大毘盧遮那成佛經疏 16.29

16.29

入祕密漫荼羅品者，謂諸佛身口意祕密之藏，唯執金剛祕密。爾時世尊復說入祕密壇法，祕密主乃能知之，故佛復告之也。然此執金剛，即是毘盧遮那之所化身，為欲發明此深密之法故也。此法無能發問者，唯佛與佛相問乃可知耳。如《金剛頂經．分別積品》中，佛入三摩地已，從佛身中出字形、印形、本尊之身，各從方方出，施作佛事，所謂是大因緣開佛知見。如是作已，復入如來之身。爾時空中出問法之聲，問佛一百八號，云何名佛、云何名正遍知等。乃至問十六大菩薩及真言印等，如彼廣說。爾時佛即自嘆言：「善哉善哉！能問斯事。」乃至隨問而答。爾時大眾得未曾有，而作是念：「今從佛身而問於佛，猶如幻事無作無生者而成佛事。」今此執金剛亦如是，從佛金剛慧印而生，復持如來金剛慧印能有所問，而佛答之。恐人不信，若自問自說則不足尊重，故以佛身而問佛身也。又所以名執金剛號者，猶能持如來身密口密心密，故名持金剛智印。「爾時世尊又復宣說入祕密漫荼羅法」者，上已說金剛手祕密漫荼羅，而未明入祕密之法，故次宣說也。持誦者遍學祕密漫荼羅，真言者應遍學（謂一切處須解也）古者祕密壇，即智者是通達也。無所疑滯，故名智者。智者盡燒一切罪，弟子法如是者，持誦者即是成就之人，謂阿闍梨也。應遍學者，然唯佛與佛乃能遍知、遍學一切諸法，能具此德乃可為師耳。今末代此人難得，云何得有傳法師耶？然阿闍梨雖未得如佛，應遍了知此經宗旨、次第法用一一明了，及隨順此經所有諸法、緣漫荼羅要者，應善知之。應修瑜伽之行，曉了眾生種種根性利鈍及有遮無遮，及本尊之真言身印之類，乃可傳法，為弟子作入祕密漫荼羅法也。所以然者？今此諸佛法要甚深難解，共所守護不妄宣傳，久默斯要不輒爾宣說。若末代人師，不能了知魔事及入道方便次第，而妄教人，即無所差別差機誤他，故須遍學也。所云智者，即見此遍學人是也。能知應與不應與、應入不應入，如是種種，故名智也。若不閑方便，徒有所說，而不能令他建立無上善根，速入一切如來之位，更招極大障法自損損他，云何名智人耶？燒弟子罪者，猶彼從無始來，具有無量無邊罪障。弟子法如是者，謂如法入壇作法也。深厚之障若不為除，則身器不淨猶障有故，不合為說一切如來具足道。猶如聲聞人，有十三難等，不合為授戒也。燒彼壽令不復生，燒除灰燼者，今豈以世間之火而焚彼身，令命根不續為灰燼耶？今自有妙方便大慧之火，而焚彼業煩惱身，使不復生也。一切眾生皆以業煩惱蘊積相續，而得生長輪迴無絕，故名為壽。今即焚之，令盡無餘也。業煩惱為薪，方便智為火，以此因緣而得無餘。此薪既盡，能治亦遣也。所謂燒者即是字義，當以阿字為弟子身，使以阿字遍作其身也。次以此慧火之字，焚彼菩提之性真金之鑛，令垢穢無餘，故以羅字而焚阿字也。然既焚竟，豈如二乘斷滅灰燼而不復生耶？不如是也。諸垢之薪已盡，更有妙生，所謂淨菩提也。真實生也，此生即是清淨之性，如來種子也。師以何方便令此灰燼復燒盡同於灰，彼等復更生也。以字燒字者，謂想阿字同方壇，弟子在中，而以囉字燒之，以燒故同為一體也。身同阿字，而以囉字自燒一切煩惱罪除，乃至身亦除，體同金輪也。生妙牙也，謂生嚩字門也。當於心上觀圓明，於圓中而安嚩字，從此嚩字而生水輪，猶如白乳而以注之。以此方便，復生淨菩提心佛種子也。生此清淨之身，內外無垢如百鍊之金，而加瑩飾，隨用成器也。當知火動之時即與風俱，風輪者即是訶佉字義也。又嚩字上加點，此點即是大空欠字門也。微妙法水從空而注，以淨其心器，當知即具地水火風空五字之義也。然此皆是如來祕密之義，非徒如文而已，當善思之。行者既得如是遍淨無垢身，壽命還活，悉皆無垢也。意生之。復為欲令堅固如是意生之身故，更有方便，猶置十二字復得十二緣，謂十二支句也。此即是前說十二字真言王，當用布滿其身也。初有四字布於上分，謂從頂至額也。一字虛空字也，頂上二字在耳，一字在額也。次如本性配生，從眼起好也。有四字在中分，謂二肩上，及心上、咽上也。次有四字在下，謂臍上腰上，一字在腿上、一字在足下。然單足二皆有之，今但於一足置之，即管兩足也。當知此十二處，即攝餘一一身分，如二耳字即攝二目等也。如上所說之字，當取上真言王，從初字次第而布之耳。然作此方便有三等：一者師自布；二者用作漫荼羅（更問布字云何起也）；三者加弟子身。此是瑜伽祕密加持也。如是作已，即能成於法器，故云作彼器也。如是作已，即是成就三昧耶。所謂三昧耶者是等義，謂我等於佛、佛等於我，無二無二分，究竟皆等也。阿闍梨者等於佛，佛即等於弟子，此弟子非但等於十方三世一切如來，亦等一切諸菩薩，亦等一切聲聞緣覺，亦等一切世間天仙之眾。若如是等於一切，即是毘盧遮那身也，故云諸世間等同等同順。亦是《法花》皆與眾實相不相違背。應作如是解，等同諸佛也，無違背義也。稱此三昧耶祕密漫荼羅中，入一切法教中自在諸漫荼羅，如是等我。若稱此三昧耶祕密漫荼羅，入諸法教中，諸壇得自在（雖不入亦得自在攝取也）如我等。持誦者（謂我與彼行者不異，合為一，是名三昧耶也）亦然。持誦者不異，三昧耶名說者，解是解了之義、解知之義，若解此入祕密漫荼羅方便，即是遍入一切漫荼羅也。此弟子以同遍入一切漫荼羅故，即業自在，修行一切法門無有留難也。佛以諸法究竟等釋三昧耶名，故云三昧耶名說也。如經初具有入大悲胎藏漫荼羅等諸法，乃以此法為要用之法，不於前說，乃在此說之。若不解此，上來所作漫荼羅終不得成也。所於迴互前後不相承躡者，豈佛不有悋惜耶？但為欲令入正法者應須依師而學，猶如佛於聲聞經中呵賊住人。云得具滿和上阿闍梨，如法受戒決修梵行，何故如盜住也。今末代學人亦爾，不𭄍近善知識諮承法要，而自師心欲望成就如來自在之業，直爾披文便欲作之望得成就，無有得理也。非但自損，又欲求名利故而妄作人師，自既違法，而欲更建立他無上善根，何有此理？由此無有效，故更招謗法、破法之緣，成無間之業。何有無間業人，而能自利利他俱成妙果耶？是故行是法者𭄍求明師，一一諮受微旨曉了明白，先自成立，堪能建立他人無上善根。猶如聲聞法中五法成就，自成五分法身，亦能成他五分法身，得離依止、得在師位，爾時乃可傳法利人。其或不然，慎勿妄操利器自損其手也。故經云「差機說法，為人師冤。」今不善遍學持明瑜伽之藏，而欲隨他本緣而授其法，亦猶是也。入漫荼羅有三昧耶偈，可有十四五偈，即是與弟子受菩薩具戒，及教授教誡要誓之言，此土未傳耳（具問）。

Regarding the Chapter on Entering the Secret Maṇḍala: the secret repository of the body, speech, and mind of all buddhas is secret only to the Vajradharas. At that time, the Bhagavat again taught the method for entering the secret altar; only the Lord of Secrets can understand this, and therefore the Buddha again addressed him. Now, this Vajradhara is precisely a manifested body of Vairocana, [manifested] because he wishes to elucidate this profound and secret Dharma. In this Dharma, none is able to raise questions; only a buddha and a buddha inquiring of each other can know it. As in the Chapter on the Distinction of Aggregates of the *Vajraśekhara Sūtra*, after the Buddha entered samādhi, from the Buddha's body emerged the forms of syllables, the forms of mudrās, and the bodies of the tutelary deities, each emerging from different directions to perform buddha-work, namely, the