諸經要集 1.9

1.9

夫大聖有平等之相。弟子有稱揚之德。故十方諸佛。同出於淤泥之濁。三身正覺。俱坐於蓮臺之上。隨念何相皆得利益。所謂始從出家終成正覺於其中間。道樹降魔。鹿野說法。相好圓滿光明炳著。身色清淨事等鎔金。面貌端嚴猶如滿月。齒同珂雪。髮似光螺。目譬青蓮。眉方翠柳。八音響亮。萬相雍容。五眼精明。六通遙颺。懸河寫辯連注投機。圓三點以成身。具五分而為體。帶權實以度物。隨真應以化人。或扇廣大之慈風。灑滂沱之法雨。能使身田被潤。即吐無上之牙。心樹既榮。便茂不凋之葉。不來相而來。不見相而見。為眾生故隨緣應現。十方十億並願歷侍。三千大千俱得親承。長種福田。廣興供養。吐邪倒之根。拔貪嗔之本。修念佛之因。感見佛之果矣。

The Great Sage possesses the characteristic of equality, and disciples possess the virtue of praise. Therefore, all the Buddhas of the ten directions equally emerge from the defilement of mire, and the saṃbodhi of the trikāya together sit upon lotus thrones. Benefited is one who is mindful of any characteristic whatsoever: namely, from the initial leaving of the household to the ultimate attainment of saṃbodhi, and in the meantime, defeating Māra beneath the Bodhi-tree and turning the Dharma-wheel at the Deer Park. Their lakṣaṇānuvyañjana are complete, their radiance is brilliant, their physical colour is pure, just like molten gold, and their countenance is dignified and solemn, like the full moon. Their teeth are like white jade and snow; their hair is like shining conches; their eyes are likened to blue lotuses; their eyebrows resemble emerald willows. Their eight tones are resonant, their myriad marks are majestic, their five eyes are luminous and clear, and their six abhijñās soar afar. Their eloquence pours like a suspended river, flowing continually to meet every capacity. They complete their body through the three dots [of the letter i] and take the fivefold [dharmakāya] as their substance. Accompanied by the provisional and the real, they deliver sentient beings; according with the true and the responsive, they transform people. Or they fan the vast wind of compassion and shower the torrential rain of Dharma, moistening the field of the body so that it immediately sprouts the anuttara shoot; and once the tree of the mind flourishes, it thrives with unfading leaves. Arriving without the characteristic of arriving, seeing without the characteristic of seeing, for the sake of sentient beings they manifest in response to conditions. One aspires to serve sequentially throughout the myriad billions of the ten directions, and to personally attend upon them across the trichiliocosm, perpetually planting puṇyakṣetras and broadly cultivating offerings, expelling the roots of perverse views, uprooting the source of greed and anger, cultivating the cause of buddhānusmṛti, and eliciting the fruit of seeing the Buddha.