大毘盧遮那成佛經疏 15.5

15.5

佛告金剛手：諦聽！大力漫荼羅十二支句生明王。大力漫荼羅，初業先答也。先當作之者，此即如上所說十二支句生（從十二支持句，生此大力明生）十二句法界體，彼應最初作明王也。由此明王悉攝一切世出世間所有，初作壇應先住彼明王三昧。王者，只是大日也。此謂心中置十二字中最初字，取最初字以持身也，真言悉於中攝盡故。欲作漫荼羅，要須先誦也。謂將造漫荼羅時，要須先誦，然後即住瑜伽，瑜伽即是此明王應理之行也。既住瑜伽，當正觀察，今此所作宜以何事？謂隨五部。如上所說五字差別之用，或方或圓、三角、半月等類，於上中下壇宜作何用？弟子根性云何？如是等種種皆知，方可作也。然此中於真言王中分別種種差別之事猶未明了，更問之。復次先知即有二種，由是見諦之師，能於如是真言王中見一切根緣通達無障礙；若未見諦師，即須依教及於師所傳，所傳旨趣而觀察之，亦其次也。既觀察知已，隨所應作事而為作之，故先須此真言王也。以本三昧持身已，先知識瑜伽道，然後隨意作諸事業也。然以祕釋之，此十二真言王即是金剛三昧，必菩薩坐道場入於金剛界故，則蒙十方諸佛同時灌頂所共加持，得入佛位。入佛位者，即是成就大悲藏生大漫荼羅究竟義也。金剛手猶入此真言王，故亦於此經中得蒙十方諸佛同所加持，今更決擇大悲之藏。若不如是，何能獲得諸佛灌頂同如來法王之位耶？然造漫荼羅法，先須阿闍梨，故次答也。應知師有二種：凡師位者，須具解真言及印本尊之相，於中一一了達無疑，了知上中下法差別之相。然彼復有二種分，分者為二也：一者解深祕、二者通略。所謂深者，能了知深廣也。謂得真言行中三昧之行善知理趣，廣解大乘堪受付囑。此中堪受付囑者，謂善知時宜、了解根性堪授者，則為不請之友，令其不失大事因緣。未堪者，即將護其意，更於餘深法中示教利喜。由此名為堪委付也，當知即是佛之長子。由見諦故見法，謂見現世果報也，故不取諸法相。離於心量分別之境，故名離也。謂離現世利，直求佛道也。當知此師，即是蒙十方佛現前，各申右手而摩其頂，以法灌頂而付法藏也。第二師者，但得現法中利也。世間成就之益，癡句中加有緣念也，為彼而造壇也。然亦具解造漫荼羅等種種方便無有錯謬。蒙師灌頂以下，是重說深行師也。灌頂得阿闍梨位，亦名佛所印可也。由彼於漫荼羅中親對諸尊而受灌頂師位，故印可也。當知此中蒙佛灌頂者，為深祕之師。蒙世間人師之所授者，為顯略阿闍梨也。金剛藏所問，皆是緣漫荼羅所須，佛亦次第以偈答之。此偈今未斷句，後當飾文也。佛答師以，次答弟子之相。所以然者？雖但有師而無弟子，則闕傳法之緣，令佛種不得相續故。

