大毘盧遮那成佛經疏 6.156

6.156

經云「建立門幖幟，量同中胎藏，廂衛亦如是，花臺十六節」者，漫荼羅夾門皆竪幢旗以為幖幟，謂之門幖幟。二摽相距尺量，令與中胎正等。上置橫括，其廣亦然。幢竿上皆置偃月，月下置旗幟像，取繒帛裁令正方。可隅角破之以為兩幟，各附幢竿之外，上銳下垂也。四維際亦置幢竿并偃月，其摽幟兩向置之。於大勤勇門偃月上各置如意寶，金剛手門偃月上各置拔折羅，蓮華手門偃月上各置商佉，其四維上亦皆置寶也。夾門廂衛處如亞字形，而於中間通道，每於曲際皆置金剛撅。撅首如一股拔折羅形，其下銛銳。一箱六撅，兩邊總十二撅，四門并四角總二十八枚，三重例爾。并備五色線，皆以不動真言或降三世真言加持一百八遍或一千八十遍。阿闍梨正作法夜，既畫曼荼羅竟，先觀中胎及第一院知無𨷂少，即下金剛撅。其金剛撅，以金剛線周匝圍之。至通門處，則止不須橫斷。三重皆如是置之。若不能爾者，其第三院必應具依此法，勿得𨷂少。至通門處，當舉線隨門摽屈曲而上，使不閡頭。既結界竟，當依門出入，不得輒越餘處。每出入時，仍須誦不動真言。若是瑜伽阿闍梨，亦可周匝以線圍斷，若須出入時，想舉此線而於下過，過已即還如故。或去門遠急須出入者，當觀自身作毘盧遮那以無罣礙身，勿生越線之想，隨意出入無咎也。六撅間迴屈處，皆令尺量均停，仍須通行道往來界院。最外門廂衛兩邊，亦與中胎正等，故云「廂衛亦如是」也。花臺是灌頂處，蓮花壇規製大同中胎八葉之藏，極小者劑十六指，餘義下當更說之。但開一門，其門令向大壇也。偈云「應知彼初門，與內壇齊等」，謂第一重門相當准約九分，令廣狹正齊，使門之中道正當花藏之心。所餘第二第三，亦以此為率分之，自然漸次增廣，各得其所。於第二重門廂曲中，置二龍王兄弟，難陀在南，拔難陀在北，其餘眾寶莊嚴大同祕密漫荼羅位品。阿闍梨言：「若作深密釋者，四面方相正直均平等，是四念處義；四門是四靜慮，亦是四攝法；門摽是四梵住；廂曲是四正勤；四維是四真諦；金剛線即是修多羅。以此連持三十七品，作法門分劑也。」所以外門摽相長短廣狹之量，皆與中胎正等者，明如來一一法門皆與法界相稱，乃至無有毫氂增減。又合所行中道，正當蓮花臺實相之心，其普門之迹遠而逾廣，故云「智者於外院，漸次而增加」也。偈云「略說三摩地，一心住於緣」，從此以下答漫荼羅中三昧支分。若未修瑜伽者，不得作阿闍梨，以𨷂支分故，法事不成也。經中初略釋三昧名義，次深廣說之。初略釋者，謂心係緣一境而不馳散，是等持義，故偈云「略說三摩地，一心住於緣」也。且就有相瑜伽，自有上中下三種，上謂觀毘盧遮那等諸如來身，中謂觀文殊師利等諸菩薩身，下謂觀因陀羅等隨類之身。一一如漫荼羅所示，色像威儀、祕密摽式、或印或字，但一心住緣不復馳散，即是彼尊三昧門。以要言之，如漫荼羅海會佛剎微塵數一一善知識，皆一種入法界三昧門。若總觀如是普門大眾，一心住緣而不馳散，即是普眼三昧門，亦名普門世界三昧門。如一門及一切門者，或但入正遍知部三昧門，或但入蓮花部三昧門，或但入金剛部三昧門，或以文殊眷屬普皆集會為一三昧門，餘三菩薩亦爾，隨行人心量大小種種不同也。行者修習瑜伽，或觀本尊、或觀祕密印、或觀真言時，有種種境界現前，不與本觀相同，皆是邪觀也。如於定中，或見日月眾星光明粲麗，或見大蓮花王遍滿空中，或見寶樹樓閣殊勝莊嚴猶如天宮及諸淨剎，或復豁然不復有身心相，或見諸佛菩薩無量大眾，或聞種種異聲，或見懸崖巉絕至無間獄，以不依本所緣故，皆不應取。但如常一心意，雖得與定境相應，應須深修觀察十緣生句，不應味著也。若見異境界以為殊妙而取著之，名為我慢定，亦名慳執定。但與正觀相應時，自然得見俱胝佛剎，此中佛謂百千眾，事剎為淨處也。如是相應時，即知承前已來種種事相非無因緣，以如是如是因緣故有如是如是事相，不由他悟而無所罣礙也。復次深祕釋者，諸於一一善知識法門身真實相中，心住於緣，不生妄想戲論，是等持義。如入阿字門一念法界，是毘盧遮那三昧。於法蓮花印一心不亂，是觀自在三昧。於金剛慧印一心不亂，是祕密主三昧。乃至梵釋諸尊，各於一法界門而得自在。若於彼解脫身一緣不亂，各彼淨天眼三昧。若於大悲藏雲海中一心不亂，名普眼三昧，亦名普現色身三昧。若使如來於無量阿僧祇劫演說是中廣義，猶不窮盡。今欲以兩偈攝之使究盡無餘，故云「廣義復殊異，大眾生諦聽」也。此中復二：初明如來三昧印、次明三昧道中差別印。偈云「佛說一切空」者，即是入阿字門。乃至無有少法而可得者，亦無定相可名三昧，住如是一心法界，名為「正覺之等持」也。所以然者？若出此心性外有境界可緣，即非常住之境，為四相所遷，時住緣之心亦復隨境界流，云何名為定耶？是故正覺三昧，覺諸法本不生故，唯是心自證心、心自知心，從久遠以來常如實際無有變易。即以如是心自住如是緣，故得名為等持也。此正是毘盧遮那本尊所現無盡莊嚴藏，亦不離如是本尊。若他觀者，皆名邪觀，故次說必定印言「三昧唯證心，非從異緣得」。若據梵本質言之，當言彼更無異得。意言更不從餘處得之也。次云「彼如是境界，一切如來定」者，如《大般涅槃經》明一切有心者悉有佛性，此佛性即名首楞嚴定，亦名金剛三昧，亦名般若波羅蜜，佛佛道同更無異路。若行人初發心時，能如言正觀心性者，亦即名為入如來定，豈煩漸超四處方至究竟乎？復次瑜伽行人若蒙諸佛威神加被故，乃至於三昧中具見十佛剎土微塵眾等無量聖尊三種密印互不相雜，或復一心不亂轉成自身。雖則奇特難思，尚以有相有緣故，名為世間三昧。若此三昧現前時，行者觀察十緣生句，淨除一切妄相戲論，與空寂相應，即悟如是漫荼羅海會皆悉從眾緣生，如鏡像水月乾城等，觀無性相，是名出世間三昧。然尚以空病未空故，未得名為大空。及坐道場自證心性時，即知如是等加持境界皆是心之實際。爾時心不住相亦不依空，而照見空與不空畢竟無相而具一切相，故名大空三昧。住此三昧者，即是住於佛無礙慧，佛說是人一切智智究竟圓滿。所以經云「故說為大空，圓滿薩婆若」也。

The sūtra says: "Establish the gate insignia, / In measure equal to the central matrix womb; / The side wings are likewise so, / And the flower terrace has sixteen divisions." / The insignia erected at both sides of the gates of the maṇḍala are banners and flags, which are called gate insignia. The measure of distance between the two markers should be made exactly equal to the central matrix. A crossbar is placed above, its width also the same. Atop the banner poles are each placed a crescent moon, and below the moon are placed banner images, made by taking silk and cutting it square. One may cut across diagonally from the corners to make two flags, each attached outside the banner pole, pointed above and drooping below. At the four intermediate points, banner poles with crescent moons are also placed, their insignia facing both ways. Above the crescent moon of the Great Heroic Gate (Mahāvīra Gate), a wish-fulfilling jewel is placed on each; above the crescent moon