大毘盧遮那成佛經疏 10.5

10.5

爾時執金剛中。金剛手為上首，菩薩中普賢等為上首，於佛毘盧遮那稽首，於大悲胎藏生大漫荼羅王，如所通達法界清淨門，各各廣語句真言說樂欲佛請者，是諸菩薩金剛為欲圓滿成就此法故，各各稽首大日如來已，於自心以通達清淨法界法門各各樂欲自陳說之。所以然者？如是大漫荼羅王清淨法界之體，是一一菩薩各從一門而得自在，稱其所解而廣說之。若有眾生從彼一門而進行者，不久即得同彼菩薩。此諸菩薩皆是大日如來內證之德，為欲廣開是知見門故，一一菩薩各演一門也。爾時佛，彼執金剛及菩薩無盡法爾加持，告諸善男子，說如所通達法界、眾生界淨除真言句者，時佛隨彼所請，以此無盡，或可云無害、或可云不動、或可云不壞，以下義為正也。如人論墮負，不可復救。復有人能離彼過失，他不能伏。不壞義，如此也。無盡莊嚴自在之力，法然所得無功用力。而普加持彼諸大眾，然後告言：「善男子！今可說之。如汝自所通達法界之門，為欲淨除一切眾生界虛妄之垢，悉令同彼真法界無盡藏故，各當自說真言之句也。」時普賢菩薩即於佛莊嚴境界三昧住，無礙力真言說者，諸菩薩中彼為上首，於此佛境界莊嚴法門而得自在，即時入此三昧也。佛境界者，此是諸佛自證真實境界，非聲聞等所能及之。如《法花．方便品》中所說。莊嚴者，即是如來自證之體，體有無量德，德各無量名，以無量莊嚴而自莊嚴也。此即是不思議離名字法，云何在此定中而得有言說耶？謂彼菩薩住此三昧故得無礙力，從其自心面門發種種光，光中說此真言也。

At that time, among the vajradharas Vajrapāṇi was the leader, and among the bodhisattvas Samantabhadra and others were the leaders; bowing their heads to the Buddha Vairocana, in the great king of maṇḍalas born from the great compassion womb, each wishing to expound extensive phrases of mantras according to the pure gateway of the dharmadhātu they had penetrated, they requested the Buddha: in order to completely accomplish this Dharma, these bodhisattvas and vajras, after each bowing their heads to Mahāvairocana, each wished in their own minds to expound according to the Dharma gateway of the pure dharmadhātu they had penetrated. Why is this? Because the essence of the pure dharmadhātu of such a great king of maṇḍalas is one, yet each bodhisattva attains mastery through one gateway and extensively expounds it according to what he has understood. If there are sentient beings who advance through that single gateway, they will before long become equal to that bodhisattva. These bodhisattvas are all the virtues of Mahāvairocana's inner realization; wishing to broadly open this gateway of knowledge and vision, each bodhisattva expounds a single gateway. At that time, through the endless, natural adhiṣṭhāna of those vajradharas and bodhisattvas, the Buddha addressed the good sons, telling them to speak the phrases of mantras that purify the dharmadhātu and the realm of sentient beings as they had penetrated them: at that time, the Buddha complied with their request through this "endless"—which may also be translated as "unharmed," "unmoving," or "indestructible," the latter being the correct meaning. Just as when someone is defeated in debate, he can no longer be salvaged; but if there is someone who can be free from that fault, others cannot overcome him. Such is the meaning of "indestructible." With the power of endless adornment and sovereignty, naturally attained without effort, he universally empowered those in the great assembly, and then addressed them, saying: "Good sons! You may now speak. According to the gateway of the dharmadhātu that you yourselves have penetrated, in order to purify the defilements of delusion of all realms of sentient beings and cause them all to become identical with that endless treasury of the true dharmadhātu, you should each speak your own phrases of mantras." At that time, Bodhisattva Samantabhadra, abiding in the samādhi of the realm of the Buddha's adornments, spoke a mantra of unimpeded power: among the bodhisattvas he was the leader, and having attained mastery over this Dharma gateway of the adornment of the Buddha's realm, he immediately entered this samādhi. "The Buddha's realm" is the true realm of personal realization of the Buddhas, which cannot be reached by śrāvakas and the like, as spoken in the "Upāya Chapter" of the Lotus Sūtra. "Adornment" is the essence of the Tathāgata's personal realization; the essence has immeasurable virtues, and the virtues each have immeasurable names, self-adorned with immeasurable adornments. This is an inconceivable dharma beyond words; how could there be speech within this samādhi? It means that because that bodhisattva abides in this samādhi, he attains unimpeded power, and from the gate of his face and his own mind he emits various lights, and within the light speaks this mantra.