大毘盧遮那成佛經疏 15.3

15.3

復次即以偈頌次第問佛。今次列之，未結偈句也。漫荼羅何者先作（謂漫荼羅有多種事，當先作何者也。謂先作何事）？阿闍梨有幾種（亦說之也）？弟子復有幾種（大牟尼亦說）？云何知地勢？問地好惡（謂好地取地上中下成就等）。云何簡擇地？既擇已云何作淨（唯有三問更問）？作淨已云何安住（雖作淨了，恐復為障者所惱，故問云何而得安住也）？唯有三問更問云何為弟子作淨？願佛說（前問有幾種弟子。今既得弟子已，問先為何事也）。淨已之相復云何（此中問師、問地、問弟子，三事三句問也）？問用何護？地作護復云何（亦問師自作護，及護地、護弟子，有三問）？加持地復云何？結護持等有多義，亦問三事。云何初作用（謂持地護淨竟，緣壇所應作事。此中所作事有二種，外所作事謂緣造壇眾事，內所作事謂師自觀其身如大日如來等種種瑜伽之法也）？用何真言等法也？為先作護、為先淨除？即問前事先後也。此二事是作用。線為幾種？量地復云何（謂用線量地并合線）？用線作界分也。供養復有幾種？云何華香等（此中更有塗香燈等，及寶網寶樓樹等種種獻供之物，任准例而作，所以言等。等者多聲也）？問獻香花有何方法？花合奉獻誰（謂花有若干，所應獻之尊亦有差別也。獻佛用何花？菩薩天等用何也）？香等亦然（准法而問）。獻食等（食有上中下差別也）護摩云何作？問獻佛及護摩有何次第？列法則即是次第，此是名通也。云何奉諸尊座（佛菩薩八部等座，合坐何物？云何獻也）？法教、法則、方法、次第、軌儀皆得顯形色等（顯謂諸尊青黃赤白等，形謂坐立大小之事，色相貌也。謂喜笑忿怒寂靜住之類）。此三問也，願次第說。不與法則同諸尊印及以自座（謂自常念誦之座也，謂茅席等。願導師說也）。印復從何處生？說此印復作何用（如世作印，為王等令他信用不疑真偽故。今如來印復云何耶）？其印名號，復云何得故名為印（欲得知也）？灌頂有幾種（欲得知解也）？三昧耶有幾種？持誦者劑幾時（准有三問）？持誦者勤修真言門，幾日得成菩薩道？一切智者願說也。幾時應見諦（謂於真言門得如實知見也。合義得時也）？悉地有幾種（欲得解）？幾時悉地生？及說悉地時（准有三問）。云何昇太虛空？云何身祕密（准有二問）？云何不捨此身而得成天仙身？成就已種種變化云何生（謂一切事隨念皆得成，從何處得生此耶？從自心耶？從他耶）？種種諸變化誰生？彼復從何得生也？日月火方、執曜時分等諸不祥云何除（日月為變成火災，或方所有怪。宿是廿八宿，星是眾星）？及生死受苦彼起者，云何悉令除滅也？不有是除義。云何行者常與諸佛同會一處？護摩有幾種？此中問護摩時須用幾種火，欲得知也。火中增威是增益法也。復有幾，此增威？如花等一切處用也。尊異類諸尊性（謂佛菩薩八部形及性類）須識本性忿寂喜等，願導師說。無餘世界及與出世間果，是有幾？其數如何（出世謂佛菩薩，世間謂八部等，得成就時量及果及數皆云何？有六問也）？復問世間出世三昧云何也？俱有殊勝定，并前為八。作業成就在何處？問成就受果在何方所。其未成者亦如是，問不成就。復云何時能離業生故得解脫？時金剛藏，乘十方佛威神，說偈問佛故。彼真言行菩薩有所闕少，法要方便未周備故答。

