大毘盧遮那成佛經疏 11.30

11.30

「佛告祕密主：以阿字門而作成就」者，即是於正等覺句中作成就法也。「若在僧所住處、若山窟中、或於淨室」者，隨意所欲樂處及祕釋，如上已出之。「以阿字遍布一切支分，持三落叉」，謂以心布此阿字也。從頂及眼耳等，乃至遍於內外身分，又誦此字三落叉，即成也。又彼說云：本尊、種子及圓明為三也。字在圓明中、圓在本尊心上，觀一成時，三皆自成。一緣於此三境，故名三落叉。落叉，是見義也。誦此三落叉已，至白月十五日為滿月，依文誦三落叉竟。「次於滿月，盡其所有而以供養」者，此謂白月十五日作成就漫荼羅也。作此法時，盡其所有供養三寶，作成就法也。作成就法時亦誦此字（祕說如前可知）。「作此法時，乃至普賢菩薩、文殊師利菩薩、執金剛等，或餘聖天現前，摩頂唱言：善哉行者。」此解言：或餘諸金剛，此不可定准，隨有一尊來，為成就也。然見時亦言上中下相。若親見分明與對目無異，為上成也；若但聞聲現前示教利喜，為中成也；若夢見等，為下成也。又見時明昧等殊，即知有障無障等也（祕說可以心得）。如是本尊等現前加被時，即「應當稽首作禮，奉閼伽水」，此即香花之水，加以五寶穀等，如上說之也。「即時得不忘菩提心三昧」。行者以得三昧故，令其身心皆得輕安（輕安謂垢障除也）。「又以如是身心輕安而誦習之，當得隨生心清淨、身清淨」者，謂即以此輕安布想念誦極持，身等五根清淨也。如〈六根品〉中所說，萬像皆見，能知佛心等也。以身心清淨故即得隨生，意生之身隨念而生也。隨生為因，念誦為淨，便獲隨生身心清淨也。「若置於耳上持之，當得耳根清淨」者，此解行者若欲耳根淨者，想布阿字於其耳根而後念誦，即得耳根清淨、聞持不忘，能聞十方佛所說法乃至天等之聲，亦如《法華》說也。

Where it says: "The Buddha told the Lord of Secrets: 'Produce accomplishment through the syllable A gateway'"—this means performing the ritual of accomplishment within the phrase of full awakening. Where it says: "Either in a dwelling place of the saṅgha, in a mountain cave, or in a clean room"—any place one desires and takes pleasure in, as well as the esoteric explanation, have already been given above. Where it says: "Pervasively array all limbs with the syllable A, and recite it three lakṣas [of times]"—this means arraying this syllable A with the mind. From the crown of the head, eyes, ears, and so forth, extending pervasively to internal and external parts of the body, one also recites this syllable three lakṣas of times, whereupon it is accomplished. Moreover, that [lineage's] explanation says: the tutelary deity (honzon), the bīja, and the full moon disc constitute the "three." The syllable is within the moon disc, and the moon disc is upon the tutelary deity's heart; when one visualizes one of them into completion, all three are spontaneously completed. Because one focuses on these three objects, it is called "three lakṣas." *Lakṣa* has the meaning of "seeing" (lakṣaṇa/darśana). Having recited these three lakṣas, one comes to the fifteenth day of the bright fortnight, which is the full moon, completing the recitation of three lakṣas according to the text. Where it says: "Next, at the full moon, make offerings with all that one possesses"—this means constructing the accomplishment maṇḍala on the fifteenth day of the bright fortnight. When performing this ritual, one offers all that one possesses to the Three Jewels and performs the ritual of accomplishment. When performing the ritual of accomplishment, one also recites this syllable (the esoteric explanation may be understood as before). Where it says: "When performing this ritual, even Samantabhadra Bodhisattva, Mañjuśrī Bodhisattva, the Vajradharas, and so forth, or other noble devas will appear before one, rub the crown of one's head, and proclaim: 'Excellent, practitioner!'"—this is explained as: or other vajradharas; this cannot be fixed definitively, but whenever any single deity arrives, it constitutes accomplishment. However, when seeing them, superior, middling, and inferior signs are also mentioned. If one sees them clearly in person with no difference from being face-to-face, it is superior accomplishment; if one merely hears a voice appearing before one to instruct, encourage, benefit, and gladden, it is middling accomplishment; if one sees them in a dream or the like, it is inferior accomplishment. Furthermore, differences in clarity or dimness at the time of seeing indicate the presence or absence of hindrances (the esoteric explanation can be comprehended in the mind). When the tutelary deity and others thus manifest before one to grant adhiṣṭhāna, then "one should bow, make obeisance, and present argha water"—this is water with fragrant flowers, with the addition of the five jewels, grains, and so forth, as explained above. "Immediately one attains the samādhi of never forgetting the bodhicitta." Because the practitioner attains this samādhi, their body and mind both attain pliancy (pliancy means that defilements and hindrances are eliminated). Where it says: "Furthermore, reciting and practicing with such pliancy of body and mind, one will attain, according to one's rebirth, purity of mind and purity of body"—this means that by using this pliancy to array contemplation and recite with utmost retention, the five sense faculties such as the body are purified. As explained in the "Chapter on the Six Sense Faculties," myriad phenomena are all seen, and one is able to know the Buddha's mind, and so forth. Because body and mind are purified, one attains [a body] that arises according to intention—a mind-made body that arises following one's thought. Arising according to intention is the cause, and recitation is the purification; thus one obtains purity of body and mind that arises according to intention. Where it says: "If one places it upon the ears and maintains it, one will attain purity of the ear faculty"—this is explained as: if the practitioner wishes for the ear faculty to be purified, they visualize and array the syllable A upon their ear faculty and thereafter recite; they will immediately attain purity of the ear faculty, retentive hearing without forgetfulness, and the ability to hear the Dharma taught by the buddhas of the ten directions and even the sounds of devas and so forth, just as taught in the *Lotus Sūtra*.