大毘盧遮那成佛經疏 10.219

10.219

「諸佛大名稱，說此先受持」者，即是最初成就種子也。「次當隨所有，奉塗香花等」者，謂能以一花普遍法界，乃至願力因緣，能除眾生種種苦惱，如普門常所說。豈是一花而能成就如是力願耶？「為成正覺故，迴向自菩提」者，當知即是自心菩提種子明淨顯現自在之力用也。次云此中釋兩字深義，「如是於兩月，真言當無畏」者，即是及於悉地義。今此是大用耳，第二月也。第一月謂成種子故，第二月謂成位故。次滿此月已，若成世行者入持誦者，若成世間說者，即是初一月持誦。次一月於世間法中而得成就，謂種種藥物以法成之，能得聞持一聞不忘，乃至力通明行皆得善成，於大空而得自在。若出世義說，即是隨其成就之時，能滿一切所願。所謂「山峯牛欄」者，觀義，作成就時如於山，即與中道山相應，一一事皆與理相應也。謂不動名山，即是大菩提心。在此菩提心最究極之地，故名山峯。如人登山，下觀萬物莫不明了。此法性山亦爾，下觀法界圓照無礙也。牛欄者，牛是五淨所生，能却穢除障，成就清淨之事。以牛淨所養故，細草豐茂自然滋長。此菩提心牛欄亦爾，能防妄想分別之過淨諸心地，以大悲水灑之平等地，所生功德任運成長也。兩河義上已說之。兩河者，謂流注不絕，是生死流；又心心寂滅趣於法性大海，是出世流。於此中間，是中道妙住之境，堪造妙成就也。言四道中者，謂四聖諦道中也。一室者，謂除諸境分別，在於如如之行，以此為室也。大天室者，所謂涅槃之室，以此成辦菩提自在力也。若不入如是大天之室，云何能成自在力耶？曼荼羅，義如上說之。四角為作金剛三股之象，周匝相接，名金剛宮。若作祕說者，此是大智莫能壞者，以彼金剛妙智結金剛界護菩提心故，所作皆辦也。作護，謂以降伏三世明及不動明而護諸事。若理說者，此降伏三世不動明王即是大菩提心，堪能守護一切眾生，令彼善根自在成就也。藥物力成者，謂空青蘇油牛黃等，隨事成辦，如餘處說之。理說者，即是身口意成就。所謂三業無盡莊嚴之藏奮迅示現，成就法界眾生也。佛法法爾先以事中成就，然後用淨慧大空而觀察之，即是出世成就也。藥及與心成就之時，有上中下相，日出為上、夜半為中、初夜為下。於此時中有相，當知隨事即知是上中下成也。初夜是初入未證之義。半夜是菩提心義，謂從此以從背暗向明，然猶未即是大明也。至日出是成相，猶如大日普照世間也。於此時中，或有𤙖聲、或種種鼓聲、或大地動、或聞妙音聲種種妙相，人所樂聞悅可其意，或在空中或在壇中。若有是相，當知即是世悉地成也。若理說者，一一法合之處得果，謂三乘之果。或轉法輪得大勢，乃至長壽壽量無數，勝進遊於虛空淨眼明照，淨了無礙淨心遍智耳。已上成就世間品竟。

