大毘盧遮那成佛經疏 16.34

16.34

業金剛有情加護，離一切塵有情壽者、滿奴所生、末那仙生、作者等株杌過患者。金剛有二種：一者智金剛；二者業金剛，此梵云金剛羯磨，謂所作事業也。以此金剛業而加持故，得淨除其地也。離一切塵者，塵謂過患等也。欲平其地，先當除去沙礫株杌等，所謂一切垢見也。次略說其相，謂有情壽者等見及滿奴所生者，是一類外道見。滿奴是我，言一切依我而生也。末那仙生者，言一切從彼生也。亦是一類外道等見也，即是垢障不平之性。亦以金剛作業除彼不平之過，去彼株杌方淨結此心地，而建祕密大漫荼羅也。四角四門，西向門常開出入門。傍安緣周匝者，如前所示外相中門摽之類。及周匝八大寶柱，柱上懸寶瓔白拂等種種莊嚴，令內心瑜伽亦與彼無異也。然彼一一皆是內心法門，應更問其名義耳。於中有從意生大蓮華王，八葉有莖蘂，周遍妙彩畫。於中如來，一切人中尊也。超越中語意，身心地登昇，心地至得殊勝悅意果授者，謂在此內心大平地莊嚴中，有大蓮華王座上也。如上所現大花王，其體淨妙量同法界。今此內心所觀猶如於彼，故名為大花王也。其花有莖有蘂，諸色間錯妙綵畫作，皆謂內心觀作。如彼畫工運布眾色作諸色像，雖眾緣合無有自性，而相貌宛然也。此上有一切人中尊，即是毘盧遮那也。此是行者自性無師智大毘盧遮那佛，非從外來也。身語意超，身語意心地得至淨心地，獲悅意殊勝果。超染污心地，得至淨心果地也。身心地登昇者，如一切世人未得身口意三平等，故不能入此心地法門。如來悉離三業眾過，得三平等，至於一切諸佛地，謂得淨菩提心毘盧遮那如來悅心地故，於一切中尊也。復次一切眾生同有此性，如來祕藏具足無缺，而不能自信不自了知耳。唯如來明了自證，而為一切普皆覺之，亦令同得此，故名一切眾生中尊也。悅意果謂最後果，當知得是心地者，即是毘盧遮那如來也。授與，謂有人傳授。復自觀察修行而得斯果，猶如人與，是實自悟不從他得也。如上毘盧遮那在花臺上。以次八葉，東方觀寶幢佛，亦名寶星佛；南方開敷華王佛，因陀羅亦是王義，若重言王不便，故存梵音也；北方鼓音佛（前置阿閦，今改為此名也）；西方阿彌陀佛。其四隅之葉，東南普賢，東北觀自在，西北彌勒，西南文殊。其花諸蘂中置佛母諸波羅蜜三昧等，佛母即虛空眼等也。此花葉下面置諸持明忿怒等。皆葉下，其花莖即以執金剛祕密主持之，以為其莖也。復有無邊大海眾，即金剛也。亦有種種供具花香之類，今略說之，下文自有安布方便也。其花莖下，觀為大海水，海岸之外為成三昧耶故，須辦花等。為欲與一切入壇故，心念花而令入也。地居天眾，各依方觀布之。復次燈花以下，偈也。意生，謂從心生花等。畫之慇懃者，謂彼持誦者布於身心，猶如細畫也。此心漫荼羅之上有佛在中，故曰大我。大我者，佛之別名也。自作，謂自內觀作之諦了分明也。然此祕密漫荼羅，為師觀弟子深是法器誠心願求為，而力不能具眾緣如上廣作者，師得為作此法度之。自餘當須眾緣，不得用此也。然若弟子已得瑜伽，師欲令入祕密佛會，亦作此也。囉字淨除者，先已作阿字及囉字淨除了，亦如前法淨除弟子也。即是如前方便觀於囉字之火，而燒除彼障法積業令悉淨已，方復以甘露法水而灌灑之，得於死灰之中而出道牙也，是故次授彼暗字也。師當住瑜伽之座，觀阿字上加點，置弟子其頂上十字縫中。當知此上有點，即是甘露法水用灌其頂也。尋念如來者，謂師將度弟子入祕密藏故，尋念三世佛所行方便，欲令同證同護持之也。師既自住瑜伽之座，以其身心而作佛海之會，唯獨自明了，餘所不見也。次授弟子花，令投師身上，供養內心之佛，而觀本緣，隨彼本緣而觀其法。若本尊攝受花，於中彼師皆觀之不謬。而弟子未得瑜伽者，但見在其身上耳也。其花投處，大略心為八葉之位，從臍至心為金剛臺，臍為大海，從臍以下是地居諸尊位也。此者何義？謂從諸佛大悲海而生金剛智，從金剛智出生一切佛會也。於一切漫荼羅中，此最為上無與比也。自見已向彼說之，謂師是心中所見墮處也。上文說持誦者觀其肉身內心八分，作八葉作開敷，及囉字置目等。若行人不如是修行成就，而能作此祕密度人，無得理也。要當先自成就，堪住瑜伽師位，又為阿闍梨所許，方能辦此也。今此所作雖是度人方便，然行者若於此自持誦觀照之時，亦當如法習之。用此灌頂之內而自灌灑，為除一切障速入佛會故也。前品名入祕密，今復云入者，此入是證入之入，猶如人已入室宅，一一明了細分別之，出入自在，家內所有悉皆知之，不同初入門人也。

"Guarded by the adhiṣṭhāna of the vajrasattva of action, free from all dust, the faults of the tree-stumps of sentient being, life-span, born of Manu, born of Manas-ṛṣi, agent, and so forth": There are two kinds of vajra: first, the wisdom-vajra; second, the action-vajra, which in Sanskrit is vajrakarma, referring to the activities performed. Because of adhiṣṭhāna through this vajra-action, one is able to purify that ground. "Free from all dust": "dust" refers to faults and the like. Wishing to level the ground, one must first remove gravel, tree-stumps, and the like, which refers to all defiled views. Next, to explain their characteristics briefly: the views of a sentient being, life-span, and so forth, as well as being born of Manu, are the views of a class of non-Buddhists. "Manu" is the self, asserting that all things are produced in reliance upon the self. "Born of Manas-ṛṣi" asserts that all things are produced from him; this is also the view of a class of non-Buddhists. These are the uneven natures of defilements and hindrances. One also employs the vajra activity to eliminate those uneven faults; only after removing those tree-stumps does one purify and demarcate this mind-ground and establish the secret great maṇḍala. Four corners, four gates, with the westward-facing gate always open for entry and exit. "Adorned with bordering edges running all around": this is like the aforementioned outer signs, the marking banners of the gates and such. Together with eight great jeweled pillars all around, hung with various ornaments such as jeweled necklaces and white flywhisks upon the pillars, so that the inner-mind yoga is also no different from it. Yet each and every one of these is a Dharma gateway of the inner mind; their names and meanings should be inquired about further. Within it, there is a great lotus king born of mind, with eight petals, a stem, and stamens, all around exquisitely painted. Within it is the Tathāgata, the Most Honoured among all humans. "Transcendence within speech and mind; ascending the body-mind ground; reaching the mind-ground, one receives the bestowal of the supreme and delightful fruit": this means that upon this ornamentation of the great leveled ground of the inner mind, there is the throne of the great lotus king. As for the great flower king manifested above, its essence is pure and