大毘盧遮那成佛經疏 7.6.2

7.6.2

If there are corresponding names and meanings such as 'vajra-indestructible' and 'free from prapañca', know that these belong to the functions of the vajra family. Such meanings are infinite and boundless; the yogin should infer them conceptually, for they cannot be set down in full detail. Furthermore, the sūtra itself explains the functions corresponding to names and practices, stating that if in mantras there are such syllables as (oṃ), (hūṃ), (phaṭ), (traṭ), (hrīḥ), and (bhī), know that these are titles of the Buddha-uṣṇīṣas. If there are words and meanings of this kind such as (gṛhṇāya) (meaning 'seize'), (khādaya) (meaning 'devour'), (bhañja) (meaning 'destroy'), (hana) (meaning 'strike'), (māraya) (meaning 'slay'), and (sphoṭaya) (meaning 'shatter'), know that these are mantras of wrathful deities and other kāṅkaras, which may be employed for subjugation and summoning. Regarding the meaning 'devour': 'to devour' means causing the wrathful deities and others to swallow and destroy all varieties of vināyakas. If it were truly as spoken [literally], the buddhas would incur the fault of killing living beings. But now this school clarifies the meaning: the so-called vināyakas are precisely all things capable of causing obstacles, and these obstacles are all born from the deluded mind. If one can devour such heavy obstacles and cause the eye of the mind to open in clarity, know that this is termed the true wrathful one. To devour the obstacles of all living beings by means of this syllable Kha gateway is to be an emissary of the Tathāgata, performing the Tathāgata's work. The rest can be understood by inferring in like manner. Furthermore, if in a mantra there are words such as (namaḥ) (meaning 'homage') and (svāhā) (meaning 'taking into embrace'), know that it is a mantra corresponding to the quiescence of cultivating samādhi. Or if there are words such as (śānta) (meaning 'quiescent') and (viśuddha) (meaning 'pure'), know that it is a mantra that fulfills all vows. Moreover, this śānta also has the meaning of pacifying disasters, corresponding to the Buddha family. The rest is explained in detail in works such as the Susiddhi. What has been spoken above are all the characteristics of the mantras of the buddhas and bodhisattvas. Next, where it says: 'If spoken by śrāvakas, arranged phrase by phrase,' it is because the śrāvakas attain realization through others and have not entered deeply into dharmatā, so they cannot encompass myriad virtues within a single word. As in the case of reciting a four-line verse on 'all conditioned phenomena are impermanent', only when the phrasing and meaning are arranged sequentially without omission does it constitute a mantra; they cannot clarify meaning through syllable gateways or add names and phrases. Although pratyekabuddhas do not speak, they can also bring forth mantras through supernormal powers, and all who receive and uphold them will obtain benefit. There is a slight distinction here: namely, the exhaustion of outflows is the same for both pratyekabuddhas and śrāvakas, but there are differences of depth in their samādhi; [pratyekabuddhas] are able to benefit beings through supernormal powers, causing their wishes to be fully accomplished. Except for the four great disciples, the power of other śrāvakas is incapable of this; furthermore, their mantras only teach the principle of the quiescence of the twelve links of dependent origination. Hence it says: 'Namely, through the differentiation of their parts of samādhi, they purely eliminate rebirth through karma.' Next, the sūtra teaches the true nature of mantras, saying: 'Furthermore, Lord of the Secret! These characteristics of mantras were not made by any of the buddhas, nor did they cause others to make them, nor did they rejoice in their making. Why is that? Because the dharmatā of all phenomena is thus. Whether tathāgatas appear or tathāgatas do not appear, phenomena abide naturally as such. That is to say: as for mantras, the dharmatā of mantras is naturally as such.' This means that because the Tathāgata's body, speech, and mind are ultimately equal, the sounds and syllables of these characteristics of mantras are all eternal. Because they are eternal, they do not flow or alter; they are naturally as such, and are not produced through fabrication. If they could be fabricated, they would be produced phenomena; if a phenomenon has production, it can be destroyed, shifting and flowing through the four characteristics [of existence], impermanent and without self—how then could they be called 'true words' (mantras)? Therefore, the Buddha does not make them himself, nor does he cause others to make them, and even if there were someone able to make them, he would not rejoice in it. Therefore, regarding these characteristics of mantras, whether a buddha appears in the world or does not appear in the world, whether already taught, not yet taught, or presently taught, phenomena abide in the state of phenomena, their nature and characteristics being eternally abiding. Therefore, this is called the seal of certainty, the identical path of the multitude of āryas. In this very Mahākaruṇā-maṇḍala, regarding all mantras, the characteristic of each and every mantra is naturally as such; hence it is stated repeatedly. If it is so, then these characteristics of mantras are ultimately quiescent and not imparted to people; why then do they sometimes appear and sometimes disappear? Therefore, the sūtra further explains the reason, saying: 'Lord of the Secret! The fully enlightened ones, all-knowing and all-seeing, appear in the world, and by themselves use this Dharma to teach various paths, in accordance with various inclinations and desires, up to the sounds of the various destinies, and through adhiṣṭhāna they teach the path of mantras.' The meaning here is: the Tathāgata personally realized the reality of the Dharma, which was neither made by the Buddha himself nor made by other devas and humans; it is naturally eternally abiding, yet through the supernormal power of adhiṣṭhāna he appears in the world to benefit living beings. The secret body, speech, and mind of this mantra gateway are precisely the equal body, speech, and mind of the Dharma-Buddha; yet through the power of adhiṣṭhāna, they appear in the world to benefit living beings. The Tathāgata's unimpeded knowledge and vision are naturally accomplished without deficiency within the continuous stream of all living beings. Because beings do not realistically awaken to the substance and characteristics of these mantras, they are called 'beings in saṃsāra'; if one can know and see them for oneself, one is immediately called 'all-knowing and all-seeing'. Therefore, such knowledge and vision were not fabricated by the Buddha himself, nor were they transmitted by others. When the Buddha sat at the seat of awakening and realized such Dharma, he understood that all worlds have from the beginning always been the dharmadhātu. At that moment he gave rise to great compassion: 'Why are living beings so very close to the Buddha path, yet unable to awaken to it themselves?' Therefore, by this cause and condition, the Tathāgata appeared in the world, and again utilizing such an inconceivable dharmadhātu, divided it into various paths, revealed various vehicles, accorded with various inclinations, desires, and mental capacities, and through various phrases and local languages, freely exerted adhiṣṭhāna to teach the path of mantras. Although born from the conditions of resonance with capacities, it does not stir from the limit of reality. Although doing everything through skillful means, it was not made by the Buddha. Although there are different teachings through the universal gateway, it is solely by means of the Buddha's knowledge and vision that living beings are shown and awakened. If a practitioner, amid the ten similes for these mantras, falsely perceives conditioned production and cessation, thereby further increasing the defilements of the mind, that is not the original intent of the Tathāgata. Furthermore, because living beings of future ages have dull faculties and are confused about the two truths, failing to know that the conventional is identical to the ultimate, the Bhagavat earnestly points out the matter, saying: 'Lord of the Secret! What is the Tathāgata's path of mantras? It is the adhiṣṭhāna of these written syllables.'