大毘盧遮那成佛經疏 1.14

1.14

經云「又現執金剛、普賢、蓮華手菩薩等像貌，普於十方宣說真言道清淨句法，所謂初發心乃至十地，次第此生滿足。緣業生增長有情類業壽種除，復有牙種生起」者，又廣前相。言非但示現佛身充滿十方一切世界，所現金剛菩薩等身亦復遍一切處也。且如十佛剎微塵數諸執金剛菩薩等，身口心印差別不同。如是一一本尊像類眷屬，皆如毘盧遮那充滿十方一切世界，如因陀羅網互不相妨。今略舉三聖者，以為稱首也。執金剛對金剛智慧門，降伏方便；普賢對如如法身門，寂災方便；觀音對蓮華三昧門，增益方便。舉此三點，則無量不思議妙用皆已攝在其中，故特言之。所云等者，乃至諸天八部、五通神仙，以外現漫荼羅之所表示，例可知也。如是等種種因緣無數方便普門應現教化群生，雖深淺不同麁細有異，然究其實事，無非祕密加持，各能開示如來清淨知見。若離如是實相印，餘皆愛見所生，與天魔外道作諸營侶，豈得名為清淨句義耶？次又釋言：所謂清淨句者，即是頓覺成佛神通乘也。若餘乘菩薩，志求無上菩提，種種勤苦不惜身命，經無數阿僧祇劫，或有成佛或不成佛者。今此真言門菩薩，若能不虧法則方便修行，乃至於此生中逮見無盡莊嚴加持境界，非但現前而已。若欲超昇佛地，即同大日如來，亦可致也。復次行者初發心時得入阿字門，即是從如來金剛性生牙。當知此牙一生，運運增進更無退義，乃至成菩提無行可增，然後停息，故云次第此生滿足。此中次第者，梵音有不住義、精進義、遍行義。謂初發心欲入菩薩位故，於此真言法要方便修行，得至初地。爾時以無所住進心不息，為滿第二地故，復依真言法要方便修行，得至第三地。爾時以無所住進心不息，為滿第四地故，復依真言法要方便修行，得入五地。如是次第，乃至滿足十地，唯以一行一道而成正覺。若於異方便門開顯密意，亦皆不離如是寶乘也。緣業生者，謂為有情癡愛因緣，造身口意種種虛妄不清淨業，乘如是業生六趣身，增長輪迴備受諸苦。今修平等三業清淨慧門，一切蘊阿賴耶業壽種子皆悉焚滅，得至虛空無垢大菩提心。一切如來平等種子，從悲藏中生法性牙，乃至莖葉華果遍滿諸法界，成萬德開敷菩提樹王。然以四不生義觀之，都無所起亦無起處，當知此生即是大空生也。故云有情類業壽種除，復有牙種生起。復次如來所現十佛剎微塵數等諸善知識及法界門，假令次第觀聽，則無量無邊阿僧祇劫不可周遍。以佛日加持故，於會坐之頃皆悉現前。即是將說此經，示不可思議神通瑞相也。如文殊師利覩見白豪所照萬八千土諸菩薩種種因緣，皆是行菩薩道，即知諸佛將欲開權顯實說《法華經》。當知金剛手等亦復如是，普見加持世界唯說平等法門，即知如來將演遍一切乘自心成佛之教。故下文所問，乘此而生也。

