大毘盧遮那成佛經疏 16.33

16.33

彼佛告執金剛祕密主者，意明彼佛即毘盧遮那也。當更問彼佛者，為是三昧中所現之者？為是本如來耶？當是本如來也。從此以下，佛從等至三昧起已而告金剛手也。佛所以住三昧而現如前種種希有之相，謂地平如掌乃至布列諸尊，及八葉花等方位者，欲示執金剛等內心瑜伽之境，以外況內而表於義也。是故今從定起復說內心漫荼羅入祕密藏之法，而示執金剛也。善男子諦聽心內心地中漫荼羅，彼祕密主身地即是法界自性，以真言印加持之，本性清淨故也。如前以大日加持，次即以羯磨金剛薩埵作加持而作事業也。如大本中有二十種勸令聽法之相。佛為執金剛除一切塵垢，及修行真言行諸菩薩等法要未具，不得疾成無上菩提，今復次說滿足前義令法要圓滿。若不知解此，則前法皆未周悉，以此因緣勸令諦持也。如是二十種因緣當廣說。前所呈示是三昧力，故呈示外境。今則內心觀之，以於行者自心之中而具佛會大海，十方通同為一佛土。唯自明了，他所不見，故名祕密漫荼羅也。猶如作外漫荼羅，先謂持地平我人眾生壽者，去沙礫株杌等事，次當平治令悉堅牢平正，方可於中而建立之。今此亦爾，欲於內心建大漫荼羅者，亦先須平地去株杌等過。此云身地者，此語即含地水火風也。云何治耶？謂先當建立瑜伽之座。瑜伽座者，即是所持真言之字以加持之。取彼所持真言最初之字，即是真言心也。其字當去點等，但取本體，即是阿字，阿字是金剛地也。所以如此者，猶如釋迦初成正覺時，入金剛三昧而成正覺，除金剛地更無能勝者。今此亦如是，為欲建立內心毘盧遮那大漫荼羅會故，若不先建金剛心地，則不能安立也。阿字是金剛輪，為欲昇金剛座故，先觀阿字為始，還以金剛而持金剛也。觀此字當作方形，然此字形體亦方也。觀此字正方而作金剛之色，遍滿行者內身，由如身之地大無所不遍也。次作水三昧者，謂觀縛字處在圓明，其色正白亦遍滿其身，然此字形亦圓也。前觀阿字已遍一身，今復遍身，猶如水大遍洽一身與彼地大不相妨也。次觀囉字作三角赤色，此字即作三角形狀也。囉亦猶遍一切處，猶如身中火大也。次觀訶字作側半月之形，其色黑，彼字在中色又深黑，亦遍於身猶如身中風大也。地水火風是外境，從外內照即是阿、嚩、羅、訶字，以加其身也。此阿者即是法界之性，以一切法本不生故，即同法界也。以阿字故，餘水火風當知亦是法界清淨之性，從因緣起而知本不生。以此一一真言之字加持而加持之，當知此字本性清淨也。緣者，謂因此得生也（恐是故字義）。

"That Buddha addressed the Vajradhara Lord of Secrets": this is intended to make clear that "that Buddha" is none other than Vairocana. One should further ask: Is "that Buddha" the one manifested within samādhi, or is he the original Tathāgata? It must be the original Tathāgata. From here onward, having arisen from the samādhi of samāpatti, the Buddha addressed Vajrapāṇi. The reason the Buddha dwelt in samādhi and manifested various rare phenomena as before—namely, that the ground was as flat as the palm of a hand, up to the arrangement of the various deities, the eight-petalled lotus, and their directional positions—was because he wished to show the realm of interior yoga to Vajradhara and the others, illustrating the inner by means of the outer to express its meaning. Therefore, now having arisen from meditation, he again speaks of the method of entering the secret treasury of the inner-mind maṇḍala to reveal it to Vajradhara. "Good son, listen attentively: within the mind, in the ground of the mind, is the maṇḍala..." That Lord of Secrets' bodily ground is precisely the self-nature of the dharmadhātu, which is empowered by mantra and mudrā because its original nature is pure. Just as previously one empowered with Mahāvairocana, next one performs empowerment with Karma-Vajrasattva to carry out activities. In the extensive text, there are twenty kinds of exhortations to listen to the Dharma. For Vajradhara, the Buddha removes all dust and defilement; moreover, for the bodhisattvas practicing the mantra path whose essential Dharmas are not yet complete and who therefore cannot swiftly attain unexcelled bodhi, he now continues by explaining to fulfill the preceding meaning and make the essential Dharma complete. If one does not understand this, the previous teachings remain incomplete; for this reason, he urges him to hold it attentively. Such twenty kinds of causes and conditions will be explained at length. What was demonstrated before was the power of samādhi, and therefore demonstrated the outer realm. Now, it is contemplated within the inner mind, because within the practitioner's own mind, the great ocean of the Buddha's assembly is fully present, and the ten directions universally coalesce into a single Buddha-land. Known clearly only to oneself and unseen by others, it is therefore named the "secret maṇḍala." Just as when creating an external maṇḍala, one first purifies the ground—leveling the [attachments to] self, person, sentient being, and life-span, and removing pebbles, tree stumps, and the like—and next levels and prepares it so that it is entirely solid, level, and upright before one can erect it therein, this is also the case here: if one wishes to establish the great maṇḍala in the inner mind, one must also first level the ground and remove faults such as stumps. What is called the "bodily ground" here comprises earth, water, fire, and wind. How is it prepared? First, one should establish the seat of yoga. The "seat of yoga" is empowerment by means of the syllables of the mantra one recites. Taking the first syllable of that recited mantra, it is the heart of the mantra. From that syllable, dots and the like should be removed, taking only its basic form, which is the syllable A. The syllable A is the vajra ground. The reason it is so is that just as when Śākyamuni first attained true awakening, he entered the vajra samādhi and attained true awakening, and aside from the vajra ground nothing can surpass it. Now it is also like this: wishing to establish the inner-mind Mahāvairocana assembly of the great maṇḍala, if one does not first establish the vajra ground of the mind, it cannot be set up. The syllable A is the vajra-wheel; wishing to ascend the vajra seat, one first contemplates the syllable A as the beginning, using vajra to sustain vajra. In contemplating this syllable, one should make it square, and indeed the shape of this syllable is also square. Contemplating this syllable as square and of the color of vajra, it pervades the practitioner's inner body, just as the earth element of the body is all-pervading. Next, producing the water samādhi means contemplating the syllable VA situated in a luminous disc, its color being pure white, and it also pervades the body, for the shape of this syllable is also round. Previously, the contemplation of the syllable A had already pervaded the whole body; now this again pervades the body, just as the water element thoroughly permeates the whole body without obstructing that earth element. Next, one contemplates the syllable RA as triangular and red, and this syllable is formed in a triangular shape. RA likewise pervades everywhere, just like the fire element in the body. Next, one contemplates the syllable HA in the shape of a reclining half-moon, its color black; that syllable in its center is also deep black in color, and likewise pervades the body, just like the wind element in the body. Earth, water, fire, and wind are external objects; illuminating inwardly from the outside, they are the syllables A, VA, RA, and HA, which are used to empower the body. This A is the nature of the dharmadhātu; because all dharmas are originally unborn, it is identical with the dharmadhātu. Because of the syllable A, one should know that the remaining water, fire, and wind are also the pure nature of the dharmadhātu: arising from causes and conditions, they are known to be originally unborn. Empowering by means of each of these mantra syllables, one should know that these syllables are pure in their original nature. "Conditions" (pratyaya) means that on account of this they come to arise (this is probably the meaning of the word "gu").