大毘盧遮那成佛經疏 8.14

8.14

經云「中央示法界，不可思議色」者，即是此㘕字作純白色，所謂不思議法界之摽幟也。復次深祕釋者，方壇即是大因陀羅心王金剛界，住無戲論，即是本原性淨三世無障礙智戒。由此戒故一切戲論皆息，戲論息故得成無師大慧，塵翳都盡如淨虛空，故名虛空無垢。如虛空中無垢障時，極目十方無所不覩。般若亦爾，由離一切相故，於一切種無不見聞覺知，故名無垢眼。如明眼人則能自在作諸事業，今以無礙悲普觀一切根緣已，即當普現色身而道利之，故名著雜色衣。若已此四種金剛慧印，於一心具足無缺，即能鎮此心地，堪持灌頂慧身，猶若菩提樹下從金剛地際以來皆悉堅實，是故如來成道時不傾不陷也。四伴侶者，謂心所有法，是心王伴侶。言此淨法界心王成就四法，能行四種如來事，則堪灌頂受法王位。初云陀羅尼自在王者，即是通達阿字門。見此真言王時，即能於一切陀羅尼門皆得自在，故以為名。又以總持自在故，成如來念覺如意三昧王，能持萬佛國。如彼龍宮祕寶，能持大海不令泛溢，亦能持之令無秏竭，故曰念持。已得如是念寶，便憶本願普雨法財，充滿法界遍施眾生，名利益心。已出無盡資財作無限大施，而諸下劣眾生無心受用不肯求之。為此興大悲心，種種方便調諸窮子，故曰「悲者菩薩等」。言奉教者，即是從此四門折伏攝受行如來事。當知著雜色衣，即是陀羅尼自在王所為事業。滿願，是念持如意寶王所為事業。無所罣礙，是大慈悲法施所為事業。解脫，是大悲方便拔苦眾生所為事業。故名四奉教者也。復次「四寶所成瓶」者，即是毘盧遮那四德之寶，置在中胎四角，如上所說。以不動明王作加持已，復次四菩薩真言各持一瓶，普賢是無盡願行寶，慈氏是無盡饒益眾生寶，除蓋障是無盡淨知見寶，除諸惡趣是無盡大悲方便寶。復次普賢是遍法界淨菩提心，慈氏是此淨心於胎藏中發生根牙莖葉，除蓋障是此淨覺樹王妙嚴花果顯現開敷，除一切惡趣是收此果實後種一切眾生田中。如是旋轉相生無有窮盡，故以此四寶之瓶，盛滿種種寶藥諸穀所漬性淨之香水，用灌蓮花臺中不思議法界心，是故得名法王之子。當知一種寶瓶，還與一菩薩、一金剛、一使者機感相應，以方位法門對之則可知之也。凡欲灌頂時，用辨事真言加持座物，安置蓮花臺上。阿闍梨復為弟子如法護身，先以不動明王用除諸障，次用三種三昧耶加持三處、金剛薩埵加持支分已，令依吉祥坐法而坐其中。所有塗香花燈閼伽水等，先已如法加持，一如上法。阿闍梨先當奉彼香水，次用塗香遍塗其身，以花鬘冠飾其身以為瓔珞，次奉焚香薰之，諸燈明布列其前并獻諸食。凡此供養物，總有十三坐，謂四金剛、四菩薩、四使者并及弟子。其弟子供物最令豐厚，猶如供養本尊也。亦可於大曼荼羅中置位供養，至灌頂時但當持彼名號請加持弟子。其四菩薩，於第一院各於一方置之。使者，如來下挾門左右。又備新淨白傘，上懸花鬘及與白繒，亦先用不動去垢除障，以大日如來真言持之。阿闍梨自執用覆其上，復令餘人執淨氂牛拂及扇香鑪，皆以辨事真言加持。又於箱中置衣并諸吉祥之物，即是金箅、明鏡、輪寶、商佉之類，并持四寶之瓶而以供養，并奏攝意音樂，此曲具在瑜伽大本中。若獻塗香時即有獻塗香曲，花燈飲食等皆亦如是。一一歌詠皆是真言，一一舞戲無非密印，乃至無人解者，阿闍梨當自奏之。若不能爾，不名兼綜眾藝也。言攝意者，如世人見美妙色聲心為之醉，情有所注不復異緣。今此金剛伎樂能感人心亦復如是，如馬鳴菩薩自奏賴吒和囉曲，五百王子聞之，同時捨家入道，即其義也。瞿醯中但云「若得辨者應作音樂」。

The sūtra says: "In the center show the dharmadhātu, of inconceivable color", which means this syllable RAṂ is made pure white, the so-called symbol of the inconceivable dharmadhātu. Furthermore, as an esoteric explanation: the square altar is the vajradhātu of the great Indra-citta-rāja; "Abiding in Non-prapañca" is the discipline of wisdom that is originally pure by nature and unhindered throughout the three times. Due to this discipline, all prapañca ceases; because prapañca ceases, one accomplishes great uninstructed wisdom, with dust and obscurations completely ended like the pure sky, hence the name "Sky-Immaculate." When there are no impurities or obstructions in the sky, looking as far as the eye can reach in the ten directions, there is nothing unseen. Prajñā is also like this: by transcending all marks, there is nothing not seen, heard, sensed, or known among all types; hence the name "Immaculate Eye." Just as a person with clear eyes can autonomously perform various activities, now, having universally observed all faculties and conditions with unhindered compassion, one then universally manifests physical bodies to benefit them with the Way; hence the name "Wearing Variegated Garments." If one is completely equipped with these four kinds of vajra-wisdom seals in a single mind without deficiency, one can steady this mind-ground and be capable of upholding the wisdom-body of abhiseka, just as beneath the Bodhi tree, from the vajra-earth realm onward, everything is completely firm and solid, so that when the Tathāgata attained the Way, it did not tilt or collapse. The four companions refer to mental factors, which are the companions of the mind-king. This means that when the mind-king of the pure dharmadhātu accomplishes four dharmas and can