大毘盧遮那成佛經疏 14.51

14.51

爾時法界生如來身，一切法界自身表，化雲遍滿毘盧遮那心自在，諸毛孔中佛生轉展者，此中法界生身，即是毘盧遮那法身也。以從法界真實而生，故名法界生也。一切法界自身表者，表謂能令一切悉知見也。謂於一切法界中，自身表化雲皆遍滿也。謂如來身表普現色身，如彼大雲遍于法界。雲是遍滿義也。言此化身之雲遍滿法界，遍於十方世界不可限量也。此中心自在者，以義翻也，正義云心纔，謂纔歛念之時，即不用功力即能如是廣大彌滿也，此即是能於心得自在也。諸毛孔中佛生展轉加持者，猶如來纔入三昧，即時頓現如是普希有之事，即如來是加持神力也。轉展者，互相涉入也。從佛身毛孔流出如來本身，展轉相入，一一身皆現如上神力，化而復化無有窮盡也。此等義當更詳言之。轉展加持者，謂以佛自在神力之所加持，此即是如上所說法界性字輪之所加持也。從佛自身一一毛孔出種種身雲，隨其上中下分，謂頭為內胎，心以上為第一院，臍以上為第二院，臍以下為第三院。即配前圓壇四位，隨彼左右前後上中下分，而為顯現本尊之身，各依本位而出，於世界中施作佛事。從一一身展轉出，作諸佛事，故云展轉也。

“At that time the dharmakāya born of the dharmadhātu, / manifested in its own body the entire dharmadhātu; / transformation clouds filled everywhere at Vairocana’s mental ease; / from all hair pores buddhas were born successively,” where the “body born of the dharmadhātu” is Vairocana’s dharmakāya. Because it is born from the true reality of the dharmadhātu, it is called “born of the dharmadhātu.” “Manifested in its own body the entire dharmadhātu”: 'manifested' means enabling everyone to know and see it completely. It means that within the entire dharmadhātu, the transformation clouds of its own body completely filled it everywhere. That is, the manifestation of the Tathāgata’s bodily forms everywhere as material bodies was like a great cloud pervading the dharmadhātu. 'Cloud' has the meaning of pervading everywhere. It means that these clouds of transformation bodies pervaded the dharmadhātu, limitless and immeasurable throughout the worlds of the ten directions. Here, “mental ease” is a translation by meaning; the correct literal sense is 'at the mere mind,' meaning that at the very instant a thought is gathered, without expending effort, it can become so vast and pervasive. This is precisely being able to attain mastery over the mind. “From all hair pores buddhas were born successively through adhiṣṭhāna”: just as the Tathāgata merely entered samādhi and instantly manifested such universally rare occurrences, this is the Tathāgata’s adhiṣṭhāna and vikurvita power. 'Successively' means mutually interpenetrating. From the pores of the Buddha's body flowed forth the Tathāgata’s original body, interpenetrating successively, every single body displaying the aforementioned vikurvita power, transforming and transforming again without end. These meanings will be explained in further detail. “Successively through adhiṣṭhāna” means empowered by the Buddha’s sovereign vikurvita power; this is the adhiṣṭhāna of the wheel of syllables of the dharmadhātu nature described above. From every single hair pore of the Buddha’s own body emerged clouds of various bodies according to their upper, middle, and lower divisions: the head is the inner womb, above the heart is the first court, above the navel is the second court, and below the navel is the third court. These correspond to the four positions of the aforementioned circular altar; according to their left, right, front, back, upper, middle, and lower divisions, the bodies of the principal deities are manifested, each emerging according to its original position to perform Buddha-activities in the worlds. From each single body they emerge successively to perform various Buddha-activities; hence it says “successively.”