great causal condition of opening the vision and knowledge of the buddhas. Having done so, they re-entered the Tathāgata's body. At that time, from space came the sound of inquiring about the Dharma, asking the Buddha about the one hundred and eight titles—why he is called 'Buddha,' why he is called 'Samyaksaṃbuddha,' and so forth—down to asking about the sixteen great bodhisattvas, mantras, and mudrās, as explained at length therein. At that time, the Buddha himself praised: 'Well said! Well said! That you can inquire into such matters,' and answered in accordance with the questions. At that time, the great assembly obtained something unprecedented and thought: 'Now one inquires of the Buddha from the Buddha's body, just as an illusion, without action or arising, accomplishes buddha-work.' Now this Vajradhara is also like this: born from the Buddha's vajra-wisdom mudrā, he also upholds the Tathāgata's vajra-wisdom mudrā and is able to make inquiries, and the Buddha answers him. Fearing that people would not believe, if one asked oneself and spoke oneself it would not be sufficiently revered; therefore, using the Buddha's body, he inquired of the Buddha's body. Furthermore, the reason he is titled Vajradhara is because he can uphold the Tathāgata's body mystery, speech mystery, and mind mystery; thus he is called upholder of the vajra-wisdom mudrā. Regarding 'At that time the Bhagavat again proclaimed the method for entering the secret maṇḍala': above, Vajrapāṇi's secret maṇḍala was already taught, but the method for entering the secret [maṇḍala] was not yet made clear; therefore it is proclaimed next. The practitioner should thoroughly learn the secret maṇḍala; the mantrin should thoroughly learn (meaning in all places one must understand) the ancient secret altar—that is, the wise one completely penetrates it. Being without doubt or impediment, he is called a 'wise one.' Regarding 'The wise one burns away all sins; the disciple's ritual is thus': the practitioner is the accomplished person, meaning the ācārya. Regarding 'should thoroughly learn': only a buddha and a buddha can completely know and thoroughly learn all dharmas; one who can possess such virtue may serve as a teacher. In these degenerate times such a person is hard to find; how can there be an ācārya transmitting the Dharma? However, although an ācārya has not yet attained equality with a buddha, he must thoroughly understand the main tenets of this sūtra, clearly understand the ritual procedures one by one, and well know all the dharmas conforming to this sūtra and the essentials regarding the maṇḍala. He must practice the yogic path, comprehend the sharp and dull faculties of sentient beings, what is prohibited and unprohibited, and the mantras, physical forms, and mudrās of the tutelary deities; only then can he transmit the Dharma and perform the ritual of entering the secret maṇḍala for the disciples. Why is this so? Now, these essentials of the Buddhadharma are extremely profound and difficult to understand, guarded in common and not rashly proclaimed, kept silent for a long time and not casually spoken. If a teacher of degenerate times cannot understand the works of Māra and the stages of the upāyas for entering the path, yet rashly teaches others, he will make no distinction, err in matching faculties, and mislead others; thus he must learn thoroughly. The so-called 'wise one' is precisely seen in this thoroughly learned person. Being able to know