大毘盧遮那成佛經疏 18.15

18.15

祕密主！若得入正覺大智灌頂地，自見住於三三昧耶句。祕密主！若入此世尊大智灌頂陀羅尼形示現佛事，爾時佛世尊隨住一切眾生前而作佛事，宣說三三昧耶句。爾時毘盧遮那告金剛手祕密主言：「佛世尊入大智灌頂地，得三三昧耶，合身口意平等為一也。住立我見。當此祕密主入大智灌頂陀羅尼形佛事示現。」以上經文也。大智灌頂地，即是如來第十一地也。由住此第十一地，入大智灌頂，乃能作如來事，故翻此大智地為陀羅尼身而作佛事也。由此故能為一切眾生而作佛事也。陀羅尼形者，謂總束真言輪而以為身，即成普門身也。由住此總持身故，於一切眾生前示所喜見身、說應機之法無有差謬，同入佛智也。爾時世尊，眾生、諸佛事、三三昧耶句宣說隨住。祕密主！觀我語字輪神化廣長，無量世界遍清淨門。如是性，一切眾生歡喜，令法界隨類表示門，亦如今者釋迦牟尼世尊，殊異虛空界，流遍世界勤作佛事。祕密主！非諸有情能知佛如是語輪流出正妙音，莊嚴瓔珞胎生佛影像，隨眾生性歡喜作現生。以上經文。佛如上說已，次告金剛手：汝可觀我語輪，即觀佛陀羅尼身字輪境界也。佛以神力加持大會，非但今祕密主觀我語輪境界廣長，遍至無量世界清淨門，如一切眾生本性，表示隨類法界門令發歡喜。亦如今者釋迦牟尼世尊，流遍無盡虛空界，於諸剎土勤作佛事。金剛手得觀此一切大會，亦得同觀此不思議神妙之境也。所以者何？此大智之身，常住寂滅離諸因緣，非有心之境。離佛神力所加持，則一切菩薩非其境界也。佛既示已，告言：「汝等且可觀我字輪境界廣長無量也。」長，謂人所不及也。私謂此即云何也。其廣橫遍於一切眾生界，其長云何竪窮佛界，故云廣長也。如是廣長之身，普應一切，從何得乎？乃從此一字真言王而現此事也。以一真言印身示一切身；以一真言字音而出妙聲，普周法界；以一真言本尊之心，普示一切智慧之境也。釋迦牟尼者，即是此不空見之身，普入世間而作佛事，故此所示即是牟尼身也。佛作佛事，即此釋迦從毘盧遮那字輪而出，然無二無別，皆遍一切處。以此一字同於大空，本不生故。當知百字之身亦如是也。殊異者，謂如來三三昧耶之身流遍世界，及十方虛空悉遍，無有虛空而不遍者。當知虛空不可量，身亦如是。祕密主！非諸有情能知世尊。是語輪相流出，亦撿《花嚴》心我。妙音生諸佛等正覺妙音，莊嚴瓔珞從胎藏生佛之影像（形相也）莊嚴，謂以語言莊嚴其相也。從心胎藏生佛形也，廣長無際而作佛事也。非眾生知者，即此佛之字輪也。亦非菩薩之境，若離神力則不能觀。而何眾生知其所益。諸言音中佛為最上，種種莊嚴率種種等。以要言之，以無相莊嚴也。從心現生佛隨類身，由住此妙音三昧故，普現其前，隨其本性令得歡喜信解也。生之處，乃所往所住之境乎。此後微妙音莊嚴胎藏者，從一字而生名胎藏也。從此一字而生為胎，隨彼生者以為影像，如一鏡圓淨而對眾色也。既不來鏡亦不往，然而因緣和合影像炳然，不生不滅、不一不異、不來不去、不常不斷，即同彼體不可思議。如來影像亦復如是，無思無為而應一切，皆隨彼心令得歡喜，而為現生佛事也。即以一佛言音能生一切佛事。如〈六根淨品〉尚能以一妙音滿三千界，況如來究極圓淨之六根耶？爾時無量世間海門（亦是口義）中法界成菩提，勤修普賢菩薩行願。菩薩此花布地，胎藏世界種性海生，受種種性清淨門，佛剎淨除，菩提座現，佛事中而住。以上經文也。由此大智灌頂無量世界海門，門者所從入處義也。無量世界海口印，指眾流所趣所入之門也。由知此無量世界海門故，勤修菩提。而此一菩提非是一菩提，乃至遍法界之菩提也。以眾生無量故法界無量，今乃普令得成。

"Master of Secrets! If one attains entry into the bhūmi of the great gnosis consecration of the truly enlightened, one sees oneself abiding in the phrases of the three samayas. Master of Secrets! If one enters this great gnosis consecration dhāraṇī-form of the Bhagavats and displays buddha-works, then the Buddha, the Bhagavat, abiding accordingly before all sentient beings, performs buddha-works and expounds the phrases of the three samayas." At that time, Vairocana addressed Vajrapāṇi, Master of Secrets, saying: "The Buddha, the Bhagavat, enters the bhūmi of the great gnosis consecration, attains the three samayas, and unites body, speech, and mind equally into one. Abiding, I see it. Just as the Master of Secrets enters the great gnosis consecration dhāraṇī-form, buddha-works are displayed." The above is the text of the sūtra. The bhūmi of the great gnosis consecration is the eleventh bhūmi of the Tathāgata. Because he abides in this eleventh bhūmi and enters the great gnosis consecration, he is able to perform the works of a Tathāgata; thus this great gnosis bhūmi is converted into a dhāraṇī-body to perform buddha-works. Through this, he is able to perform buddha-works for all sentient beings. The "dhāraṇī-form" means gathering the cakra of mantras together into a body, which is the universal-gate body. Because he abides in this dhāraṇī-body, he displays before all sentient beings the body they delight to see, expounding the Dharma suitable to their capacities without error, and causing them to enter the Buddha's gnosis together. "At that time the Bhagavat, for sentient beings, buddha-works, and the phrases of the three samayas, expounded them and accordingly abided. Master of Secrets! Behold the supernatural transformations, vast and long, of my syllable-cakra of speech, the gateways of universal purity in immeasurable worlds. Having such a nature, it delights all sentient beings