大毘盧遮那成佛經疏 3.24

3.24

經云「爾時薄伽梵毘盧遮那於大眾會中遍觀察已，告執金剛祕密主言：諦聽。金剛手！今說修行漫荼羅行，滿足一切智智法門」者，此中大會即是法界漫荼羅所攝應度眾生，今佛欲說深密之行，為令不差道機，故以慧眼觀察。即此慧眼所加持故，先世善萌無不開發。猶如良田已布善種，則堪受時雨之施也。此修行，梵音娜耶，即是乘義、道義。謂從一念善根乃至成佛，於是中間一一諸地所乘之法所行之道，通名娜耶。漫荼羅中諸善知識，如造乘治道及將導者，眾生乘而行之，名修漫荼羅行。此行，梵音折利耶也。且如下文云「先為弟子擇治平地」，若論外事自如常釋。若為我倒凡夫，擇得一念守齋種子心治令平正，亦名治地。乃至為一生補處菩薩，擇去心中無明父母極細之垢，亦名治地。由此言之，則經文一一言之下治地之義，凡有幾重。例如十緣生句，皆漸次轉深，不可窮盡也。執金剛作如是勸請，佛佛還以此印印之，而後衍說，故云滿足一切智智法門。若此地不滿，則不能普為一切眾生作救護安樂也。

The sūtra says: "At that time, the Bhagavat Vairocana, having universally surveyed the great assembly, addressed the Master of Secrets, Vajradhara, saying: 'Listen closely, Vajrapāṇi! I will now explain the practice of maṇḍala conduct, the Dharma-gateway that fulfills sarvajñajñāna.'" Here, the great assembly consists of those sentient beings to be saved who are gathered within the dharmadhātu-maṇḍala. Now, the Buddha wishes to explain the profound, esoteric practice; in order not to err regarding their capacities for the Path, he observes them with the eye of wisdom. It is through the adhiṣṭhāna of this very eye of wisdom that the sprouts of good from past lives are all unfolded, just as when good seeds have already been sown in a fertile field, it is ready to receive the bestowal of timely rain. This "practice" (修行) in Sanskrit is *naya*, which carries the meaning of a vehicle and the meaning of a path. That is to say, from a single thought of a good root up to the attainment of buddhahood, the dharma ridden upon and the path traveled through each and every bhūmi in the interim are collectively termed *naya*. The good spiritual mentors in the maṇḍala are like those who construct the vehicle, level the road, and act as guides; when sentient beings ride upon it and travel, it is called "practicing maṇḍala conduct." This "conduct" (行) is in Sanskrit *caryā*. For example, where the text below states "first select and prepare the level ground for the disciple," if spoken of in terms of external matters, it is naturally explained as usual. But if it is for a confused ordinary person clinging to a self, selecting and obtaining a single thought of the seed-mind of observing the precepts and leveling it to make it upright is also called "preparing the ground." Up to the bodhisattva bound to one last birth, selecting and removing the extremely subtle defilements of the parents of ignorance within the mind is also called "preparing the ground." Stated from this perspective, under each and every word of the sūtra text, how many layers are there to the meaning of "preparing the ground"! By analogy, like the ten phrases on origination from conditions, they all progressively deepen and cannot be exhausted. When Vajradhara made such an entreaty, buddhas after buddhas seal it with this very seal and only then expound it at length; hence it says "the Dharma-gateway that fulfills sarvajñajñāna." If this ground is not fulfilled, one cannot universally bring rescue, protection, peace, and happiness to all sentient beings.