法界中的菩薩行

認識《大日經》13 Understanding the Mahāvairocana Sūtra – Part 13 不空師父/文 Written by Master BuKong

有情眾生本以癡愛為依，造作身、口、意等虛妄的不清淨業，故於六道的因緣業力中，苦楚不息，受身輪迴。 Sentient beings are originally driven by ignorance and attachment, thus they create impure and illusory karma through body, speech, and mind. As a result, they continuously suffer and undergo reincarnation within the six realms due to the power of karmic causes and conditions.

若行者初發菩提心時，依「身語意平等無盡莊嚴藏」修行，便進入「阿種子字門」中。 When a practitioner first gives rise to the Bodhi mind and practices based on the "infinite treasury of the equality of body, speech, and mind," they enter the "seed-syllable A gate."

待因緣成熟，從金剛般的如來本性中，就會發出智慧的芽，這棵智慧芽一旦生起後，便會永不退轉地生長。 When conditions mature, a sprout of wisdom will emerge from the Vajra-like nature of the Tathāgata. Once this sprout arises, it will continue to grow without ever regressing.

直到將癡愛為依的五蘊，以及阿賴耶識中的業力種子枯竭，取而代之的如來芽種，終能使行者獲得如虛空般無染的大菩提心。 Eventually, the five aggregates rooted in delusion and the karmic seeds in the storehouse consciousness (ālayavijñāna) are exhausted. In their place, the Tathāgata's seed of awakening arises, enabling the practitioner to attain the vast, undefiled Bodhi mind like open space.

好比行者依真言法門修行，得以證入第一地。繼續以無所住、精進不息的心修行，進而圓滿第二地。接著依真言法的精要方便，繼續修行以證入第三地。依次第漸次證入，唯以真言法門為道路，直到十地圓滿，成就正覺為止。 Just like a practitioner who cultivates through the mantra vehicle and attains the first bhūmi (stage), then continues diligently with a non-abiding and persevering mind to perfect the second bhūmi, and further practices according to the essential expedients of mantra to enter the third. Progressing stage by stage, following only the mantra path, they eventually complete the ten bhūmis and attain full awakening.

也可以說，如來的平等種子，在大悲心中孕育出法性的智慧芽，逐步次第成長，直到枝葉、花果，遍滿諸法界，便成為「萬德開敷菩提樹王」。 It can also be said that the Tathāgata's equal seeds, nurtured in great compassion, sprout into the wisdom of dharma-nature, gradually growing step by step until their branches, leaves, flowers, and fruits fill all dharma realms, becoming the king of the Bodhi tree in full bloom, adorned with myriad virtues.

這些大日如來所示現的十佛剎微塵數的法門，若一一聽聞，即使要經過無量無邊的阿僧祇劫，也不足以圓滿受持。 The countless Dharma gates manifested by Mahāvairocana across innumerable Buddha-lands are so vast that even after infinite asaṃkhyeya kalpas of listening, one could not fully receive or comprehend them all.

正因為前面所說的「如來之日加持」，使得與會大眾短暫的時間內，便能經歷這一切的顯現。 Precisely because of the aforementioned "Blessing of the Tathāgata’s Day," all of this could manifest to the assembly within a brief moment.

這正是大日如來將宣說此經前，所示現的不可思議神通瑞相。同樣的情境，有如《法華經》的開頭，文殊師利見睹瑞相，便知釋迦牟尼佛將開始宣說一佛乘法。 This is the inconceivable miraculous manifestation shown by Mahāvairocana before delivering this sutra. A similar situation occurs at the beginning of the Lotus Sutra, where Mañjuśrī sees auspicious signs and realizes that Śākyamuni Buddha is about to proclaim the One Vehicle Dharma.

《大日經》的開頭也是如此，與會大眾見如來種種加持境界，即知如來將說平等法門，欲演一切乘法，皆能依自心而成就無上佛道。 The opening of the Mahāvairocana Sūtra is likewise—when the assembly witnesses various empowered manifestations of the Tathāgata, they understand that he is about to reveal the Dharma of equality, intending to expound all vehicles and show that they all lead to the supreme Buddhahood attainable through the awakened mind within oneself.

Translated into English by ChatGPT.