大毘盧遮那成佛經疏 14.49

14.49

爾時毘盧遮那世尊，復次入一切法界如來眼界觀，法界藏奮迅如來平等嚴藏三摩地證（現證也），法界無盡嚴現故，以是真言行門度無餘眾生界本願滿足故者，上來已說字輪品竟，次明祕密漫荼羅品。由祕密故，凡有所說皆是如來加持神力，則不可表示故，名〈神力加持字輪品〉也（餘一切品皆如是釋之）。已說〈字輪品〉了，次欲成就此字輪故，復入三昧。此中經所云者是出三昧名也。一切法界者，即是無相法界也。已是無相法界，以佛眼等觀如是法界故也。又祕釋者，如上字輪即是諸佛之法界，以佛眼觀此法界也。當知此佛眼觀，即是如來加持之力，若離加持則不可說也。法界藏者，此藏梵音云俱舍，是鞘義也。猶如世間之刀在於鞘中，此藏亦爾，故以義翻也。故此中云法界藏者，即是如來所出之處，謂一切如來處在其中也。奮迅，是流出義、是流溢義。如師子王在深窟中安住不動，有時出穴頻申奮動，即是其身本不動，今則離其常處而動故也。佛亦如是，安住如是甚深密藏之中，若非如來加持神力，則微妙寂絕不可得示現。今乃示現無盡身口意種種形聲遍滿法界，即是諸佛奮迅也。示現如來平等嚴藏，此是胎藏之藏也。猶入此法門中，十方三世一切如來身口意皆悉平等平等、佛佛道同，故名等也。嚴，謂莊嚴其身也，即以無量佛道之門而用莊嚴法身，以度眾生也。即以平等法界莊嚴法身，故名嚴也。猶如世間眾軍之處有大幢相，名之為嚴。此三昧亦爾，由此三昧能表示如來祕密之事，故以為名也。此中藏者，梵音名揭訶，即是流出無盡莊嚴，奮迅示現不可窮竭，猶如大寶之藏。此平等法界藏，即是如來藏義也。以法界莊嚴不可窮盡，猶如字輪旋轉不可窮盡，名無盡藏也。如來何故處此三昧？然亦非無因緣，正謂開示如來甚深祕要之事也。故次經云「以是真言門，度無餘眾生界，滿足本願故。」佛本行菩薩道時，立大誓願，悉令一切眾生同入如來法界之藏。今者所願滿足，由大悲故，奮迅示現而度眾生。如法界嚴藏不可窮盡，眾生界亦爾不可窮盡。今欲普以真言行門平等利益，咸令開淨知見究竟無餘，即是所願而得滿足，故云滿本願也。復次作法未得成就，猶未成就故，修真言行者不得速成無上道。今更決擇悉令得顯現故，入此定也。次在定者，謂佛住于三昧而現希有之事普利群生也。於此定中現何等希有之事？謂無餘眾生界、聲門等，如其意業生成就，受諸果報色形之音，隨心思說種種法，令一切眾生歡喜。一切毛孔等法界增身出者，此聲梵音亦是吼也，猶如大龍出現雷音震吼，一切皆悉聞之，無所不遍。如來吼亦如是，遍於無餘有情之界，此界無量聲亦普聞，非如世龍則有限量也。眾生界中上中下品，隨以何業而得果報，故云業生成就也。猶如世人受得食而未噉，猶固未名為受；若領受喫已，乃名受彼食供也。今異熟受報亦爾，各稱先因而受彼果，形顯色等差別萬殊音說不同，意樂信解各復殊異。佛以一平等妙音，應彼彼心如其志意，隨彼語言而示悟之，發彼思覺方便開誘咸得歡喜，即是三昧中未曾有瑞相也。此中說種種者，如聲論中義，假令三音和合共表一義，若義未圓則更加一字令滿。若四音共表一義，今用三音其義已周，則除一字。如是隨宜加減之。今此中亦如是，但以一阿字門具一切義，於事無不周圓，故名為說，非同說法之說也。梵音有異，更問之。法界增身出者，平等法界究竟寂滅，無有出入之相。以如來神力加持故，而出無盡色身。謂從佛一一毛孔中，隨現如前吼聲，又出種種形，故云法界增身也。其實從緣而起無生性，如是實相即同法界之體，何有增加生滅耶？雖緣起法，體常如相。然以如來加持力故，從一一毛孔各現吼聲，或以軟言或以麁語，或深或淺應彼心機，如大海潮不過常限。其身亦爾，或大或小或忿怒形，或行六度或以威伏，差別萬殊，所度有情無有錯謬也。前示字輪，今從法界輪中而現形聲也。出已虛空，等同世界中一音聲法界表如來生偈說者，如虛空無有邊際，此聲亦爾，等同於虛空。表，謂表示也，即是如來語表之業。謂表現一切眾生，皆令稱悟平等法界也。以此妙音而表示法界，故云法界者心也。一音，即是阿字之門輪轉無窮，等虛空滿法界也。三世諸佛皆從如是妙偈中生，故名如來生也。今佛從此一音之門而說妙偈，普令無餘世界平等聞知、隨類得解，故以為名也。如上所說字輪，欲表如來功德也。故佛於一一毛孔出妙音聲遍於此界，說是字輪甚深義，所謂能生諸佛之偈也。若有眾生了知如是字輪之義，即成菩提，故云一切諸佛從是生也。然諸佛法身離於生滅，若如來有生即是著相，夫著相者尚不能離生死，況能成大菩提？今言生者，是真實離相之生也。以清淨法身離一切相，然佛以加持力故，用此字輪開示如來祕密內證之德。由佛自在神力所加持故，因此有相方便，能生無相之相也。猶彼未覺了時，因此字輪以為方便，漸能了達觀察阿字之門。以入阿字門故，即能究竟自在法身也。

At that time, the Bhagavat Vairocana entered the realization of the samādhi "Gazing upon the Realm of the Tathāgatas' Eyes Throughout the Entire Dharmadhātu, the Dharmadhātu-Garbha Lion-Roaring-Tathāgata Equal Adornment-Garbha" (namely, manifest realization), because the dharmadhātu's inexhaustible adornments manifested, and because the fundamental vow of delivering the realm of all sentient beings without remainder through this mantra practice-gateway was fulfilled. The preceding portion has concluded the explanation of the "Chapter on the Syllable-Wheel"; next, the "Chapter on the Secret Maṇḍala" is clarified. Because it is secret, whatever is expounded is the supernatural power of the Tathāgata's adhiṣṭhāna and cannot be outwardly indicated; thus it is named the "Chapter on the Supernatural Power of Adhiṣṭhāna and the Syllable-Wheel" (all other chapters are also explained in this way). Having finished expounding the "Chapter on the Syllable-Wheel", he then wished to accomplish this syllable-wheel, and so entered samādhi once again. What the sūtra states here is setting forth the name of the samādhi. "The entire dharmadhātu" refers to the markless dharmadhātu. Since it is already the markless dharmadhātu, it is because he equally contemplates such a dharmadhātu with the Buddha-eye. Furthermore, as an esoteric interpretation: the aforementioned syllable-wheel is itself the dharmadhātu of all buddhas, and he contemplates