what should be given and what should not be given, who should enter and who should not enter, and so forth—thus he is called 'wise.' If one is unversed in upāya, speaking in vain and unable to cause others to establish supreme wholesome roots and quickly enter the state of all tathāgatas, he will further invite great hindrances to the Dharma, harming himself and others; how could he be called a wise person? Regarding 'burning the disciple's sins': from beginningless time, they possess immeasurable and boundless sinful hindrances. 'The disciple's ritual is thus' means entering the altar and performing the rituals according to the Dharma. If deep and thick hindrances are not removed for him, the vessel of his body is impure and the hindrances still exist; it is improper to expound the complete path of all tathāgatas for him. It is just as with the Śrāvakas: when there are the thirteen disqualifications, it is improper to confer the precepts upon them. Regarding 'burning his lifespan so it will not arise again, burning it away to ashes': could it be that with worldly fire one burns his body, terminating the life-faculty into ashes? Now there is by itself the fire of wonderful upāya and great wisdom, which burns his body of karma and defilements so that it does not arise again. All sentient beings, through the accumulation and continuity of karma and defilements, grow and transmigrate without end; thus it is called 'lifespan.' Now it is burned, making it exhausted without remainder. Karma and defilements are the firewood, and wisdom of upāya is the fire; through this causal condition, [destruction] without remainder is attained. When this firewood is exhausted, that which cures is also relinquished. The so-called 'burning' is the meaning of the syllable: one should take the syllable A as the disciple's body, making the syllable A pervade his entire body. Next, with this syllable of wisdom-fire, one burns that ore of the true gold of the nature of bodhi, leaving no defilement or impurity; therefore, with the syllable RA one burns the syllable A. Yet, having burned it, how could it be like the annihilation into ashes of the two vehicles, never to arise again? It is not like that. The firewood of all defilements being exhausted, there is further a wonderful arising, namely, pure bodhi. This is the real arising; this arising is the pure nature, the seed of the tathāgatas. By what upāya does the master cause these ashes to be burned away completely like dust, and then cause them to arise anew? Regarding 'burning syllable with syllable': one visualizes the syllable A like a square altar, the disciple being inside it, and burns it with the syllable RA; because of the burning, they become one single body. The body is identical to the syllable A, and with the syllable RA one burns oneself so that all defilements and sins are removed, down to the body also being removed, its substance being identical to a gold disk. Regarding 'sprouting a wondrous shoot': this means producing the gateway of the syllable VA. One should visualize a full, bright moon upon the heart, place the syllable VA within the disk, and from this syllable VA generate a water disk, pouring it down like white milk. Through this upāya, the pure bodhicitta, the buddha-seed, arises again. Generating this pure body, unstained internally and externally like gold refined a hundred times and further polished and adorned, it becomes a vessel according to its use. One should know