大毘盧遮那成佛經疏 20.31

20.31

次佛告大會，即是經文初云十世界塵數金剛菩薩也。今說經欲了，故加付囑也。汝等應住不放逸者，即是承攝前文。此大乘密教，當如是法相承。若授受失宜，即是專擅自恣而越法則，故云住不放逸也。復次如上三句義，自利利他之行，汝等當住阿字義祕密教中而為佛事。若不隨此，即是住於放逸也。以差機而授，或損彼善根，故經云「有智若聞即能信解，無智疑悔即為永失。」若菩薩不深觀眾生本末因緣種相體性而率爾傳法，即是為人天怨，是為大放逸行也。故次云若不知彼根，不得授與。根即信等五根利鈍之相也。除我弟子者，謂已依我教而住，心相體信方堪授之。若餘世間外道之類，未入正法、信心未固，當且於餘深法中示教利善，不得輒爾為說也。若菩薩照機，固自由己智力。今為末代傳法人等，更明外迹可傳之相也。前經初明擇弟子相，今又說之，然皆略舉宗，大本中具明也。良晨生者，大本中具明如是宿次、如是執曜時節而生，則有如是根性、如是相貌，宜即與如是教法，其言甚廣。又一一皆有淺略深祕兩說，今此中但舉其綱目耳。求勝上事，即是發菩提心，唯求如來具足道之行。凡所施為非求餘事，所行廣普妙也。微細者，謂聞一字一句，即能自以智力廣解無量義趣，廣演無僻之類也。思念恩德者，乃至從師聞一句之義，乃至成佛猶不忘報之，常知恩報恩也。渴仰者，謂心慇懃希求勝法，猶如薩陀波倫之類，乃可為說。歡喜住者，謂聞妙法，心喜踴躍遍於身心也。不求彼法者，乃至不受餘經一字之類也。

Next, the Buddha addresses the great assembly, which refers to the vajra-bodhisattvas as numerous as the dust motes of ten worlds mentioned at the beginning of the sūtra text. Now that the exposition of the sūtra is about to conclude, he gives the entrustment. 'You should abide in non-negligence (apramāda)' inherits and gathers the preceding text. This Great Vehicle secret teaching should be transmitted according to the Dharma in this manner. If conferring and receiving are inappropriate, it is arbitrary, self-indulgent, and violates the rules; therefore it says 'abide in non-negligence'. Furthermore, as with the meaning of the three phrases above, which are practices of benefiting oneself and benefiting others, you should abide in the secret teaching of the meaning of the syllable A to perform the Buddha's work. If one does not follow this, one abides in negligence. Because conferring it onto the wrong capacity may damage their roots of goodness, the sūtra says: 'If the wise hear it, they can believe and understand; if the unwise doubt and regret it, they are forever lost.' If a bodhisattva does not deeply observe the causes and conditions, types, marks, and natures of sentient beings from beginning to end, but rashly transmits the Dharma, they become an enemy of humans and devas; this is the practice of great negligence. Therefore it says next that if one does not know their faculties, one must not confer it. Faculties refers to the sharp and dull marks of the five faculties such as faith. 'Except for my disciples' means those who already abide in accordance with my teaching, whose minds and marks trust each other; only then are they worthy to receive it. As for other mundane non-Buddhists and the like, who have not entered the true Dharma and whose faithful minds are not yet firm, one should for the time being instruct, teach, benefit, and gladden them with other profound teachings, and not rashly explain it to them. If a bodhisattva illuminates their capacities, it naturally depends on the power of their own wisdom. Now, for the sake of those who transmit the Dharma in the final age, the external traces and marks of those to whom it may be transmitted are further explained. Earlier, at the beginning of the sūtra, the marks for selecting disciples were explained, and now they are spoken of again; however, they both only briefly cite the essential tenets, whereas the large text explains them fully. 'Born at an auspicious dawn' is fully explained in the large text: being born under such a lunar mansion (nakṣatra) and such a ruling planet (graha) at such a time, one has such faculties and nature and such physical marks, and it is suitable to bestow such teachings upon them; its discourse is very extensive. Furthermore, each has both shallow/abbreviated and deep/secret explanations; here only the main outlines are cited. 'Seeking supreme matters' refers to generating the bodhicitta, seeking only the practice of the tathāgata's complete path. Whatever one does is not in pursuit of other matters; what one practices is vast, universal, and wondrous. 'Subtle and fine' means that upon hearing a single syllable or a single phrase, one is able through one's own intellectual power to broadly understand boundless principles, and to elaborate them widely without error, and so forth. 'Mindful of kind virtues' means that even upon hearing the meaning of a single phrase from the master, up until attaining Buddhahood one never forgets to repay it, always knowing kindness and repaying kindness. 'Thirsting and looking up' means the mind earnestly aspires for the supreme Dharma, like Sadāprarudita and his kind; only then may one explain it to them. 'Abiding in joy' means that upon hearing the wondrous Dharma, the mind leaps with joy, pervading body and mind. 'Not seeking other dharmas' means going so far as not receiving even a single syllable of other scriptures, and the like.