perform the four kinds of Tathāgata activities, it is worthy of abhiseka and receives the throne of the Dharma King. The first, named Dhāraṇī-īśvararāja, means penetrating the syllable A gateway. When seeing this mantra king, one can attain autonomy in all dhāraṇī gateways, hence the name. Furthermore, by being sovereign in retention, one accomplishes the king of wish-fulfilling samādhi of the Tathāgata's mindful awakening, capable of sustaining myriad Buddha-realms. Just like the secret treasure of the dragon palace, which can sustain the great ocean from overflowing and can also sustain it from being exhausted, it is called "Mindfulness-Holding." Having attained such a jewel of mindfulness, one then recalls the original vow and universally rains down the wealth of the Dharma, filling the dharmadhātu and giving it everywhere to sentient beings; this is named "Beneficent Mind." Having brought forth inexhaustible wealth and performed boundless great giving, inferior sentient beings nevertheless have no intention to enjoy it and do not wish to seek it. For this reason, one arouses the mind of great compassion, employing various upāyas to tame all the impoverished sons; hence it says "the bodhisattva Compassionate One, etc." The kāṅkaras (servants) refer to those who subdue, gather in, and carry out the Tathāgata's activities from these four gateways. One should know that "Wearing Variegated Garments" is the activity performed by Dhāraṇī-īśvararāja; "Wish-Fulfilling" is the activity performed by the wish-fulfilling jewel-king of Mindfulness-Holding; "Unimpeded" is the activity performed by the Dharma-giving of great love and compassion; and "Liberation" is the activity performed by the upāya of great compassion that uproots the suffering of sentient beings. Hence they are named the four kāṅkaras. Furthermore, "vases made of the four jewels" refers to the jewels of the four virtues of Vairocana, placed at the four corners of the central womb as described above. Having performed adhiṣṭhāna with Acalanātha, one then holds one vase each with the mantras of the four bodhisattvas: Samantabhadra is the jewel of inexhaustible vows and deeds; Maitreya is the jewel of inexhaustibly benefiting sentient beings; Sarvanīvaraṇaviṣkambhin is the jewel of inexhaustible pure knowledge and vision; and Sarvadurgatipariśodhana is the jewel of inexhaustible great compassion and upāya. Furthermore, Samantabhadra is the pure bodhicitta that pervades the dharmadhātu; Maitreya is this pure mind sprouting roots, shoots, stems, and leaves within the womb-store; Sarvanīvaraṇaviṣkambhin is the wondrously adorned flowers and fruits of this king of pure awakening trees appearing and blossoming; Sarvadurgatipariśodhana is gathering these fruits and subsequently planting them in the field of all sentient beings. Producing one another in rotation like this without end, one therefore fills these four jewel vases with fragrant water of pure nature infused with various jewel medicines and grains, using it to bathe the mind of the inconceivable dharmadhātu in the lotus dais; thus one receives the name Son of the Dharma King. One should know that each kind of jewel vase corresponds to