that when the fire stirs, it is accompanied by wind; the wind disk is the meaning of the syllables HA and KHA. Furthermore, a bindu is added atop the syllable VA; this bindu is the gateway of the syllable KHA of the great emptiness. The wondrous Dharma-water pours down from emptiness to purify his mind-vessel; one should know that this embodies the meanings of the five syllables: earth, water, fire, wind, and emptiness. These are all secret meanings of the Tathāgatas, not merely the literal text; one should contemplate them well. The practitioner having obtained such a completely pure, unstained body, his lifespan is revived, completely unstained. It is mind-born. Furthermore, wishing to make this mind-born body firm, there is another upāya: placing the twelve syllables, one further obtains the twelve conditions, namely, the twelve limbs. This refers to the King of Twelve-Syllable Mantras spoken of before, which should be used to completely arrange throughout his body. First, four syllables are arranged on the upper part, namely from the crown to the forehead. One syllable is the emptiness syllable; on the crown there are two syllables at the ears, and one syllable on the forehead. Next, corresponding to the original nature they arise, suitably starting from the eyes. Four syllables are on the middle part, namely on the two shoulders, on the heart, and on the throat. Next, four syllables are on the lower part, namely on the navel and waist, one syllable on the thigh, and one syllable under the foot. Although both single feet have it, here it is placed on only one foot, which governs both feet. One should know that these twelve places subsume the remaining body parts one by one, just as the syllables on the two ears subsume the two eyes and so forth. As for the syllables spoken of above, one should take the above King of Mantras and arrange them in order starting from the first syllable. However, there are three types of performing this upāya: first, the master arranges it on himself; second, it is used to make a maṇḍala (further inquire into how the arrangement of syllables begins); third, it is applied to the disciple's body. This is the secret yogic adhiṣṭhāna. Having performed this, he can become a Dharma vessel; thus it says 'making him a vessel.' Having done this, it is the accomplishment of the samaya. The so-called samaya means equality: I am equal to the Buddha, and the Buddha is equal to me, non-dual and without duality, ultimately equal. The ācārya is equal to the Buddha, and the Buddha is equal to the disciple; this disciple is not only equal to all tathāgatas of the ten directions and the three times, but also equal to all bodhisattvas, equal to all śrāvakas and pratyekabuddhas, and equal to the multitude of all worldly devas and ṛṣis. If he is thus equal to everything, this is the body of Vairocana; hence it says 'equal to all worldly realms, completely equal and compliant.' It is also like the *Lotus Sūtra*: 'all accord with the true reality without contradiction.' One should understand it thus: equal to all buddhas, without the meaning of contradiction. In this samaya secret maṇḍala, entering into all teachings, one is sovereign over all maṇḍalas, equal to me like this. If one accords with this samaya secret maṇḍala and enters into all teachings, one attains sovereignty over all altars (even without entering, one attains sovereignty to gather them in), equal to me. The practitioner (meaning that between me and