大毘盧遮那成佛經疏 14.61

14.61

時十方佛見金剛手說此真言，同於古佛之道。我等一切如來亦由觀此十二字門而成究極妙身，未來諸世尊亦復當如是。是故大歡喜而摩菩薩頂，而告之言：一切諸佛以於法自在故，為一大事因緣故，以身口意平等而說此法門，汝今亦復能說之，即是亦證此法同於如來也。然金剛藏雖未即究竟一切種智，而同於妙覺世尊，但以十方諸佛神力共所加故，亦於大會中亦如如來所證同等。若離神力加持，即亦未得究竟與如來等也。故善男子！毘盧遮那身語意平等證，一切佛如是知者，知是覺之別名。由知諸如來普門無盡之行，證於如來三種平等。謂知如來身密之藏，亦知語意微密之藏也。若證知此法者，即是同於如來也。如是歎印竟，復令更請如來。所以者何？如是深密之藏，唯佛與佛乃能究了，故一切菩薩莫有能發問者。今十方佛同以神力加金剛手，為利益一切眾生故，今乘諸佛神力而問大日如來也。此中問何事？意為先所說之事所有深密之義，尚未周備故（更問其樞要也）。一切智成者，即是大日如來。薄伽梵義，如六義中說，前亦已解。毘盧遮那者，如日出于世，能除暗冥、能成就一切眾生所有事業，大地所生之類無不蒙益。此實相自然大慧之日亦復如是，若有眾生了知自證，如猛風吹雲、日月出現，亦有如是功力，普於法界中而作大利，如日光而照世間也。主者，以於諸法得自在，故名為主。今諸佛令金剛手問此大日如來真言行句祕密之事也。殊勝說自教則廣者，由於一字法門達一切法，證得十方三世如來平等身口意不可窮盡，故名為勝也。教則者，即是法則之別名，法是軌則之義也。以是我往昔發菩提、無上菩提，宣說我一切法涅槃，至現世界諸佛世尊證知者，言我等往昔行菩薩道時，亦由如是真言門故成自然智，復為一切眾生如是演說，咸令得至大涅槃也。我今此語緣起甚深，一切有心者尚不能發問，何況能信解？唯有十方一切如來同至此法，可以為證終不虛也。汝今已得我等所行之迹，故宜更問如來也。

At that time, the Buddhas of the ten directions saw Vajrapāṇi speak this mantra, conforming to the path of ancient Buddhas. All of us Tathāgatas likewise attained the ultimate wondrous body by contemplating this twelve-syllable gateway, and future Bhagavats will also be like this. Therefore, rejoicing greatly, they rubbed the Bodhisattva's head and addressed him, saying: 'Because all Buddhas have mastery over dharmas and for the sake of the one great causal condition, they preach this dharma gateway through the equality of body, speech, and mind. You now are also able to speak it, which means you have also realized this dharma, equal to the Tathāgatas.' Although Vajragarbha had not yet ultimately realized the knowledge of all aspects so as to be equal to the Bhagavat of wondrous awakening, simply through the collective adhiṣṭhāna of the divine power of the Buddhas of the ten directions, he was in the great assembly also equal to what the Tathāgatas have realized. If parted from the adhiṣṭhāna of divine power, he would not yet have ultimately become equal to the Tathāgatas. Therefore, [the sūtra says:] 'Good son! The equality of Vairocana's body, speech, and mind has been realized, and all Buddhas know it thus.' 'To know' is another name for awakening. Through knowing the universal and inexhaustible practices of all Tathāgatas, one realizes the three kinds of equality of the Tathāgatas. This means knowing the treasury of the Tathāgata's body mystery, and also knowing the subtle and secret treasuries of his speech and mind. If one realizes and knows this dharma, one is equal to the Tathāgatas. Having thus praised and approved him, they further instructed him to question the Tathāgata again. Why is this? Such a profound and secret treasury can only be fathomed between Buddha and Buddha, so none of all the bodhisattvas could raise questions. Now the Buddhas of the ten directions collectively bestowed divine power upon Vajrapāṇi, so that for the benefit of all sentient beings, he now relied on the divine power of the Buddhas to question Mahāvairocana Tathāgata. What was to be questioned here? The intention was that regarding the matters previously spoken, all their profound and secret meanings were not yet fully complete (so he was to inquire further into their pivot). 'Accomplished in Omniscience' refers to Mahāvairocana Tathāgata. The meaning of 'bhagavat' is as explained in the six meanings, and was also clarified before. As for 'Vairocana', just as the sun rises in the world, capable of dispelling darkness and accomplishing all undertakings of all sentient beings, so that none among the creatures born of the great earth fails to receive benefit; the sun of this dharmatā-spontaneous great wisdom is also like this: if there are sentient beings who understand and self-realize it, just as a fierce wind blows away the clouds and the sun and moon appear, it likewise has such efficacy, producing great benefit universally within the dharmadhātu, just as sunlight shines upon the world. As for 'Lord', because he has attained mastery over all dharmas, he is called 'Lord'. Now the Buddhas instructed Vajrapāṇi to ask this Mahāvairocana Tathāgata about the secrets of the phrases of mantra practice. As for 'Sublimely expounding one's own extensive teaching': because through a single-syllable dharma gateway one penetrates all dharmas and realizes the inexhaustible equal body, speech, and mind of the Tathāgatas of the ten directions and three times, it is called 'sublime'. 'Teaching' is another name for principle; 'dharma' has the meaning of standard. 'Therefore, in the past I generated bodhi, unsurpassed bodhi, and proclaimed that all my dharmas are nirvāṇa, up to the present world-dwelling Buddhas and Bhagavats who witness and know it': this means that when we in the past practiced the bodhisattva path, we also attained spontaneous wisdom through such a mantra gateway, and again expounded it thus for all sentient beings, causing all to reach great nirvāṇa. The dependent origination of these words of mine is extremely profound; all conscious beings are not even able to question it, how much less could they have faith and understanding? Only all the Tathāgatas of the ten directions who have equally arrived at this dharma can bear witness, and it is never false. You have now attained the tracks traversed by us; therefore, you should question the Tathāgata again.