大毘盧遮那成佛經疏 11.20

11.20

「令得見法安樂住，發歡喜心，或得長壽五欲嬉戲而自娛樂，為佛世尊而作供養。證如是句，一切世人所不能信，如來見此義利故，以歡喜心說此菩薩真言行道次第法則」者，謂諸如來以方便故，從無為界以加持力不捨眾生，隨眾生示現修眾行，或令見法住安樂行發歡喜心也（即法喜初地也）。或得長壽者，謂得無數劫恒覩佛興也。或得淨好五欲而自娛樂，又能供養一切如來。此事無方便者不能信也。彼作是念：「真言之體即同法界無為無作，云何能成是事？若生是事，即是有相分別，云何應理耶？」是故生毀也。言此中佛有祕密難解者，是無方便者說也，故不能解了。然此中以心自在說為長壽，如此壽量即是如來法壽之命也。五欲者，謂四無量及菩提心，一切聖人以此現法而自娛樂、供養如來，即是真法供養法身佛也。若行者依佛方便甚深緣生得世法成就，即於此中觀本性空，即是無為成就也。如是不思議法，凡夫自不能信耳。然諸佛如來及菩薩等見此利義故，說此真言行次第之道，不可謗為無也。

Regarding '[causing them to] attain peaceful dwelling in the seen phenomena, give rise to a joyful mind, or obtain longevity and the five desires in play and self-enjoyment, making offerings to the Buddha, the Bhagavat; realizing such phrases that no worldly people can believe in—because the Tathāgata sees this beneficial purpose, with a joyful mind he explains this sequential method of practice for the bodhisattvas' mantra path': this means that because of upāya, the Tathāgatas, from the unconditioned realm, through the power of adhiṣṭhāna do not abandon sentient beings, manifesting the cultivation of various practices in accordance with sentient beings; or they cause them to see phenomena and abide in peaceful practices, giving rise to a joyful mind (that is, the joy of the Dharma on the first bhūmi). Obtaining longevity means obtaining the ability to constantly behold the emergence of buddhas throughout countless kalpas. Or obtaining pure and pleasing five desires to enjoy oneself and also be able to make offerings to all Tathāgatas—those who lack upāya cannot believe in such matters. They think: 'The essence of a mantra is identical to the dharmadhātu, unconditioned and uncreated; how could it accomplish such things? If it gives rise to such things, that is characterized conceptualization; how could it accord with the principle?' Therefore they give rise to disparagement. Stating that within this the Buddha has secrets difficult to comprehend is spoken by those without upāya, and therefore they cannot comprehend it. However, within this, mastery of mind is spoken of as longevity; such a lifespan is precisely the Tathāgata's life of Dharma-longevity. The five desires refer to the four immeasurables and the bodhicitta; all noble ones take this present phenomenon to enjoy themselves and make offerings to the Tathāgata, which is the offering of the true Dharma to the dharmakāya Buddha. If a practitioner, relying on the Buddha's upāya of profound conditioned arising, attains worldly siddhi, right within this they contemplate intrinsic nature as empty, which is unconditioned siddhi. Inconceivable Dharma such as this ordinary beings naturally cannot believe. Yet because the Buddha Tathāgatas, bodhisattvas, and others perceive this beneficial purpose, they teach this sequential path of mantra practice; one must not slander it as non-existent.