi, one should know that it represents the meaning of the great emptiness; therefore it is explained separately and not discussed in combination with the preceding letters. The Mahāparinirvāṇa-sūtra also fully clarifies the letter-meanings of these five letters. Now, the tradition of Vairocana relies on these five letters to illuminate the great emptiness. The great emptiness is the locus of realization, where no phenomenon can be spoken of; hence it is expressed merely by a circular dot. Moreover, although this circular dot has no gateway in its own nature, it pervades all dharma-gateways, just as space is far removed from all characteristics yet contains the myriad forms. Therefore, when any letter-gateway is augmented with the dot of emptiness, it possesses sovereign function and can swiftly accomplish all activities. For instance, the wondrous wisdom of the unborn of the syllable A gateway is equally possessed by all sentient beings; but because they do not realize and know it themselves, like the poor woman's hidden treasure, they cannot obtain its power. When practice is generated, it is like the uncovering through upāya; when realization is entered, it is like the treasure appearing directly before them. At that time, enjoying it according to their wish, whatever they seek will surely be attained; hence it is said that for those who add this dot of emptiness, all aims and benefits are completely fulfilled.

Next, when the Bhagavat says in the verse, 'The mantra-samādhi gateway / fulfills all vows,' if the Sanskrit text were fully preserved, the word 'path' (mārga) should be added after 'mantra.' When a practitioner focuses on a single object and abides in the letter A, it is named the letter A samādhi. This letter A samādhi is the gateway that opens the mind and illuminates the path, and so it is with all the other letters. 'All vows' is in Sanskrit sarvāśā, which refers to the wishes prayed for in the mind. That is to say, for sentient beings who cultivate this samādhi gateway, all their aspirations are completely fulfilled. When these vows are fulfilled, that is the inconceivable fruit of all the tathāgatas. If the fruit of eternal abiding and the wisdom without a teacher can still be bestowed upon sentient beings, how much more so the worldly wishes for siddhi?

Furthermore, the dharmatā of the sounds and letters of the Tathāgata's individual samādhi gateways—whether a buddha exists or does not exist, the Dharma is inherently so. That is to say, being fundamentally without flux, it is the Tathāgata's original ground dharmakāya. Because he wishes to bestow this dharmakāya universally upon sentient beings, he again, with sovereign divine power, empowers such natural sounds and letters; therefore, these sounds and letters are the empowered bodies of all buddhas. This empowered body can universally act as bodies conforming to their kinds and is nowhere absent; one should know that the empowered sounds and letters are also like this. Therefore, if the practitioner only single-mindedly and attentively contemplates these sounds and letters, they will naturally see the Buddha's empowered body. If they see the empowered body, they see the original ground dharmakāya; and when they see the original ground dharmakāya, it is the practitioner's own body. Hence, each of these gateways is the inconceivable fruit of the Tathāgata, not coming from any other place.

'Endowed with all supreme vows, / the definitive meaning of mantras': if fully preserved according to the Sanskrit text, it should say, 'Endowed with all supreme vows whatsoever, the definitive real meaning of mantras.' Here, 'supreme vow' is in Sanskrit vara, which means possessing manifold qualities. That is to say, samādhi, dhāraṇī, powers, fearlessnesses, and so forth, having the meaning that what was vowed is fulfilled and what was sought is fully provided; its Sanskrit sound differs from the previous word for 'vow' (āśā). As for 'definitive': take the syllable A gateway for instance, whether sound or letter, in its entire essence it is unborn; the meaning of the sound and letter is completely unborn in its entire essence. When realized, one still only realizes this being unborn; in between there is no mingling and no different path. When one sees this real meaning, even if the buddhas of the ten directions were to appear simultaneously before them and expound various resembling pāramitās wishing to alter their mind, they would still generate no doubt or confusion; hence it is called 'definitive.'

Furthermore, 'endowed with all supreme vows' refers to the Tathāgata's inner realization qualities, numerous as dust motes in ten worlds; because they are definitive, each becomes a vajramudrā. From this body of self-realization, the empowered body arises again; hence [the verse] says, 'transcending the three times.'

