大毘盧遮那成佛經疏 7.6.1

7.6.1

The sūtra says: “Furthermore, the World-Honoured One addressed the Vajradhara, the Master of the Secret, saying: ‘Master of the Secret! You must listen attentively to the components of mantras.’” Broadly categorized, mantras are summary-wise of five kinds: those spoken by tathāgatas; those spoken by bodhisattvas and vajras; those spoken by the two vehicles; those spoken by the devas; and those spoken by terrestrial devas, namely nāgas, garuḍas, asuras, and the like. Furthermore, the first three kinds are collectively termed mantras of the noble ones; the fourth is termed mantras of the assemblies of devas; and the fifth is termed mantras of terrestrial dwellers. They may also be collectively termed mantras of all spirits. Just as the mantras of the noble ones also pronounce the syllable A, the syllable RA, and so forth, those worldly devas and down to terrestrial ghosts and spirits also pronounce them. What distinction is there in their characteristics? The ācārya said: “When spoken by Buddhas and bodhisattvas, a single syllable is endowed with immeasurable meanings.” To speak briefly: the syllable A inherently possesses three meanings: the meaning of non-arising, the meaning of emptiness, and the meaning of existence. In the Sanskrit original, the syllable A has the phonetic value of original beginning (ādi); if there is an original beginning, it is a dharma of causes and conditions, and is therefore termed existence. Furthermore, A signifies non-arising (anutpāda); if a dharma is formed by relying on causes and conditions, it lacks intrinsic nature in itself, and is therefore emptiness. Furthermore, non-arising is itself the realm of the one true reality, which is the Middle Way. Hence Nāgārjuna said: “Dharmas arisen from causes and conditions are both empty, provisional, and the Middle.” Moreover, the *Mahāprajñāpāramitā-upadeśa* explains that sarvajñatā has three names: the all-knowledge (sarvajñatā) shared with the two vehicles; the knowledge of the paths (mārgajñatā) shared with bodhisattvas; and the knowledge of all aspects (sarvākārajñatā), which is the unshared dharma of the Buddhas. These three knowledges are in fact attained in a single mind, but to distinguish them so that people may easily understand, three names are established; this is precisely the meaning of the syllable A. Furthermore, the syllable RA also has three meanings: first, the meaning of dust (rajas); second, because it enters the syllable A gateway, it is the meaning of being free from dust (arajas); and it also has the meaning of pāramitā, because by fully reaching the other shore, it is originally unborn. One should know that it also embodies the three dots [of the letter I], and the three dots encompass all dharmas. As with the syllable A and the syllable RA, so it is with the meanings of all other syllables. Furthermore, in all speech, whatever carries the sound of A is encompassed by the syllable A gateway; whatever carries the sound of RA is encompassed by the syllable RA gateway; and so it is with the other syllables. This is also identical to the explanations of identical words and identical syllables in the *Mahāprajñāpāramitā-upadeśa*, and will not be explained in detail below. If the mantras of bodhisattvas contain the syllable A, one should know that within their respective realized gateways of the dharmadhātu each is endowed with all meanings, but not endowed with all meanings within the universal gateway of the dharmadhātu. If the mantras of the two vehicles contain the syllable A, one should know that they explain the meaning of non-arising only in terms of the knowledge of exhaustion and non-arising, and of peaceful, extinct nirvāṇa. If the mantras spoken by Brahmā contain the syllable A, the meaning is explained in terms of leaving behind the five desires and the non-arising of vitarka and vicāra. If the mantras of Śakra and the world-protectors contain the syllable A, the meaning is explained in terms of the non-arising of the ten unwholesome paths of karma and of calamities. The rest can be understood by analogy. All of what has been spoken above is speech adapted to the minds of others, explaining the shallow and summary meanings. If one explains the deep and secret meaning according to speech conforming to one's own mind, then entering any single gateway fully contains all gateways of the dharmadhātu, down to the fact that all the worldly devas and so forth are entirely Vairocana—how could there be any distinction of shallow and deep? If a practitioner is able within non-distinction to understand the meaning of distinction, and within distinction to understand the meaning