this dharmadhātu with the Buddha-eye. One should know that this contemplation of the Buddha-eye is the power of the Tathāgata's adhiṣṭhāna; apart from adhiṣṭhāna, it cannot be expounded. Regarding "dharmadhātu-garbha", the Sanskrit term for this garbha is kośa, which has the meaning of a sheath. Just as a sword in the mundane world is within its sheath, so too is this garbha; hence it is translated according to its meaning. Therefore, what is here called the dharmadhātu-garbha is the place from which the Tathāgatas emerge—namely, that all Tathāgatas dwell within it. "Lion-roaring" (vijṛmbhita) has the meaning of flowing forth, the meaning of overflowing. Just as a lion king dwells motionless in a deep cave, and sometimes emerges from the den, stretching and stirring vigorously—this means that while his body was originally motionless, he now moves away from his habitual place. The Buddha is also like this: he dwells within such a profound, secret garbha; were it not for the Tathāgata's supernatural power of adhiṣṭhāna, being subtle and completely tranquil, it could not be manifested. Now, he manifests inexhaustible bodies, speeches, and minds in various forms and sounds that pervade the dharmadhātu; this is the vigorous stirring of all buddhas. "Manifesting the Tathāgatas' Equal Adornment-Garbha": this is the garbha of the garbha-dhātu. When entering this Dharma gateway, the bodies, speeches, and minds of all Tathāgatas of the ten directions and the three times are all completely equal and identical, the Path of all buddhas being the same; therefore it is called "equal". "Adornment" means adorning his body; that is, using immeasurable gateways of the Buddha Path to adorn the dharmakāya so as to deliver sentient beings. That is, adorning the dharmakāya with the equal dharmadhātu; hence it is called "adornment". Just as in the mundane world a great banner-emblem stands in the midst of an army and is called an adornment, so too is this samādhi: because this samādhi can represent the secret affairs of the Tathāgata, it is named after it. The "garbha" here has the Sanskrit name guha; that is, inexhaustible adornments flow forth, manifesting in vigorous stirring without ever being exhausted, just like a great treasury of jewels. This equal dharmadhātu-garbha is the meaning of the tathāgatagarbha. Because the adornments of the dharmadhātu are inexhaustible, just like the turning of the syllable-wheel is inexhaustible, it is called an "inexhaustible garbha". Why does the Tathāgata dwell in this samādhi? Yet it is not without causes and conditions; it is precisely to reveal the Tathāgata's profound, secret essentials. Thus the sūtra next states: "Because through this mantra gateway he delivers the realm of sentient beings without remainder and fulfills his fundamental vow." When the Buddha originally practiced the bodhisattva path, he made a great vow that he would cause all sentient beings to enter alike into the garbha of the Tathāgata's dharmadhātu. Now that his vow is fulfilled, out of great compassion he vigorously manifests and delivers sentient beings. Just as the adornment-garbha of the dharmadhātu cannot be exhausted, so too the realm of sentient beings cannot be exhausted. Now, wishing universally to benefit them equally through the mantra practice-gateway and make them all open and purify their knowledge