one bodhisattva, one vajradhara, and one messenger through their reciprocal resonance; by pairing them with the directions and Dharma-gateways, this can be known. Whenever one wishes to confer abhiseka, one uses the karyasādhaka mantra to consecrate the seat-articles and place them upon the lotus dais. The ācārya again protects the disciple's body according to ritual: first using Acalanātha to eliminate all obstacles, next using the three kinds of samayas to consecrate the three places, and using Vajrasattva to consecrate the limbs; then having [the disciple] sit within it according to the method of the auspicious posture. All the paste incense, flowers, lamps, argha water, etc., have previously been consecrated according to ritual, exactly as in the above method. The ācārya should first offer that fragrant water, then use paste incense to smear all over their body, adorn their body with a flower garland crown as an ornament, next offer burning incense to perfume them, arrange various burning lamps before them, and offer various foods. For these offering articles, there are thirteen seats in total, namely the four vajras, the four bodhisattvas, the four messengers, and the disciple. The offerings for the disciple are made most abundant, just like offering to the principal deity. One may also arrange their seats and make offerings in the great maṇḍala; when it comes to abhiseka, one need only hold their names and invite them to consecrate the disciple. The four bodhisattvas are placed each in a direction in the first court; the messengers are flanking both sides of the Tathāgata's lower gate. Furthermore, prepare a new and pure white parasol, hanging flower garlands and white silks upon it; also first use Acala to remove dirt and eliminate obstacles, holding it with the mantra of Mahāvairocana Tathāgata. The ācārya holds it himself to cover above [the disciple], and further orders other persons to hold pure yak-tail chowries, fans, and censer pots, all consecrated with the karyasādhaka mantra. Also place robes and various auspicious objects inside a box, which are gold hairpins, clear mirrors, wheel jewels, śaṅkhas (conches), and the like; and hold the four jewel vases to make offerings, and play mind-captivating music—this melody is fully found in the great text of the Yoga. When offering paste incense, there is a melody for offering paste incense; flowers, lamps, food, and drink are all like this as well. Each song is a mantra, each dance and drama is nothing other than an esoteric mudrā; if there is no one who understands them, the ācārya should play them himself. If one cannot do so, one is not called master of all arts. "Mind-captivating" means that just as worldly people are intoxicated when seeing exquisite forms and hearing fine sounds, their attention focused without wandering to other objects, now this vajra theatrical music can move human hearts in the same way. Just as Bodhisattva Aśvaghoṣa played the Rāṣṭrapāla melody himself, and five hundred princes heard it and renounced home to enter the Way at the same time—this is precisely the meaning. In the Guhyakā it merely says: 'If one obtains a capable person, one should make music.'