大毘盧遮那成佛經疏 15.12

15.12

次明諸形像也。應以相貌為正義，亦可謂色像也。偈云色像初應知，初謂我今說也。色類，然諸尊色類種種不同，大而言之略有二種，謂男及女。男是智慧故為首，女是三昧為次之也。或一切處隨形色者，如此經中或復餘經尊形，或隨一處顯形色，謂應物示形不定，故名不思議也。各各不同，然以類制之。若言作白色即是息災用，黃即增益，餘可解也。見彼男女之殊及色貌，即知所用處矣。不思議智生者，如本尊合作白色，然須作增益事，隨行者心觀作黃色，即有增益之用。隨心而轉，然所作事皆實不虛，由不思議界智所得故然也。今謂法界之色，於一色中即是一切色，能觀之智亦與境相應，故得如是自在而用也。為除無智故有種種智生，雖知無量知其實是一智。前云智，是一切智也，以一智現一切智也。前問本尊形量大小，今次答之。然佛普門示現，皆為應赴群機。機既萬差，當知垂應亦大小無定也。至詮一一本尊之形，莫不量同法界，無有邊際及與始終。由智有淺深、量有大小，故所見身各各差別。是故當知所觀本尊，隨行者心大小無有定量也（當明《密迹經》三密事）。所云證智者，即是佛也。以無盡之智而證無盡之境，如函大蓋亦大也。前問尊形量中兼問坐及印，今亦答之。身既無有定量，當知座及印亦如是也。乃至心能廣，座亦同彼量也。印亦如是，如其次第，謂隨其大小也。又次第者從佛，令本尊與座相稱也，至天亦然。

Next, the bodily forms and images are clarified. The primary meaning should be taken as their physical features; they may also be called colored forms. The gāthā says: 'Colored forms should first be known.' 'First' means what I am now explaining. As for color categories, the color categories of the deities are varied and distinct; speaking broadly, there are summarily two kinds: male and female. Male is wisdom, hence primary; female is samādhi, hence secondary. Or, 'conforming in shape and color everywhere': in this sūtra, or again in other sūtras, the forms of the deities either manifest their shape and color in accordance with a single location—meaning that their manifestation of form in response to beings is unfixed, hence called inconceivable. Each is distinct, yet they are regulated by category. If it is said to be made white, it is for the use of pacification; yellow is for increase; the rest can be understood accordingly. Seeing their distinction between male and female, as well as their color and features, one immediately knows where they are to be employed. Regarding 'born of inconceivable wisdom': for instance, the principal deity should properly be made white, yet one needs to perform an act of increase; when, in accordance with the practitioner's mind, one visualizes it as yellow, it then has the function of increase. It shifts in accordance with the mind, yet the actions performed are all real and not vain; this is because they are attained through the wisdom of the inconceivable realm. Now it is said: regarding the color of the dharmadhātu, within a single color is all colors, and the contemplative wisdom also corresponds with the object; therefore one attains such sovereign functioning. To remove ignorance, manifold wisdoms arise; although infinite forms of knowing are known, in reality it is a single wisdom. What was previously called 'wisdom' is the all-knowledge; through a single wisdom all wisdom is manifested. The previous question asked about the size of the principal deity's bodily form, which is now answered next. Now, the Buddha's universal manifestations are all to respond to the myriad capacities [of beings]. Since capacities have myriad differences, one should know that his condescending responses also have no fixed large or small size. When it comes to interpreting the form of each individual deity, none does not equal the dharmadhātu in measure, without boundaries, beginning, or end. Because wisdom has shallow and deep, and measure has large and small, the bodies seen are each distinct. Therefore one should know that the principal deity visualized has no fixed measure of large or small, in accordance with the practitioner's mind (the matters of the three mysteries in the Guhyakādhipatinirdeśa-sūtra should be clarified). That which is called the 'attested wisdom' is the Buddha. Through inexhaustible wisdom one attests to the inexhaustible realm, just as when a box is large, its lid is also large. The previous question on the measure of the deity's form concurrently asked about the seat and seal, which are now also answered. Since the body has no fixed measure, one should know that the seat and seal are also like this. Even as far as the mind can expand, the seat is also of equal measure to it. The seal is also like this; 'in their proper sequence' means according to their large or small size. Furthermore, 'sequence' means proceeding from the Buddha, making the principal deity and the seat correspond with each other, down to the devas as well.