大毘盧遮那成佛經疏 1.13

1.13

「時彼菩薩普賢為上首，諸執金剛祕密主為上首，毘盧遮那如來加持故，奮迅示現身無盡莊嚴藏，乃至有情類業壽種除，復有牙種生起」者，謂將說此平等法門，故先以自在加持感動大眾，悉現普門境界祕密莊嚴，不可思議未曾有事，因彼疑問而演說之，則聞者信樂倍增、深入語義。如《法華序分》〈從地踊出品〉因緣，此中當廣說之。復次普賢祕密主等上首諸仁者，即是毘盧遮那差別智身，於如是境界久已通達。然此諸解脫門所現諸善知識，各引無量當機眾，同入法界漫荼羅。為饒益此初入法門實行諸菩薩故，如來加持，奮迅示現大神通力也。如師子王將欲震吼，必先奮迅其身呈現材力然後發聲。如來亦爾，將欲必定師子吼宣說一切智門，故先奮迅示現無盡莊嚴藏。所謂莊嚴者，謂從一平等身普現一切威儀，如是威儀無非密印，從一平等語普現一切音聲，如是音聲無非真言。從一平等心普現一切本尊，如是本尊無非三昧。然此一一三業差別之相，皆無邊際不可度量，故名無盡莊嚴也。《如來祕密慧經》云「除蓋障菩薩於法會中，欲知佛身量故，令大目揵連尋之。目連上至梵宮，猶覩如來若對目前，佛身威儀說法音聲與本無異。乃至盡其神力往詣他方佛土，亦不異梵宮。爾時除蓋障菩薩以目連不能測故，自往觀察，過十方各如恒河沙世界，皆見如來不起于座而演說法。乃至周極十方盡其神通勢力，亦復如是。然後還歸，方見除疑天女去佛不遠，見入於三昧，便作是念：『我聞此天女，通達無量三昧門。我當觀之，今住何定也。』又盡心力觀之，不測其心所行之處。聚集無量天鼓，一一皆如須彌山王，以神力同時發聲，欲令出定而不能得。乃至佛言：『我未發菩提心時，是天女已能住此三昧。』」即是無邊際義也。如是毘盧遮那，普於十方一切世界，一一皆現佛加持身，是一一身各有十佛剎微塵數等菩薩金剛大眾，此諸大眾諸根相好亦復無邊，如胡麻油遍滿法界，於中無空隙處。又如國王有大庫藏，若須示人，則自在開發而陳布之，故曰莊嚴藏也。復次此諸大眾，但以佛威神力故得見如是不思議境界。如來若捨加持，即不現前，非其自心限量之所能及。如行者內修般舟三昧、外蒙神力護持，能以父母生身見十方佛，如晴夜光無雲仰覩眾星，聽聞法音了了無礙。然此境界，由行者心淨故生耶？由佛加護故生耶？若由內心，即是從自性生。若由佛力，即是從他性生。悉皆不異外道論義。以自他無故，和合亦無。又復非無因緣而得成就。何以故？內因外緣隨有所闕即不現前故。當知如是莊嚴之相，顯時無所從來、隱時亦無所去、畢竟平等不出於如故。經云「非從毘盧遮那佛身或語或意生，一切處起滅邊際不可得。而毘盧遮那一切身業、一切語業、一切意業、一切處、一切時，於有情界宣說真言道句法。」此轉釋佛莊嚴藏所以無盡無邊際者，以不異如來遍一切處常住不滅之身也。雖常無起滅，而能以一切三業，普於十方三世一切時處，說最實道教化群生，軌匠其心令至佛道。

