大毘盧遮那成佛經疏 17.34

17.34

When the sūtra says, 'Buddha-son, listen attentively,' this 'Buddha-son' should indeed listen attentively as I now explain this sūtra text on the heart of placing syllables. 'Placing' refers to the syllables. 'Heart' refers to the inner mind. The Sanskrit word is surata, which means 'attached'—being attached to the subtle Dharma, it is called surata. Furthermore, surata means 'dwelling together in bliss'—meaning dwelling together with the wondrous principle and experiencing the bliss of the present dharma. Furthermore, delighting in and being attached to wondrous deeds, it is called surata. Again, because of its meaning of abandoning the heterodox and tending toward the orthodox, it is called surata. Moreover, because of its meaning of pervasive desiring and seeking, it is called surata. Next, in the Buddha's reply: '[Placing] heart upon heart, and distributing the rest to the limbs—when all is thus performed, I, the Buddha, abide myself upon the yoga seat.' By placing the heart upon the heart, and distributing the rest to the limbs, when all is thus performed, it is identical to my own body. 'Performed' means placed; it means performing it in this way. Because it is placed upon the heart, it is called 'heart upon heart.' As ordinarily spoken of, 'heart upon heart' refers to manas and mano-vijñāna. Here the meaning is different: it refers to placing the syllable A upon the practitioner's heart. A is the heart of all dharmas, and placing it upon the heart is therefore called 'heart upon heart.' Because this is the very first, it is first placed upon the heart. The heart is the lord of all the limbs; the syllable A is likewise the lord of all mantras. Having placed this, the remaining syllables are then placed upon all the limbs, as explained in a subsequent chapter. However, this method of placing the syllable A is as explained in the preceding text: first visualize one's heart blooming as an eight-petaled [lotus] and place the syllable A upon it; this syllable A then possesses a round, luminous radiance. Combining the practitioner's mind of defiled desire with the mind of true wisdom, it becomes identical with the real and shares a single taste. One who visualizes in this way is the Tathāgata; hence it says, 'If he performs it in this way, he is me.' 'Me' is the Buddha pointing to himself. Furthermore, the Great Self is the Tathāgata; hence it says, 'He is me.' 'He is me' means he is the ācārya. Not only does one become an ācārya through this yoga, but through this one also becomes a disciple. 'Abiding upon the yoga seat' refers to the square, which is the great Indra seat, the vajra-wheel seat. Abiding upon the syllable A, using this as a seat, and being in union with this true principle, the seat is named the yoga seat. One who sits upon this yoga vajra seat is the Tathāgata. 'Remembering and contemplating the Tathāgata' refers to contemplating the Buddhas; there are those who match this vast wisdom—'matching' means knowing. If one can know in accordance with the teaching, the Sammāsaṃbuddha, the Greatly Virtuous Honoured One, declares him to be an ācārya. Because he matches this, he is the Tathāgata; the Tathāgata is he—meaning such titles are his very body. If one possesses this Dharma, one attains a mind accomplished in vast wisdom; because he is able to accomplish vast wisdom, he attains the name of ācārya. If he is an ācārya, know that he is the Buddha. He is the Earth—meaning able to sustain everything existing in the world, as well as the various crops of karmic fruition and enjoyment. I am also able to sustain the karmic fruitions and so forth of all sentient beings without discrimination. 'Wondrous Voice' (Sarasvatī) is the name of a deity. The Golden Light [Sūtra] calls her the Goddess of Great Eloquence; 'great eloquence' refers to the tongue. My emitted voice surpasses hundreds of thousands of Brahmā-sounds, and hence gains this name. 'Brahmā' refers to nirvāṇa; previously 'Great Brahmā' was liberation, but here 'brahmā' refers to a brāhmaṇa, meaning one who has not yet realized it. 'Brahmacārya' refers to the name of one who practices holy conduct; know that he is a bodhisattva, know that he is Brahmā, know that he is Viṣṇu. An alternate name for the Sovereign Deity (Īśvara), correctly pronounced Viṣṇu. Know that he is the Sun Deity (Sūrya), know that he is the Wind Deity (Vāyu) and the Moon Deity (Candra). Brahmā is Śakra and Mahābrahmā. Know that he is the Black Night Deity (Kālarātrī), that he is Yama. Possessing great nirvāṇa, he is called Brahmā. Vi- is emptiness, -ṣṇu is samādhi. This samādhi is the Buddha's four bases of supernormal power (ṛddhipāda). 