'Immaculate, like space' is the pure, immaculate, inconceivable ground of the mind; by great upāya, the universal gateway maṇḍala is drawn upon this ground. Therefore the sūtra next says: 'Abiding in the inconceivable mind, / one generates all activities.' The Sanskrit text fully says 'mind-ground'; because the verse consists of five characters per line, it could not be written out in full. However, the ground is the essence of the mind, so it merely says 'abiding in the inconceivable mind.'

Within the mantra-samādhi gateway, although there are such inconceivable fruit-virtues capable of being distributed throughout an entire realm and bestowed equally upon sentient beings, if sentient beings cannot produce the thought that it is difficult to encounter, make offerings, and cultivate practice—just as when a king's banquet is laden before someone who has no intention to drink and eat—what can the buddhas do about it? Therefore the sūtra next says: 'If one reaches the ground of cultivation, / they are conferred the inconceivable fruit.' This ground of cultivation is the initial dharma-illumination gateway of the pure bodhicitta. For example, it is like a śrāvaka who, after seeing the truths, enters the stage of the path of cultivation (bhāvanāmārga). This bodhisattva, within the one-hundred-letter vidyā-gateways, sees the respective ocean-worlds of the Lotus Garbha Maṇḍala, whose adornments are all completely distinct. First, from the great circle of space of the letter kha gateway, a great wind-circle is raised by the letter ha gateway; next, above that, an ocean of fragrant water is raised by the letter va gateway; next, above that, the vajra-ground and the Vajra Ring Mountains are raised by the letter A gateway; the rest is as explained in the Avataṃsaka-sūtra. In these one hundred Lotus Garbha world bodhi-maṇḍalas, each has the bodhisattvas, vajradharas, and so forth of ten worlds as their retinue. This yogin can, without rising from their seat, arrive at all such assemblies of the buddhas, and can also sequentially seek out good spiritual friends; hence it is said that a bodhisattva of the first bhūmi transforms and fills a hundred buddha-lands, and it is not merely seeing them. They can also transform these one hundred Lotus Garbhas into their own body. Reaching the fulfillment of the ten minds—sprout, stem, flower, bud, and so forth—of the first bhūmi, within one vidyā-gateway ten liberation gateways open forth to form a thousand worlds; all of these are the conferring of the inconceivable fruit according to their portion. Reaching the boundary of the eleventh bhūmi, within the vidyā-gateways of the ocean of space-clouds, in each of them they see the nature, characteristics, shapes, and kinds of the Lotus Garbha adorned worlds differing successively; using them as their own body with sovereign unhinderedness—this is called the fulfillment of the inconceivable fruit.

Next there are two verses encouraging faith and sealing realization, and so [the sūtra] says: 'This is the supreme reality / revealed by all buddhas.' Here, 'revealed' refers to the Buddha's vision and knowledge, which agrees with the meaning in the Lotus Sūtra. The next half-verse says: 'If one knows this Dharma teaching, / they shall obtain all siddhis.' This cites the common path of all buddhas to encourage faith in conventional truth. If a mantra practitioner clearly understands the gradual upāyas in this Dharma teaching and cultivates practice in accordance with the explanation with definitive faith, they will surely accomplish all siddhis. If it were said that this is not so, the buddhas of the ten directions and the three times would incur the transgression of violating their original vows and deceiving sentient beings.

Next, one verse encourages abiding in the ultimate truth. However, these Siddham letters are recited and retained even by young children, and as for homa offerings and the like, Vedic worldly ṛṣis also perform them in common. But now, why does this mantra gateway alone constitute a secret? It is solely because it is empowered by the real meaning. If one merely recites the mantras with the mouth without contemplating their meaning, it can only accomplish worldly benefits; how could it accomplish the vajra nature? Therefore the verse says: 'The most supreme real sound, / mantras and mantra characteristics: / when the practitioner contemplates them attentively, / they will accomplish the indestructible phrase.' This sound is the essence of the speech mystery of the mantra gateway, like the foremost real meaning within the sound of A, namely, the originally unborn. First, it mentions 'mantras': in the Sanskrit text it is in the plural, which refers comprehensively to the characteristics of the conventional truth letter-wheel of the hundred-letter gateways. Next, 'mantra characteristics' refers to the real characteristics of these mantras. These very real characteristics of mantras, because of attentive contemplation, each enter into the lotus throne. 'Phrase' (pada) is the locus where traces come to rest.