of the Vajrapāṇi Gate, a vajra is placed on each; above the crescent moon of the Padmapāṇi Gate, a conch is placed on each; and upon the four intermediate corners, jewels are also placed. / The side wings flanking the gates have the shape of the character ya (亞), and the pathway is in the center; at every corner a vajra peg is placed. The head of the peg is shaped like a one-pronged vajra, and sharp below. There are six pegs for each wing, making twelve pegs on both sides [of a gate]; for the four gates and four corners there are twenty-eight pegs in total, and likewise for all three enclosures. Prepare also five-colored cords, all consecrated with the Acala Mantra or Trailokyavijaya Mantra 108 or 1,080 times. / On the night when the ācārya actually performs the rite, after finishing the painting of the maṇḍala, he first visualizes the central matrix and the first court, and knowing nothing is deficient, he then drives in the vajra pegs. Around the vajra pegs, he encircles them with the vajra cord. When reaching the open gate, he stops, not crossing it. All three enclosures are arranged thus. If one cannot do so [for all], the third court must strictly follow this method without any deficiency. When reaching the open gate, one should lift the cord, following the contour of the gate markers upward, so that it does not obstruct the head. Once the boundary is bound, one must enter and exit by the gate and must not randomly step over elsewhere. At each entrance and exit, one must still recite the Acala Mantra. / If one is a yoga ācārya, one may also encircle the perimeter with the cord continuously; when it is necessary to enter or exit, one visualizes lifting this cord and passing beneath it, and after passing, it returns to as before. Or, if one is far from the gate and urgently needs to enter or exit, one should visualize one's own body as Vairocana with an unobstructed body, generate no thought of crossing the cord, and enter or exit at will without fault. / The turns between the six pegs should all be equal in measure; there must still be walkways for circumambulation between the courts. Both sides of the outermost gate wings are also exactly equal to the central matrix; hence it is said, "The side wings are likewise so." / The flower terrace is the place of empowerment (abhiṣeka); the layout of the lotus altar is largely identical to the eight-petaled womb of the central matrix, the smallest being sixteen digits (aṅgula), the remaining meanings of which will be explained below. Only one gate is opened, and that gate should face toward the great altar. / The verse says: "One should know that the first gate / Is equal to the inner altar." / This means that the first enclosure's gate corresponds to a proportion of nine divisions, making its breadth exactly equal, so that the central path of the gate directly faces the center of the flower womb. The remaining second and third [gates] are also apportioned according to this ratio, naturally expanding by degrees, each obtaining its proper place. / In the wing recesses of the second-enclosure gate, the two brother dragon kings are placed: Nanda in the south and Upananda in the north. The rest of the many jewel adornments are largely the same as the positions of the secret maṇḍala. / The ācārya said: "If interpreted according to the deep and secret meaning: the square, straight, even, and equal