'Sovereign' means attaining mastery over dharmas, like the six meanings of bhagavat. 'Able to dispel all dark obscurity' refers to the sun of great compassion. Furthermore, Varuṇa is the water nāga; because he governs water, he possesses the water of great compassion that can sprinkle everywhere. Just as the moon nourishes all things in the world, the Buddha also nurtures the bodhicitta of all sentient beings. Śakra was established through a hundred gifts—opening the four city gates a hundred times to give generously. Śa is a hundred, and kra is courageous giving. The Buddha is endowed with immeasurable hundreds of gifts; hence he is named Śakra. The 'creator and establisher of the world' refers to the deity of the five great elements; worldly non-Buddhists call him the creator and establisher of the world. It is also Viśvakarman; I also generate all minds and am the lord of the mind, and therefore gain this name. 'Time' (Kāla): the three times are me. 'Yama' means one who will lead to a destination—meaning leading to good destinations and evil destinations. Leading to the place of slaughter, he is named Yamarāja. But I lead to good places and slay their afflictions. Ya- means the vehicles of the three yānas. -ma is me. The times established by me, transcending the three times, are all me; all are the mind. This is in response to the non-Buddhists of time (kālavādins). 'Bathing' is spoken of as the name of a deity; purifying body, speech, and mind is the foremost bathing. 'Expounding' refers to non-Buddhists; their names refer to what I truly am. He is a bhikṣu, he is the one whose [outflows] are exhausted, he is the auspicious one—referring to Śrīdevī (Goddess of Merit); I also possess all dharmas. It refers to holding the secret as the three mysteries. 'All-knowing' (sarvajña) is also a name found among non-Buddhists; I am truly so. Because of self-realization, it is not merely an empty name. 'All-seeing' is also the name of a deity. 'Sovereign over all dharmas' is also a deity conventionally transmitted in the world; I am truly so. 'Wealth' is also the name of a deity, meaning mastery—giving as soon as needed; the Buddha is truly this. If one abides in bodhicitta and the nature of sound and wisdom, and is not attached to any dharma, one is said to be all-pervading. This is an alternate name for the sarvākārajñatā (all-aspect wisdom); it is being endowed with all wisdom. 'Bodhicitta' is samādhi; sound emerges from the syllables, and distinguishing it through wisdom, it is wisdom. He is the reciter, because the mantra is born from me; hence I am the reciter. He is also the holder of mantras; because they are born from me, I hold them. Because the mantra syllables are born from me and I hold them, he possesses great auspiciousness and is also the mantra king, meaning me. He is the vajradhara, meaning holding this secret wisdom. Next, as for all the syllable-wheels on the limbs: at the heart position, the heart abides, placed conveniently as appropriate. Abiding in the position—the position is where it abides. He is the Earth Deity (Pṛthivī), he is Sarasvatī, he is the perpetual bather and the perpetual brahmacārin, and he is also the primary deity of the non-Buddhists who bathe perpetually. Pra- has the meaning of liberation, which is Brahmā. He is also a bhikṣu, he is the one whose outflows are exhausted, he is Mañjuśrī (Wondrous Auspiciousness), he is the holder of the secret, he is the all-knowing. The all-seeing is the Sovereign King over all dharmas. He is the one abiding in the bodhicitta, he is the nature of wisdom. He is unattached among all dharmas. He is all-pervadingly expounding. He is the holder of auspiciousness. He is the king of mantras. He is the vajradhara. In short: all that is arrayed in the great maṇḍala, as well as the one hundred and eight titles of the Tathāgata and so forth—there is none that is not [identical with him]. Why? Because the reality of this syllable A eternally pervades all places. If one can correspond in this way, one is identical with Vairocana pervading all places. Therefore, the Buddha spoke thus in the sūtra. The above completes the explanation of the heart.