大毘盧遮那成佛經疏 15.6

15.6

次分別弟子之相，有其四種也。一者時念誦弟子、二者非時、三者時非時俱、四者時非時俱非，此謂四也。所謂時者，如弟子求阿闍梨而請真言行法，師若是見諦者，自當照彼境緣，知其堪任於事，授與其行法令作念誦，限若干時當得成就，更作成就方便。若世間師者，雖不現鑒前機，但依教而作，令弟子念誦，祈境界交感之相。師亦自念誦，若相應者，弟子得境界許受法，時師亦自當知之。既得相應授其法行，亦令如上念誦，此亦具有方軌也（更問）。非時者，亦如前法令修真言之行，當於某時而得合成就也。如時法驗不成，須加作加行，故名非時也。時非時俱者，雖如上受師言教，然未得如法依行，未至成就之時。此不在時亦不在非時，如在學地，故名俱句也。俱非者，但發心歸依，然都未有次第。師雖已攝取之，然待時待緣有所未具，未得與彼真言法要，故名俱非也。復次具足諸相者，相有二種：一者外相，謂支分等無有闕減，如前當廣說之。二內教，一一能如法修行，如佛教勅不敢違逆，如是等是內相也（佛勅者，當知即是師教，以師順佛教作故。更問也）。然此四人皆在修學之地，未滿足也。既有弟子最初知地相，地教當次說也，所謂心地也。知地相應造漫荼羅，造漫荼羅先須擇地，故次明擇地也。所謂地者，即是菩提之心。先淨此心，即是先作淨。先已說，謂八葉等心如前作之也。先淨其地也，如前所說淨菩提心方便，謂觀八葉蓮華，於華臺上而觀阿字，乃至當頂而置於暗字，眼亦安藍字，而觀其心，其咽勿令太低大直之類，此等皆是淨其心地之方便也。既淨心地，次安置囉字於其兩目而以觀之，即是擇得心地，而更除遣諸穢也。此方便前已具說，當如前作之耳也。言若離過心地得無畏者，能以淨菩提心離諸相，是則能離諸過，謂離煩惱隨煩惱等見愛之惑，故名離諸過。以離如是煩惱險畏惡道種種不安穩故，而得安樂之性，故言無畏也。當得清淨時，離一切過者也。當得一切淨者，由離諸過心無所畏，故能究竟淨菩提心也。若已至如是堅固住於淨地，即得見三菩提。知謂如是知也，如是知即見佛處也。當堅住其中，謂已得離一切過，不為雜染分別所污，當守之不動勿令退失，必定能至無上菩提也。但見如是淨菩提心，究竟無餘，即是成一切智智也；異此非能淨地。若分別住非淨地者，若異於此者，非能淨其地也。言阿闍梨若不如是而自淨其大悲胎藏漫荼羅地，則非名淨擇其地也。以不能離於妄想分別幻故，恒於諸過之中，不能得免怖畏衰惱，云何得名善淨漫荼羅地耶？是故經云「若持誦者住在分別，若作淨地者非淨。祕密主！離菩提心故。」二種師皆須住菩提心也，分別之中則非淨地也。如前造壇中說，劑一肘以來，治法雖治，地亦未成。仍須少時住菩提心，離此不成也。穿去惡土擇去沙礫毛髮瓦石之類，若微細之惡，無由能一一遍簡。又復一肘之內雖淨，然過一肘設有種種穢物，是亦不能擇之，云何令此漫荼羅而得究竟清淨？是故當知，若能淨此菩提之心，捨離一切分別戲論之糞，而淨其自覺之地，當知乃名善修其地也。若人師如文取解，但依前言次第法用隨事而作，當知此人在愚夫地，不能了達祕密之用也。當知作如是解，即非一切智人之所說也。所以然者？若不能淨此心地，猶有分別妄想，則未能捨離苦因，是故非是等正覺者之所說也。內外由心，心淨故地淨，是故應捨分別，淨除一切地。緣地事總答了。既淨菩提心竟，當以大悲胎藏而長養之，恐所說諸壇闕法，我次第廣說也（此次第謂依法也）。彼不知先所應作事，愚癡故不解（但問果上中下，不知住心地也）。若不住心而求世間無上之佛，無有是處也，亦非名為一切智也，乃至不能捨是等分別之苦因也。恐其退歿，故須結護，故經次云「以不動尊而守護之」，即是不動明王也。當取不動真言之心，為淨菩提心。為者，是所作事也。勸弟子如是發心，即是住菩提心也。當護弟子，謂不動也，即是訶字門也，訶是因義。言此淨菩提心即是一切，先住菩提心。師弟俱住之，然後以此二尊護之也，智智之因也。傍有長阿是行，上有圓點是證是大空義，以此妙因而起正行，行等於空，用此三法而護其心，令其究竟不可移奪也。若不用不動護者，用三世明王亦得。世謂三毒，猶彼降伏三毒，而於世間得大自在，故名三世勝也。此亦有方便，更問。若弟子能成此事者，非癡所攝。癡是執著也，有執著則不能住離癡。離癡即是不動也，有所觀有所得皆是癡也。謂不為妄執之所動搖也，必定成於無上菩提。清淨無垢同於虛空，虛空無能動搖、廣大無際，而能含容一切色像，當知一切智心亦復如是也。次又加持地者謂阿字門，當用阿字而加持之，此是諸佛之教也。一切如來昔因此門而成正覺，以此護心。或加暗於頂及加囉於眼等，是堅固菩提心，是故得成自在之業。若異此者，不得心自在也，故云非餘。非餘者，言一切如來成佛，無有異路，唯此一門也。初加持地，依於佛教，佛謂阿字也。第二心自在，謂安點也，點即是三昧，定慧等故一切自在也。更不應異此教也。初依佛教發心，即阿字，後即成佛等於佛，即是阿字也。菩提心依佛而起，是故一切分別除。雖未成佛，即是無緣之種子也。前既問答加持地了。

Next is the distinction of the characteristics of disciples, of which there are four kinds: first, the disciple of timed recitation; second, [the disciple of] untimed [recitation]; third, [the disciple of] both timed and untimed; fourth, [the disciple of] neither timed nor untimed—these are the four. As for the so-called 'timed', it refers to when a disciple approaches an ācārya to request the practice of the mantra method. If the master has seen the truth, he will naturally discern the disciple's capacity and conditions, know that he is competent for the matter, confer upon him the method of practice, and have him perform the recitation, setting a limit of a certain amount of time within which he should attain siddhi, and further preparing the upāyas for siddhi. If he is a worldly master, although he does not directly perceive the predisposition before him, he simply proceeds according to the teaching, instructing the disciple to recite and praying for signs of mutual resonance in the experiential sphere. The master himself also recites; if there is resonance and the disciple attains the experiential signs, he is permitted to receive the Dharma, at which time the master himself will naturally know it. Once resonance is attained and the practice of the Dharma is conferred upon him, he is also instructed to recite as above; this too possesses its own prescribed procedures (inquire further). As for 'untimed', just as in the previous method he is instructed to cultivate the practice of