The sūtra says: "He also manifested the forms of Vajradhara, Samantabhadra, Padmapāṇi Bodhisattva, and so forth, universally proclaiming the pure phrases and teachings of the mantra path in the ten directions, namely from the initial arousing of the mind up to the ten bhūmis, sequentially fulfilling them in this life; and when the seeds of karma and lifespan of sentient beings generated and augmented through conditions and karma are eradicated, the seed of the sprout arises again": this expands on the preceding marks. It means that not only does he manifest the Buddha's body filling all worlds of the ten directions, but the bodies of the vajra-holders, bodhisattvas, and others he manifests are also everywhere. Moreover, taking the bodhisattvas and vajradharas numbering like dust motes of ten Buddha lands, their bodily, vocal, and mental seals are differentiated and distinct. Each of their central deities, forms, classes, and retinue members fills all worlds of the ten directions just like Vairocana, without obstructing one another, like the Net of Indra. Here, three holy beings are briefly cited as the foremost: Vajradhara corresponds to the vajra-wisdom gateway, the upāya of subjugation; Samantabhadra corresponds to the suchness dharmakāya gateway, the upāya of pacifying calamities; Avalokiteśvara corresponds to the lotus-samādhi gateway, the upāya of increasing benefits. Citing these three aspects, the immeasurable and inconceivable wonderful functions are already encompassed within them, which is why they are specifically mentioned. When it says 'and so forth', it extends to the gods, the eight classes of beings, and the sages of the five supernormal powers; they are symbolized by the externally manifested maṇḍala, as can be understood by analogy. In such varied causes and conditions and through countless upāyas, he responds and manifests through universal gateways to teach and transform sentient beings; though there are differences of depth and degrees of coarseness or subtlety, when examining their actual reality, they are none other than secret adhiṣṭhāna, each able to reveal and show the Tathāgata's pure vision and knowledge. If separated from such a seal of dharmatā, the rest are all produced from attachment and views, making companions of heavenly māras and non-Buddhists—how could they be called 'pure phrase meanings'? Next, it further explains: what is called 'pure phrases' is the supernormal vehicle of sudden awakening and attaining Buddhahood. If bodhisattvas of other vehicles aspire to unexcelled bodhi with various toils, not begrudging their physical lives, over countless asaṃkhyeya kalpas, some attain Buddhahood and some do not. Now, if a bodhisattva of this mantra gateway can practice the upāyas without falling short of the rules, they will even behold the adhiṣṭhāna realm of inexhaustible adornments within this life—and not merely witness it: if they wish to ascend to the Buddha stage, becoming identical to Mahāvairocana Tathāgata, that too can be achieved. Furthermore, when the practitioner first arouses the mind and enters the syllable A gateway, this is the sprout born from the Tathāgata's vajra nature. One should know that once this sprout is born, it progresses continuously without regression, until bodhi is attained and there is no further practice to be increased, after which it rests; hence it is said to be 'sequentially fulfilled in this life'. Here, 'sequential' in Sanskrit conveys the senses of non-abiding, vigorous progress, and universal traversing. That is to say, from first arousing the mind, wishing to enter the bodhisattva stages, one practices upāyas based on these mantra essentials and reaches the first bhūmi. At that time, with a non-abiding and unceasing mind of progress, in order to fulfill the second bhūmi, one again practices upāyas based on the mantra essentials and reaches the third bhūmi. At that time, with a non-abiding and unceasing mind of progress, in order to fulfill the fourth bhūmi, one again practices upāyas based on the mantra essentials and enters the fifth bhūmi. In this sequence, up to fulfilling the ten bhūmis, one achieves right awakening by a single practice and a single path. Even if the secret intention is revealed through different upāya gateways, none deviates from such a precious vehicle. 'Born through conditions and karma' means that due to sentient beings' causes and conditions of ignorance and craving, they create various false, impure acts of body, speech, and mind, and riding on such karma they are born into bodies within the six destinies, increasing their transmigration and fully experiencing all sufferings. Now, cultivating the pure wisdom gateway of the equal three activities, all seeds of karma and lifespan in the skandhas and the ālaya are completely incinerated, and they attain the undefiled great bodhicitta that is like space. The equal seeds of all tathāgatas produce the sprout of dharmatā from within the compassion womb, and its stem, leaves, flowers, and fruits fill all dharmadhātus, becoming the king of bodhi trees blooming with myriad virtues. Yet, viewing it in terms of the four kinds of non-arising, there is no arising at all, nor any place of arising; one should know that this arising is precisely arising from great emptiness. Therefore it says: 'when the seeds of karma and lifespan among the classes of sentient beings are eradicated, the seed of the sprout arises again'. Furthermore, if one were to sequentially observe and hear the spiritual benefactors and dharmadhātu gateways manifested by the Tathāgata, numbering like the dust motes of ten Buddha lands, immeasurable and boundless asaṃkhyeya kalpas would not suffice to encompass them. Through the adhiṣṭhāna of the Buddha Sun, during the very span of the assembly's session, they all manifest before them. This is the wondrous sign of inconceivable supernormal power displayed when about to preach this sūtra. Just as Mañjuśrī, seeing the various conditions of the bodhisattvas practicing the bodhisattva path in the eighteen thousand lands illuminated by the white ūrṇā, knew that the Buddhas were about to open the provisional and reveal the real to preach the Lotus Sūtra, one should know that Vajrapāṇi and the others were likewise: universally seeing that the adhiṣṭhāna worlds only preach the Dharma gateway of equality, they knew that the Tathāgata was about to expound the teaching that all vehicles are one's own mind attaining Buddhahood. Therefore, the questions that follow below arise based on this.