大毘盧遮那成佛經疏 4.25

4.25

偈意先告地神云：汝天女親守護此大地者，已曾供養親近一切諸佛導師，修殊勝行淨治諸地，淨滿諸度及餘種種功德。如《摩訶般若》中歷法廣明，是以云等。今譯偈五字為句，不可具存，然地波羅密中亦已含此眾德也。次偈陳所以警發之意，說誠實言，如世尊昔在菩提漫荼羅降伏天魔軍眾時，汝於大會中現作證明，由是世尊號為釋迦師子，能獨步無畏救護世間。我今亦欲隨佛所行紹如來事，是故畫此漫荼羅也。我雖未得一切同於如來，然以毘盧遮那三密所加持故，亦能現作佛身，普集一切漫荼羅大會。是故汝今亦當現作證明，使諸魔軍眾不能爼壞也。復次地神是女天，女是三摩地義，即是大日世尊護持一切眾生心地三昧也。如實相世尊，昔在菩提漫荼羅降伏無明住地魔王及與塵沙大眾時，以般若波羅蜜手屢舒五力案一切眾生心地，時汝三昧現作證明，是故無量應度眾生四種魔軍由此退散，是故號為寂業師子，能以自在神通救世間者。我今亦欲平治弟子心地，畫作大悲漫荼羅，汝亦當為作證明，令伏四魔軍眾也。復次以字門釋，此阿利沙具無量義，然要其宗極，正在他字之中。梵音怛多是如義，多字長引中即帶阿聲，以一切法本不生故。如於實相不增不減，即以此義警發一切地神也。彼誦偈時，應長跪兩膝著地，由智慧手舒其五輪平掌案地，方誦此阿利沙偈。一七度印之，加持七遍，此即是名真言印相應也。阿闍梨言：「欲作此法時，先以三昧耶法界金剛自性加持自身，皆如供養法中所說，用囉字門自淨心地及此道場地已，於瑜伽中先起半月風輪以訶字加持之，次起水輪以縛字加持之，次起金剛地輪以阿字加持之。一緣諦觀相應明了，善調心及氣息，一氣誦阿字門相續不間，力極息還又復誦之，或一息或三息，乃至令有所覺觸也。以如是一緣方便故，即入三昧，逮見祕密莊嚴佛菩薩大會，或自見內外地中諸過咎也。」

The intention of the verses first addresses the earth deity, saying: You goddess who personally protect this great earth have formerly made offerings to and attended upon all Buddha-guides, practicing supreme practices to purify the bhūmis, purifying and fulfilling the pāramitās and other various merits. As the Mahāprajñāpāramitā extensively explains throughout the dharmas, it is therefore said 'and so forth'. In the present translation of the verse, five characters form a line and cannot include everything, yet 'ground and pāramitās' already encompasses these many virtues. The next verse states the reason for arousing [her], speaking truthful words: Just as the Bhagavat of old, when subduing the hosts of heavenly māras in the bodhi-maṇḍala, you appeared in the great assembly to bear witness, and because of this the Bhagavat was called the Śākya Lion, able to stride alone fearlessly to rescue and protect the world. I now also wish to follow the Buddha's practice and continue the Tathāgata's deeds; therefore, I draw this maṇḍala. Although I have not yet attained everything identical to the Tathāgata, by being empowered by Mahāvairocana's three mysteries, I can also manifest the Buddha's body and universally assemble the entire maṇḍala gathering. Therefore, you should also now appear to bear witness, so that the māra hosts cannot destroy it. Furthermore, the earth deity is a goddess; 'woman' has the meaning of samādhi, which is precisely the Mahāvairocana Bhagavat's samādhi of protecting and upholding the mind-ground of all sentient beings. Just as the Dharmatā Bhagavat of old, when subduing the demon king of avidyāvāsanābhūmi and his dust-sand-like great assembly in the bodhi-maṇḍala, repeatedly extended the five powers with the hand of prajñāpāramitā to press upon the mind-ground of all sentient beings, at that time your samādhi appeared to bear witness, and thereby the four kinds of māra armies of immeasurable sentient beings to be liberated retreated and dispersed; thus he was called the Śāntakarma Lion, able to rescue the world with sovereign supernatural powers. I now also wish to level and cultivate the disciple's mind-ground and draw the mahākaruṇā-maṇḍala; you should also bear witness for me and cause the hosts of the four māras to be subdued. Furthermore, explaining through the syllable gateways, this ārṣa possesses immeasurable meanings, but when grasping its ultimate principle, it resides precisely within the syllable ta. In Sanskrit, tathatā means 'suchness'; within the prolonged sound of the syllable tā, it contains the sound of A, because all dharmas are originally unborn. Just as in dharmatā there is no increase or decrease, one uses this meaning to arouse all earth deities. When reciting that verse, one should kneel on both knees on the ground, and using the hand of wisdom, extend its five wheels to press the ground with a flat palm, and only then recite this ārṣa verse. Make the mudrā seven times, empowering seven times; this is precisely called the correspondence of mantra and mudrā. The ācārya said: "When wishing to perform this ritual, first empower one's own body with the samaya dharmadhātu vajra-svabhāva, all as explained in the ritual of offerings. Having purified one's own mind-ground and the ground of this bodhimaṇḍa with the syllable-gateway RA, in yoga one first raises the half-moon wind-wheel and empowers it with the syllable HA; next, raises the water-wheel and empowers it with the syllable VA; next, raises the vajra earth-wheel and empowers it with the syllable A. Contemplating with single-pointed focus in clear correspondence, skillfully regulate the mind and breath; recite the syllable-gateway A in a single breath without interruption. When strength is exhausted and breath returns, recite it again, for one breath or three breaths, until there is a sensible feeling. Through such upāya of single-pointed focus, one immediately enters samādhi, directly seeing the great assembly of secretly adorned Buddhas and bodhisattvas, or seeing for oneself all faults within the internal and external ground."