mantras, expecting to attain siddhi at a certain time; however, if the proofs of the method according to time are not accomplished, additional preparatory practices must be undertaken; hence it is called 'untimed'. As for 'both timed and untimed', although he has received the master's verbal instructions as above, he has not yet been able to practice according to the Dharma, nor has he reached the time of siddhi. This [state] is neither within the time nor outside the time, like being in the stage of training; hence it is called the proposition of 'both'. As for 'neither', he has merely aroused the mind of refuge, but there is no sequential progression whatsoever. Although the master has accepted him, he is awaiting the proper time and conditions as something is not yet complete, and the master has not yet been able to grant him the essential Dharma of mantras; hence it is called 'neither'. Furthermore, as for 'possessing all the characteristics', there are two kinds of characteristics: first, external characteristics, meaning that the limbs and faculties are without deficiency, as will be explained in detail below; second, internal instruction, meaning that he can practice everything according to the Dharma, strictly obeying the Buddha's injunctions without daring to transgress them—such things are the internal characteristics (as for the 'Buddha's injunctions', one should know that they are simply the master's teachings, because the master acts in accord with the Buddha's teaching; inquire further). However, these four kinds of persons are all in the stage of cultivation and study, not yet having reached fulfillment. Once there are disciples, one first knows the characteristics of the site; the instruction on the site should be explained next, which refers to the mind-ground. Knowing the characteristics of the site, one should construct the maṇḍala. To construct a maṇḍala, one must first select the site; hence selecting the site is explained next. The so-called 'site' is simply the bodhicitta. Purifying this mind first is precisely performing the purification first. It was explained earlier that one proceeds as before with the eight-petaled [lotus] mind, and so forth. Purifying its site first means the upāyas for purifying the bodhicitta as explained previously: visualizing an eight-petaled lotus flower, visualizing the syllable A upon the lotus receptacle, placing the syllable AṂ upon the crown of the head, also placing the syllable RAṂ in the eyes, and contemplating one's mind, keeping one's throat neither too low nor too upright, and so forth—these are all upāyas for purifying one's mind-ground. Having purified the mind-ground, one next places the syllable RA in one's two eyes to contemplate it; this is selecting the mind-ground and further dispelling all defilements. This upāya has already been fully explained before; one should simply perform it as before. When it says that if the mind-ground is free from faults, one attains fearlessness, it means that by means of the pure bodhicitta one transcends all characteristics; this is being able to transcend all faults, namely transcending defilements and secondary defilements such as the delusions of view and craving; hence it is called 'transcending all faults'. Because one transcends the perils, fears, and various instabilities of such defilements and evil destinies, one attains a state of peace and bliss; hence it says 'fearlessness'. When one is to attain purity, one transcends all faults. As for 'being about to attain all purity', because one transcends all faults and the mind has nothing to fear, one is able to ultimately purify the bodhicitta. If one has reached such firm abiding in the pure ground, one immediately beholds saṃbodhi. 