aspects of the four sides represent the four applications of mindfulness; the four gates are the four dhyānas and also the four means of embracing; the gate markers are the four brahmavihāras; the wing recesses are the four right exertions; the four intermediate points are the four noble truths; the vajra cord is the sūtra. By means of this, the thirty-seven limbs [of awakening] are interconnected, making the bounds of the Dharma gates." / The reason why the length, width, and breadth of the outer gate markers are all exactly equal to the central matrix is to make clear that each and every Dharma gate of the Tathāgata corresponds to the dharmadhātu, without the slightest increase or decrease. Furthermore, the central path walked upon coincides directly with the core of the true reality of the lotus terrace, and the traces of the universal gateway grow ever wider the farther out they extend; hence it is said, "The wise one, in the outer court, / Gradually increases [them]." / The verse says: "Briefly explaining samādhi: / With single mind abiding in the object." / From this point onward, it answers concerning the samādhi component in the maṇḍala. If one has not cultivated yoga, one cannot act as an ācārya, because with a missing component, the ritual action cannot be accomplished. / In the sūtra, it first briefly explains the name and meaning of samādhi, and next explains it deeply and extensively. As for the initial brief explanation, it means that the mind is tied and focused on one object without scattering; this is the meaning of equipoise (samāpatti/samādhi). Therefore the verse says: "Briefly explaining samādhi: / With single mind abiding in the object." / Moreover, regarding yoga with signs, there are three types: superior, intermediate, and inferior. The superior refers to visualizing the bodies of the Tathāgatas such as Vairocana; the intermediate refers to visualizing the bodies of the Bodhisattvas such as Mañjuśrī; the inferior refers to visualizing the bodies corresponding to their classes, such as Indra. Each is as shown in the maṇḍala: physical form, deportment, secret emblems, mudrās, or seed syllables—simply abiding in the object with single mind without scattering further is the samādhi gateway of that deity. To put it succinctly, each and every good friend (kalyāṇamitra) throughout the ocean-like assembly of the maṇḍala, numerous as dust motes in Buddha-lands, is a samādhi gateway for entering the dharmadhātu. If one collectively visualizes such an assembly of the universal gateway, single-mindedly abiding in the object without scattering, that is the Samantacakṣu (Universal Eye) Samādhi gateway, also called the Samantamukha-lokadhātu (Universal Gate World) Samādhi gateway. / As for the "single gateway and all gateways": one may enter solely the samādhi gateway of the Tathāgata division, or enter solely the samādhi gateway of the Padma division, or enter solely the samādhi gateway of the Vajra division, or take the universal gathering of Mañjuśrī's retinue as a single samādhi gateway, and likewise for the other three Bodhisattvas; these vary in diverse ways according to the capacity of the practitioner's mind. / When a practitioner cultivates yoga, whether visualizing the fundamental deity, visualizing the secret mudrā, or visualizing the mantra, various realms may appear before him that do not accord with the fundamental