大毘盧遮那成佛經疏 5.6

5.6

偈意云：汝從今以去，便為已獲無等之利，位同於大我。大我，謂諸如來成就八自在我於法自在者，及諸摩訶薩埵也。次云一切諸如來并此教中摩訶薩眾，一切皆已攝受於汝。此教，謂此大乘祕教中十佛剎土金剛菩薩等也。次云成辨於大事者，即是能成大事。能成辨大事因緣，所謂開示悟入如來知見，故經中會意言之。次云汝等於明日得大乘生，謂入大悲漫荼羅得灌頂已，生於一切如來種姓之中。復次離緣業生，得大空生，故云大乘生也。時阿闍梨如是教誡印持竟，還令次第於漫荼羅外東向而坐。阿闍梨復當供養，以至誠心迎請諸尊言：「我於明日為哀慜弟子供養諸聖尊故，建立大悲胎藏漫荼羅，隨力供養。唯願慈悲憶念，當於明日悉皆降集漫荼羅而作加持。」大意如此，餘如瞿醯中說。彼至誠三請已，宣說金剛句偈稱歎諸尊，然後如法發遣。復為弟子廣說法要，教令繫念思惟，藉吉祥草面向西寐。彼於夢中若獲種種境界，晨起皆當白師，則知行人悉地成不之相也。若是見諦阿闍梨，自當住深瑜伽，明見弟子本末根緣無有錯謬；設不作如是事相，及隨順世諦行之，一切無咎。若未見諦師，則當謹依法則，勿令虧失也。

The verse means: From now on, you will have already obtained unequaled benefit, your station equal to the Great Self. 'Great Self' refers to the Tathāgatas who have accomplished the eight sovereignties of the self and are sovereign over phenomena, as well as the mahāsattvas. Next, it says that all the Tathāgatas and the assembly of mahāsattvas in this teaching have all embraced you. 'This teaching' refers to the vajra-bodhisattvas and others of the ten buddha-fields in this Great Vehicle secret teaching. Next, it says 'accomplish the great matter,' which means being able to accomplish the great matter. To be able to accomplish the causes and conditions of the great matter means to open, show, awaken to, and enter the knowledge and vision of the Tathāgatas, which is why it is expressed by synthesising the meaning in the sūtra. Next, it says, 'Tomorrow you will obtain birth in the Great Vehicle,' which means that after entering the mahākaruṇā-maṇḍala and receiving consecration, you will be born into the lineage of all Tathāgatas. Furthermore, leaving behind birth through conditions and karma, you obtain birth from the great emptiness; therefore, it is called 'birth in the Great Vehicle.' When the ācārya has finished instructing and sealing them in this manner, he has them once again sit sequentially outside the maṇḍala facing east. The ācārya should make offerings again, and with a mind of supreme sincerity welcome and invite the deities, saying: 'Tomorrow, out of compassion for the disciples and to make offerings to the holy deities, I shall establish the mahākaruṇāgarbha-maṇḍala and present offerings according to my ability. May you mindfully remember with compassion, and tomorrow descend and gather at the maṇḍala to bestow empowerment.' The general sense is like this; the rest is as explained in the Guhyakā. Having made the three invitations with supreme sincerity, he proclaims the verses of the vajra phrases to praise the deities, and then sends them off according to the ritual. He further expounds the essentials of the Dharma at length for the disciples, instructs them to maintain mindful contemplation, and sleep facing west resting on kuśa grass. If they encounter various visions in their dreams, they should all report them to the master upon rising in the morning, whereby he will know the signs of whether the practitioner's siddhi will be accomplished or not. If he is an ācārya who has seen the truth, he will naturally abide in deep yoga, clearly seeing the disciple's root conditions from beginning to end without error; even if he does not perform such external signs and acts in accordance with conventional truth, there will be no fault at all. If the master has not seen the truth, he should scrupulously rely on the ritual procedures, not allowing any omission.