大毘盧遮那成佛經疏 2.28

2.28

經云「祕密主！以此心生死流轉，於善友所聞如是言：此是天大，天與一切樂者，若虔誠供養，一切所願皆滿，所謂自在天等，乃至彼聞如是心懷慶悅，慇重恭敬隨順修行。祕密主！是名愚童異生生死流轉無畏依第八嬰童心。」已知尊行之人宜應親近供養，又見持戒能生善利，即是漸識因果。今復聞善知識言有此大天能與一切樂，若虔識供養所願皆滿，即能起歸依心也。雖未聞佛法，然知此諸天，因修善行得此善報。又漸信解甄別勝田，復聞佛法殊妙，必能歸依信受，故為世間最上心也。問曰：前說自在天等皆是邪計，今復云歸依此等是世間勝心，與前有何異耶？答曰：前是不識因果之心，但計諸法是自在天等所造。今由善根熟故，於生死流轉中求無畏依，欲效彼行因冀成勝果，故不同前計也。「商羯羅」，是摩醯首羅別名。「黑天」，梵音嚕捺囉，是自在天眷屬。「龍尊」，是諸大龍。「俱吠囉」等，皆世所宗奉大天也。「梵天后」，是世間所奉尊神。然佛法中梵王離欲，無有后妃。從「波頭摩」以下，所謂得叉迦龍、和脩吉龍、商佉龍、羯句擿劍龍、大蓮花龍、俱里劍龍、摩訶泮尼龍、阿地提婆龍、薩陀龍、難陀等龍，皆是世間所奉尊神也。「天仙」，謂諸五通神仙，其數無量，故不列名。圍陀，是梵王所演四種明論。「大圍陀論師」，是受持彼經、能教授者，以能開示出欲之行，故應歸依也。於彼部類之中，梵王猶如佛，四韋陀典猶如十二部經，傳此法者猶如和合僧，時彼聞如是等世間三寶，歡喜歸依隨順修行，是第八生死凡夫無畏依也。

The sūtra says: “Vajrapāṇi, wandering through birth and death with this mind, one hears from a good friend such words as: ‘This is the Great God; the god gives all happiness; if you make offerings with sincere devotion, all that you desire will be fulfilled,’ namely Īśvara and so forth, until, hearing this, their heart is filled with joy, and they follow and practice with earnest reverence. Vajrapāṇi, this is called the eighth infantile mind, the fearless refuge for foolish, childlike, ordinary beings wandering in birth and death.”
Having already known that persons of venerable conduct should be approached and made offerings to, and having also seen that keeping the precepts can generate good benefits, one thereby gradually recognizes cause and effect. Now, hearing further from a spiritual friend that there are these great gods capable of granting all happiness, and that if one devoutly recognizes them and makes offerings, all wishes will be fulfilled, one is able to produce a mind of refuge. Although they have not yet heard the Buddhadharma, they nevertheless know that these gods obtained these good retributions because of having practiced good actions. Furthermore, they gradually develop faith and understanding to distinguish the superior field [of merit], and when they subsequently hear the extraordinary wondrousness of the Buddhadharma, they will certainly be able to take refuge, have faith, and accept it; therefore, this is the supreme worldly mind.
Question: Previously it was said that [adhering to] Īśvara and the like are all false attachments; now it is said again that taking refuge in them is an excellent worldly mind. What is the difference between this and the previous one?
Answer: The previous one was a mind that did not recognize cause and effect, merely positing that all phenomena were created by Īśvara and the like. Now, because the good roots have matured, one seeks a fearless refuge amidst the transmigration of birth and death, wishing to emulate their causes in the hope of accomplishing superior results; hence it is not the same as the previous attachment.
“Śaṅkara” is another name for Maheśvara. “Kāla” is in Sanskrit Rudra, an attendant of Īśvara. “Nāgendra” refers to the great nāgas. “Kubera” and so forth are all great gods revered by the world. “Brahmāṇī” is an exalted deity revered in the world; however, in the Buddhadharma the Brahmā king is free from desire and has no consort. From “Padma” onward, the so-called Takṣaka nāga, Vāsuki nāga, Śaṅkha nāga, Karkoṭaka nāga, Mahāpadma nāga, Kulika nāga, Mahāphaṇi nāga, Adideva nāga, Sadā nāga, Nanda nāga, and so forth are all exalted deities revered in the world. “Deva-ṛṣi” refers to the divine seers with the five supernormal powers, whose number is measureless, so their names are not listed. “Veda” refers to the four treatises of knowledge expounded by the Brahmā king. The “Great Veda masters” are those who uphold those scriptures and can instruct others; because they can reveal the practice of transcending desire, one should take refuge in them. Among those classes, the Brahmā king is like the Buddha, the four Vedic scriptures are like the twelve divisions of scriptures, and those who transmit this teaching are like the harmonious Saṅgha. When they hear of such worldly Three Jewels, they joyfully take refuge, follow, and practice; this is the eighth fearless refuge for ordinary persons in birth and death.