大毘盧遮那成佛經疏 9.33

9.33

「爾時毘盧遮那復觀一切眾會，告執金剛祕密主等」以下，明漫荼羅法事時所要真言支分。阿闍梨宜應解了，故次說之也。將顯示如來語密之藏故，復普觀大眾而加持之。如生身佛將發誠實言時，或示廣長舌相遍覆其面，而告應度者言：「汝經書中頗見有如是相人而出虛妄語不？」若摩訶衍中，或示舌相遍覆三千世界。今者世尊將說如來平等語故，明此語輪橫竪皆遍一切法界，故曰廣長語輪相。此相字，梵本正云漫荼羅。前已開示普門身漫荼羅，今復顯示普門語漫荼羅，如如意珠寂然無心亦無定相，而能普應一切皆令稱悅其心，故名巧色摩尼。復從巧色摩尼身，出巧色摩尼語，示巧色摩尼心，普雨法財滿法界眾生種種希願。如是應物之迹常遍十方三世，以無量門植眾德本，無窮已時住不可害行，即是於一切事業中皆悉不可留難、不可破壞之義，故名三世無比力真言句。此是總說諸真言所出生處也。至下文所明大力大護等，即是從如意珠輪所生出稱機之用。爾時一切大眾，自知心器純淨，又蒙如來不思議加持故堪受大法，即時以無量門各共同聲請佛言：「世尊！今正是時。善逝！今正是時。」據梵本，前時名迦羅，是長時之時，如一歲有三分等。後時名三摩耶，是時中小時，如晝夜六時之中復更有小分等。如有人言：今正是東作之時，遇獲膏雨，宜趣時下種，勿使失其機會。故重言之也。爾時世尊既受請已，將說大力大護明妃，故住於滿一切願，出廣長舌相遍覆一切佛剎清淨法幢高峯觀三昧。此中言出者，梵本正翻當云發生，舊譯或云奮迅。出此廣長舌相，即是如來奮迅示現大神通力故，會意言之也。此三昧，於如來廣長舌相遍滿一切佛剎巧色摩尼普門大用中最為上首，猶如大將之幢，故云清淨法幢也。梵云馱嚩（二合）若，此翻為幢。梵云計都，此翻為旗。其相稍異，幢但以種種雜綵摽幟莊嚴，計都相亦大同，而更加旗旗密號，如兵家畫作龜龍鳥獸等種種類形，以為三軍節度。有處亦翻為幢，故合言之。若具存梵本，當云清淨法幢旗也。如大將於高峯之上建立幢旗，備見山川倚伏、敵人情狀，指麾百萬之眾，動止言一離合從心，以戰必勝以攻必取。若拙將暗於事勢又失幢旗，則人各異心，敗不𢭀踵矣。如是淨菩提心為萬行幢旗亦復如是。住中道第一義諦山上安固不動，以健行三昧普觀十方，悉見無量度門材性優劣所應用處，及與諸地通塞正道因緣，故能得攝持無量功德普護一切眾生，凡有所為不可沮壞也。爾時世尊作如是念：「我從初發意以來，常以此勇健菩提心護持正法及與眾生，於種種難行苦行事中，猶如金剛無有退轉，正為成就如是三昧，普護十方諸佛剎故。今我所願皆已滿足，作所應作正是其時。」即時發遍一切如來法界哀愍無餘眾生界音聲，說此持明法句。若我所言誠實不虛者，其有誦持修習，令其勢力與我無異，故名大力大護也。阿闍梨言：「明是大慧光明義。妃者梵云囉逝，即是王字作女聲呼之，故傳度者義說為妃。妃是三昧義，所謂大悲胎藏三昧也。此三昧是一切佛子之母。此佛子者，即是清淨法幢菩提心。如彼胎藏始從歌羅羅時含藏覆護，令不為眾緣所傷，漸次增長乃至誕育之，後猶固懃心守護而乳養之。是故說母恩最深，難可報德也。」從此三昧起者，入住出時皆是不思議法界，非如世間禪定動寂相礙，有退失間隙時也。

