大毘盧遮那成佛經疏 14.59

14.59

時金剛手如是說大真言王竟，時一切如來十方世界住，舒右手摩執金剛菩薩頂而歎言：善哉善哉善男子！佛子！汝已毘盧遮那身語意地越，遍一切真言道平等住，為欲作諸菩薩明故說此真言王者。今此中摩頂，非是十方佛舒手就此土摩其頂也。然此祕密主當於佛前說此真言王時，即以真言王故，普於十方一切世界一一如來前，以平等遍滿聲一時而說，是故一切如來各各申手而摩其頂也。越者，超入之義也。如毘盧遮那於阿迦尼吒天坐於道場，以此真言王故，得身口意畢竟平等自在之用。汝今亦得超入如是身口意平等法之地，等於毘盧遮那。即是一切如來歎其真實德也。言汝已得如是平等之地，為欲普門利益一切眾生故，為欲照明修真言行菩薩除其暗冥，是故說此真言王也。真言王能裂一切法界疑網。疑即是暗。能斷一切疑惑，即是為作照明也。何以故？此毘盧遮那世尊、應、正等覺坐菩提座，觀十二字真言，四魔降伏。此法界現生三處流出天魔降者，謂大日如來坐道場時，平等觀於法界，而說此十二句真言王。即以此力，能降四魔，除其罪垢也。然四種魔中，三魔無色，是佛於阿迦尼吒天時已降伏之。唯天魔有相，為欲令世界中知自在力故，復於此土而現伏天魔也。三處者，謂如上所說佛身上分出一切諸如來，中分從心至臍出一切菩薩，下分從臍至足出一切八部天神等。皆從如來平等三業普門示現，示大漫荼羅胎藏莊嚴之位，即是本尊真言及印也。當知佛從於內證之德現如是事時，即於爾時普伏四魔無有遺餘。今阿闍梨欲造漫荼羅時，亦須想於自身一同毘盧遮那，即得自在之力，亦同彼佛能伏四魔也。

When Vajrapāṇi had finished speaking this King of Great Mantras, all the tathāgatas abiding in the worlds of the ten directions extended their right hands, patted the crown of the head of Bodhisattva Vajradhara, and praised him, saying: "Excellent, excellent, good man! Son of the Buddha! You have transcended to the level of the body, speech, and mind of Vairocana, abiding equally throughout all mantra paths, and for the sake of making illumination for the bodhisattvas, you have spoken this King of Mantras." Now, this patting of the crown of the head does not mean that the buddhas of the ten directions extended their hands to this land to pat his crown. Rather, when this Lord of Mysteries spoke this King of Mantras before the Buddha, by virtue of this King of Mantras, he spoke at once with an equally all-pervading voice before each tathāgata throughout all worlds in the ten directions; therefore, all the tathāgatas each extended their hands and patted the crown of his head. "Transcended" means soaring into and entering. Just as Vairocana sat in the bodhimaṇḍa in the Akaniṣṭha Heaven and, through this King of Mantras, attained the sovereign functioning of the ultimate equality of body, speech, and mind, so you now have also attained transcendence into this stage of the Dharma of the equality of body, speech, and mind, becoming equal to Vairocana. This is the praise of his true virtue by all the tathāgatas. Saying that you have already attained such a stage of equality, for the sake of universally benefiting all sentient beings and illuminating bodhisattvas who cultivate mantra practice to dispel their darkness, you have therefore spoken this King of Mantras. The King of Mantras can tear apart the net of doubt in the entire dharmadhātu. Doubt is darkness. Being able to sever all doubts is precisely to create illumination for them. Why is this? When this Bhagavat Vairocana, the Arhat, the Samyaksaṃbuddha, sat upon the seat of awakening and contemplated the twelve-syllable mantra, the four māras were subdued. Regarding "from the three places manifested in this dharmadhātu there flowed forth [emanations], and the heavenly māra was subdued": when Mahāvairocana Tathāgata sat in the bodhimaṇḍa, he contemplated the dharmadhātu with equality and spoke this twelve-phrase King of Mantras. By this very power, he was able to subdue the four māras and eliminate their sins and defilements. However, among the four kinds of māras, three māras are formless, and the Buddha had already subdued them when in the Akaniṣṭha Heaven. Only the heavenly māra has form; in order to make his sovereign power known in the world, he manifested the subjugation of the heavenly māra again in this land. "The three places" means: as stated above, from the upper part of the Buddha's body emerged all the tathāgatas; from the middle part, from the heart to the navel, emerged all the bodhisattvas; and from the lower part, from the navel to the feet, emerged all the eight classes of gods and spirits. All are universally manifested from the Tathāgata's three karmas of equality, displaying the ornate positions of the great maṇḍala garbha, which are the mantras and mudrās of the deities. One should know that when the Buddha manifested such things from his inwardly realized virtues, at that very moment he completely subdued the four māras without remainder. Now, when an ācārya wishes to construct a maṇḍala, he must also visualize his own body as identical to Vairocana, whereupon he will attain sovereign power and, like that Buddha, will also be able to subdue the four māras.