visualization; all of these are false visualizations. For instance, during concentration, one might see the sun, moon, and stars shining brightly, or see a great king of lotuses filling the sky, or see jewel trees and towers wonderfully adorned like celestial palaces and various pure realms, or suddenly no longer have any appearance of body or mind, or see immeasurable assemblies of Buddhas and Bodhisattvas, or hear various strange sounds, or see precipitous cliffs plunging to the Avīci Hell. Because they do not accord with the original object of focus, none of them should be grasped. Simply maintain a single mind as usual; though one attains correspondence with the sphere of concentration, one must deeply cultivate the contemplation of the ten phrases on conditioned arising and must not savor or attach to it. If one sees an unusual sphere, considers it wondrous, and grasps it, this is called concentration of pride, and also concentration of miserly attachment. Only when one corresponds with correct visualization will one naturally see kotis of Buddha-lands—here, "Buddhas" refers to hundreds of thousands of assemblies, and "lands" means pure places. When corresponding in this way, one knows that the various phenomena experienced hitherto were not without causes and conditions: because of such-and-such causes and conditions there are such-and-such phenomena, realizing this without relying on another's awakening and without any hindrance. / Next, as for the deep and secret interpretation: in the true reality of the Dharma-gate body of each and every good friend, the mind abides in the object and does not give rise to false discrimination or conceptual elaboration (prapañca); this is the meaning of equipoise. For instance, entering the syllable A gateway with a single thought of the dharmadhātu is the samādhi of Vairocana. Being undistracted in single mind upon the Dharma Lotus Mudrā is the samādhi of Avalokiteśvara. Being undistracted in single mind upon the Vajra Wisdom Mudrā is the samādhi of the Lord of Secrets. And so on, up to the various deities such as Brahmā and Śakra, each attaining mastery in one dharmadhātu gateway. If one is undistracted upon that single object of their liberation body, it is each of their pure divine eye samādhis. If one is undistracted in single mind within the ocean of clouds of the great compassion womb, it is called the Universal Eye Samādhi, also called the Samādhi of Universally Manifesting Physical Bodies. / If the Tathāgata were to explain the extensive meaning therein for immeasurable asaṃkhyeya kalpas, it still would not be exhausted. Now, wishing to subsume it with two verses so that it is thoroughly complete without remainder, it therefore says: "The extensive meaning is further distinct; / May the great assembly listen attentively." / Herein there are again two parts: first, explaining the Tathāgata's samādhi seal; next, explaining the differentiated seals in the path of samādhi. / The verse says: "The Buddha spoke of all as empty"—this is entering the syllable A gateway. Even to the point where not the slightest dharma can be attained, nor is there any sign of concentration that can be called samādhi; abiding in such a one-mind dharmadhātu is called the "equipoise of correct awakening." Why is this? If outside this nature of mind there were an object to be focused on, it would not be a permanent