大毘盧遮那經供養次第法疏 1.37

1.37

「次結法界生」以下，第十一法界生真言門。是養法之身，此中有印真言頌。經云「薄伽梵復說法界生真言」者，世尊前入法界胎藏三昧時，見一切眾生悉有菩提種子等同諸佛，故說入佛三昧耶持明。以此持明得入佛平等戒，即是託聖胎藏也。爾時世尊復以普眼諦觀，見一切眾生皆悉聖胎具足生在佛家，爾時無盡莊嚴亦復與如來等。從此三昧起已，即說法界生真言。又以普眼諦觀，見此一一眾生金剛事業具足成就，爾時無盡莊嚴亦復與如來等。從此三昧起已，即說金剛薩埵真言。故此三種皆名三昧耶也。復次由入佛三昧耶故，於胎藏中不令夭折。由法界生故，初出胎時離諸障礙。由金剛薩埵故，能持家業備諸伎藝。又以入佛三昧耶加持祕密胎藏，以法界世加持金剛菩薩二重眷屬，以金剛薩埵加持種種隨類之形，入佛三昧耶如蓮華藏，法界生如蓮華敷，金剛薩埵如蓮華實成就復還為種，故此三種皆名三昧耶也。達磨馱覩，是法界義。薩嚩婆嚩，是自性，亦名根本性。句痕，是我義。其句義云我即法界自性也。以必定師子吼言：「我及一切眾生皆是法界自性。」是平等義。「我常當設種種方便，令一切眾生皆悉證知。」是本誓義。「以知我即法界自性故，能除一切分別開淨知見。」是除障義。「諸佛唯願憶持本願，故令我此身即同毘盧遮那法界自性。」是警悟義。當以字門廣釋之。如法界自性者，以顯所觀法體，謂即是大日智體也。而觀於自身者，顯行者能觀之智。「或以真實」以下二句，非但意業，亦以口誦真言也。三轉者，三遍也。「當見住法體」以下四句，明行者所得之益也。

From "Next, bind the Dharmadhātu-Origination" onward is the eleventh gate, the Dharmadhātu-Origination Mantra, which nourishes the body of Dharma. Herein there are mudrā, mantra, and verse. When the sūtra says, "The Bhagavān further spoke the Dharmadhātu-Origination Mantra," previously, when the World-Honoured One entered the samādhi of the dharmadhātu-garbha, he saw that all sentient beings completely possess the bodhi-seed equal to the buddhas, and therefore he spoke the vidyādhāra of Entering the Buddha-Samaya. By means of this vidyādhāra, one is able to enter the equal precepts of the Buddha, which is to be entrusted to the noble womb-garbha. At that time, the World-Honoured One again truthfully observed with the universal eye and saw that all sentient beings are fully endowed with the noble womb and born in the Buddha's family; at that time, their inexhaustible adornments were also equal to the Tathāgata's. Having arisen from this samādhi, he immediately spoke the Dharmadhātu-Origination Mantra. Again, truthfully observing with the universal eye, he saw that each and every one of these sentient beings fully accomplished vajra-activities; at that time, their inexhaustible adornments were also equal to the Tathāgata's. Having arisen from this samādhi, he immediately spoke the Vajrasattva Mantra. Therefore, these three kinds are all called samaya. Furthermore, by entering the buddha-samaya, one does not die prematurely in the womb. By dharmadhātu-origination, upon first emerging from the womb one is free from obstacles. By Vajrasattva, one is able to maintain the family heritage and master all arts. Moreover, with Entering the Buddha-Samaya one empowers the secret garbha; with the Dharmadhātu[-Origination] one empowers the twofold retinue of vajra[dhara]s and bodhisattvas; and with Vajrasattva one empowers the various forms adapting to different classes [of beings]. Entering the Buddha-Samaya is like the lotus calyx; Dharmadhātu-Origination is like the lotus opening; Vajrasattva is like the lotus fruit maturing and returning to become a seed. Therefore, these three kinds are all called samaya. *Dharmadhātu* means the realm of phenomena. *Svabhāva* is intrinsic nature, also called fundamental nature. *'Haṃ* means "I". The meaning of the phrase says: "I am the svabhāva of the dharmadhātu." Uttering with a definitive lion's roar, "I and all sentient beings are the svabhāva of the dharmadhātu," is the meaning of equality. "I shall constantly devise various expedient means to cause all sentient beings to realize and know this," is the meaning of fundamental vow. "Because of knowing that I am the svabhāva of the dharmadhātu, I am able to eliminate all discrimination and reveal pure knowledge and vision," is the meaning of removing obstacles. "Buddhas, pray only remember and maintain your fundamental vows, and cause this body of mine to be identical with the dharmadhātu-svabhāva of Vairocana," is the meaning of awakening. This should be explained extensively through the syllabary. "Like the intrinsic nature of the dharmadhātu" manifests the substance of the dharma to be contemplated, which is the wisdom-substance of Mahāvairocana. "Contemplating one's own body" manifests the practitioner's wisdom that can contemplate. The two lines from "Or by means of truth" onward refer not only to the karma of intention, but also to reciting the mantra with the mouth. "Three turnings" means three times. The four lines from "One should see abiding in the substance of dharma" onward explain the benefits obtained by the practitioner.