大毘盧遮那成佛經疏 3.28

3.28

經云「時薄伽梵復告執金剛祕密主言：諦聽。金剛手！漫荼羅位初阿闍梨」者，從此已後迄灌頂教誡竟。金剛手問得幾所福德聚，而白佛言：「從今以後我當供養是善男子善女人。何以故？彼善男子善女人同見佛世尊故。」此明入漫荼羅眾多支分。又自大力明妃，迄第二品末，明緣壇行事所要真言也。就眾多支分中，最初明阿闍梨支分。所以然者？佛說此經要從師受，不得輒爾修行。若無明師，則所傳無寄故也。然以解二種義故，得阿闍梨名，所謂淺略、深奧分。若觀前人未有深解之機，則順常途隨文為釋；若已成就利根智慧，則當演暢深密而教授之。今還以此二分釋阿闍梨義。若於此漫荼羅種種支分，乃至一切諸尊真言手印觀行悉地皆悉通達，得傳教灌頂，是名阿闍梨。若度違順八心證寂然界，是名阿闍梨。若已心王自在，覺自心本不生，名阿闍梨。若生極無自性心，得入如上漫荼羅海會，名阿闍梨。從此復有十重深行，乃至於解三密人中最為上首，如金剛薩埵，是名阿闍梨。復次毘盧遮那，是名阿闍梨。是故作最初阿闍梨事業時，即須觀照自身即同於金剛薩埵、毘盧遮那，以身語密印而作加持，乃名善住師位。不爾，無所能成也。自餘深行者，即可以意得。次明阿闍梨眾德。

Regarding the sūtra saying, "Then the Bhagavat again addressed the Secret Lord of Vajrapāṇi: 'Listen attentively, Vajrapāṇi! The primary ācārya of the maṇḍala position'": from this point onward up to the conclusion of the empowerment and admonitions, Vajrapāṇi asks how much of a mass of merit is gained, and addresses the Buddha: "From this day forward, I will make offerings to these good men and good women. Why? Because those good men and good women equally see the Buddha, the Bhagavat." This clarifies the many component members entering the maṇḍala. Furthermore, from the Great Power Vidyārājñī up to the end of the second chapter, it clarifies the mantras essential for rituals connected with the platform. Among the many component members, the component of the ācārya is clarified first. Why is this so? The Buddha taught that this sūtra must be received from a teacher and cannot be practiced arbitrarily. If there is no clear teacher, then what is transmitted has no foundation. However, by understanding two kinds of meaning, one obtains the title of ācārya: namely, the shallow-abridged and the profound-esoteric divisions. If one observes that the person before them lacks the capacity for profound understanding, one explains according to the text following the ordinary path; if they have already perfected keen-rooted wisdom, one should expound the profound secret to instruct them. Now we also use these two divisions to explain the meaning of an ācārya. If one thoroughly penetrates all the various parts of this maṇḍala, up to the mantras, mudrās, contemplative practices, and siddhis of all deities, and receives the empowerment for transmitting the teachings, this is called an ācārya. If one transcends the eight compliant and contrary minds and realizes the realm of tranquility, this is called an ācārya. If one's mind-king is already sovereign and one awakens to one's own mind as originally unborn, this is called an ācārya. If one gives rise to the mind of ultimate non-self-nature and attains entry into the oceanic assembly of the maṇḍala as described above, this is called an ācārya. From this, there are further ten levels of profound practice, up to being the foremost among those who understand the three mysteries, like Vajrasattva—this is called an ācārya. Furthermore, Vairocana is called an ācārya. Therefore, when undertaking the activities of the initial ācārya, one must contemplate one's own body as identical to Vajrasattva and Vairocana, performing adhiṣṭhāna through the secret seals of body and speech; only then is one called properly established in the master's position. If not, nothing can be accomplished. Other profound practices can be understood by extension. Next, the many virtues of the ācārya are explained.