大毘盧遮那成佛經疏 14.50

14.50

偈云：生隨類形，法諸法相者，謂入阿字門故，即是平等法身。由此無相法身故，即能隨緣感應普現色身，隨彼種種類形，以所喜見之身而為開示如來智慧也。偈云：諸佛聲聞及諸緣覺，救世菩薩勇進如佛亦然者，由此無上無相之身故，一切諸佛皆從是生，非直諸佛從此而生，一切聲聞緣覺菩薩種種行位，乃至一生補處之位，皆由此阿字之理而生也。非直生一切聖賢之果，乃至一切有情世間及器世間，種種差別次第增長，皆亦由此阿字義而生也。故此中生者，略有三種：上品生者，謂生如來真淨法身常住之果體；次生諸佛菩薩二乘，隨在何地而除彼障；下品生者，即有情及器世間，皆亦由此法門而得成立也。生住等諸法所生常者，然此中所說，不同外道斷常之見。諸法雖從因生，而生因無相；雖從緣生，而此緣無相。雖從緣起，而法本不生；雖從緣起滅，而無生住之相。是故為常，非同外道之見故說生滅常也。偈云：具智方便兼，離不慧疑者，了達阿字之輪，諸法畢竟空無所有、寂滅無相之體，從本不生，是為慧也。真言身印瑜伽等，能令行大利益入於佛慧，是方便也。若依方便而無慧，但有慧而無方便，終不能成不可思議自然之用。要因方便及智慧具足，方便得入於字輪之祕藏也。離不慧疑者，若離如是二法，當知是人為不慧人。由不慧故，當處處生疑，不能進趣也。又行者若智慧方便兼具，自然離於無慧，不生邪疑也。偈云：觀此道諸佛所說者，非但我如是說，以一切等正覺皆如是說，無有差別也。由十方三世佛同得此道然無差別，一相一味無異說也。

The verse says: “Born conforming to each kind's form, / [having] the characteristics of all phenomena,” meaning that because one enters the syllable A gateway, this is identical to the equal dharmakāya. Due to this formless dharmakāya, it is able to respond universally with bodily forms in accordance with conditions, manifesting bodies pleasing to behold according to their various forms and kinds, thereby revealing the Tathāgata’s wisdom. The verse says: “The buddhas, śrāvakas, / and also pratyekabuddhas, / and world-saving bodhisattvas / who vigorously advance are also like the buddhas,” meaning that due to this supreme, formless body, all buddhas are born from this. Not only are the buddhas born from this: all the stages of practice of śrāvakas, pratyekabuddhas, and bodhisattvas, up to the stage of being bound to one more birth, are all born from the principle of this syllable A. Not only does it produce the fruits of all the noble and worthy ones: even all the sentient realms and the vessel worlds, with their diverse gradations and successive growth, are also born from this meaning of the syllable A. Therefore, 'birth' here has, in brief, three kinds: superior birth refers to generating the permanent fruit-essence of the Tathāgata's truly pure dharmakāya; intermediate birth generates the buddhas, bodhisattvas, and two vehicles, eradicating their hindrances in whatever ground they abide; inferior birth refers to the realms of sentient beings and the vessel world, which are all also established by virtue of this Dharma gateway. “The arising and abiding of phenomena that are born are permanent”: yet what is explained here is not identical to the non-Buddhist views of annihilationism or eternalism. Although phenomena are born from causes, their generating causes are without characteristics; although they are born from conditions, these conditions are without characteristics. Although they arise dependently from conditions, phenomena are originally unborn; although they cease through conditioned arising, they lack the characteristics of arising and abiding. Therefore they are permanent, and because this is not identical to non-Buddhist views, it is said that arising and ceasing are permanent. The verse says: “Possessing both wisdom and upāya, / free from unwise doubt,” meaning that thoroughly comprehending that the wheel of the syllable A, the essence of all phenomena, is ultimately empty, non-existent, quiescent, unconditioned, and originally unborn—this is wisdom. Mantras, bodily mudrās, yogas, and so forth, which can enable practitioners to perform great benefits and enter the Buddha's wisdom—this is upāya. If one relies on upāya without wisdom, or has only wisdom without upāya, one will never accomplish inconceivable, spontaneous functioning. One must possess both upāya and wisdom completely; then through upāya one may enter the secret treasury of the wheel of syllables. “Free from unwise doubt”: if one lacks these two teachings, one should know that such a person is an unwise person. Because of being unwise, doubts will arise at every turn, and one will be unable to advance. Furthermore, if a practitioner possesses both wisdom and upāya, they will naturally be free from unwisdom and will not produce deviant doubts. The verse says: “Contemplate this path taught by the buddhas”: this is not spoken by me alone; all fully enlightened ones speak in this way, without any difference. Because the buddhas of the ten directions and three periods of time together attain this path without differentiation, having one characteristic and one flavor, there is no divergent teaching.