佛頂尊勝陀羅尼經教跡義記 2.24

2.24

唐云三身義，亦云一切法不生，亦云無見頂相也。解曰：唵字者，祕密不可翻也，以聲明意連帶解釋，有三身義：一、阿聲，一切法不生；二、鄔聲，流注分別；三、麼聲，慈化等義。又云空義，此三聲連合，故曰唵也。所謂一切法不生者本是法身，所謂分別者報身也，慈者化身義也，故云無見頂相義也。又三身義者，如《金光明》說：「一者化身，二者應身，三者法身也。」《佛地論》說：「法性之身，體常不變，非假所立，非如餘身合集所成，大功德法之處依止故。十力四無畏等名為法性身，體依聚義，總說名身。法性即身，持業釋也。」報身者，明受用身，能令他受用種種大法樂故。《成唯識》說：「自受用身，將自受用廣大法樂。他受用身，為十地眾現通說法，決眾疑網令他受用。其化身者，利樂眾生，示現種種變化事故，轉換舊形變無現有，化化多異，神境勝化，名為變化事也。」又解：修行願滿不待時處，隨眾生類現五趣身，是名化身。又永斷惑障能現應身，業障淨故能現法身。依空出電、依電出光，依法身故出應身，依應身故出化身。問：「三身既然，土義如何？」答：「法性土者，非色所攝，不可說其形量大小，然依事相無量無邊，譬如虛空遍一切處。」其報土之中又分二土：自受用土者，十地菩薩生大自在天宮，有十種果相，現大寶蓮華座，周圍如千阿僧祇百千萬三千大千世界塵數量出，第十地菩薩坐登正覺。既成佛土，眾生莊嚴，隨法性土量亦無邊。其受用土量亦無邊，其受用土，隨十地菩薩所安而現大小，初地菩薩坐百葉蓮華，悟百法明門，百佛剎土王一佛國土三千世界。二地菩薩坐千葉蓮華，乃至十地見佛極大數微塵數蓮華登坐。其他受用土處所不定，或在色界淨居天上，或在西方無邊等處。又法性土，一切如來同所證故，體無差別；自受用土，雖一切佛各變不同，而皆無邊不相障礙；餘二佛土，隨諸如來所化有情，同時同處，各變為土，形狀相似不相障礙，轉為增長緣，令所化生自識變現。謂於一土有一佛，為現神通，說法饒益，如此土眾生，宜聞釋迦、彌陀之化，即共變之。為諸有情無始時來更相繫屬，或多屬一，或一屬多，是故真言行者，唵字加持深入瑜伽，齊修三密，即等多身，名毘盧遮那三身義也。又解：唵字者是灌頂義，如剎利澆頭王，欲登王位，取四大海水，香華七寶嚴飾灌頂，方號澆頭王。今此佛頂是一切如來灌頂之法，含無量義，一切鬼神龍天梵王帝釋聞者咸悉歸依，離諸災難，皆發善心，樂聞正法。問曰：「陀羅尼密句自古不翻，何得今云有此解釋？」答曰：「梵音微妙，通語極寬，欲界色天，龍神八部，閻浮北欝眷屬等洲，異類天仙聞皆領會遞互相資，有漏諸天倍生歡喜，如翻此句雜語誦持，局在一方；諸天領悟，以茲佛勅密化群迷，攝受加持專心梵誦，今但翻義句令物生解，誦持梵語不可輒移，謂此真言法爾成就第一義諦，仰生深信勿譯異音，猶如日輪唯假光明，而取照用，不可駐暗，專心領視也。」

