大毘盧遮那成佛經疏 11.28

11.28

Where the sūtra says: "The mantrin shall obtain / siddhi born from the mind," one should understand that the practitioner of mantras merely purifies their own mind by means of upāya. If the three karmas are purified, they will therein spontaneously attain clarity and awaken on their own. For example, it is like a person who, in a dream, cultivates the various six pāramitās and purifies buddha lands; upon waking, they see that there is no mark of results having been achieved—there were only the myriad practices of cause and effect within a single thought of the mind of ignorance. Again, it is like a treasure within a dark room: if one uses upāya to light a fire and kindle a lamp, although the arising and ceasing of causes and conditions cannot be found upon investigation and are originally the same as emptiness, nevertheless the principle of illumination arises naturally, and through the mind-light's causes and conditions one sees the treasure; it is not that this treasure was produced because of the upāya. Practitioners who cultivate mantra practice originally do so to eliminate delusions and karma; they should personally comprehend that the dharmadhātu is without arising, ceasing, purity, or defilement, free from all discriminations, and know that the substance of this mantra is precisely the substance of the dharmadhātu. If one thoroughly understands that the substance of the mantra is identical to the dharmadhātu and equal to the great emptiness, one will naturally be able to attain the formless samādhi, and therefore siddhi will manifest before one; one should generate such faith and understanding. Next, [where the sūtra says:] "At that time, Vajrapāṇi again addressed the Buddha, saying: 'Bhagavat! We only pray that you will again proclaim the phrase of full awakening and the phrase of accomplishing siddhi'"—this refers to what was explained above: that a single syllable can produce four syllables and so on, until filling the entire dharmadhātu; this is precisely the phrase of seeing the Buddha's mind. Now he asks about the method of accomplishment within this. Where it says: "Those good men and good women who see this Dharma will find joy in their minds, abide in peace and happiness, and not harm the dharmadhātu"—this refers to those who cultivate awakening in accordance with this; if they attain accomplishment, it is called "seeing the Dharma." Accomplishment means that within this lifetime one attains the vision of the truth. Those who see the Dharma, upon hearing the Buddha proclaim this method of accomplishment, will certainly attain deep Dharma joy, abide in peaceful practice, and dwell in present-Dharma happiness; therefore he asks. "Not harming the dharmadhātu" means that within this dharmadhātu there is no obstruction whatsoever. Even to the extent of experiencing various worldly pleasures, worldly pleasures are themselves the dharmadhātu; one never obstructs or damages the dharmadhātu on account of them, hence "not harming." Where it says: "Why is this? Bhagavat! The dharmadhātu is declared by all tathāgatas, arhats, and samyaksaṃbuddhas to be called the inconceivable realm. Therefore, Bhagavat, bodhisattvas who cultivate bodhisattva practice in the mantra gateway attain this thorough penetration of the dharmadhātu, which cannot be analyzed or destroyed"—indeed, the ultimate accomplishment of these four syllables presents no hindrance to the dharmadhātu. These four phrases are all the Buddha's mind; how could the Buddha's mind hinder the dharmadhātu? Those who abide in this accomplishment and the dharmadhātu are neither two nor distinct; therefore, there is no obstruction. This siddhi and that dharmadhātu present no obstruction at all. Why is this? Because the dharmadhātu is inconceivable. Therefore, when immeasurable buddhas attain the accomplishment of the Way, the dharmadhātu does not increase; when immeasurable sentient beings enter nirvāṇa, the dharmadhātu does not decrease. If sentient beings make superior progress, it is not an addition; if they destroy defilements, it is also no loss. That is to say, the nature of the inconceivable realm is identical to vajra and indestructible. If there were hindrance, there would be this and that; if there were this and that, it could be destroyed. Now there is no hindrance, so it cannot be destroyed. One should know that this indestructibility also means that it cannot be analyzed. That is to say, the various gateways and the various worldly and supramundane matters are the same single dharmadhātu and cannot be analyzed into separate substances. If a practitioner can penetrate it in this way, this is attaining the accomplishment of seeing the Dharma.