大毘盧遮那成佛經疏 18.16

18.16

"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.