Next, he questioned the Buddha sequentially using verse. Now they are listed in order, not yet formulated into metrical lines: Which task in the maṇḍala is performed first? (This means, among the many tasks in the maṇḍala, which should be done first? That is, which affair is performed first?) How many kinds of ācāryas are there? (Explain this as well.) How many kinds of disciples are there? (Let the Great Sage also explain.) How does one know the configuration of the land? He inquires about whether the ground is good or bad (meaning, choosing superior, middling, or inferior ground for accomplishments, etc.). How does one select the site? Having selected it, how does one purify it? (There are only three questions; furthermore he asks:) Having purified it, how does one abide stably? (Although it has been purified, fearing it might again be troubled by obstructors, he asks how one achieves stable abiding.) There are only three questions; furthermore he asks: How does one purify the disciples? May the Buddha explain. (Previously he asked how many kinds of disciples there are; now, having already obtained disciples, he asks what should be done first.) After they are purified, what are the signs? (Here he asks about the master, asks about the site, and asks about the disciples: three matters in three lines of questioning.) He asks: What is used for protection? Furthermore, how does one make protection for the site? (He also asks about the master making protection for himself, protecting the site, and protecting the disciples; there are three questions.) How does one adhiṣṭhāna the site? Sīmābandha, adhiṣṭhāna, and so on have multiple meanings; he also asks about these three matters. What is the initial operational procedure? (This refers to what should be done regarding the altar after completing the adhiṣṭhāna of the ground, its protection, and its purification. The tasks performed here are of two kinds: outer tasks refer to the various affairs of constructing the altar; inner tasks refer to the master visualizing his own body as Mahāvairocana and various other yogic practices.) What mantras and ritual methods are used? Is protection made first, or is purification performed first? He inquires about the precedence of the preceding matters. These two matters are operations. How many kinds of cords are there? How does one measure the ground? (This refers to measuring the ground with cords and combining the cords.) The cords are used to mark boundaries. How many kinds of offerings are there? How are the flowers, incense, and so forth? (Here there are also paste incense, lamps, and various offering items such as jeweled nets, jeweled pavilions, and trees; perform them following these examples, which is why it says "and so forth." "And so forth" denotes a plural.) He asks: What are the methods for offering incense and flowers? To whom should the flowers be offered? (This means there are various kinds of flowers, and the deities to whom they should be offered also differ. Which flower is used to offer to the Buddha? Which is used for bodhisattvas, devas, and the like?) Incense and the rest are also like this (inquired according to the method). How are the food offerings and the rest (food has superior, middling, and inferior distinctions) and the homa performed? He asks about the order for making offerings to the Buddhas and performing the homa. Listing the rules is the order; this is a general term. How does one present the seats for the deities? (What material should be used for the seats of the Buddhas, bodhisattvas, the eight classes, and so forth? How are they offered?) The Dharma teachings, rules, methods, sequences, and ritual procedures all determine the manifest forms, colors, and so forth (manifest refers to the blue, yellow, red, white, etc., of the deities; forms refers to matters of sitting, standing, large, or small; color refers to bodily signs and demeanor, such as joy, laughter, wrath, or peaceful abiding). These are three questions; may you explain them in sequence. The seals and one's own seat that do not conform to the rules (referring to one's own habitual seat for recitation, such as a grass mat; may the Guide explain them). From where do the mudrās arise? For what purpose is the teaching of these mudrās used? (Just as seals are made in the world for kings and others so that people will trust them and not doubt their authenticity, how is it with the Tathāgata's mudrās?) As for the names and titles of the mudrās, how do they obtain them so as to be called mudrās? (He wishes to understand this.) How many kinds of abhiṣeka are there? (He wishes to understand this.) How many kinds of samaya are there? For how long must the practitioner recite? (Accordingly there are three questions.) When a practitioner diligently cultivates the mantra gateway, in how many days can he accomplish the bodhisattva path? May the Omniscient One explain. After how much time should one perceive the truths? (This means attaining true knowledge and vision in the mantra gateway; the time when the meaning is realized.) How many kinds of siddhi are there? (He wishes to understand.) In how much time does siddhi arise? And explain the time of siddhi. (Accordingly there are three questions.) How does one ascend into the great space? How is the body secret? (Accordingly there are two questions.) How does one achieve the body of a celestial sage without relinquishing this body? Once accomplished, how do the various transformations arise? (Meaning that all things are accomplished in accordance with one's thoughts; from where do these arise? From one's own mind? From another?) Who produces the various transformations? Furthermore, from where are they produced? How are the sun, moon, fire, directions, planetary retrogrades, seasonal divisions, and other inauspicious occurrences eliminated? (The sun and moon causing fire calamities, or strange occurrences in the directions. "Mansions" are the twenty-eight lunar mansions; "stars" are the various stars.) And how does one completely eradicate those that arise from suffering the torments of saṃsāra? "Non-being" has the meaning of eradication. How does a practitioner constantly dwell in the same assembly together with all Buddhas? How many kinds of homa are there? Here he asks how many kinds of fire must be used when performing homa; he wishes to know this. "Increasing power within the fire" is the rite of paustika (increase). How many kinds of this increasing power are there? Like flowers and the rest, they are used everywhere. Regarding the natures of the different classes of deities (meaning the forms and types of natures of the Buddhas, bodhisattvas, and eight classes), one must recognize their fundamental natures—wrathful, peaceful, joyful, and so forth; may the Guide explain them. As for the fruits without remainder in the world and world-transcending, how many are there? What is their count? (World-transcending refers to Buddhas and bodhisattvas; mundane refers to the eight classes and so forth. When they attain siddhi, what are the measure, fruit, and count? There are six questions.) He further asks: What are mundane and world-transcending samādhis? Both possess excellent concentration; together with the former, these make eight. Where are ritual operations accomplished? He asks in what locality one receives the fruit of accomplishment. For those not yet accomplished it is also like this; he asks about non-accomplishment. Furthermore, at what time can one depart from karmic birth and thereby attain liberation? At that time, Vajragarbha, relying on the majestic spiritual power of the Buddhas of the ten directions, spoke verses to question the Buddha, answering the deficiencies of those bodhisattvas who practice mantras, whose essential dharmas and upāyas were not yet complete.