大毘盧遮那成佛經疏 18.16

18.16

爾時世尊於無量世界海門法界，殷勤勸發成就菩提，滿足普賢菩薩行願（普賢即如來功德也），出生普賢菩薩行願，以加持故現相如後也。於此妙花布地胎藏世界。言於此者，即此素訶世界也。於種性海受生（種性謂受生處，海謂無斷廣多也），以種種性清淨，淨除佛剎，現菩提場而作佛事（謂加持作佛事無不遍也）。復次菩提如上無異，同入法界，此乃是大菩提之行耳。若如是發行，即是普賢之行。如是起願，即是普賢之願。菩薩為此事，由是初發心也。花地者，如淨治平地掃灑清淨，散布種種色香味觸可愛之花，周匝端嚴而坐其上。今此大悲藏之心地亦如此也。胎是初起，便即是如來所起處。以從如來性生，如來性生是字而生也。如是發心，即是初地位也。海，謂如來種性之海也。從此實性而生如來一切功德也。胎，謂從此以為根本。由普賢行如來行，從如來性海之胎藏，漸漸具足一切如來六根之支分也。此普門身，隨眾生種種心行差別、性欲各異，即以清淨妙門而淨其心，無得究竟。如是淨其心，即是莊嚴一切土也。行者如是住菩薩地時，即能以普見世界現如來身座于道場。而淨法界輪。即能遍知一切句，謂成佛也。亦能隨所欲樂。而滿其願。不空過也。故次經云「復次正遍知句求者，樂欲心無量、知身無量、證身無量、知智無量證。復次樂求者，還修菩薩道也。」即是佛事也。眾生見彼道故，即勸發心學道也。復次樂欲勤求正遍知句者，知心無量即知身無量，知身無量即成智無量，知智無量知眾生無量證，眾生無量知虛空無量證，而得此也。祕密主！心無量，四無量而得。已成正等覺即知眾生無量，知眾生無量即得知虛空界無量。祕密主！以心無量而得四種無量，謂除心、餘身、智、眾生、虛空也。得已成最正覺，具十種力，降伏四魔，師子吼云云。成十力，四魔降伏，無畏師子吼，此一切勇士智句最上學處百門，於諸佛心說。以上經文也。此意言：猶入此大智灌頂門，住菩薩種性故，即知心無量。以知心無量故，即知一切身無量。以知身無量故，即知智無量。以知智無量故，即知虛空無量也。所以者何？一切法由心而有，了達此即法無量，即知身無量也。緣生見之身乃赴機，度門之智應彼而起，亦復無量，一一等同虛空也。以身、智、眾生、虛空無量故，名為四無量也。由此無量即從心生，故名四無量心也。若得此四無量心，即是成正覺，即是具十力、降四魔，即能無畏師子吼。如是等事，皆由住此四無量心，住於一切最上法句而得成就，故名aṃ字悉地之果也。此百門非但我自說，一切佛亦同是說也。此謂指上十力等功德。勇士，謂祕密主也。如是勤學勇士最上覺者句，於百門學處諸佛所說心（意云所以成佛，由學此百門心也）。右百字果受用品，謂隨一一門有相應者受用也。