The Buddha said to Vajrapāṇi: Listen attentively! The Great Strength Maṇḍala's twelve auxiliary phrases generate the vidyārāja. "The Great Strength Maṇḍala" answers the initial practice first. That it "should be made first" means that, as explained above, generated from the twelve auxiliary phrases (from the twelve auxiliary phrases holding the verses, this Great Strength Vidyā is generated) with the dharmadhātu essence of the twelve phrases, one should first make that vidyārāja. Because this vidyārāja completely gathers all worldly and supramundane things, when first making an altar, one should first abide in the samādhi of that vidyārāja. "Rāja" (king) refers simply to Mahāvairocana. This means that in the mind, one places the initial syllable among the twelve syllables, taking the initial syllable to uphold the body, because the mantras are completely gathered within it. When one wishes to make a maṇḍala, one must recite it first. That is to say, when about to construct a maṇḍala, one must first recite it, and then abide in yoga; yoga is the practice conforming to principle of this vidyārāja. Having abided in yoga, one should correctly contemplate: for what is to be made here, what matter is appropriate? That is, in accordance with the five families. As explained above regarding the differentiated applications of the five syllables—whether square, round, triangular, crescent, and the like—for superior, middling, or inferior altars, what application is appropriate? What are the disciples' faculties and natures? Only after knowing such various things can one make it. However, the differentiated matters distinguished within the mantra king are not yet clear here, so he inquires further. Furthermore, there are two kinds of "knowing beforehand": because a master who sees the truth can, within such a mantra king, see all faculties and conditions with unhindered penetration; whereas a master who has not yet seen the truth must rely on the teachings and on what is transmitted by the master, contemplating the transmitted intentions and import, which is also the next [level]. Having contemplated and known them, he performs what is to be done according to what is appropriate; hence this mantra king is required first. Having upheld the body with the fundamental samādhi, one first recognizes the path of yoga, and thereafter performs all ritual actions at will. Yet, to explain it esoterically, these twelve mantra kings are precisely the vajra-samādhi; the bodhisattva, seated at the bodhimaṇḍa, must enter the vajradhātu, and thereby receive the common adhiṣṭhāna of simultaneous abhiṣeka by the Buddhas of the ten directions, attaining entry into the Buddha stage. Entering the Buddha stage is the ultimate meaning of realizing the Great Maṇḍala Born of the Great Compassion Matrix. Because Vajrapāṇi has also entered this mantra king, in this sūtra he also receives the common adhiṣṭhāna of the Buddhas of the ten directions, and now further determines the Matrix of Great Compassion. Were it not so, how could he attain the abhiṣeka of the Buddhas, equal to the stage of the Tathāgata Dharma King? However, regarding the ritual of constructing a maṇḍala, one first requires an ācārya; thus he answers next. It should be known that there are two kinds of masters: In general, regarding the stage of a master, one must fully understand the marks of the mantras, the mudrās, and the fundamental deity, penetrating each of them without doubt and clearly knowing the differentiated marks of superior, middling, and inferior dharmas. Yet there are two categories of them—"categories" means two: the first is understanding the profound secret, and the second is mastering the summary. That which is called "profound" means being able to thoroughly know the profound and extensive. That is, attaining the practice of samādhi within the practice of mantras, skillfully knowing the principles, broadly understanding the Mahāyāna, and being capable of receiving the entrustment. Here, "capable of receiving the entrustment" means that, skillfully knowing what is timely and appropriate and thoroughly understanding faculties and natures, toward those who are capable of receiving, he acts as an uninvited friend so that they do not lose the causal condition of the great matter. Toward those who are not yet capable, he protects their thoughts and further instructs, encourages, benefits, and gladdens them in other profound teachings. Therefore he is called "capable of being entrusted"; one should know that he is an elder son of the Buddha. Because he sees the truth, he sees the Dharma; that is, he sees the retribution in the present life, and therefore does not grasp at the marks of dharmas. He is free from the objects of the mind's conceptual discrimination, hence it is called "free." That is, he is free from benefits in the present life and directly seeks the Buddha path. One should know that this master is directly faced by the Buddhas of the ten directions, who each extend their right hand to stroke his head and bestow the abhiṣeka of Dharma to entrust the Dharma treasury to him. As for the second kind of master, he attains only the benefits of the present life. Regarding the benefits of worldly accomplishments, he has mindful inclinations within foolish phrases, and constructs altars for their sake. Yet he also fully understands the various upāyas of constructing maṇḍalas without error. The passage from "receiving the abhiṣeka of the master" onward reiterates the master of profound practice. Receiving the abhiṣeka and attaining the rank of ācārya is also called being authenticated by the Buddhas. Because in the maṇḍala he faces the deities directly and receives the master's stage of abhiṣeka, he is authenticated. One should know that here, one who receives the abhiṣeka of the Buddhas is a master of the profound secret; one who receives it from a worldly human master is an ācārya of the manifest summary. What Vajragarbha inquired about are all necessities concerning the maṇḍala, and the Buddha also answers them in verse in proper order. These verses are not yet punctuated here; the phrasing will be embellished later. After the Buddha answered regarding the master, he next answers regarding the characteristics of the disciple. Why is that? Because although there may be a master, if there is no disciple, then the conditions for transmitting the Dharma are lacking, causing the lineage of the Buddhas not to continue.