and causes the gateways of the dharmadhātu to be manifested according to their categories, just as the present Śākyamuni Bhagavat, differently in the realm of space, flows throughout the worlds diligently performing buddha-works. Master of Secrets! It is not that sentient beings are able to know such an outflow of the correct and wondrous sound from the Buddha's cakra of speech, which adorns with necklaces the womb-born buddha-reflections, appearing and manifesting according to sentient beings' natures to cause delight." The above is the text of the sūtra. After the Buddha spoke as above, he then addressed Vajrapāṇi: "You may contemplate my speech-cakra," which means to contemplate the realm of the syllable-cakra of the Buddha's dhāraṇī-body. The Buddha, with supernatural power, empowered the great assembly so that not only could the Master of Secrets now contemplate the vast and long realm of my speech-cakra, reaching everywhere to the gateways of purity in immeasurable worlds, manifesting the gateways of the dharmadhātu according to the categories of all sentient beings' intrinsic natures to give rise to delight, but also, just as the present Śākyamuni Bhagavat flows throughout the inexhaustible realm of space diligently performing buddha-works across the lands, Vajrapāṇi was enabled to behold this, and the entire great assembly was likewise enabled to behold together this wondrous and inconceivable realm. Why is this so? This body of great gnosis is eternally abiding in quiescence and free from all causal conditions; it is not a realm of the thinking mind. Apart from the empowerment of the Buddha's supernatural power, it is not the realm of any bodhisattva. Having displayed this, the Buddha addressed them, saying: "You may provisionally contemplate the vast and long, immeasurable realm of my syllable-cakra." "Long" means what is beyond human reach. I privately wonder what this means: its "vastness" extends horizontally throughout the realm of all sentient beings; how is its "length"? It extends vertically exhausting the realm of buddhas; hence it is called "vast and long." From where is such a vast and long body, universally responding to all, obtained? It is manifested from this one-syllable mantra-king. With one mantra-seal body, it displays all bodies; with one mantra syllable sound, it issues a wondrous voice that universally encompasses the dharmadhātu; with the mind of one mantra's deity, it universally displays all realms of wisdom. Śākyamuni is this body of the infallible vision, which enters universally into the world to perform buddha-works; therefore what is displayed here is the body of the Muni. The Buddha performing buddha-works means that this Śākyamuni emerges from Vairocana's syllable-cakra; yet they are non-dual and without distinction, both pervading all places. Because this one syllable is identical with the great emptiness, it is originally unborn. One should know that the body of the hundred syllables is also like this. "Differently" means that the Tathāgata's body of the three samayas flows throughout the worlds, and completely pervades the space of the ten directions; there is no space that it does not pervade. One should know that space is immeasurable, and the body is likewise so. "Master of Secrets! It is not that sentient beings are able to know the Bhagavat." The marks of this