顯密圓通成佛心要集 1.28.3

1.28.3

若實言之，隨一字一切處皆得用之，謂一字實具一切字一切功用，是一切諸佛菩薩也。 ）問曰：「何以梵字皆有如是不思議神用？ 」答謂：「每一一字，即體是諸佛菩薩身心故，又即體是離相法界故，又即體是教理行果故，所以有不思議神用。 」（西天梵字法爾本有，但世界初成時梵王傳說，不同此方字是蒼頡等創製。 ）「若爾，應西天梵字皆有不思議神用，何得偏說真言中字？ 」答謂：「真言中字，法爾諸佛不思議力加持故、法性如是故，偏有神用，如此方言語，是一唯急急如律令等語，呪火不燒、呪水不熱，蓋作呪語偏有功用，非餘一切言語皆有如是功用。 西方字亦爾，字雖是一，謂作真言中字偏有神用，非餘一切字皆有如是神用也。 」問曰：「上說對壇結印誦呪等，豈不是有相耶？ 」答云：「圓宗無障礙法界體上，本具無盡法門，禪宗無相法門但是無盡門中之一門耳。 今密宗壇法手印真言，即體便是無障礙法界也。 」（如《華嚴經疏鈔》十玄門中託事顯法門說，金色世界即是本性，彌勒樓閣即是法門，勝熱婆羅門火聚刀山即是般若無分別智等是也。 今有人云：「持呪結印對壇是滯相者。 」此乃只就禪宗中論之，即是離相外求於無相，古師指為外道見也，非是佛教之意耳。 又《首楞嚴經疏》云：「持誦神呪，能却諸惡、能集眾善。 」愚叢罔知斯旨，見持呪者，往往興謗謂非修行。 未有一佛不由神呪，而得成道度眾生矣，請細覽之，以革斯弊。 ）問曰：「上引古來諸師皆云：呪是諸佛祕密之法，非因位所解。 何却如前解說阿字是毘盧佛身，吽字是三解脫門等耶？ 」答云：「准賢首《般若心經疏》及《神變疏》，辨密藏諸陀羅尼經意而有二門：一、不可說門，謂呪是諸佛密法，佛佛相傳不通他解，但當誦持不須強釋。 二、強說門，謂真言中隨舉一字，或作人或作法，橫竪該羅自在解說，舉要而言無盡法門，於一字中總解說盡，方是陀羅尼字義。 就此言之，假使十方諸佛經恒沙劫，共說真言一字中義亦不能盡，何況餘人。 說者尚難，豈況受者。 所以且於一字中少分，或作人或作法而解說之。 前說阿字是毘盧佛身，吽字是三解脫門等，即是強說中少分一途之義。 餘處有文解釋真言字義句義，皆是此強說門中少分一途義耳。 （若於真言一字中，或作二義五義十義，乃至百義等解釋，名少分義。 若作一義解釋，名一途義耳。 ）上言唯佛所知不通他解者，據密教本宗不可說門言也。 」（此不可說門義，當顯圓離言果海； 此強說門義，當顯圓帶言因分。 ）問曰：「或有眾生欲除種種災障，或欲增長福慧，或欲祈證聖果等，為當只依前儀軌持誦耶？ 為復更別有方法耶？ 」答曰：「但只依前儀軌持誦，凡有所求決定成就。 」或有樂隨所求之事各別作法者，今與略示法式，准《千手千眼觀自在菩薩修行儀軌經》、《七俱胝大明陀羅尼經》、《神變經疏》及諸真言儀軌等說，有五種壇法，所謂息災法、增益法、敬愛法、降伏法、出世間法。

