大毘盧遮那成佛經疏 13.10

13.10

爾時執金剛具德又復問此佛灌頂法，願佛自說者，請佛自說也。時佛住法界性中，告金剛手：「諦聽一心。我說此法，令修行者於此法中自在得，所謂令得勝上教法也。」此自在者，亦是速得義，又是自在義。是義與上所云多財名自在義不同也。我說一切諸法教，所謂最上自在攝者，謂心有願求，悉能攝取自在滿願。如於一國自在，所為必成也。阿闍梨如來本形意加持作彼印者，隨彼上中下法，或作如來、或蓮華金剛部等，隨彼所主之壇而作彼形而為灌頂也。如來本形加持，謂阿闍梨以如來性加持自身，如來性即是本體也。或用彼印，謂以印加持，想自身以阿字遍支分，此阿字即是法界之體性也。由此莊嚴故即同佛身，方喚弟子也。若是得定阿闍梨，或已得法驗者，所作任運成就。若不能如是者，當用印及想而作也，次引弟子將向大華王漫荼羅（謂壇外先作灌頂壇處也）。四寶作大菩薩加持大瓶者，是中台四大菩薩所加持瓶也，以菩薩寶而用莊嚴也。次當作生一切支分印，而於弟子頂上灌之。凡灌頂時作此印，結已取瓶為灌也。若不以此印者，則法式不具，令彼弟子不能住菩提心，則有退轉，與空灑香水無殊也。又復未灌頂前，於弟子頂十字縫上想作闇字，其心中極想作阿字，又想阿字在於胸上，亦可但想阿字遍一切處用也。金色光髮冠坐白蓮華者，謂想彼弟子心中作白蓮華開敷圓滿，毘盧遮那如來座於其上，然後灌之。經云仁者，即是毘盧遮那如來也。若以此法而灌頂者，即是同於十方諸佛灌以法水而授法王位也。不爾者，徒灌而已，無能為也。

At that time, the virtuous Vajradhara again asked about this buddha-abhiṣeka ritual, wishing that the Buddha would personally expound it: this requests the Buddha to speak it himself. Then the Buddha, abiding in the nature of the dharmadhātu, addressed Vajrapāṇi: "Listen attentively with a single mind. I shall expound this ritual so that practitioners within this Dharma may attain mastery, which means causing them to attain the supreme teaching." This "mastery" also has the sense of swift attainment, and also the sense of sovereignty. This meaning is different from the sense mentioned above where having great wealth is called sovereignty. When I expound all dharmas and teachings, being gathered under the supreme mastery means that whatever wish the mind has, one can gather it all and fulfill wishes at will. Just as being sovereign in a state guarantees that whatever one undertakes will surely succeed. The ācārya's adhiṣṭhāna with the tathāgata's fundamental form and mind, forming that mudrā: according to the superior, middling, or inferior ritual, whether acting as a tathāgata, or from the lotus or vajra family, etc., one assumes that form according to the maṇḍala over which they preside, and confers the abhiṣeka. Adhiṣṭhāna with the tathāgata's fundamental form means that the ācārya uses the tathāgata nature to empower his own body; the tathāgata nature is the fundamental essence. Or using that mudrā means empowering with the mudrā, visualizing one's own body as pervaded in all limbs by the syllable A; this syllable A is the essence of the dharmadhātu. Because of this adornment, one is identical to a buddha's body, and only then calls the disciple. If it is an ācārya who has attained samādhi or who has already obtained ritual verification of the Dharma, whatever he undertakes is spontaneously accomplished. If he cannot do so, he should perform it using mudrās and visualizations. Next, he leads the disciple toward the great flower-king maṇḍala (referring to the place outside the altar where the abhiṣeka altar was previously prepared). The great flask empowered by the four jewels and the great bodhisattvas is the flask empowered by the four great bodhisattvas of the central terrace, adorned with bodhisattva jewels. Next, one should form the mudrā that generates all limbs and pour [the water] upon the disciple's crown. Whenever conferring abhiṣeka, one forms this mudrā, and having bound it, takes the flask to perform the consecration. If one does not use this mudrā, the ritual form is incomplete, causing that disciple to be unable to abide in bodhicitta, whereupon there is regression, which is no different from splashing fragrant water in vain. Furthermore, prior to the abhiṣeka, one visualizes the syllable ĀṂ upon the crosswise suture of the disciple's crown, intensely visualizes the syllable A within their heart, and also visualizes the syllable A upon their chest; one may also simply visualize the syllable A pervading all places for application. Golden-radiant hair-crown sitting upon a white lotus: this means visualizing that within the disciple's heart, a white lotus blossoms fully, and Vairocana Tathāgata sits atop it; only then does one confer abhiṣeka. When the sūtra says "benevolent one," it refers to Vairocana Tathāgata. If one confers abhiṣeka through this method, it is identical to being consecrated with the Dharma-water by all buddhas of the ten directions and being conferred the station of a Dharma King. If not, it is merely pouring in vain, powerless to effect anything.