wondrous, and its measure is equal to the dharmadhātu. What is contemplated in this inner mind is just like that, hence it is called the great flower king. This flower has a stem and stamens, with various colours intermixed and exquisitely painted—all referring to what is visualized and produced within the inner mind. Just as a painter deploys and arranges various colours to create diverse forms and images: though composed of a conjunction of conditions without self-nature, the features appear distinct and vivid. Above this is the Most Honoured among all humans, who is Vairocana. This is the practitioner's own nature, the uninstructed wisdom, the great Vairocana Buddha; it does not come from the outside. Transcending body, speech, and mind, the body-speech-mind ground attains the pure mind-ground and obtains the delightful and supreme fruit; transcending the defiled mind-ground, one attains the fruit-ground of the pure mind. "Ascending the body-mind ground": just as all worldly people have not yet attained the equality of the three [actions] of body, speech, and mind, and therefore cannot enter this Dharma gateway of the mind-ground. The Tathāgata has completely abandoned all faults of the three karmas, attained the three equalities, and reached the ground of all Buddhas—that is, because he has attained the delightful mind-ground of Vairocana Tathāgata of pure bodhicitta, he is the most honoured among all. Furthermore, all sentient beings equally possess this nature; the Tathāgata's secret treasury is fully complete without defect, yet they cannot believe in it or understand it themselves. Only the Tathāgata has clearly understood and self-realized it, and awakens all universally to it, also causing them to attain this equally; hence he is called the Most Honoured among all sentient beings. The "delightful fruit" refers to the ultimate fruit; one should know that one who attains this mind-ground is indeed Vairocana Tathāgata. "Bestowed": it means that someone transmits it. Further, contemplating and practicing on one's own, one attains this fruit; as if bestowed by someone, it is truly self-awakened and not obtained from another. As stated above, Vairocana is upon the flower platform. Following this, on the eight petals: in the east, one contemplates Ratnaketu Buddha, also named Ratnatārā Buddha; in the south, Saṃkusumitarāja Buddha—"Indra" also has the meaning of "king", but if "king" were repeated it would be clumsy, so the Sanskrit sound is retained; in the north, Dundubhisvaranirghoṣa Buddha (previously Akṣobhya was placed here, but now it is changed to this name); in the west, Amitābha Buddha. As for the petals at the four intermediate corners: southeast is Samantabhadra, northeast is Avalokiteśvara, northwest is Maitreya, and southwest is Mañjuśrī. In the stamens of this flower, one places the Buddhamātṛs, the various pāramitā samādhis, and so forth; the Buddhamātṛs are Gaganakāra and others. Beneath these flower petals, one places the various vidyādharas, wrathful deities, and so forth; all are beneath the petals. As for the stem of the flower, Vajrapāṇi Guhyakādhipati holds it, making it its stem. Further, there is an assembly vast as an ocean, namely the vajradharas. There are also various offering implements, flowers, incense, and the like; they are only briefly mentioned here, and their deployment and upāya will be naturally detailed in the text below. Beneath the stem of the flower, one contemplates it as the water of a great ocean. Beyond the shore of the ocean, in order to accomplish the samaya, one must prepare flowers and the like. Because one wishes to allow all to enter the maṇḍala, one mentally conceives the flowers and causes them to enter. The assemblies of earth-dwelling devas are each contemplated and arranged according to their directions. Furthermore, from the lamps and flowers onward are verses. "Born of mind" means that the flowers and so forth are produced from the mind. "Painted with diligent devotion" means that the reciter arranges them in body and mind just like a fine painting. Above this mind maṇḍala, there is a Buddha in the center; hence it is called "Great