大毘盧遮那成佛經疏 4.42

4.42

初句歸命一切諸佛。第二第三句義云，以一切如來加持而加持之。此意云：如彼金剛道場，一切如來神力共所加持，今令此地亦復如是也。復次我已平治弟子淨心地竟，此是心王如來圖畫大悲藏漫荼羅處。我今說誠實言，以一切如來神力而加護之，使得堅固不動也。第四句云阿者麗，是不動義。第五句云微麼麗，是無垢義。此意言：以一切如來神力正加持之，令得安固不動。非但不動而已，又令離一切垢也。正以第四句初阿字為真言體。如來以何法加持，能令畢竟不傾動耶？謂即以此阿字門故，有如是力用也。第六句是憶念持義。猶如比丘作羯磨法，令眾僧一心和合同共受持。今此真言亦爾，用阿字加持竟，請一切如來憶念本誓故同共受持也。第七句是本性淨義，此即轉釋前句。何故諸佛同心念加持？由本性淨故。若法入阿字門，即是從本已來無動無垢。十方三世諸佛由此義故，皆同一戒一見，所以同共加持也。末句云莎訶者，如僧羯磨竟，更加忍可印成句。若我所發誠言必定無謬，唯願諸佛不越三昧耶故，令所作圓滿也。此中所有字義，亦當廣分別說。時彼阿闍梨，當往東方一切如來壇位之外，東向誦持真言或三遍或七遍，能多益善；次往南方，次往西方，次往北方，皆背白檀座位而誦持之。如是一周竟，次往虛空眼位，當面向東北背壇位誦之；次往東南，次往西南，次往西北。又一周竟，更當至誠作禮種種供養，就阿闍梨座位，東面而坐，誦本受持真言，住於本尊三昧，皆如供養次第中說。又次第持白檀位諸尊真言，并結彼印。阿闍梨言：「先持部主大日真言一百八遍，所餘八位，觀彼真言大小持之。若更能誦者，兼持第二院四菩薩、第三院釋迦等上首諸尊，乃至都誦諸位亦得也。」其白檀位但塗泥乾，香水灑竟即得作之，亦不剋在第四日。自置了後，皆須依此持誦。至法事夜，亦准此可知也。其受持地夜，阿闍梨如法持誦竟，乃至以金剛諷詠遍歎諸佛菩薩。宴坐疲極，即於此置壇處如法護身，即於東面而臥。當於所度弟子極生大悲憐愍之心，若瞿醯且坦囉受持地竟，又有結蘇多羅受持弟子名號法也。彼安寢時，當思惟心蓮華臺中麼字門一切諸法，我不可得故，即是無障礙菩提心也。亦復如意寶珠。又云：此如意珠只是阿字門耳。彼阿闍梨當於夢中，或見無量諸佛及菩薩大名稱者示現作諸事業。謂隨種種應度眾生，三輪化導，或親自安布建立悲生漫荼羅，或以微妙音聲安慰勸囑言：「汝今慜念眾生故，造作此漫荼羅。善哉摩訶薩埵！汝之所畫甚為微妙。」如是種種境界，阿闍梨當以慧心善決擇之。當知眾聖已共加持是地，可隨意作法也。若有障礙者，應作相應護摩方便淨除，當發大勤勇心要令所作成就。復次若見諦阿闍梨，則於蓮華三昧淨菩提心如意珠中，自然明見有障無障因緣了了無礙，心佛現前囑授為決所疑。如其覺知魔事，當以大智慧大方便旋轉作護摩法，要令所持心不動不退，堪建立法界漫荼羅，然後休息也。復次阿闍梨自初警發地神以來，便不應捨離如是道場之地，恒於是中加持念誦審諦觀察，隨有未平正處輙修治之。又思惟眾緣支分皆令素具，勿得臨事闕乏而生疑惑也。自受持地竟，即應規畫界域布定方位，至灌頂夜方造諸尊。若不能速成者，持地以後漸次修之亦無咎也。

