諸經要抄 1.11

1.11

念此明者。即能證入一切灌頂曼荼羅位。於諸菩薩祕密法門隨意無礙。作是觀時不復延促。務在證入。若能一一與心相應方大成就。一切時處作意任運相應。無所罣礙。一切妄想貪瞋癡等。不假斷除自然不起性常清淨。此真實法門。是一切眾生自性清淨心名為圓鏡智。上從諸佛下至眾生。悉皆同等無有增減。但為無明妄想所覆。令其法體不得顯現。作是觀者便證解脫一切智三昧。名為地前三賢位。所有動作任運相應。自然進入初地生大歡喜。所以然者。以觀月為方便。具有三義。一月清淨義。離貪欲垢故。二者清淨源義。離貪嗔熱惱故。三者光明義。離愚癡故。所以取月為喻亦莫作月解。世間者四大所成畢竟破壞。眾生自性清淨心無生滅故。此是諸佛菩薩內證非二乘聲聞外道所知境界。作此觀者。一切佛法恒沙功德不由他悟。此一法攝無量。剎那悟入諸法中。自在無礙。從地至地漸漸昇進。學此觀者。不得專守念以為究竟。當須正念進修方便。然後證入究竟清淨法海。

One who recites this mantra can directly realize and enter the station of the universal abhiṣeka-maṇḍala, and is unimpeded at will regarding the secret Dharma-gates of all bodhisattvas. When making this contemplation, there is no longer extension or brevity; the priority lies in realization and entry. If each and every [aspect] can correspond with the mind, only then is there great accomplishment. At all times and in all places, attention functions effortlessly in accord (anābhoga), free from any hindrance. All false thoughts, greed, anger, ignorance, and so forth, do not require deliberate cutting off; naturally not arising, their nature is ever pure. This true Dharma-gate is the prakṛti-prabhāsvara-citta of all sentient beings, called the ādarśa-jñāna. From the Buddhas above down to sentient beings below, all are entirely equal without increase or decrease; it is merely obscured by ignorance and false thoughts, preventing its Dharma-substance from manifesting. One who performs this visualization directly realizes the samādhi of liberation and all-knowledge, which is called the station of the three grades of sages before the bhūmis. All actions conform effortlessly (anābhoga), and one naturally enters the first bhūmi, producing great joy. Why is this? Because using the contemplation of the moon as an expedient means possesses three meanings: first, the meaning of the moon's purity, because it is free from the defilement of lustful desire; second, the meaning of the source of purity, because it is free from the feverish torment of greed and anger; third, the meaning of radiance, because it is free from ignorance. Therefore, the moon is taken as a metaphor; do not understand it merely as the moon. The mundane world is composed of the four great elements and is ultimately destroyed, whereas the prakṛti-prabhāsvara-citta of sentient beings is without arising and ceasing. This is the internal realization (pratyātmādhigama) of the Buddhas and bodhisattvas, not a realm known to the dviyāna, śrāvakas, or tīrthikas. For one who performs this visualization, the Ganges-sands of merits of all Buddhist teachings are realized without relying on another. This one teaching subsumes immeasurable teachings; in a single kṣaṇa one awakens and enters into all phenomena, sovereign and unhindered. Ascending and advancing gradually from bhūmi to bhūmi, one who studies this visualization must not cling exclusively to mindfulness as ultimate; one must advance and cultivate expedient means with right mindfulness, and only then realize and enter the ocean of ultimately pure Dharma.