Self". "Great Self" is another name for the Buddha. "Created by oneself" means that one contemplates and creates it within oneself with clear and distinct comprehension. However, as for this secret maṇḍala: when a master observes that a disciple is truly a profound Dharma vessel with a sincere wish and vow, but lacks the ability to assemble the numerous conditions to perform the extensive rites as above, the master may perform this method to deliver him. For all others, the numerous conditions are required, and this [method] may not be used. However, if the disciple has already attained yoga and the master wishes to introduce him into the secret Buddha assembly, he also performs this. "Purified with the syllable RA": having previously performed the purification with the syllable A and the syllable RA, one purifies the disciple just as in the previous method. That is, using the previous upāya, one contemplates the fire of the syllable RA to burn away and eliminate that person's hindrances, dharmas, and accumulated karma, making them completely pure; only then does one sprinkle them with the amṛta Dharma-water, allowing the sprout of the path to emerge from amidst the dead ashes. Therefore, next, one transmits the syllable AṂ to him. The master should abide on the seat of yoga, contemplate the dot added atop the syllable A, and place it at the junction of the cross seam atop the disciple's head. One should know that the dot above this is the amṛta Dharma-water used to sprinkle upon his crown. "Mindful of the Tathāgatas": this means that because the master is about to guide the disciple to enter the secret treasury, he is mindful of the upāyas practiced by the Buddhas of the three times, wishing to cause him to realize and safeguard them together. Since the master himself abides on the seat of yoga, using his body and mind to form the assembly of the Buddha-ocean, he alone clearly comprehends it, and it is unseen by others. Next, he hands a flower to the disciple, having him cast it onto the master's body to make an offering to the Buddhas of the inner mind; he then observes the original affinity and contemplates the Dharma according to that original affinity. If the root deity receives the flower, the master contemplates it unerringly within; yet the disciple, who has not yet attained yoga, merely sees it upon the master's body. Where the flower falls: roughly speaking, the heart is the place of the eight petals; from the navel to the heart is the vajra platform; the navel is the ocean; and from the navel downward are the places of the earth-dwelling deities. What is the meaning of this? It means that from the ocean of great compassion of all Buddhas arises vajra wisdom, and from vajra wisdom arises the entire Buddha assembly. Among all maṇḍalas, this is the most supreme, without equal. "Having seen it oneself, one speaks of it to him": this refers to the place where it falls as seen within the master's heart. The text above states that the reciter contemplates the eight portions of his physical body and inner mind, making them into the blossoming of eight petals, and placing the syllable RA upon the eyes, etc. If a practitioner does not practice and achieve this, yet presumes to perform this secret [rite] to deliver people, there is no justification. One must first achieve it oneself, be capable of abiding in the station of a yoga master, and also receive the sanction of the ācārya; only then can one accomplish this. Although what is done here is an upāya for delivering people, nevertheless, when a practitioner recites and contemplates on his own, he must also practice according to the Dharma. Using this internal abhiṣeka to sprinkle upon oneself is for the sake of eliminating all hindrances and swiftly entering the Buddha assembly. The previous chapter was named 'Entering the Secret'; now it speaks of 'entering' again. This 'entering' is the entry of experiential realization: just like a person who has already entered a house, clearly comprehending and discerning every detail, entering and exiting freely, knowing everything inside the home, unlike one who has just entered the door.