大毘盧遮那成佛經疏 8.11

8.11

經云「行者護摩竟，應教令儭施」，以下是答祕密主問中云何供養師句，猶屬加持教授支分也。所以自教弟子令其儭施者，非為貪著是物而求索之，為發生彼善根成就灌頂功德故。若弟子能以內外所有種種資財，為求大事因緣無所慳惜，至誠殷重奉報傳法之人，則能摧壞無量宿障。又自見檀那利益，深生慶幸之心：「我今捨此世間所愛之財，五家所共多諸過患，用貨無上法寶正法之財，遍施眾生常無窮盡。」以是思惟已其心歡喜，歡喜故則離疑悔，離疑悔故便得內寂安樂而住，然後以法水灌之則能永離塵垢也。若無物者，乃至捨身而供養師，謂以此身奉事供給阿闍梨，不憚疲苦常不捨離，諮求正法乃至不惜軀命，為求道故。爾時阿闍梨感其慇重生悲念心，誨以深祕方便，乃至自所受持真言功行，垂滿於道場中，作法迴用施之。少用功力得大成就，此是諸施中上也。瞿醯云「弟子當於護摩處，以至誠心頂禮阿闍梨。先當奉獻衣裁二匝，然後捨施餘財。」又彼文是灌頂了，廣示漫荼羅相，教真言印方乃奉施。與此經不同，任隨所用耳。

The sūtra says: 'When the practitioner has finished homa, he should instruct [the disciple] to give dakṣiṇā.' The passages below answer the question of the Lord of Mysteries regarding how to make offerings to the master, still belonging to the component of adhiṣṭhāna instruction. The reason he instructs the disciple himself to make dakṣiṇā is not out of greed for these goods to demand them, but to generate that person's wholesome roots and fulfill the merits of abhiṣeka. If the disciple can use all kinds of internal and external possessions, sparing nothing out of stinginess for the sake of seeking the great causal condition, and with utmost sincerity and profound reverence make offerings in return to the transmitter of the Dharma, they can shatter immeasurable past obstacles. Furthermore, seeing the benefits of dāna for themselves, they generate a mind of deep rejoicing: 'I now relinquish these worldly goods beloved by people, which are shared by the five houses and have many faults, to purchase the unexcelled Dharma jewel and the wealth of the true Dharma, universally giving them to sentient beings forever without exhaustion.' Having reflected thus, their mind is filled with joy; because of joy, they are free from doubt and regret; because of freedom from doubt and regret, they dwell in internal tranquility and bliss; thereafter, when sprinkled with the Dharma water, they can forever leave defilements behind. If one has no possessions, one goes so far as to offer one's own body to make offerings to the master—meaning that with this body, one serves and attends to the ācārya, not dreading fatigue and hardship and never departing, inquiring after the true Dharma even without begrudging body and life, all for the sake of seeking the Way. At that time, the ācārya is moved by their deep sincerity and gives rise to a compassionate mind, instructing them in the deep and secret upāyas, and even transferring and bestowing the merits and practices of the mantras he himself has upheld, which are nearly complete within the bodhimaṇḍa, through ritual practice. Expending little effort, they achieve great accomplishment; this is the highest among all givings. The Guhyatantra says: 'The disciple should, at the homa place, prostrate with utmost sincerity to the ācārya. First, he should offer robes twice, and thereafter give away the remaining wealth.' Moreover, that text says that after the abhiṣeka is completed, the characteristics of the maṇḍala are extensively revealed, and the mantras and mudrās are taught; only then are offerings made. It differs from this sūtra, but whichever is used is permissible.