'Knowing' means knowing like this; knowing like this is beholding the Buddha's place. 'One should abide firmly therein' means that having already attained transcendence of all faults, one is not defiled by the discriminations of defilement; one should guard it without moving, not allowing it to degenerate or be lost, and one will certainly be able to reach unexcelled bodhi. Merely beholding such pure bodhicitta, ultimately and without remainder, is itself the accomplishment of sarvajñajñāna; other than this, one cannot purify the site. As for 'if one abides in discrimination, it is not a pure site', if it is other than this, one cannot purify its site. This means that if the ācārya does not purify the site of his own mahākaruṇāgarbha-maṇḍala in this way, it cannot be called purely selecting its site. Because he cannot transcend the illusions of vain conception and discrimination, he remains constantly amid faults and cannot escape dread and distress; how could it be called well purifying the maṇḍala site? Therefore the sūtra says: 'If the practitioner abides in discrimination, even if he purifies the site, it is not pure. Secret Lord! It is because he is separated from bodhicitta.' Both kinds of masters must abide in bodhicitta; if one is in discrimination, it is not a pure site. As stated earlier regarding constructing the altar, although the method of preparation is applied up to the measure of one cubit, the site is still not accomplished. One must still abide in bodhicitta for a short while; apart from this, it cannot be accomplished. Digging out bad soil and picking out sand, gravel, hair, tiles, stones, and the like—if there are subtle impurities, there is no way to examine and remove them one by one. Furthermore, even if it is clean within one cubit, should there be various foul things beyond one cubit, one cannot pick them out either; how then could this maṇḍala attain ultimate purity? Therefore, one should know that if one can purify this bodhicitta, abandon all the dung of conceptual discrimination and prapañca, and purify the ground of one's own awakening, one should know that this is called well cultivating its site. If a human master interprets according to the literal text, merely following the sequential methods and practices of the previous statements to act according to the external matter, one should know that this person is in the stage of a foolish ordinary person and cannot comprehend the secret function. One should know that adopting such an interpretation was not spoken by an omniscient person. Why is this? If one cannot purify this mind-ground and still harbors discrimination and false thoughts, then one has not yet been able to abandon the cause of suffering; therefore, it was not spoken by a Samyaksaṃbuddha. Inside and outside depend on the mind; because the mind is pure, the site is pure; therefore one should abandon discrimination and purify all sites. The matter regarding the site is thus fully answered. Having purified the bodhicitta, one should nurture it with the mahākaruṇāgarbha. Fearing that the various altars mentioned might lack the proper methods, I shall explain them extensively in sequence (this sequence refers to following the Dharma). Those people did not know what should be done first; being foolish, they did not understand (they only asked