大毘盧遮那成佛經疏 17.19

17.19

復次第一東方寶幢佛，第二南方開敷花王佛，第三西方阿彌陀佛，第四北方鼓音佛，第五東南普賢菩薩，第六西南文殊師利菩薩，第七西北彌勒菩薩，第八東北觀自在菩薩。當知此八印，皆毘盧遮那印也。如東方印則寶幢佛印，亦是大日如來印，他效此也（次依已四印也）。經中次誡阿闍梨應授法，若未灌頂，一切不得示也。次若調柔人（謂柔和善順而不卒暴等），次勤精進能有堅固勝願者，謂能發勤精進，自能發無量大願弘誓者。次恭敬師長（謂阿闍梨），謂如《法華》身為床座等。又念恩德者（念報佛恩）、清淨者（內外俱淨也）、自身捨者（若求法不惜身命如雪山大士等），雖是入漫荼羅，要有如是德乃可為說，不得輒爾示人也。所以者何？此是如來祕藏之要，在所遊方不得妄宣傳也。此亦佛教阿闍梨耳，若弟子之位，未得許可等，固不在言限，何可妄說，令他輕謗，自招無間大獄之罪耶？六月者，舉數也。初六月不成，更六月作，展轉乃至得成乃止。如說三月，亦例可解也。先持誦經六月，若無相，更經六月，若有相已，方作成就也。若祕釋者，六月謂淨六根故也。云三月者，為淨身口意也。

Furthermore, the first belongs to Ratnaketu Buddha of the east; the second belongs to Saṃpuṣpitasaṃrāja Buddha of the south; the third belongs to Amitābha Buddha of the west; the fourth belongs to Dundubhinirghoṣa Buddha of the north; the fifth belongs to Samantabhadra Bodhisattva of the southeast; the sixth belongs to Mañjuśrī Bodhisattva of the southwest; the seventh belongs to Maitreya Bodhisattva of the northwest; the eighth belongs to Avalokiteśvara Bodhisattva of the northeast. One should know that these eight mudrās are all Vairocana's mudrās. For instance, the eastern mudrā is Ratnaketu Buddha's mudrā, and it is also Mahāvairocana Tathāgata's mudrā; the others follow this pattern (next, rely on the four mudrās of oneself). Next in the sūtra is the admonition to the ācārya regarding whom to transmit the Dharma to: if someone has not received abhiseka, it must not be shown to them at all. Next, if they are a gentle person (meaning soft, harmonious, compliant, and not hasty or violent, etc.); next, diligently energetic and capable of firm, supreme vows, meaning able to arouse diligent energy and spontaneously generate immeasurable great vows and broad aspirations; next, respectful toward teachers and elders (meaning the ācārya), meaning as in the Lotus Sūtra using one's body as a couch or seat, and so forth. Furthermore, mindful of kindness and virtue (mindful of repaying the Buddha's kindness), pure (both inwardly and outwardly pure), and relinquishing one's own body (if seeking the Dharma, not begrudging physical life, like the Great Being of the Snowy Mountains, etc.)—even if they have entered the maṇḍala, only if they possess such virtues may it be explained to them; it must not be shown to others thoughtlessly. Why is this? Because this is the essential point of the Tathāgata's secret treasury; wherever one travels, it must not be propagated recklessly. This is simply the Buddha instructing the ācārya; as for the position of a disciple who has not yet received permission and the like, it goes without saying—how could one speak of it recklessly, causing others to despise and slander it, thereby incurring for oneself the retribution of the Avīci great hell? 'Six months' is stating a number. If it is not accomplished in the first six months, practice for another six months, proceeding sequentially until it is accomplished, and only then stop. Where it says 'three months', it may also be understood by analogy. First recite and maintain the practice for six months; if there are no signs, go on for another six months; once there are signs, only then perform the accomplishment. If interpreted secretly, 'six months' refers to purifying the six sense faculties; 'three months' is for purifying body, speech, and mind.