Regarding "The Great Renown of all buddhas / declared that one should first receive and maintain this": this refers to the initial accomplishment of the bīja. Regarding "Next, in accordance with whatever is available, / one should offer paste incense, flowers, and so forth": this means that by offering a single flower, it pervades the dharmadhātu, and through the conditions of one's vows, it can eliminate the various sufferings and afflictions of sentient beings, just as is constantly taught in [the Chapter on] the Universal Gateway. How could it be that an ordinary single flower could accomplish such power and vows? Regarding "In order to accomplish right awakening, / one dedicates it to one's own bodhi": you should know that this is the dynamic function of the bright, pure manifestation and mastery of the bodhicitta bīja in one's own mind. Next, it explains the profound meaning of the two words: "In this way, in the two months, / the mantra [practitioner] will become fearless" refers to the meaning of attaining siddhi. Now this is the great function, the second month. The first month is called the accomplishment of the bīja, and the second month is called the accomplishment of the rank. Next, after completing this month, if an accomplished worldly practitioner enters into recitation, or if it is explained in worldly terms, recitation takes place in the first month. In the next month, accomplishment is attained in worldly phenomena—namely, various medicines are accomplished according to the Dharma, granting dhāraṇī such that what is heard once is never forgotten, up to the powers, superknowledges, and practices all being successfully accomplished, attaining mastery in great emptiness. If explained in supramundane terms, it means that at the time of accomplishment, all wishes can be fulfilled. As for the so-called "mountain peak and cowpen": as a contemplated meaning, when achieving accomplishment, being like on a mountain means corresponding with the mountain of the Middle Way; every single affair corresponds with principle. That which is immovable is called a mountain, which is the great bodhicitta. Because one is at the utmost culmination of this bodhicitta, it is called a mountain peak. Just as someone climbing a mountain looks down at the myriad things and none is not clearly seen, so it is with this mountain of the dharmatā: looking down at the dharmadhātu, it illuminates everything roundly without obstruction. As for the cowpen: cows produce the five purities, which can avert defilement, eliminate hindrances, and accomplish pure matters. Because they are nourished by the purity of cows, the fine grass flourishes and grows naturally. So it is with this cowpen of bodhicitta: it can ward off the errors of conceptualization and discrimination, purifying the ground of every mind; sprinkled with the water of mahākaruṇā upon the ground of equanimity, the merits that are produced grow spontaneously. The meaning of the two rivers was explained above. The two rivers refer to the uninterrupted flowing stream, which is the flow of birth and death; furthermore, the quietude of mind after mind tending toward the great ocean of dharmatā is the supramundane flow. In between these is the state of wonderful dwelling in the Middle Way, which is fit for bringing about wonderful accomplishment. As for "in the fourfold path": this refers to being in the path of the four noble truths. "A single chamber": this refers to eliminating discrimination among the various objects and abiding in the practice of suchness, taking this as the chamber. "The chamber of the Great Deva": this refers to the chamber of nirvāṇa, by which one accomplishes the sovereign power of bodhi. If one does not enter such a chamber of the Great Deva, how could one accomplish sovereign power? The maṇḍala is as explained above. At the four corners, one makes the images of three-pronged vajras connecting all around, which is called the Vajra Palace. If explained secretively, this is the great wisdom that cannot be destroyed; because one binds the vajradhātu and protects the bodhicitta with that wonderful vajra wisdom, whatever is done is accomplished. Making protection means protecting all affairs with the Vidyārāja Trailokyavijaya and the Vidyārāja Acala. If explained in terms of principle, this Trailokyavijaya and Acala Vidyārāja is the great bodhicitta itself, which is capable of guarding all sentient beings and causing their roots of virtue to be accomplished with mastery. Accomplishment through the power of medicines refers to azurite, ghee, cow bezoar, and so forth, which are accomplished according to the task, as explained elsewhere. If explained in terms of principle, it is the accomplishment of body, speech, and mind. That is to say, the inexhaustible store of adornments of the three karmas manifests swiftly and energetically, accomplishing the sentient beings of the dharmadhātu. In the Dharma of the Buddha, it is natural that one first achieves accomplishment in external matters and then contemplates them with pure wisdom and great emptiness; this is the supramundane accomplishment. When the medicine and the mind are accomplished, there are superior, middling, and inferior signs: sunrise is superior, midnight is middling, and the first watch of the night is inferior. At these times there are signs; you should know that according to the sign, you will know whether it is a superior, middling, or inferior accomplishment. The first watch of the night has the meaning of initial entry without yet realizing. Midnight has the meaning of bodhicitta, indicating that from this point one turns one's back on darkness and faces the light, yet it is not yet great illumination. Reaching sunrise is the sign of accomplishment, just as the great sun illuminates the world everywhere. At these times, there may be the sound of hūṃ, or the sounds of various drums, or the great earth may quake, or wonderful sounds and various wonderful signs may be heard that delight people and gladden their minds, either in the sky or in the altar. If there are such signs, you should know that this is the accomplishment of worldly siddhi. If explained in terms of principle, wherever each dharma accords, the fruit is obtained—namely, the fruits of the three vehicles; or turning the wheel of Dharma and gaining great influence; up to longevity with an immeasurable lifespan, advancing superiorly and roaming in empty space with a pure eye shining brightly, clearly understanding without obstruction with an all-knowing pure mind. Above concludes the Accomplishment of the Worldly Chapter.