From the passage beginning, "At that time, Vairocana again surveyed the whole assembly and addressed the Vajra-holder, Master of Secrets, and the others," down [to the subsequent verses], the required mantra components used during the maṇḍala ritual are explained. An ācārya ought to understand them, and therefore they are spoken next. Because the treasury of the Tathāgata's speech mystery was about to be revealed, he again surveyed the great assembly everywhere and empowered them. Just as when a bodily Buddha is about to utter truthful words, he might manifest the mark of a broad and long tongue covering his face and address those who are to be liberated, saying: "In your scriptures, have you ever seen a person with such a mark who utters falsehoods?" Or, in the Mahāyāna, he might manifest the mark of the tongue covering the trichiliocosm. Here, because the World-Honoured One was about to speak the Tathāgata's universal speech, it clarifies that this speech wheel horizontally and vertically pervades the entire dharmadhātu; hence it is called the 'mark of the broad and long speech wheel'. For this character 'mark' (相), the Sanskrit text properly says 'maṇḍala'. Previously, the universal body maṇḍala was opened and revealed; now, the universal speech maṇḍala is displayed again. It is like a wish-fulfilling jewel (cintāmaṇi), which is tranquil and without mind, having no fixed form, yet can universally respond to all beings and bring joy to their minds; hence it is called the 'skilfully-colored jewel' (citramaṇi). Furthermore, from the skilfully-colored jewel body, he emits skilfully-colored jewel speech and displays a skilfully-colored jewel mind, universally showering the wealth of Dharma to fulfill the various wishes of living beings throughout the dharmadhātu. Such traces of responding to beings constantly pervade the ten directions and the three times, planting the roots of manifold virtues through immeasurable gateways, abiding without end in indestructible practice—which means being unhindered and indestructible in all activities; hence it is called the mantra phrase of 'incomparable power in the three times'. This is a general explanation of the source from which all mantras are generated. As for the Great Power, Great Protection, and so on explained in the text below, these are the adaptive functions arising from the wheel of the wish-fulfilling jewel that accord with beings' capacities. At that time, knowing that their own mental vessels were pure and clean, and having received the Tathāgata's inconceivable adhiṣṭhāna so that they were capable of receiving the Great Dharma, the entire great assembly immediately and simultaneously besought the Buddha with one voice through immeasurable gateways: "World-Honoured One, now is precisely the time! Sugata, now is precisely the time!" According to the Sanskrit text, the former 'time' is called kāla, which refers to a long period of time, such as one year having three divisions. The latter 'time' is called samaya, which refers to a shorter portion within a time, such as the smaller divisions within the six periods of day and night. It is like someone saying: 'Now is the very time for spring plowing, and having met with fertile rain, one should promptly sow the seeds and not let the opportunity slip away.' Therefore, it is said twice. At that time, having accepted the request, the World-Honoured One was about to speak the Great Power, Great Protection Vidyārājñī (vidyā-queen), and thus he dwelt in the samādhi of Fulfilling All Vows, Manifesting the Mark of the Broad and Long Tongue Pervading All Buddha-fields, the High Peak Contemplation of the Pure Dharma Banner. What is called 'manifesting' (出) here should properly be translated as 'generating' or 'arising' according to the Sanskrit text; older translations sometimes rendered it as 'valorous surging' (sphuraṇa / vijṛmbhita). To manifest this mark of the broad and long tongue is precisely the Tathāgata's valorous surging in displaying great supernatural powers, and so it is phrased according to the intended meaning. This samādhi is foremost among the universal great functions of the skilfully-colored jewel whose mark of the Tathāgata's broad and long tongue fills all Buddha-fields. Just like the banner of a great general, it is therefore called the 'Pure Dharma Banner'. In Sanskrit it is called dhvaja, which is translated here as 'standard' (幢). In Sanskrit it is called ketu, which is translated here as 'flag' (旗). Their forms differ slightly: a dhvaja is adorned only with various multi-colored pennants as emblems, whereas the form of a ketu is largely similar but adds secret insignia onto the flag, like a military commander drawing various forms such as turtles, dragons, birds, and beasts to regulate the three armies. In some places it is also translated as 'standard', so they are spoken of together. If the Sanskrit text were fully preserved, it should be called the 'Pure Dharma Banner and Flag'. Just as a great general sets up his banner and flag upon a high peak, fully perceiving the contours of mountains and rivers and the dispositions of the enemy, directing a million troops so that their movements and halts act as one and their dispersal or union accords with his will, so that he is certain to triumph in battle and certain to take whatever he attacks. If a clumsy general is blind to the strategic situation and loses his banner and flag, then everyone will have a different mind, and defeat will follow on their heels. The pure bodhicitta as the banner and flag for the myriad practices is also like this. Abiding upon the mountain of the Middle Way's ultimate truth, steadfast and unmoving, with the samādhi of heroic practice he universally observes the ten directions, completely seeing the superior and inferior qualities of the materials for immeasurable gateways of liberation, where they should be applied, as well as the causes and conditions of the open and blocked paths of the various bhūmis. Thus he can hold immeasurable virtues and universally protect all living beings, and whatever he does cannot be ruined. At that time, the World-Honoured One had this thought: 'From the time of my first aspiration, I have constantly used this valiant bodhicitta to protect the True Dharma and living beings. In the midst of various difficult and bitter ascetic practices, I have been like a vajra without turning back, precisely in order to accomplish such a samādhi to universally protect the Buddha-fields of the ten directions. Now my vows have all been fulfilled; to do what ought to be done, now is precisely the time.' He immediately emitted a voice that pervaded the dharmadhātu of all tathāgatas and felt compassion for the entire realm of living beings without remainder, speaking these vidyādhara Dharma phrases: 'If what I say is true and not false, then for whoever recites, holds, and cultivates this, may their power be no different from mine.' Therefore it is called 'Great Power, Great Protection'. The ācārya said: 'Vidyā (明) has the meaning of the light of great wisdom. Rājñī (妃) is rājñī in Sanskrit, which is the word rājan (king) voiced in the feminine; therefore, translators conventionally render it as queen (妃). Queen has the meaning of samādhi, namely the samādhi of the Great Compassion Womb (mahākaruṇāgarbha). This samādhi is the mother of all sons of the Buddha. These sons of the Buddha are precisely the bodhicitta of the Pure Dharma Banner. Just like that womb, from the time of the kalala onward, it conceals and protects [the embryo], keeping it from being harmed by various conditions, gradually nurturing it until birth; and even afterwards, it still diligently guards, nurses, and rears it. Therefore, it is said that the mother's kindness is the deepest, difficult to repay.' Arising from this samādhi, the times of entering, abiding, and emerging are all the inconceivable dharmadhātu; it is not like mundane dhyāna where movement and stillness obstruct each other, having moments of regression, lapse, or interruption.