of non-distinction, one should know that this person penetrates the meaning of the two truths and also recognizes the characteristics of mantras. Furthermore, the sūtra itself speaks of the characteristics of mantras. The opening verse says: “The mantras of the Fully Enlightened Ones, / Through the characteristics established by word and name, / Just as in the system of Indra, / Accomplish all benefits and purposes.” This clarifies the general characteristic of the tathāgatas' mantras; here it is spoken only in reference to the initial samaya mantra. ‘Word’ means that each individual syllable is a type of gateway entering the dharmadhātu: for instance, in the word *asame*, the syllable A is the gateway of non-arising, the syllable SA is the gateway of truthlessness, and the syllable MA is the gateway of great emptiness. ‘Name’ means that these individual syllable-gateways together form a name: A is named ‘non-’ (a-), and *same* is named ‘equal’ (sama); if combined further, it is ‘unequalled’ (asama). ‘Established’ means that by relying on these multiple names, from beginning to end they together form a single meaning. For instance, the first phrase says ‘unequalled,’ the next says ‘threefold equal,’ and the next says ‘samaya’; mutually establishing one another, this is the samaya of the unequalled three equalities. Furthermore, just as multiple names together form a single phrase, such as ‘all conditioned things are impermanent’ and so forth, down to combining these multiple phrases together to make a single verse, only then is the meaning complete: that is, ‘All conditioned things are impermanent, they are dharmas of arising and ceasing; when arising and ceasing have ceased, tranquil extinction is bliss,’ and so on—these are all the established characteristics of mantras. The rest are all modeled on this. As for ‘just as in the system of Indra,’ Indra is another name for the heavenly king Śakra; Śakra himself composed a treatise on phonetics (śabdaśāstra) that could contain multiple meanings within a single word, which is cited as corroboration. If worldly wisdom is already like this, how much more so is the Tathāgata sovereign over dharmas? ‘Accomplish all benefits and purposes’ means that the Tathāgata's mantras, in each and every word, are fully capable of accomplishing all benefits; in each and every name, they are also fully capable of accomplishing all benefits; and in each and every established characteristic, they are also fully capable of accomplishing all benefits. Taking merely the initial syllable A of the samaya mantra: by virtue of its meaning of original non-arising, it has the function of pacification (śāntika); because it is originally unborn, all merits are complete without deficiency, and so it has the function of enrichment (pauṣṭika); because it is originally unborn, immeasurable faults are extinguished without remainder, and so it has the function of subjugation (ābhicāruka); and because not a single dharma exceeds this original non-arising, it has the function of summoning (ākarṣaṇa). In this way, the effortless merit within original non-arising is able to accomplish all matters. Just as with the syllable A, so it is with each and every other syllable. Just as with each individual syllable, so it is with each and every name, phrase, and established characteristic. Therefore, one should know that right within this mantra all functions are fully contained. The general characteristics of mantras have now been explained. Next, clarifying the specific characteristics of mantras, it therefore says: “There are phrases of the ritual of addition, / Corresponding to the practices of their original names.” This means that whenever performing mantra rituals, one must contemplate the names originally established in this mantra and the purports intended by them, distinguish their family classifications, and employ them in practice according to the correspondence of their nature and characteristics. If the name and meaning of the mantra do not correspond with what is being employed, one should add words and phrases according to ritual rules. For instance, if within a mantra there are various distinct names and words such as the dharmadhātu, dharmatā, great emptiness, and the inconceivable realm that correspond to the Tathāgata’s self-realized true essence, one should know that this is a mantra of the Buddha Family. Even if it belongs to another family, it may also be employed for the Buddha Family. If it possesses names and meanings corresponding to great compassion, the universal eye, freedom from defiling attachment, and the like, one should know that it is used for the Lotus Family.