and vision completely without remainder, this is the fulfillment of what was vowed; hence it says "fulfilling his fundamental vow". Furthermore, because the ritual procedures have not yet been accomplished, practitioners of the mantra conduct cannot swiftly accomplish the unexcelled Path. Now, to analyze further and cause all to be manifested, he enters this concentration. Next, "being in concentration" means that the Buddha abides in samādhi and manifests rare matters to benefit all living beings universally. What rare matters does he manifest in this concentration? It means that throughout the realm of all sentient beings without remainder, in gateways of sound and so forth, in accordance with the karmic accomplishments generated by their mental karma, receiving sounds of colors and forms as various fruitions, following their minds he expounds various dharmas, causing all sentient beings to rejoice. As for "emerging from all pore-equivalent dharmadhātu augmented bodies": the Sanskrit term for this sound is also a roar (garjita), just like when a great dragon appears, the thunderous sound rumbles and roars so that everyone hears it, leaving nowhere unpervaded. The roar of the Tathāgata is also like this: pervading the realm of sentient beings without remainder, the immeasurable sounds of this realm are also universally heard, not limited like a mundane dragon. Among the upper, middle, and lower grades in the realm of sentient beings, they receive fruitions in accordance with whatever karma they performed; hence it says "accomplished by karmically generated fruition". It is just as when a person in the world receives food but has not yet eaten it, it is not yet termed "received"; only after taking and eating it is it termed "receiving that offering of food". Receiving retribution as vipāka is also like this now: each matches their prior causes and receives that fruit; with myriad differences in shapes, visible colors, and so forth, their voices and utterances differ, and their inclinations, faiths, and understandings are also distinct. With a single, equal, wondrous sound, the Buddha corresponds to each of their minds according to their aspirations, and reveals awakening in accordance with their languages; stimulating their thoughts and consciousness, he skillfully guides them so that all attain joy. This is the unprecedented auspicious sign within the samādhi. What is described here as "various" is like the meaning in the science of grammar (śabdavidyā): suppose three phonemes combine to express a single meaning; if the meaning is incomplete, one more syllable is added to make it complete. If four phonemes jointly express a single meaning, but using three phonemes the meaning is already sufficient, then one syllable is omitted. In this way, additions and subtractions are made as appropriate. Here it is also like this: merely with the single syllable-A gateway, all meanings are complete, and in every matter there is nothing that is not rounded out; therefore it is called "expounding"—it is not the same as the "expounding" of preaching the Dharma. The Sanskrit sounds differ; we shall inquire further. As for "emerging from dharmadhātu augmented bodies": the equal dharmadhātu is ultimately tranquil and extinguished, having no marks of emerging or entering. Yet through the adhiṣṭhāna of the Tathāgata's supernatural