大毘盧遮那成佛經疏 7.6.3

7.6.3

Because of the real meaning of worldly syllables and words, the Tathāgata empowers them by means of the real meaning of mantras. If there were worldly syllables outside the dharmatā, they would be delusions of the mind and erroneous views, having no real substance to be sought at all; and if the Buddha were to empower them with supernatural power, this would conform to inversion, and they would not be mantras. Having understood what is empowered, by what Dharma does the Tathāgata empower? Thus the Buddha said next: 'Secret Lord! For immeasurable hundreds of thousands of koṭis of nayutas of kalpas, the Tathāgatas have accumulated and cultivated the words of truth, the four noble truths, the four bases of mindfulness, the four bases of psychic power, the ten powers of a Tathāgata, the six pāramitās, the seven treasures of awakening, the four brahma-abidings, and the eighteen unshared dharmas of a Buddha. Secret Lord! In brief, the sarvajñajñāna of all Tathāgatas, the power of each Tathāgata's own merit and wisdom, the power of their own vows and wisdom, and the empowering power of the entire dharmadhātu, in accord with sentient beings and according to their kinds, reveal the mantra teachings.' This means that by the merit accumulated by the Tathāgatas over immeasurable asaṃkhyeya kalpas, universal-gateway empowerment is performed pervading everywhere; therefore, in the establishment of each word and name, all is like the Indra-net tradition, with no purpose or benefit that is not accomplished. Moreover, each of these merits is identical to the characteristic of mantras; the dharmatā is naturally so, not something made through fabrication. Now we shall briefly take the single syllable A to clarify its meaning. When the practitioner realizes their own mind, because they understand that worldly and transworldly causes and fruits are originally unborn, there is no suffering, origination, cessation, or path, but rather there is the one real truth. Having seen this one real truth, they will certainly roar the lion's roar and expound it widely for sentient beings; this is called accumulating and cultivating the words of truth. Furthermore, because they know that the eight inversions are originally unborn, they accomplish the Tathāgata's bases of mindfulness. Because they know that the four bases of psychic power are originally unborn, they accomplish psychic powers of the dharmatā. Because they know that the powers of knowing what is possible and impossible, and so forth, are originally unborn, they accomplish the Buddha's natural power of wisdom. Because they know that the six obscurations are originally unborn, they reach the other shore of the six pāramitās. Because they know that the seven factors of awakening are originally unborn, they accomplish the seven kinds of masterless awakening-treasures. Because they know that the four brahma-abidings are originally unborn, they accomplish objectless kindness, compassion, sympathetic joy, and equanimity. Because they know that the eighteen dharmas are originally unborn, they transcend mental measurement and do not share them with any sentient beings. And so forth, down to the various Dharma gateways, which should be expounded with sovereignty. Furthermore, like the meanings in the first chapter of this sūtra: when one realizes that there are only aggregates and no self, up to when one realizes the realm of tranquility, one should explain the various Dharma gateways based on the original unbirth of self, person, sentient being, and soul. When observing the emptiness of nature through the five similes, one should explain the various Dharma gateways based on the original unbirth of the aggregates. When observing the aggregates and the ālayavijñāna, up to when one is aware that the prior and subsequent limits of the mind cannot be apprehended, one should explain the various Dharma gateways based on the original unbirth of the mind's reflections. When the mind of extreme lack of self-nature arises, one should explain the various Dharma gateways based on the original unbirth of the pure bodhicitta. Up to the Tathāgata stage, one should explain the various Dharma gateways based on the ultimate unborn meaning of the mahākaruṇāgarbha-maṇḍala. Just as with the syllable A as the gateway of the unborn, the syllable Ka as the gateway of non-action and so forth should all be broadly expounded. Just as with each single syllable, down to each single name and each single establishment, all should be broadly expounded. Furthermore, the Bhagavat has sovereignty over the Dharma: he may use one syllable to encompass the various single-dharma gateways such as the bodhicitta; or he may use two syllables to encompass the various two-dharma gateways such as śamatha and vipaśyanā; or he may use three syllables to encompass the various three-dharma gateways such as the three emptinesses; or he may use four syllables to encompass the various four-dharma gateways such as the bases of mindfulness; or he may use five syllables to encompass the various five-dharma gateways such as the faculties and powers; or he may use six syllables to encompass the various six-dharma gateways such as the six pāramitās; or he may use seven syllables to encompass the various seven-dharma gateways such as the seven treasures of awakening; or he may use eight syllables to encompass the various eight-dharma gateways such as the eightfold straight path; or he may use nine syllables to encompass the various nine-dharma gateways such as the nine concentrations; or he may use ten syllables to encompass the various ten-dharma gateways such as the ten powers; down to using immeasurable syllables to encompass immeasurable Dharma gateways. The various names and phrases are also like this. As for the general characteristics of mantras: when a practitioner upholds the single gateway of the syllable A, in accordance with their dispositions and capacities, some awaken to the four bases of mindfulness and some awaken to the four psychic powers, each being different. Yet when they understand one Dharma gateway, it immediately contains all the other Dharma gateways, and the various Dharma treasures arrive naturally without being sought. As for the specific characteristics: for example, using four syllables to encompass the gateway of the four bases of mindfulness. When practicing according to the Dharma, although one has never previously correctly observed body, feeling, mind, and dharmas, one naturally awakens to the gateway of mindfulness and enters all the Dharma gateways of the dharmadhātu. For conventional designations and meanings, they are as broadly expounded in the *Mahāprajñāpāramitopadeśa* and other texts. Furthermore, because the Tathāgata's various Dharma gateways cannot be cited exhaustively, he again spoke in brief. The initial mention of 'sarvajñajñāna' is an overarching mention of all the vajra wisdom seals of the Tathāgatas of the ten directions and three times; when empowerment is performed together by means of this, there is nowhere it does not pervade. Moreover, when all the Tathāgatas originally practiced the bodhisattva path, the boundless accumulations of merit they amassed and the inexhaustible great vows they gave rise to reached ultimate fulfillment in sarvajña; therefore, they all obtain the name of wisdom. Stating that with such power of merit, vows, and wisdom, as well as the intrinsic empowering power of the entire dharmadhātu, empowerment is performed in accord with the world and according to their kinds, the mantra teachings can thus be revealed in all the various bodies, speeches, and minds of all sentient beings.