The first phrase means taking refuge in all buddhas. The meaning of the second and third phrases is to empower it through the adhiṣṭhāna of all tathāgatas. The intention of this is: just as all tathāgatas jointly empowered that vajra-bodhimaṇḍa through divine power, one now causes this ground to be likewise. Furthermore, I have already leveled and prepared the pure mind-ground of the disciples; this is the place where the Mind-King Tathāgata depicts the mahākaruṇāgarbha-maṇḍala. I now utter truthful words and protect it through the divine power of all tathāgatas, causing it to become firm and unshakeable. The fourth phrase says acale, which means unshakeable. The fifth phrase says vimale, which means stainless. The intention of this is: right empowerment through the divine power of all tathāgatas causes it to become stable and unshakeable; not only unshakeable, but also freed from all stains. It takes the initial syllable A of the fourth phrase precisely as the substance of the mantra. By what dharma does the Tathāgata empower, such that it can be utterly unshakeable? That is to say, because of this syllable A gateway, it possesses such power and function. The sixth phrase means recollecting and upholding. It is just like bhikṣus performing a karmavācanā rite, causing the saṃgha to receive and uphold it together with one mind and in harmony. Now this mantra is also like this: having empowered with the syllable A, one requests all tathāgatas to receive and uphold it together because they recollect their original vows. The seventh phrase means original pure nature; this further explains the preceding phrase. Why do all buddhas empower with unified mindfulness? Because their original nature is pure. If a dharma enters the syllable A gateway, it is from the origin unshakeable and stainless. Because of this principle, the buddhas of the ten directions and three times all share the same precepts and the same view; therefore, they empower it together. The final phrase says svāhā, which is like the conclusion of a saṃgha karmavācanā, appending a phrase of assent and confirmation: if the truthful words I have uttered are definitely without error, may the buddhas only make what is done complete, because they do not transgress their samaya. The meanings of the syllables contained herein should also be explained in detail. At that time, that ācārya should go outside the altar-seat of all tathāgatas in the east, face east, and recite and uphold the mantra three times or seven times, the more the better; next go to the south, next to the west, next to the north, reciting and upholding each with his back to the sandalwood seat. Having completed one circumambulation in this manner, he next goes to the seat of Gaganalocanā, and should face northeast with his back to the altar-seat to recite it; next to the southeast, next to the southwest, next to the northwest. Having completed another circumambulation, he should furthermore pay homage with utmost sincerity, make various offerings, go to the ācārya's seat, sit facing east, recite the mantra for upholding his own deity, and abide in the samādhi of the principal deity, all as explained in the sequence of offerings. Moreover, he should sequentially uphold the mantras of the various deities of the sandalwood seat and bind their mudrās. The ācārya said: 'First uphold the mantra of the division lord Mahāvairocana one hundred and eight times; for the remaining eight seats, uphold their mantras according to whether they are long or short. If one is able to recite even more, it is also permissible to additionally uphold the foremost deities such as the four bodhisattvas of the second court and Śākyamuni of the third court, or even to recite for all seats together.' As for that sandalwood seat, once the plastered mud is dry and scented water has been sprinkled, one can do it; it is not strictly restricted to the fourth day. After setting it up, one must always recite and uphold according to this. On the night of the ritual, it can also be known by analogy with this. On the night of receiving and upholding the ground, after the ācārya has recited and upheld according to the rules, he even praises all buddhas and bodhisattvas everywhere with vajra-hymns. When exhausted from meditation, he then protects his body according to the rules right in this place where the altar is established, and then lies down facing east. He should give rise to an attitude of utmost mahākaruṇā and pity toward the disciples who are to be saved. If it is according to the Guhyatantra, after receiving and upholding the ground, there is also the method of tying the sūtra and receiving and upholding the disciples' names. When he is resting peacefully, he should contemplate that within the lotus platform of the heart, all dharmas of the syllable Ma gateway are ungraspable to me, which is precisely the unobstructed bodhicitta. It is also like a wish-fulfilling jewel. It also says: this wish-fulfilling jewel is just the syllable A gateway. In his dreams, that ācārya may see immeasurable buddhas and bodhisattvas of great renown manifesting and performing various deeds—namely, guiding and transforming in accordance with the three wheels to suit various sentient beings to be saved, or personally arranging and establishing the Karuṇodbhava-maṇḍala, or comforting and exhorting with sublime voices, saying: 'Because you now pity sentient beings, you have made this maṇḍala. Excellent, mahāsattva! What you have depicted is exceedingly sublime.' Regarding such various realms, the ācārya should discern them well with a mind of wisdom. He should know that the assembly of noble ones has already jointly empowered this ground, and he may perform the ritual as he wishes. If there are obstacles, he should perform the corresponding homa upāya to purify and eliminate them, and should arouse a mind of great valor, determined to bring what is undertaken to completion. Furthermore, if he is an ācārya who sees truth, then within the wish-fulfilling jewel of the pure bodhicitta of lotus samādhi, he naturally sees clearly without obstruction the causes and conditions of there being obstacles or no obstacles; the Mind-Buddha manifests before him to give instruction and resolve what he doubts. If he becomes aware of māra-deeds, he should turn them around with great wisdom and great upāya to perform the homa method, determined to keep his upheld mind unshakeable and non-regressing, fit to establish the dharmadhātu-maṇḍala, and only then rest. Furthermore, from the initial alerting of the earth deity onwards, the ācārya should not abandon such a site of the bodhimaṇḍa, but constantly empower, recite, and scrupulously inspect within it, repairing and preparing whenever there is any uneven place. He should also contemplate that the various conditions and components are all prepared in advance, so that there will be no deficiency when the matter arrives, giving rise to doubts. After receiving and upholding the ground, he should immediately demarcate the boundary and set the orientations, creating the deities only on the night of abhiṣeka. If one cannot complete them quickly, there is no fault in preparing them gradually after upholding the ground.