that practitioner there is no difference, uniting as one, which is called samaya) is also thus. The practitioner is not different; regarding 'samaya is spoken of': 'understanding' means the sense of comprehending, the sense of knowing; if one understands this upāya of entering the secret maṇḍala, that is completely entering all maṇḍalas. Because this disciple equally and completely enters all maṇḍalas, his activity is sovereign, and practicing all Dharma gateways is without impediment. The Buddha explains the name samaya through the ultimate equality of all dharmas; hence it says 'samaya is spoken of.' Just as the beginning of the sūtra fully contained entering the mahākaruṇāgarbha-maṇḍala and other dharmas, this method is taken as the essential method; it was not spoken earlier, but is spoken here. If one does not understand this, the maṇḍalas constructed heretofore will ultimately not be accomplished. As for their switching back and forth, not following sequentially: could the Buddha have been stingy? It is only because he wished that those who enter the true Dharma must study relying on a master, just as the Buddha in the Śrāvaka sūtras rebuked those who dwell as thieves. He said that having obtained a fully qualified upādhyāya and ācārya, receiving the precepts according to Dharma and resolving to practice the brahmacarya, why dwell like a thief? The practitioners of these degenerate times are also like this: they do not draw close to good spiritual friends to receive the Dharma essentials, but rely on their own minds, hoping to accomplish the Tathāgata's sovereign deeds, directly opening the text and wishing to practice it, expecting accomplishment; there is no principle by which this can be attained. Not only do they harm themselves, but seeking fame and profit, they rashly act as teachers of men; having violated the Dharma themselves, they yet wish to establish others' supreme wholesome roots—how could there be such a principle? Because there is no efficacy from this, they further invite conditions for slandering the Dharma and destroying the Dharma, bringing about ānantarya karma. How could a person with ānantarya karma benefit himself and benefit others, both accomplishing the wondrous fruit? Therefore, one who practices this Dharma must seek an illuminated master, inquire and receive the subtle meanings one by one so that they are clear and distinct, first establishing oneself so that one is able to establish others' supreme wholesome roots. Just as in the Śrāvaka Dharma, when the five dharmas are accomplished, one accomplishes the fivefold dharmakāya in oneself and can also accomplish the fivefold dharmakāya in others, being able to leave dependence and abide in the station of a master; only then can one transmit the Dharma and benefit others. If this is not the case, beware of rashly wielding a sharp weapon and injuring your own hand. Thus the sūtra says: 'Expounding the Dharma mismatched to the capacity makes one an enemy of the teacher of men.' Nowadays, one who has not thoroughly learned the repository of the Vidyādhara Yoga yet wishes to confer the Dharma according to another's original disposition is also like this. For entering the maṇḍala, there are samaya verses—about fourteen or fifteen verses—which are the conferral of the complete bodhisattva precepts upon the disciple, along with the words of instruction, admonition, and essential vows, which have not yet been transmitted to this land (inquire in detail).