大毘盧遮那成佛經疏 15.15

15.15

次答三昧耶有幾種者，今世尊答略有五種也。三昧耶者，如有人於眾多國王大臣所尊重集會之處，而自發言作太要誓：「我今如是之事永當不作，如是之事當依行之。」以自對可信之人而發誠言，若有所違即得重罪，是故三昧耶者即是不可違越義也，略而言之即是戒義也。此中五種者，第一但得遙見漫荼羅，謂如造漫荼羅時，謂見具足漫荼羅也。忽有諸人善心隨喜，欲求禮拜供養，爾時阿闍梨聽令引入於壇外遙令禮拜，以花香等遙散道場而作供養，得見如是法會，故無量罪業皆得滅除，然未合授彼真言及印，是第一也。第二見漫荼羅坐位，謂引彼入於壇中，禮拜供養投花散於本位。師告彼：「汝花墮某尊位上。」為說本尊名號，并得入壇門內悉見諸位也，此人說名第二三昧耶也。若請真言及印，亦得隨所應者授之。第三見漫荼羅及印位并作諸事者，謂阿闍梨從首至末為此人而作漫荼羅，乃至諸尊及印等一一告示，又授真言手印，一一行法皆教授之。此是第三也。第四者已能依隨修行真言門，所有法則言一一通解，具知緣壇所須方便眾藝，堪在師位悅可師意，師即為作傳教漫荼羅。告言：「汝自今已後，亦如我無異，造漫荼羅度諸弟子令法久住，佛種不斷故。」此第四也。第五即是祕密三昧耶，如教所說印壇配位皆見，若不經入此壇，祕密智不生，是故當於祕密壇中如法作灌頂。是名第五，智者應知也。若異此者，不名三昧耶也，即前所說第三灌頂時所入也。若異此五事，不名善作三昧耶也。然祕密漫荼羅復自有五種：第一謂於師所授得真言印法，依教修行與瑜伽相應，得於定中見諸尊大會，然未蒙引入（此例如第一人也）。次第二人，已蒙引入祕密壇中得巡禮供養，而未蒙聖尊現為灌頂等。第三既蒙引入大聖眾中，從初至末一一祕密之行皆蒙聖者方便告示，如第三人也。四者以善修祕要之道，現蒙諸尊為作祕密傳教三昧耶，即為如來所使行如來事也。第五已具前事，又見己身於大會中自作阿闍梨師，即是入地人也。此人纔入三昧，即見一切佛會，乃至十世界微塵大會悉能集之，而於其中同彼尊位也。若觀察於意善住者，告金剛也。覺其心不得於三處真言者，得菩薩名，謂以義得名也。由自有覺不著三處，謂自身所觀法及成時。若著此三不名覺心，以於此三無所得，名菩薩也。前說菩薩義依法相說，今此義得名也。

Next, to answer how many kinds of samaya there are, the Bhagavat now briefly answers that there are five kinds. As for samaya, it is like when someone, in an assembly respected by many kings and great ministers, personally speaks and makes a solemn vow: "I shall never do such-and-such things, and I shall certainly practice according to such-and-such things." Because one utters sincere words before trustworthy persons, if one violates them one commits a grave offense; therefore samaya means that which cannot be transgressed. Stated briefly, it is the meaning of precept. Among these five kinds: First, one is only allowed to see the maṇḍala from afar. That is to say, when the maṇḍala is constructed—meaning when the complete maṇḍala is seen—if someone suddenly gives rise to a wholesome mind of rejoicing and wishes to pay homage and make offerings, the ācārya at that time permits him to be led outside the altar to pay homage from afar, and to scatter flowers, incense, and so forth toward the bodhimaṇḍa from afar to make offerings. Because he gets to see such a Dharma assembly, his immeasurable sinful karma is completely eradicated; however, he is not yet eligible to be conferred mantras and seals. This is the first. Second, seeing the seating positions of the maṇḍala: this refers to leading him into the altar, where he pays homage, makes offerings, and casts a flower to scatter it onto his allocated position. The master tells him: "Your flower has fallen upon the position of such-and-such deity," explains to him the name of his fundamental deity, and permits him to enter within the altar gate to see all the positions. Such a person is said to possess the second samaya. If he requests mantras and seals, they may also be conferred according to what is appropriate. Third, seeing the maṇḍala and the positions of the seals as well as performing all the ritual acts: this refers to the ācārya making a maṇḍala for this person from beginning to end, showing and explaining each of the deities, seals, and so on, and conferring the mantras and mudrās, instructing him in each and every ritual practice. This is the third. Fourth: one who is already able to cultivate following the mantra gateway, completely understands all the procedural rules and spoken formulas, fully knows all the upāyas and arts required in connection with the altar, is qualified to take the master's seat, and pleases the master's mind; the master then constructs for him the transmission maṇḍala, and addresses him, saying: "From this day forward, you too are no different from me; construct maṇḍalas to deliver disciples so that the Dharma may long abide and the lineage of the Buddhas may not be severed." This is the fourth. The fifth is the secret samaya: one sees the seal-altar and the assigned positions as taught in the scriptures; if one does not enter this altar, secret wisdom will not arise; therefore, one should perform initiation according to the Dharma within the secret altar. This is named the fifth, which the wise should know. If it differs from this, it is not called samaya; this is that which was entered at the time of the third initiation spoken of previously. If one deviates from these five matters, it is not called properly observing the samaya. Moreover, the secret maṇḍala itself has five kinds: First, one receives the mantra and seal methods from the master, cultivates according to the teaching, corresponds with yoga, and is able to see the great assembly of deities in samādhi, yet has not been led in (this is analogous to the first person). Next, the second person has already been led into the secret altar and allowed to circumambulate, pay homage, and make offerings, but has not yet been directly granted initiation and so forth by the holy deities. Third, having already been led into the great holy assembly, all the secret practices from beginning to end are shown and explained to him through upāya by the holy ones, like the third person. Fourth, because he skillfully cultivates the secret path of the essentials, he is directly granted the secret transmission samaya by the deities, whereupon he becomes an emissary of the Tathāgata and carries out the Tathāgata's work. Fifth, having already fulfilled the preceding matters, he furthermore sees his own body serving as the ācārya master within the great assembly; this is a person who has entered the bhūmis. As soon as this person enters samādhi, he sees all Buddha assemblies, and is able to gather assemblies as numerous as the dust motes of ten worlds, and among them share the status of those deities. "Observing the mind, well established": this addresses Vajra[pāṇi]. "Awakening to the mind and not grasping at the three places": through the mantra, one attains the name of a bodhisattva; that is, the name is attained through this meaning. Because one's own awareness does not cling to the three places—meaning one's own body, the dharmas observed, and the time of accomplishment. If one clings to these three, it is not called an awakened mind; because one has no apprehension of these three, one is called a bodhisattva. The meaning of bodhisattva spoken of earlier was explained according to doctrinal characteristics; here, the name is obtained through this meaning.