"At that time, throughout the gate of the ocean of immeasurable worlds, the dharmadhātu, the Bhagavat earnestly exhorted and inspired [all] to accomplish bodhi, to fulfill the practices and vows of Samantabhadra Bodhisattva (Samantabhadra is the merit of the Tathāgata), and to give rise to the practices and vows of Samantabhadra Bodhisattva; by virtue of adhiṣṭhāna, signs were manifested as [described] below. 'In this womb world with its ground adorned with wondrous flowers': 'in this' refers to this Sahā world. 'Taking birth in the ocean of gotras' (gotra refers to the place of taking birth, and ocean refers to being uninterrupted, vast, and manifold), 'through the purity of various gotras, purifying Buddha lands, manifesting the bodhimaṇḍa and performing Buddha activities' (this means that performing Buddha activities through adhiṣṭhāna is all-pervading). Furthermore, bodhi is not different from what was described above; it is together entering the dharmadhātu; this is indeed the practice of great bodhi. If one thus gives rise to practice, it is the practice of Samantabhadra. If one thus generates vows, it is the vow of Samantabhadra. It is for this matter that a bodhisattva initially generates the mind. 'The ground of flowers': like a cleanly leveled ground that is swept and sprinkled clean, strewn all around with lovely flowers of various colors, scents, tastes, and textures, seated upon which is decorous and majestic. Now, the mind-ground of this mahākaruṇāgarbha is also like this. 'Garbha' is the initial arising; it is indeed the place from which the Tathāgata arises. Because it is born from the Tathāgata-nature; born from the Tathāgata-nature means born from this syllable. To generate the mind in this way is indeed the stage of the first bhūmi. 'Ocean' refers to the ocean of the Tathāgata's gotra. It is from this true nature that all the merits of the Tathāgata are born. 'Garbha' means taking this as the root. By means of Samantabhadra's practices, which are the Tathāgata's practices, from the matrix-garbha of the ocean of Tathāgata-nature, one gradually comes to possess all the limb-branches of the six faculties of the Tathāgata. This universal-gate body, in accordance with the various mental activities, differences, natures, and desires of sentient beings, purifies their minds through pure and wondrous gateways, leaving nothing unattained to the ultimate. Purifying their minds in this way is itself the adornment of all lands. When a practitioner thus abides in the bodhisattva stages, they are able to manifest the Tathāgata's body sitting on the bodhimaṇḍa in universally perceived worlds, thereby purifying the wheel of the dharmadhātu. Then one can thoroughly know all phrases—that is, achieving Buddhahood. One can also fulfill their vows according to whatever they delight in, never passing in vain. Therefore, the subsequent sūtra text says: 'Furthermore, one who seeks the phrase of the Samyaksaṃbuddha, their aspiring mind is immeasurable, their knowledge of the body is immeasurable, their realization of the body is immeasurable, and their knowledge and realization of wisdom are immeasurable. Furthermore, those who joyfully seek [this] again cultivate the bodhisattva path.' This is indeed the Buddha's activity. Because sentient beings see that path, they are exhorted to generate the mind and study the path. 'Furthermore, for one who with joyful aspiration diligently seeks the phrase of the Samyaksaṃbuddha: knowing the mind to be immeasurable is knowing the body to be immeasurable; knowing the body to be immeasurable accomplishes immeasurable wisdom; knowing wisdom to be immeasurable, one realizes that sentient beings are immeasurable; knowing sentient beings to be immeasurable, one realizes that empty space is immeasurable; thus is this attained. Lord of Secrets! The immeasurable mind is attained through the four immeasurables. Having accomplished perfect full awakening, one then knows that sentient beings are immeasurable; knowing sentient beings to be immeasurable, one then comes to know that the realm of empty space is immeasurable. Lord of Secrets! Through the immeasurable mind, one attains the four kinds of immeasurability, meaning, besides the mind, the rest are body, wisdom, sentient beings, and empty space. Having attained them, one accomplishes supreme perfect awakening, possesses the ten powers, subdues the four māras, makes the lion's roar, and so forth.' 'Accomplishing the ten powers, subduing the four māras, making the fearless lion's roar: this hundredfold gate of the supreme points of training for all heroic knowledge-phrases is taught in the mind of the Buddhas.' The above is the text of the sūtra. The meaning here is: because one enters this gateway of the great wisdom consecration and abides in the bodhisattva's gotra, one knows that the mind is immeasurable. Because one knows that the mind is immeasurable, one knows that all bodies are immeasurable. Because one knows that bodies are immeasurable, one knows that wisdom is immeasurable. Because one knows that wisdom is immeasurable, one knows that empty space is immeasurable. Why is this? All dharmas exist on account of the mind; thoroughly penetrating this means that dharmas are immeasurable, which is knowing that the body is immeasurable. The body perceived through conditioned arising responds to capacity; the wisdom of the salvific gateways arises in accordance with them and is likewise immeasurable, each and every one being equal to empty space. Because body, wisdom, sentient beings, and empty space are immeasurable, they are called the four immeasurables. Since these immeasurables are born from the mind, they are called the four immeasurable minds. If one attains these four immeasurable minds, that is accomplishing perfect awakening, possessing the ten powers, and subduing the four māras; one can then make the fearless lion's roar. Such matters are all accomplished by abiding in these four immeasurable minds and abiding in all the supreme Dharma phrases; hence it is called the fruit of the siddhi of the syllable aṃ. These hundred gates are not only spoken by myself; all Buddhas likewise teach them. This refers to the above virtues such as the ten powers. 'Hero' refers to the Lord of Secrets. Thus, one diligently trains in the hero's supreme awakened phrases, the mind taught by the Buddhas in the hundred gates of training (the meaning is that the reason one achieves Buddhahood is by training in the mind of these hundred gates). The above is the Chapter on the Enjoyment of the Fruit of the Hundred Syllables, meaning that according to each gate, one who corresponds to it enjoys it.