大毘盧遮那成佛經疏 3.22

3.22

「入漫荼羅具緣真言品」第二者，上品已約種種心相對辨一切智心竟。然此妙果，以何方便而能得至耶？故此品次明入漫荼羅行法具眾緣支分及所要真言，皆於此中廣明。譬如已知乳酪有醍醐性，即教令具諸器物方便攢搖，以從緣起故。當知不異十緣生句也。復次聲聞經中，以毘尼為祕藏，要擇人簡眾方乃授之；若未發律儀，不合聽聞修習。摩訶衍中亦以持明為祕藏，未入漫荼羅者不合讀誦受持，還同盜聽布薩反招重罪。所以然者？如世人慈育稚子，雖復情無所悋，而不授與干將莫耶，以不知運用方便故必傷其體。今此法門亦復如是，即心成佛旨趣難知，恐未來眾生輕慢法故，不能諮訪善知識、未蒙三密加持，而自師心執文輒自修學，久用功力無所能成，反謗此經謂非佛說。又此經文有淺略深祕二釋，就深祕釋中復有淺深，輒爾披翫者以不解密號故，謂是因緣事相，心生慢易，自言：「我行真道，何用呪術事耶？」以如是等因緣，感匱法業，於無量劫墮惡趣中。所以修學真言者，要令先入漫茶羅也。漫荼羅名義，下當更釋。

Regarding 'Entering the Maṇḍala with Requisite Conditions and Mantras', Chapter 2: The previous chapter has already contrasted the various mental states with the mind of sarvajña. However, by what upāya can one attain this wonderful fruit? Therefore, this chapter next clarifies the practice for entering the maṇḍala with its complete conditions and limbs, and the essential mantras, all of which are explained extensively here. For instance, knowing that milk and curds have the nature of clarified butter, one then instructs to assemble the various vessels and apply the upāya of churning and agitating, because it arises from conditions. One should know that this is no different from the phrases of the ten dependently arisen things. Furthermore, in the śrāvaka sūtras, the Vinaya is regarded as a secret treasury: only after examining the person and screening the assembly is it conferred; if one has not generated the moral discipline, one is not permitted to listen to or practice it. In the Mahāyāna, holding mantras is also regarded as a secret treasury: those who have not entered the maṇḍala are not permitted to chant, recite, accept, and uphold them; it is equivalent to eavesdropping on the poṣadha, which contrarily incurs a heavy fault. Why is this so? Just as worldly people lovingly nurture a young child, though having no stinginess in their affection, they do not hand over fine swords like Ganjian and Moye to the child, because the child does not know how to handle them skillfully and would certainly harm their own body. This Dharma gateway is also like this: the purport of becoming a buddha with one's own mind is difficult to understand. Fearing that future sentient beings might slight the Dharma, fail to consult good spiritual friends, and without receiving the adhiṣṭhāna of the three mysteries, rely on their own minds and cling to the text to rashly practice on their own, laboring long without being able to achieve anything and conversely slandering this sūtra, saying it was not spoken by the Buddha. Furthermore, the text of this sūtra has two interpretations: the superficial-brief and the deep-secret. Within the deep-secret interpretation, there are again shallow and deep levels. Those who browse through it rashly do not understand the secret appellations, think they are external phenomena of conditions, and generate pride and negligence in their hearts, saying to themselves: 'I practice the True Path, what use have I for incantations and rituals?' Through such conditions, they evoke the karma of obstructing the Dharma and fall into bad destinies for immeasurable kalpas. Therefore, those who study mantras must first enter the maṇḍala. The name and meaning of maṇḍala will be explained further below.