大毘盧遮那成佛經疏 12.21

12.21

如來復觀察大眾，以大慈悲修習眼觀察眾生界者，大眾即是十佛剎土微塵數金剛等會也。如來以無量劫來久修大慈悲之眼，而觀世界亦有意懷，所謂復將宣說微妙方便，令一切世間皆蒙大益也。如是觀已入甘露生三昧者，如世人飲毒即時夭命，或有遇天甘露而得飲之即時不老不死，一切諸患疾苦無不除愈，身心清涼快樂得未曾有。今此三昧亦如是，若得聞思修行者即得出世間第一之樂，壽量常住，成如來現法之樂也。從此定起，復說一切三世無礙力者，三世無有能破壞者，此明力如是也。破除一切無明煩惱之闇故，名之為明。然明及真言義有差別，若心口出者名真言，從一切身分任運生者名之為明也。由增長義故，女聲呼之。如王以尊位故，其妃亦復尊重，故云明妃也。如上金剛手初問佛，佛即從初至究竟皆答此問。中間他語間斷，今佛復騰前意而答也。如上覽字門義已略說訖。今依前，佛為修真言行者欲令眾緣具足速得無上道故，復從甘露生三昧起，說此明妃也。

The Tathāgata again contemplated the great assembly and observed the realm of sentient beings with eyes cultivated in great compassion: 'the great assembly' refers to the assembly of vajra-holders and others, numbering as many as the dust motes of ten Buddha-lands. The Tathāgata, with eyes of great compassion long cultivated over immeasurable kalpas, contemplated the world with an intention in mind, namely that he was about to proclaim subtle upāyas to cause the entire world to receive great benefit. Having contemplated thus, he entered the Samādhi of the Arising of Amṛta: just as worldly people die immediately upon drinking poison, or if they happen upon celestial amṛta and drink it, they immediately become ageless and deathless, with all illnesses and sufferings cured without exception, attaining unprecedented coolness, joy, and peace of body and mind. This samādhi is also like this: if one can hear, contemplate, and cultivate it, one will attain the supreme supramundane joy, an ever-abiding lifespan, and accomplish the Tathāgata's joy of the present dharma. Arising from this concentration, he further expounded the unhindered power of all three times: in the three times, there is none who can destroy it; such is the power of this vidyā. Because it dispels all the darkness of ignorance and afflictions, it is called vidyā. However, there is a distinction between the meanings of vidyā and mantra: that which issues from the mind and mouth is called a mantra, while that which arises spontaneously from all parts of the body is called a vidyā. Because it has the sense of augmenting, it is addressed in the feminine gender. Just as a king is revered because of his exalted rank and his queen is likewise honored, it is called a vidyārājñī. As above, when Vajrapāṇi first questioned the Buddha, the Buddha answered this question from beginning to end. Other words intervened in between, and now the Buddha reiterates the earlier intention to answer. The meaning of the syllable RAṂ gateway as above has been briefly explained. Now, continuing from before, because the Buddha wishes to cause practitioners of mantra to have all conditions fulfilled and quickly attain the unsurpassed path, he again arises from the Samādhi of the Arising of Amṛta and expounds this vidyārājñī.