大毘盧遮那成佛經疏 4.4

4.4

偈云「如上之所說，或所意樂處，利益弟子故，當畫漫荼羅」者，乃至求諸勝地皆不能得，不可令此密教遂無所傳，但隨阿闍梨心所好樂，謂有利益之地，即可造漫荼羅也。若深釋者，但觀彼有少分善根正希願者，皆可擇其心地治令平正，為造大悲漫荼羅也。又此眾生，乃至好樂遮文荼荼吉爾者世間小術，亦於此門而攝受之，能得見此本尊時，自然得見無量聖眾也。問曰：上明擇弟子中，要具眾德堪為法器方乃教授。而今擇地義中，乃至一毫微善無不得傳者，何耶？答曰：是中有二種弟子，若求傳法弟子堪紹阿闍梨位者，則簡非其人，道不虛行；若結緣弟子，則舉手低頭之善無所不攝也。又深行阿闍梨以明見根緣故，或有人過去道機已熟堪為法器，而於現世之中沒在泥滓截餘毫髮善根，故阿闍梨即擇此中少分平地，開出祕藏漫荼羅，何必待安心諦理之人方作佛事？故與前說不相違也。

Regarding the verse that says: "As explained above, / Or in a place of one's liking, / For the benefit of the disciples, / One should draw the maṇḍala": even if one seeks all the superior sites and is completely unable to obtain one, this secret teaching must not end up untransmitted; simply in accordance with whatever the ācārya's mind takes pleasure in, wherever there is ground deemed beneficial, one may construct the maṇḍala. If interpreted profoundly, so long as one observes that they have even a minor fraction of good roots and right aspiration, in all cases one may select their mental ground, leveling and evening it out to construct the mahākaruṇā-maṇḍala for them. Furthermore, even if such sentient beings take pleasure in worldly minor arts such as Cāmuṇḍā or Ḍākinī, they may also be gathered in through this gateway; when they are able to see this principal deity, naturally they will come to see the immeasurable assembly of holy ones. Question: "Above, in explaining the selection of disciples, it was required that they be endowed with all virtues and fit to be Dharma vessels before being taught. Why now, in the meaning of selecting the ground, is there none who may not receive the transmission, even down to a hair-like fraction of slight goodness?" Answer: "There are two kinds of disciples here. If seeking a disciple to transmit the Dharma who is worthy of succeeding to the rank of ācārya, one weeds out those who are not the right person, so that the Way is not practiced in vain. But for a disciple establishing an affinity, even the goodness of raising a hand or bowing the head is not omitted from being gathered in. Furthermore, because an ācārya of profound practice clearly discerns their capacities and conditions, it may happen that someone's capacity for the Way was already mature in the past and they are fit to be a Dharma vessel, yet in the present life they are submerged in defilement with only a tiny hair of good roots remaining; therefore, the ācārya selects from within this a minor portion of level ground and reveals the secret-garbha maṇḍala. Why must one wait for a person whose mind is pacified in the true principle before performing the Buddha-work? Therefore, it does not contradict what was said before."