power, inexhaustible physical bodies emerge. That is, from each and every pore of the Buddha, corresponding to the roar described before, various forms also emerge; hence it says "dharmadhātu augmented bodies". In truth, arising from conditions, they have no nature of arising; such dharmatā is identical with the substance of the dharmadhātu—how could there be any increase, decrease, arising, or ceasing? Although they are dependently originated dharmas, their substance is eternally like its true mark. Nevertheless, by the power of the Tathāgata's adhiṣṭhāna, from each and every pore a roar manifests, either with gentle words or harsh words, profound or shallow, responding to their mental faculties, just as the ocean tide does not exceed its usual bounds. His bodies are also like this: large or small, or in wrathful forms, or practicing the six pāramitās, or subduing through majesty, differing in myriad ways, without any error regarding the sentient beings to be delivered. Previously the syllable-wheel was shown; now forms and sounds manifest from within the dharmadhātu wheel. "Having emerged, in worlds equal to space, he expounds with a single sound the dharmadhātu-indicating tathāgata-generating gāthā": just as space has no boundaries, this sound is also like this, equal to space. "Indicating" means revealing; that is, the Tathāgata's karma of speech-indication. That is, manifesting to all sentient beings so that all match and awaken to the equal dharmadhātu. Using this wondrous sound to indicate the dharmadhātu, it therefore says the dharmadhātu is the mind. The "single sound" is the syllable-A gateway turning without end, equaling space and filling the dharmadhātu. All buddhas of the three times are born from such wondrous gāthās; hence it is called "generating Tathāgatas". Now the Buddha expounds wondrous gāthās from this gateway of a single sound, causing worlds without remainder to hear and know equally, understanding in accordance with their kind; hence it is so named. The syllable-wheel expounded above was intended to indicate the Tathāgata's virtues. Therefore the Buddha emits wondrous sounds from each and every pore pervading this realm, expounding the profound meaning of this syllable-wheel—namely, the gāthās that can generate all buddhas. If there are sentient beings who understand the meaning of this syllable-wheel, they will accomplish bodhi; hence it says "all buddhas are born from this". However, the dharmakāya of all buddhas is free from arising and ceasing; if a Tathāgata had an arising, that would be clinging to marks, and one who clings to marks cannot even leave birth and death, let alone accomplish great bodhi! When "arising" is spoken of now, it is an arising that is truly free from marks. Because the pure dharmakāya is free from all marks, the Buddha, by the power of adhiṣṭhāna, uses this syllable-wheel to reveal the Tathāgata's secret virtues of internal realization. Being sustained by the adhiṣṭhāna of the Buddha's sovereign supernatural power, through this marked upāya, the mark of marklessness can be generated. Just as when someone has not yet awakened, by relying on this syllable-wheel as an upāya, they gradually become able to comprehend and contemplate the gateway of the syllable A. By entering the syllable-A gateway, they are able to realize the ultimate, sovereign dharmakāya.