大毘盧遮那成佛經疏 5.16

5.16

經云「次於明日，以金剛薩埵加持自身，為世尊毘盧遮那作禮」者，即是受戒之明日，謂第七日暮也。作造漫荼羅諸作務時，皆當用金剛薩埵加持自身，謂觀自身即是執金剛也。是中方便，如下品經文及供養次第中說。若見諦阿闍梨，則是住於金剛薩埵心，所謂無等等菩提心也。以此祕密加持故，諸有所作無能沮壞之者。次當如前運心，為大日如來作禮，然後持誦降三世真言加持淨瓶，此亦是成辨諸事真言也。先當取如法淨瓶，汲清潔之水如法灌漉，中置五寶五穀，又取種種香水眾妙花菓枝插中，種種莊嚴，用鮮淨帛綵繫頸，皆應依供養次第辟除去垢，淨以法界心字然後加持也。大凡真言遍數無有定限，應以字計之，如蘇悉地中說。又彼中隨作三部漫荼羅，各用部心或部母真言加持。今此經中通用辦事真言加持，其真言又兼廣略，故不具論遍數，當以意裁之。若極大者誦至百遍，次者五百遍，少者令至千遍也。既加持竟，當置在白檀先所規畫壇門之外。欲入漫荼羅者，當先以此灑之，令彼宿障淨除，方得見漫荼羅也。又於別器調和香水，以欝金、龍腦、旃檀等種種妙香，亦以真言加持，授與令飲少許。此名金剛水，以祕密加持故，乃至地獄重障皆悉除滅，內外俱淨堪為法器也。阿闍梨言：「此即名為誓水，亦順世諦猶如盟誓之法，令於一切眾聖前噬此香水自誓其心，要令不退大菩提願也。」復次以無礙戒香和合嚩字門清白心水，諸有飲觸之者皆必定成於無上菩提。如此清淨其心，則堪入祕密漫荼羅也。

The sūtra says: "Next, on the following day, having empowered oneself as Vajrasattva, one makes prostrations to the Bhagavat Vairocana." This refers to the day following the reception of the precepts, namely the dusk of the seventh day. When performing the various tasks of creating the maṇḍala, one should always empower oneself as Vajrasattva—that is, contemplating oneself as the Vajradhara. The upāyas therein are as explained in the sūtra text of the lower chapters and in the sequence of offerings. An ācārya who has seen the truth abides in the mind of Vajrasattva, which is the unequalled bodhicitta. Because of this secret adhiṣṭhāna, none among all undertakings can be ruined. Next, one should project the mind as before and make prostrations to Mahāvairocana Tathāgata, and then recite the Trailokyavijaya mantra to empower the pure vase; this is also the mantra for accomplishing all tasks. One should first take a pure vase made according to the rules, draw clean water and pour and strain it according to the rules, place the five jewels and five grains inside, and take various fragrant waters, inserting wonderful flowers and fruit-bearing branches into it with various adornments, tying its neck with fresh, clean silk cloth. In all cases one should, according to the sequence of offerings, dispel impediments, remove impurities, and purify it with the seed-syllable of the dharmadhātu-heart before empowering it. In general, the number of mantra recitations has no fixed limit; one should calculate it by the number of syllables, as explained in the Susiddhi. Furthermore, therein, whichever of the three families of maṇḍalas is being made, one empowers it respectively with the family-heart or family-mother mantra. Now in this sūtra, the all-purpose task-accomplishing mantra is generally used for empowerment, and the mantra also has both extensive and abbreviated forms, so the number of repetitions is not discussed in detail; one should determine it by judgment. For the greatest, recite up to a hundred times; for the medium, five hundred times; for the least, up to a thousand times. Having completed the empowerment, it should be placed outside the gate of the altar previously marked out with white sandalwood. Those who wish to enter the maṇḍala should first be sprinkled with this, causing their past obstructions to be purified and eliminated, so that they may then see the maṇḍala. Furthermore, mix fragrant water in a separate vessel using saffron, camphor, sandalwood, and various other wonderful fragrances, empower it with the mantra, and give it to them to drink a little. This is called 'vajra-water'. Because of the secret adhiṣṭhāna, even the heavy obstructions of the hells are completely eradicated; inside and outside are both purified, making them fit to be Dharma-vessels. The ācārya said: "This is called 'oath-water'. It also conforms to conventional truth, like the method of taking an alliance oath, causing them to swallow this fragrant water before all the noble ones and swear in their own minds, ensuring that they do not regress from the great vow of bodhi." Furthermore, blending the fragrance of the unobstructed precept with the clean, white heart-water of the syllable VA gateway, all who drink or touch it are certain to attain unexcelled saṃbodhi. Purifying their minds in this way, they are then fit to enter the secret maṇḍala.