大毘盧遮那成佛經疏 11.20

11.20

Regarding '[causing them to] attain peaceful dwelling in the seen phenomena, give rise to a joyful mind, or obtain longevity and the five desires in play and self-enjoyment, making offerings to the Buddha, the Bhagavat; realizing such phrases that no worldly people can believe in—because the Tathāgata sees this beneficial purpose, with a joyful mind he explains this sequential method of practice for the bodhisattvas' mantra path': this means that because of upāya, the Tathāgatas, from the unconditioned realm, through the power of adhiṣṭhāna do not abandon sentient beings, manifesting the cultivation of various practices in accordance with sentient beings; or they cause them to see phenomena and abide in peaceful practices, giving rise to a joyful mind (that is, the joy of the Dharma on the first bhūmi). Obtaining longevity means obtaining the ability to constantly behold the emergence of buddhas throughout countless kalpas. Or obtaining pure and pleasing five desires to enjoy oneself and also be able to make offerings to all Tathāgatas—those who lack upāya cannot believe in such matters. They think: 'The essence of a mantra is identical to the dharmadhātu, unconditioned and uncreated; how could it accomplish such things? If it gives rise to such things, that is characterized conceptualization; how could it accord with the principle?' Therefore they give rise to disparagement. Stating that within this the Buddha has secrets difficult to comprehend is spoken by those without upāya, and therefore they cannot comprehend it. However, within this, mastery of mind is spoken of as longevity; such a lifespan is precisely the Tathāgata's life of Dharma-longevity. The five desires refer to the four immeasurables and the bodhicitta; all noble ones take this present phenomenon to enjoy themselves and make offerings to the Tathāgata, which is the offering of the true Dharma to the dharmakāya Buddha. If a practitioner, relying on the Buddha's upāya of profound conditioned arising, attains worldly siddhi, right within this they contemplate intrinsic nature as empty, which is unconditioned siddhi. Inconceivable Dharma such as this ordinary beings naturally cannot believe. Yet because the Buddha Tathāgatas, bodhisattvas, and others perceive this beneficial purpose, they teach this sequential path of mantra practice; one must not slander it as non-existent.