sphere, being moved by the four characteristics [of conditioned phenomena]; at that time, the mind abiding in the object would also flow along with the object—how could it be called concentration? Therefore, the samādhi of correct awakening realizes that all dharmas are originally unborn; hence it is solely the mind directly realizing the mind, the mind directly knowing the mind, which from long ago has always been like the limit of reality (bhūtakoṭi) without change. Using such a mind to abide of itself in such an object, it is therefore called equipoise. This is precisely the inexhaustible adorned matrix manifested by the fundamental deity Vairocana, and is also not separate from this fundamental deity. Any other visualization is called a false visualization; therefore it next states the seal of certainty, saying: "Samādhi is solely realizing the mind, / Not attained from different objects." If expressed faithfully according to the Sanskrit text, it should say that it has no other attainment, meaning that it is not attained from anywhere else. / Next it says: "Such a realm as that / Is the concentration of all Tathāgatas." As the Mahāparinirvāṇa-sūtra explains that all who possess mind have Buddha-nature, this Buddha-nature is named the Śūraṅgama Samādhi, also named the Vajra Samādhi, and also named the Prajñāpāramitā. The path of all Buddhas is the same, with no other road. If a practitioner, when first generating the mind, can correctly contemplate the nature of mind as spoken, this is also called entering the Tathāgata's concentration—why would one need to laboriously transcend the four stages gradually before reaching the ultimate? / Furthermore, if a yoga practitioner, through receiving the empowerment of the supernatural power of all Buddhas, fully sees in samādhi the immeasurable holy deities—numerous as dust motes in ten Buddha-lands—with their three kinds of secret mudrās unmixed with one another, or with undistracted single mind transforms into their own body: although this is extraordinary and inconceivable, because it still possesses signs and possesses conditions, it is called worldly samādhi. When this samādhi appears before him, if the practitioner contemplates the ten phrases on conditioned arising, purifies all false signs and conceptual elaborations, and corresponds with empty tranquility, he then realizes that such an ocean-like assembly of the maṇḍala is entirely born from conditions—like a mirror image, the moon in water, a gandharva city, and the like—contemplating that they lack own-nature and signs; this is called supramundane samādhi. / Yet because the sickness of emptiness has not yet been emptied, it cannot yet be called the Great Emptiness. When he sits at the site of awakening (bodhimaṇḍa) and directly realizes the nature of mind, he then knows that such spheres of adhiṣṭhāna are all the limit of reality (bhūtakoṭi) of the mind. At that time, the mind does not abide in signs nor rely on emptiness, but clearly observes that emptiness and non-emptiness are ultimately signless yet endowed with all signs; hence it is called the Great Emptiness Samādhi. One who abides in this samādhi abides in the Buddha's unhindered wisdom; the Buddha says that this person's all-inclusive wisdom (sarvajñajñāna) is ultimately perfected. Therefore the sūtra says: "Therefore it is spoken of as Great Emptiness, / Perfecting the sarvajña."