speech-cakra flow forth; this should also be examined in the Avataṃsaka [under] the "mind of self." Wondrous sound produces all Buddhas and the like, the wondrous sound of true enlightenment; adorned with necklaces, it is the reflection (the bodily form) of the buddhas born from the garbha (the womb). "Adorned" means adorning its marks with words. From the mind-garbha the buddha-forms are born, vast and long without limits, performing buddha-works. "Not known by sentient beings" refers to this syllable-cakra of the Buddha. Nor is it the realm of bodhisattvas; apart from supernatural power, they cannot contemplate it. How then could sentient beings know its benefits? Among all speech and sounds, the Buddha's is the most supreme, with various adornments of all kinds. In summary, it is adorned with formlessness. Emanating from the mind, the buddha-bodies appear according to categories; because he abides in this wondrous sound samādhi, he universally appears before them, causing them to attain delight, faith, and understanding according to their intrinsic natures. The place of arising is indeed the realm to which one goes and in which one abides. As for "thereafter the garbha adorned with subtle and wondrous sounds," being born from the single syllable is called the garbha. Being born from this single syllable as the womb, it forms reflections in accordance with those born, just as a single mirror is completely pure and reflects numerous forms. Neither does [the form] enter the mirror, nor does [the mirror] go [to the form]; yet, when causes and conditions coalesce, the reflection is manifest, neither arising nor ceasing, neither one nor different, neither coming nor going, neither eternal nor annihilated, being identical with that inconceivable essence. The Tathāgata's reflection is also like this: without thought and without action, it responds to all, causing all to attain delight in accordance with their minds, and appearing to be born to perform buddha-works. Thus, through the words and sound of a single Buddha, all buddha-works can be produced. Just as the "Chapter on the Purification of the Six Sense Bases" states that a single wondrous sound can fill the three thousand worlds, how much more so the Tathāgata's six sense bases, which are supremely and completely pure? "At that time, in the ocean-gate (which also has the meaning of 'mouth') of immeasurable worlds, bodhi is achieved in the dharmadhātu, diligently practicing the conduct and vows of the bodhisattva Samantabhadra. This ground strewn with flowers by the bodhisattva, born from the ocean of lineages of the garbhadhātu world, receives the gateways of purity of various lineages, the buddha-lands are purified, the bodhimaṇḍa appears, and he abides within buddha-works." The above is the text of the sūtra. By means of this great gnosis consecration, there is the ocean-gate of immeasurable worlds; "gate" means the place through which one enters. The mouth-seal of the ocean of immeasurable worlds refers to the gate to which all streams tend and through which they enter. Because one knows this ocean-gate of immeasurable worlds, one diligently cultivates bodhi. And this single bodhi is not merely one bodhi, but bodhi that pervades the dharmadhātu. Because sentient beings are immeasurable, the dharmadhātu is immeasurable; now he universally causes them to achieve it.