To speak truly of it, any single syllable may be used everywhere, for one syllable truly possesses all syllables and all functions, and is all buddhas and bodhisattvas.) Question: "Why do all Sanskrit syllables have such inconceivable, wondrous functions?" Answer: "Because the substance of each and every syllable is the body and mind of the buddhas and bodhisattvas; and because its substance is the markless dharmadhātu; and because its substance is the teachings, principles, practices, and fruits. Therefore they have inconceivable, wondrous functions." (The Sanskrit syllables of the Western Heavens exist fundamentally as their dharma nature; when the world was first formed, they were transmitted by King Brahmā. They are not like the characters of this land, which were newly invented by Cangjie and others.) "If so, all Sanskrit syllables of the Western Heavens should have inconceivable, wondrous functions; why do you speak specifically only of syllables in mantras?" Answer: "The syllables in mantras possess unique, wondrous functions because they are naturally empowered by the inconceivable power of the buddhas, and because such is the dharma nature. Just like the language of this land: words such as 'Swiftly, swiftly, in accordance with the statutes and ordinances' cause fire not to burn when chanted over, and water not to scald when chanted over, precisely because words used as incantations have a specific efficacy; it is not that all other speech has such efficacy. The characters of the West are also like this: although they are one and the same kind of character, when serving as syllables in mantras they have unique, wondrous functions, whereas not all other characters have such wondrous functions." Question: "Does not facing an altar, forming mudrās, and reciting incantations as described above have marks?" Answer: "Within the substance of the unhindered dharmadhātu of the Perfect School, infinite dharma-gates are inherently complete; the markless dharma-gate of the Chan school is merely one gate among the infinite gates. Now, the altar methods, hand mudrās, and mantras of the Esoteric school are themselves identical in substance to the unhindered dharmadhātu." (As explained in the Huayan jing shuchao regarding the gate of relying on phenomena to reveal the Dharma among the Ten Profound Gates: the golden world is our fundamental nature, Maitreya's tower is the dharma-gate, and the Brahmin Jayoṣmīṣa's heap of fire and mountain of knives are the non-discriminating wisdom of prajñā, and so on. Today, some say: 'Reciting incantations, forming mudrās, and facing an altar is clinging to marks.' This is discussing it solely in terms of the Chan school; it is seeking signlessness outside of marks, which ancient masters pointed out as a heterodox view, not the meaning of the Buddhist teaching. Moreover, the Commentary on the Śūraṅgama Sūtra states: 'Reciting dhāraṇī-mantras can repel all evils and gather all goods.' The ignorant multitude does not know this import; seeing those who recite incantations, they often give rise to slander, saying it is not practice. There has never been a single buddha who did not attain the Way and liberate sentient beings by relying on dhāraṇī-mantras. Please examine this closely so as to reform this defect.) Question: "The ancient masters cited above all say: 'Incantations are the secret dharma of the buddhas, incomprehensible to those in the causal stages.' Why, then, did you previously explain that the syllable A is the body of Vairocana Buddha, the syllable Hūṃ is the three gates of liberation, and so forth?" Answer: "According to Xianshou's Commentary on the Heart Sūtra and Commentary on the Transformation of Spiritual Powers, when distinguishing the intent of the various dhāraṇī sūtras of the esoteric treasury, there are two approaches: First, the approach of the ineffable. This means that incantations are the secret dharma of the buddhas, transmitted between buddhas and beyond the comprehension of others; one should simply recite them without trying to forcibly explain them. Second, the approach of provisional exposition. This means that when taking any single syllable from a mantra, whether explaining it in terms of persons or dharmas, one comprehensively encompasses and freely expounds it horizontally and vertically. To state the essential point, only when all infinite dharma-gates are completely expounded within a single syllable is it the true meaning of a dhāraṇī syllable. In terms of this, even if the buddhas of the ten directions spent kalpas as numerous as the sands of the Ganges together explaining the meaning within a single mantra syllable, they could not exhaust it; how much less could other people. It is difficult even for the speaker, let alone the receiver! Therefore, one temporarily explains a fraction within a single syllable, either as a person or as a dharma. What was previously explained—that the syllable A is the body of Vairocana Buddha, and that the syllable Hūṃ is the three gates of liberation—is merely one fraction and one aspect of provisional exposition. Passages elsewhere that interpret the meanings of syllables and phrases of mantras are all just one fraction and one aspect within this approach of provisional exposition. (If within a single syllable of a mantra one explains two meanings, five meanings, ten meanings, or up to a hundred meanings, it is called a fractional meaning. If one explains a single meaning, it is called a single-aspect meaning.) The previous statement that it is 'known only to buddhas and incomprehensible to others' was spoken on the basis of the ineffable approach of the Esoteric teaching itself." (The meaning of this ineffable approach corresponds to the ocean of fruit-stage realization beyond words in the Perfect Teaching; the meaning of this approach of provisional exposition corresponds to the causal stage endowed with words in the Perfect Teaching.) Question: "If there are sentient beings who wish to eliminate various disasters and hindrances, or wish to increase their blessings and wisdom, or wish to pray to realize the holy fruit, should they merely recite in accordance with the previous ritual manual, or is there another method?" Answer: "Simply recite in accordance with the previous ritual manual; whatever is sought will certainly be accomplished." However, for those who wish to perform separate rituals according to the specific matters sought, I now briefly show the ritual forms. According to the Practice Ritual Sūtra of the Thousand-Handed and Thousand-Eyed Avalokiteśvara Bodhisattva, the Saptakoṭi Mahāvidyā Dhāraṇī Sūtra, the Commentary on the Transformation of Spiritual Powers Sūtra, and various mantra ritual manuals, there are five kinds of altar methods: namely, the method for pacifying disasters, the method for increasing benefits, the method for subjugation and attraction (vaśīkaraṇa), the method for subjugation (abhicāraka), and the supramundane method.