Regarding the passage: "At that time, with the bodhisattva Samantabhadra as foremost, and the vajradharas with the Lord of Secrets as foremost, through the adhiṣṭhāna of the Tathāgata Vairocana, he displayed in full vigour the treasury of inexhaustible adornments of his body, […] and when the seeds of karma and lifespan among the classes of sentient beings are eradicated, the seed of the sprout arises again": this means that, being about to preach this Dharma gateway of equality, he first moved the great assembly through sovereign adhiṣṭhāna, fully manifesting the realm of the universal gateway and its secret adornments—an inconceivable, unprecedented event. Because of their questions and doubts he then preached it; thus the listeners' faith and joy redoubled, and they penetrated deeply into the meaning of the words. Just as in the causes and conditions of the "Introductory Chapter" and the "Emerging from the Earth Chapter" of the Lotus Sūtra, here too it should be explained extensively. Furthermore, the foremost noble ones such as Samantabhadra and the Lord of Secrets are Vairocana's differentiating wisdom-bodies, who have long since thoroughly penetrated such realms. However, the various spiritual benefactors manifested through these doors of liberation each lead countless receptive assemblies to enter together into the dharmadhātu-maṇḍala. For the benefit of these bodhisattvas who are newly entering this Dharma gateway and engaging in actual practice, the Tathāgata by adhiṣṭhāna vigorously displayed his great supernormal powers. Just as a lion king, about to roar, must first invigorate his body and show his strength before uttering his voice, the Tathāgata likewise, about to make the definitive lion's roar and proclaim the gateway to sarvajñajñāna, first vigorously displayed the treasury of inexhaustible adornments. What is called 'adornment' means that from the one equal body he universally manifests all postures and deportments, and such deportments are none other than secret mudrās; from the one equal speech he universally manifests all vocal sounds, and such vocal sounds are none other than mantras; from the one equal mind he universally manifests all central deities, and such central deities are none other than samādhis. Yet each and every differentiated mark of these three activities is boundless and immeasurable; hence it is called 'inexhaustible adornment'. As the Tathāgataguhyaka-jñāna-sūtra says: "The bodhisattva Sarvanīvaraṇaviṣkambhin, in the Dharma assembly, wishing to know the measure of the Buddha's body, sent Mahāmaudgalyāyana to seek it. Maudgalyāyana ascended as far as the Brahmā Palace, yet still beheld the Tathāgata as if right before his eyes, the Buddha's bodily deportment and the voice of his Dharma preaching being no different from the original. Even when he exhausted his supernormal powers to go to other Buddha realms, it was likewise no different from the Brahmā Palace. At that time, because Maudgalyāyana could not measure it, the bodhisattva Sarvanīvaraṇaviṣkambhin went himself to observe. Passing through worlds in the ten directions each like the sands of the Ganges, he saw everywhere the Tathāgata preaching the Dharma without rising from his seat. Even when he reached the utmost limits of the ten directions and exhausted his supernormal power and strength, it was likewise so. Only then did he return, whereupon he saw the deva maiden Eliminating Doubts not far from the Buddha. Seeing her enter into samādhi, he thought: 'I have heard that this deva maiden has thoroughly penetrated immeasurable samādhi gateways. I will observe what concentration she now abides in.' Yet even when he exhausted his mental power to observe it, he could not fathom the sphere of her mind's activity. Gathering countless celestial drums, each like Mount Sumeru, the king of mountains, he caused them to sound simultaneously through supernormal power, wishing to make her emerge from concentration, but could not succeed. The Buddha even said: 'When I had not yet aroused the bodhicitta, this deva maiden was already able to abide in this samādhi.'" This illustrates the meaning of 'boundless'. Thus Vairocana, throughout all the worlds of the ten directions, manifests in each one a Buddha's adhiṣṭhāna-body, and each of these bodies has assemblies of bodhisattvas and vajradharas as numerous as the dust motes of ten Buddha lands; the faculties, marks, and signs of these great assemblies are likewise boundless, filling the dharmadhātu like sesame oil, leaving no empty space within. Furthermore, just as a king has a great treasury, and if he needs to show it to others, he opens and displays it at will, it is called a 'treasury of adornments'. Furthermore, these great assemblies are able to see such an inconceivable realm only through the Buddha's spiritual power. If the Tathāgata were to relinquish his adhiṣṭhāna, it would not appear, as it cannot be reached by the capacity of their own minds. It is like a practitioner who internally cultivates the pratyutpanna-samādhi and externally receives the protection of supernormal power: with the physical body born of father and mother, he can see the Buddhas of the ten directions, just as on a clear, cloudless night one looks up and beholds the multitude of stars, hearing the sounds of the Dharma distinctly and without hindrance. Yet is this realm produced because of the purity of the practitioner's mind, or is it produced because of the Buddha's adhiṣṭhāna and protection? If it were due to the inner mind, it would be produced from own-nature (svabhāva); if it were due to the Buddha's power, it would be produced from other-nature (parabhāva). Both would be no different from non-Buddhist doctrines. Since both self and other are non-existent, a combination of them is also non-existent. Nor is it accomplished without causes and conditions. Why? Because if either internal cause or external condition is lacking, it will not appear. One should know that such adornment marks, when appearing, come from nowhere, and when vanishing, go nowhere; being ultimately equal, they do not deviate from suchness. The sūtra says: "Not born from the body, speech, or mind of the Buddha Vairocana, the bounds of their arising and cessation in all places cannot be found; yet all the bodily acts, speech acts, and mental acts of Vairocana in all places and at all times proclaim the phrases and teachings of the mantra path in the realm of sentient beings." This further explains why the Buddha's treasury of adornments is inexhaustible and boundless: it is because it is no different from the Tathāgata's all-pervading, permanent, and indestructible body. Although it is eternally without arising or cessation, through all three activities it universally preaches the most genuine path in all times and places across the ten directions and the three times, teaching and transforming sentient beings and guiding their minds so that they reach the Buddha path.