大毘盧遮那成佛經疏 17.3

17.3

爾時毘盧遮那世尊觀察大眾會，告金剛手言：彼祕密主！有祕密八印甚極祕密者，如來前品中說入住祕密漫荼羅法竟，時諸大會復作此念：「如是祕密甚為難解之法，更有何方便具足之相，速令真言行者得成就耶？」時彼如來知眾所念，此祕密中為更有甚密耶？為劑此耶？以不能測故，無能發問者，故佛不待彼問，但無問而自說也。所謂有神驗者，若行者或內或外敷列彼本尊等漫荼羅座位之時，以此八印及真言，本尊之所加持故，彼諸尊等自然降赴道場，滿彼正行之願事也。復於本尊位中安置，有神驗同。同，謂等同本尊威神也。竟，乃去也。此是不思議感應之性，猶如水火鏡中日月應之尚不可思議，而況如來不思議法界之感應也。此是阿闍梨所行之印，不得輒爾而習。假令已入漫荼羅者，亦不得於前輒爾而作，況餘人作耶。非直以本真言趣為摽幟，趣謂如六趣等，此是真言趣。兼漫荼羅如本尊相應者，如本尊有如是法，我亦有之，故為具也（此如是一事，以上同彼尊也，謂形色坐立喜亦爾）。自身住本尊形，當如是知，知見如本尊位而得悉地也。若行者依此八印真言及漫荼羅相應而配住位，若能知此，將近悉地不久而得。如本尊住者，前雖配祕密漫荼羅，若請本尊，謂須作此法方乃可得也，若不作此則未圓也。此經皆前後相成，共為一事綺互其文，行者甚須相照覽乃可知也。若行者持誦之時，亦須作此法，謂請本尊及所欲願等，則得速自建立也。

At that time, Vairocana the Bhagavat, observing the great assembly, addressed Vajrapāṇi, saying: "O Guhyakādhipati, there are eight secret mudrās, which are extremely secret..." In the previous chapter, the Tathāgata finished explaining the Dharma of entering and abiding in the secret maṇḍala. At that time, the great assembly again had this thought: "For such a secret Dharma that is so difficult to understand, what further complete upāya forms are there that can swiftly cause mantra practitioners to attain siddhi?" At that time, that Tathāgata knew what the assembly was thinking: within this secret, are there yet further profound secrets, or does it stop here? Because they could not fathom it, none could ask. Therefore, the Buddha did not wait for them to ask, but spoke on his own without being asked. As for "possessing divine efficacy": when the practitioner arranges the seating positions of the root deities and others in the maṇḍala, whether internally or externally, through these eight mudrās and mantras, because of the adhiṣṭhāna of the root deities, those deities will naturally descend to the bodhimanda and fulfill his vows for correct practice. Furthermore, in placing them into the position of the root deity, there is a divine efficacy that is identical. "Identical" means equal to the divine authority of the root deity. Having done so, they then depart. This is the nature of inconceivable resonance—just as the resonance of the sun and moon in water, fire, and mirrors is still inconceivable, how much more so the resonance of the Tathāgata's inconceivable dharmadhātu! These are mudrās practiced by the ācārya; one must not practice them heedlessly. Even one who has already entered the maṇḍala must not perform them heedlessly beforehand, let alone other people. It is not merely using the realm of the fundamental mantra as a symbol; "realm" is like the six realms, etc.—this is the realm of the mantra. In addition, when the maṇḍala corresponds to the root deity: as the root deity possesses such dharmas, I too possess them, hence they are complete. (This single matter is, as above, identical with that deity, meaning that form, colour, sitting, standing, and joy are also like this.) Abiding in one's own body in the form of the root deity, one should know it in this way; by knowing and seeing according to the station of the root deity, one attains siddhi. If the practitioner assigns and abides in the stations in accordance with these eight mudrās, mantras, and maṇḍala, if he can know this, he will approach siddhi and attain it before long. As for "abiding like the root deity": although the secret maṇḍala was assigned before, if one wishes to invoke the root deity, it is said that one must perform this method to attain it; if one does not perform this, it is not yet complete. This sūtra mutually completes earlier and later passages, uniting as a single matter with interweaving text; the practitioner must carefully compare and examine them to understand it. When the practitioner recites, he must also perform this method—invoking the root deity and whatever is wished for—and then he will be able to establish it swiftly on his own.