about superior, middling, and inferior fruits, not knowing to abide in the mind-ground). If, without abiding in the mind, one seeks the unexcelled Buddha of the world, it is impossible, nor can it be called sarvajña; furthermore, one cannot abandon the cause of suffering that is these discriminations. Fearing that they might degenerate and fall, one must establish a sīmābandha. Therefore the sūtra next says: 'Guard it with the Immovable Honored One,' which is the Vidyārāja Acala. One should take the heart of Acala's mantra as the pure bodhicitta. 'As' refers to what is to be done. Exhorting the disciple to arouse the mind in this way is precisely abiding in bodhicitta. 'Should guard the disciple' refers to Acala, which is simply the syllable HA gateway; HA has the meaning of cause. This pure bodhicitta is everything; first abide in bodhicitta. Master and disciple both abide in it, and then protect it with these two Honored Ones; it is the cause of [sarvajña]jñāna. Beside it is the long Ā, which is practice; above it is the circular dot, which is realization and the meaning of great emptiness. With this wonderful cause, one gives rise to correct practice; practice is equal to emptiness. Using these three dharmas to guard his mind makes it ultimately immovable and unassailable. If one does not use Acala for protection, using Trailokyavijaya Vidyārāja is also permissible. 'Loka' (realms/ages) refers to the three poisons; because he subdues the three poisons and attains great mastery in the world, he is called Trailokyavijaya ('victorious over the three realms'). This also has its upāyas; inquire further. If a disciple can accomplish this matter, he is not encompassed by delusion. Delusion is attachment; if there is attachment, one cannot abide free from delusion. Freedom from delusion is immovability; whatever is viewed and whatever is grasped are all delusion. It means not being shaken by false clinging; one will definitely accomplish unexcelled bodhi. Pure and undefiled, it is identical to empty space; empty space cannot be shaken, is vast and boundless, and can contain all material forms; one should know that the omniscient mind is also just like this. Next, consecrating the ground refers to the syllable A gateway; one should consecrate it with the syllable A. This is the teaching of the Buddhas. All Tathāgatas in the past attained right awakening through this gateway; with this one guards the mind. Or, placing AṂ upon the crown and placing RA in the eyes and so forth fortifies the bodhicitta; therefore one attains the accomplishment of sovereign activities. If it were otherwise, one would not attain mental sovereignty; hence it says 'none other'. 'None other' means that when all Tathāgatas attain buddhahood, there is no different path; there is only this single gateway. First, consecrating the ground relies on the Buddha's teaching; 'Buddha' refers to the syllable A. Second, mental sovereignty refers to placing the dot; the dot is samādhi; because concentration and wisdom are equal, there is complete sovereignty. One should never deviate from this teaching. Arousing the mind initially relying on the Buddha's teaching is the syllable A; later attaining buddhahood and becoming equal to the Buddhas is also the syllable A. The bodhicitta arises in reliance on the Buddha, and therefore all discriminations are eradicated. Although one has not yet attained buddhahood, this is the seed devoid of conditions. The questions and answers concerning consecrating the ground are now concluded.