大毘盧遮那成佛經疏 19.8

19.8

經云「諦聽祕密主！真言救世者，身身不異」，謂身不異彼身。所謂處於心是，而用彼真言之身。「意從意生」，前是有生之意，後是淨意也，能令意淨除也。「普皆有光彼處流出」，從淨心中流出。言彼，即指前意也。光與瑜伽相應而生，由與瑜伽相應，從彼心而生是光也。愚夫常所不能知，謂愚夫所不能知，於此道不能了達也。乃至身所生分，分不異於身。從身所生身也，有無量多種也。身既無量，如是真言言說有無量。如如意寶，謂吉祥如意珠也，隨所欲利而得成。如是世間照世者身，一切利成。祕密主，云何無分別，法界一切所作隨轉？祕密主！又如虛空界云云。佛告祕密主諦聽，真言救世，身身不異。意生意，善令淨除。彼處流出普皆有光，相應支分處。愚夫所不知此道，乃至身所生分無量多種。經文也。猶持真言故，此言有異。從意生意，能善淨除，彼所流出，即以此身不異彼身從自身生，即是從意生。由淨除諸垢故，一切事成也。由有是德，隨諸支分流出光明而作佛事。如斯等事，凡愚所不能知。由不知此道，故得愚夫之名。此道者，即真言行也，以成真言得悉地故。從於此身更有身生，謂欲色界等其類眾多，皆從一真言而出無量身口意，如上所說從佛上中下分生於無量身。此行人亦如是，能隨身分上中下，或現四佛四菩薩乃至諸八部等，猶如大悲藏中所說，其數無量也。又疑難云：上說真言：無相無緣，同於大虛不可分別。云何而有此種種事耶？答：喻如如意珠滿一切願，乃至三事亦能淨也。若人欲其身淨，珠力故令其身如琉璃。若欲語意淨，亦隨意分而淨。世法尚爾，何況如來如意珠妙寶而不能作如此事耶？如世珠，雖作種種事、滿種種願，而寂然不動，無思無為、不來不去也。為成一切，何況如來大寶耶？是故無分別法界，如大龍在宮，不興心動念，而隨業力等降差別之味也。以是義故，於無相空中而現無量身口意普門之事，即身可得，不須疑也。又喻如虛空非眾生數，而眾生所依。非身壽者、非摩納婆、作者受者等，一切妄想皆除，悉離分別，無去無來。然不異眾生界，一切眾生依止作業皆由此成，滋益眾生成種種事。不可以虛空能成一切事故，便謂虛空有為有相也。今此大空漫荼羅亦如是，畢竟清淨無所不為，常住寂然而不空成就。故經勸信云「當如是知，勿生疑惑」也。

The sūtra states: "Listen attentively, Lord of Mysteries! For the savior of the world through mantra, body and body are not different"—this means this body is not different from that body. What is called abiding in the mind is indeed using that mantra body. "Mind is produced from mind"—the former is the mind that has arising, and the latter is the purified mind; it can cause the mind to be purified. "All-pervading light flows forth from that place"—it flows forth from the pure mind. The word "that" refers to the former mind. Light arises in correspondence with yoga; through correspondence with yoga, this light is produced from that mind. "Always unable to be known by fools"—this means that fools are unable to know it, unable to comprehend this path. "Even the parts produced from the body, the parts are not different from the body." Bodies produced from the body are of immeasurably many kinds. Since bodies are immeasurable, likewise the expressions of the mantra are immeasurable. "Like a cintāmaṇi"—this refers to the auspicious wish-fulfilling jewel; according to whatever benefit is desired, it is accomplished. "In this way, the body of the illuminator of the world accomplishes all benefits. Lord of Mysteries, how is it that without discrimination, all deeds of the dharmadhātu follow and revolve? Lord of Mysteries, furthermore, just as the realm of space..." and so on. The Buddha told the Lord of Mysteries: "Listen attentively! The savior of the world through mantra, body and body are not different. Mind produces mind, skillfully causing it to be purified. From that place flows forth all-pervading light, in the places of the limbs in correspondence. Fools do not know this path, even to the parts produced from the body being of immeasurably many kinds." This is the sūtra text. Still, due to holding the mantra, there are differences in these words. Mind produces mind, and can skillfully purify it; what flows forth from that is precisely this body not being different from that body, produced from one's own body, which is being produced from the mind. Because all defilements are purified, all affairs are accomplished. Because it possesses this virtue, light flows forth following the various limbs and performs the Buddha-work. Such matters as these cannot be known by ordinary fools. Because they do not know this path, they receive the name "fools." "This path" is the practice of mantras, because by accomplishing mantras one attains siddhi. From this body, further bodies are produced, namely the desire and form realms and so forth; their categories are numerous, all issuing from a single mantra as immeasurable body, speech, and mind. As explained above, immeasurable bodies are produced from the upper, middle, and lower parts of the Buddha. This practitioner is also like this: in accordance with the upper, middle, and lower parts of the body, one may manifest the four Buddhas, the four bodhisattvas, and even the various eight classes, just as explained in the Mahākaruṇāgarbha, immeasurable in number. Furthermore, a doubt is raised: "Above it was said that mantras are signless and objectless, equal to the great void and indifferentiable. How can there be these various matters?" The answer: By analogy, it is like a wish-fulfilling jewel fulfilling all wishes, and even the three matters can also be purified. If someone wishes their body to be pure, by the power of the jewel their body is made like lapis lazuli. If one wishes speech and mind to be pure, they are also purified in accordance with their parts. Mundane things are still like this; how much more so could the tathāgata's marvelous cintāmaṇi jewel not perform such things? Like a worldly jewel, though it performs various tasks and fulfills various wishes, it is serene and unmoved, without thought and without contrivance, neither coming nor going. To accomplish all things, how much more so the great jewel of the Tathāgata? Therefore, the indiscriminate dharmadhātu is like a great nāga in its palace, without arousing thought or stirring volition, yet in accordance with the force of karma and the like, it sends down rains of diverse flavors. For this reason, within the signless emptiness, manifesting the universal-gate deeds of immeasurable body, speech, and mind can be attained in this very body; one need not doubt it. Furthermore, by analogy, space is not counted among sentient beings, yet it is what sentient beings rely upon. It is not a body, not a jīva, not a māṇava, not an agent, not an experiencer, and so forth; all deluded imaginings are eliminated, it is completely free from discrimination, and neither goes nor comes. Yet it is not different from the realm of sentient beings; the karmic actions that all sentient beings rely upon are all accomplished through this, benefiting sentient beings to accomplish various tasks. One cannot say that because space can accomplish all tasks, space is conditioned and possessed of characteristics. Now this maṇḍala of great emptiness is also like this: ultimately pure, there is nothing it does not do, constantly abiding in serenity yet achieving non-empty accomplishment. Therefore, the sūtra encourages faith, saying: 'One should know it thus; do not give rise to doubt.'