大毘盧遮那成佛經疏 11.32

11.32

佛又告金剛手：「諸如來有意生，名業作戲行舞者，從佛心業而生，作種種戲行、現種種戲舞類之相。」即是普現色身，隨類作六道之形等也。舞謂種種神變幻作之事，隨事亦現其類眾多，不可備言也。四界攝持，謂地水火風界。雖現此身內外依正，然此是心王安住同於虛空，虛空常不動而含容一切也。故唯從佛心業生，隨心而有，體同於空，不可取也。見謂種種舞戲之相，非見謂涅槃之理也（云又見謂世間果，非見謂菩提果。此類無量，故云廣大也）。亦見三乘修行種種法門，隨彼所願而令滿足，即是能現種種可見不可見事也。乃至願求禪定智慧法門眾多寶，亦隨類示現而賜與之。猶如如意寶王，隨心所求一切施與也。等引神通等令起，三摩呬多是等引義（等引神通等令起，非等至也）。「時毘盧遮那佛一切大眾會觀已，告金剛手祕密主言（已如上解）。金剛手行舞，一切作成壞果廣大，親一切與」者，舞是戲也。復普現色身隨類曲成，作種種應，此非真實但如幻耳，是故名為如來之舞。猶如舞者能悅可眾人之心，雖種種意解不同，皆令心悅。佛亦如是，然非四界之色所作，隨佛心意而生。從心而生、從心而滅，雖常法而能隨緣生滅。此興廢隨緣，故云生滅之果，即謂成壞也。此迹遍於法界廣大無邊，故云廣大也。作已遂滅，故云成壞也。廣大成壞，此成即是變轉義也故壞。然此成壞即是如來妙應，從佛法界機感而生，雖生不生、雖滅不滅，即同於幻，不異法界故也。猶所作不實，故名為舞。三世諸佛皆作此舞也。親一切與者，我親於先佛授得此法，今復親授於汝，故言一切親與也。言親，謂親能現前授與一切所願之果，此義正也。言「先作真實相」者，如上所觀種子真言及本尊，由觀見本尊，見已即轉自身而作本尊，展轉相即不相妨礙，即是見於金剛之果、菩提之心，故名先作真實相也。如是次第住者，謂住前所觀者，心依善住也。先已見實相，已阿字也。

The Buddha further addressed Vajrapāṇi: "The tathāgatas have a mind-born [form] called the actor, dancer, and mime, which is born from the mental karma of the buddhas, performing various theatrical acts and manifesting various forms of dance and mime." This means universally manifesting physical forms, assuming the shapes of the six destinies according to their types, and the like. "Dance" refers to various kinds of supernatural transformations and illusory creations, appearing in numerous kinds in accordance with each circumstance, beyond complete description. "Maintained by the four realms" refers to the realms of earth, water, fire, and wind. Although he manifests this body with its internal and external realms of retribution, this mind-king nevertheless abides like empty space; empty space is constantly motionless yet contains everything. Therefore, it is born solely from the mental karma of the buddhas, existing in accord with the mind, its essence identical to space, beyond grasping. "Seeing" refers to the forms of various dances and plays, not seeing the principle of nirvāṇa (it is also said that "seeing" refers to worldly fruits, not to the fruit of bodhi; since such types are measureless, it is called "vast"). It also refers to seeing the various Dharma gateways practiced in the three vehicles, fulfilling whatever they aspire to, which means being able to manifest various visible and invisible things. Furthermore, if they aspire to many treasures of the Dharma gateways of dhyāna, samādhi, and wisdom, he also manifests and grants them according to their kind. Just like the wish-fulfilling jewel-king, he bestows all things according to what the mind seeks. Raising the superknowledges and the like through equipoise: *samāhita* means equipoise (it means raising the superknowledges and the like through equipoise, not meditative attainment [*samāpatti*]).
"Then Vairocana Buddha, having surveyed the entire great assembly, addressed the Lord of Secrets, Vajrapāṇi (already explained above): 'Vajrapāṇi's dancing mime, creating all fruits of formation and destruction, vast, personally bestows all.'" "Dance" means theatrical play. Furthermore, universally manifesting physical forms, adapting to each kind, and making various responses—these are not real, but merely like illusions; hence it is called the dance of the tathāgata. Just as a dancer can delight the minds of the multitude, pleasing them despite their varied dispositions, the Buddha is also like this; yet it is not made of the form of the four realms, but is born according to the Buddha's mental intent. Born from the mind and ceasing from the mind, although it is a constant Dharma, it can arise and cease in accordance with conditions. As this flourishing and declining accords with conditions, it is called the fruit of arising and ceasing, which means formation and destruction. These traces pervade the dharmadhātu, vast and boundless; hence it is called "vast". After being produced, it subsequently ceases; hence it is called "formation and destruction". "Vast formation and destruction": this "formation" means transformation, hence "destruction". Yet this formation and destruction is precisely the wondrous response of the tathāgata, arising from the resonance of the capacities in the Buddha's dharmadhātu; though arising, it does not arise, and though ceasing, it does not cease; it is identical to an illusion, not different from the dharmadhātu. Because what is performed is not real, it is called a dance. The buddhas of the three times all perform this dance. "Personally bestows all" means: "I personally received this Dharma from the previous buddhas, and now I again personally bestow it upon you"; therefore it says "personally bestows all". "Personally" means directly and visibly bestowing all desired fruits; this is the correct meaning. As for "first make the true characteristic", it refers to visualizing the bīja-mantra and the deity as described above; having visualized and seen the deity, one then transforms one's own body into the deity, mutually identical and unimpeded, which is seeing the fruit of the vajra and the bodhicitta; hence it is called "first make the true characteristic". "Abiding in this sequence" means abiding in what was previously visualized, with the mind firmly grounded. Having already seen the dharmatā, this is already the syllable A.