In Chinese it means the "trikāya," also "all phenomena do not arise," and also the "invisible uṣṇīṣa-lakṣaṇa." Explanation: The syllable "OṂ" is esoteric and untranslatable. Explaining it according to the grammatical traditions (śabdavidyā) of compounding, it has the meaning of the trikāya: first, the sound A means all phenomena do not arise; second, the sound U means the streaming distinguishing; third, the sound M means the transformation of compassion and so forth. It is also said to mean emptiness. These three sounds combine, and thus it is called "OṂ." That which is called "all phenomena do not arise" is originally the dharmakāya; that which is called "distinguishing" is the saṃbhogakāya; compassion is the meaning of the nirmāṇakāya; hence it is also called the meaning of the "invisible uṣṇīṣa-lakṣaṇa." Furthermore, concerning the meaning of the trikāya, as the Suvarṇaprabhāsa says: "First is the nirmāṇakāya, second is the saṃbhogakāya, and third is the dharmakāya." The Buddhabhūmi-śāstra states: "The body of the reality of phenomena (dharmatā-kāya) has an essence that is eternally unchanging, is not provisionally posited, and is not formed of a collection like other bodies, because it is the locus of reliance for the qualities of great merit. The ten powers, four fearlessnesses, and so forth are named the dharmatā-kāya; because it has the meaning of an essence that is a locus of assemblage, it is collectively called 'body'. The reality of phenomena is itself the body; this is a karmadhāraya compound." The saṃbhogakāya clarifies the enjoyment body (saṃbhogakāya), because it can cause others to enjoy various great Dharma pleasures. The Cheng weishi lun says: "The self-enjoyment body (svasaṃbhogakāya) is for oneself to enjoy extensive, great Dharma pleasures. The other-enjoyment body (parasaṃbhogakāya) manifests supernormal powers and preaches the Dharma for the assemblies of the ten stages, resolving the net of doubts of the assembly to cause others to enjoy them. As for the transformation body (nirmāṇakāya), it benefits and brings joy to sentient beings, manifesting various transformed affairs; transforming old forms and altering non-existence into existence, transformations are varied, with superior transformations of supernormal realms—this is called transformed affairs." Another explanation: When one's cultivation of vows is fulfilled, not depending on time or place, one manifests bodies in the five destinies according to the kinds of sentient beings—this is named the transformation body. Furthermore, by eternally severing the obstacle of afflictions, one is able to manifest the response body (saṃbhogakāya); because the obstacle of karmic hindrances is purified, one is able to manifest the dharmakāya. Relying on the sky, lightning emerges; relying on lightning, light emerges. Relying on the dharmakāya, the response body emerges; relying on the response body, the transformation body emerges. Question: "If the trikāya is thus, what is the meaning of the lands?" Answer: "The dharmatā-land is not subsumed under form (rūpa); its shape and measure, large or small, cannot be stated, yet relying on phenomenal marks it is measureless and boundless, like empty space pervading all places." Within that saṃbhoga-land, it is further divided into two lands: The self-enjoyment land is where bodhisattvas of the tenth stage are born in the palace of Maheśvara; having ten kinds of fruit-marks, they manifest a great jewelled lotus seat, whose circumference measures as many dust particles as a thousand asaṃkhyeyas of hundreds of thousands of trichiliocosms, where the bodhisattva of the tenth stage sits and ascends to correct awakening. Having already accomplished the Buddha-land, with sentient beings adorning it, its measure is also boundless in accordance with the dharmatā-land. The measure of that other-enjoyment land is also boundless; that enjoyment land manifests as large or small according to where the bodhisattvas of the ten stages reside. Bodhisattvas of the first stage sit on a hundred-petalled lotus, realize the hundred Dharma-illumination gates, and become kings over a hundred Buddha lands and one Buddha-land trichiliocosm. Bodhisattvas of the second stage sit on a thousand-petalled lotus, up to the tenth stage where they see the Buddha on a lotus [with petals numbering] the utmost number of minute dust particles and ascend to sit upon it. Other parasaṃbhoga-lands have no fixed location: either in the Śuddhāvāsa heavens of the form realm, or in boundless places such as the West. Furthermore, because the dharmatā-land is identically realized by all Tathāgatas, its essence is without distinction; as for the self-enjoyment land, although each Buddha transforms it differently, they are all boundless and do not obstruct one another; as for the remaining two Buddha-lands, in accordance with the sentient beings transformed by the Tathāgatas, at the same time and in the same place, each transforms into a land, similar in shape and without mutual obstruction, serving as an augmenting condition to cause the self-cognition of those being transformed to manifest. That is, in one land there is one Buddha, who manifests supernormal powers and preaches the Dharma to benefit them; like the sentient beings of this land who are suited to hear the transformations of Śākyamuni and Amitābha, they jointly transform it. Because sentient beings from beginningless time have been mutually connected—either many belonging to one, or one belonging to many—therefore, when a mantra practitioner is empowered by the syllable OṂ, deeply enters yoga, and cultivates the three mysteries equally, they immediately equal many bodies; this is called the meaning of Vairocana's trikāya. Another explanation: The syllable OṂ has the meaning of consecration (abhiṣeka). Just as when a kṣatriya mūrdhābhiṣikta king wishes to ascend the royal throne, he takes the water of the four great oceans, decorates it with incense, flowers, and the seven jewels, and pours it over his head, only then being called a crowned king. Now, this uṣṇīṣa is the consecration dharma of all Tathāgatas, containing measureless meanings; all spirits, ghosts, nāgas, devas, Brahmā kings, and Śakra who hear it all take refuge, leave all calamities and disasters behind, give rise to wholesome minds, and delight in hearing the true Dharma. Question: "The esoteric phrases of dhāraṇīs have not been translated from ancient times; how can you now say there is this explanation?" Answer: "The Sanskrit sounds are subtle and marvelous, and their communicative scope is extremely broad: the desire-realm and form-realm devas, the eight classes of nāgas and spirits, the continents such as Jambudvīpa and Uttarakuru and their retinues, and various classes of celestial ṛṣis all comprehend them when they hear them, mutually assisting each other, so that the devas with outflows give rise to doubly great joy. If one were to translate this phrase into mixed speech to chant and hold, it would be restricted to a single region. The devas comprehend them, and with this Buddha's edict, secretly transform the multitudes of deluded ones, gathering them in with empowerment when they chant the Sanskrit with single-minded devotion. Now we only translate the meaning of the phrases to cause beings to give rise to understanding; when chanting and holding, the Sanskrit sounds must not be altered at will. This mantra is spontaneously accomplished as the supreme truth; one should look up to it with deep faith and not translate it into different sounds, just as with the solar disc, one merely relies on its light to derive illumination and function; one must not stay in darkness, but observe it with concentrated mind."