大毘盧遮那成佛經疏 8.15

8.15

經云「吉祥伽他等，廣多美妙言」者，此頌凡有三種：一名曰吉慶、二名吉祥、三名極吉祥，皆是阿利沙伽他。用此慶慰其心，仍有加持之用，阿闍梨當自說之。次於下文且出吉慶一種，於此方所用已粗周備耳。說此偈時，當自持白拂而拂其身。讚誦畢竟，阿闍梨復當頂禮漫荼羅一切諸尊，為灌頂故至誠啟白，即持寶瓶徐遶漫荼羅三匝已，復更如法加持。至弟子所，先用囉字為火，焚燒其身悉成灰已，方用四瓶次第灌之。灌已，觀此灰中作嚩字門，其色純白，從此出生五字，所謂阿鑁囕𤙖欠，持其五輪。次說暗字在其頂上，轉成中胎藏。又從此字生三重光焰，一重遍遶咽上，隨所照及之處諸尊隨現，即成第一院漫荼羅。次一重光遍遶心上，諸尊隨現成第二重漫荼羅。次一重光遍遶臍上，諸尊隨現成第三重漫荼羅。爾時弟子都成漫荼羅身，若更深釋，即是普門法界身。次當引至一處，阿闍梨親為著衣，首冠白繒，以香塗身，飾以花鬘，焚香燈明如法供養，并絡膊繫金剛線及臂釧指環，其制作法如悉地供養中說。又阿闍梨先用囉字加持金𮢋，暪字加持明鏡、法輪、法螺，真言加持輪及商佉。復當弟子前，以金𮢋瑩拭其目而為說偈，當觀囉字門淨其目中垢障。次又現前示彼明鏡，而為說偈，當觀暪字門淨其心中垢障。次持法輪置彼二足之間，并授商佉於其右手中，而為說偈，各用彼真言持之。所以然者？若彼行人能以淨眼現前自觀心鏡，即是成大菩提，成大菩提已當轉法輪。轉法輪者，非為若干數量眾生而作限劑，乃當覺悟一切眾生，是故吹大法螺。凡祕密宗中，皆說因緣事相以喻深旨，故作如此傳授也。阿闍梨次當持傘用覆其上，引令旋遶漫荼羅三匝，先遶第一行道院，次遶第二行道院，後遶第三行道院。如是行道時，阿闍梨當誦吉祥極吉祥等偈，或可誦吉慶梵文。既周畢已，復至西門二龍廂衛處，令其慇懃禮拜，其傘當隨身上下而以蔭之。即當為說三昧耶偈，所謂祕密藏中四種重禁，此等皆是阿利沙偈，下當釋之。瞿醯云「弟子至西門禮拜已，阿闍梨當白諸尊云：『我某甲已與某甲灌頂竟，今付屬諸尊令持明藏。』作是語已，應當放傘令其起立，對漫荼羅前為說三昧耶戒。『汝今已成就漫荼羅持明阿闍梨竟，諸佛菩薩及真言主一切天神已共知汝。若見眾生堪為法器，怜慜彼故，當為建立漫荼羅而教授之。』」然此經中自有傳法螺偈也。如西方世人受灌頂法時，取四大海水及境內一切河水，具置寶藥穀等，作境內地圖，令此童子踞師子座，以種種珍寶莊嚴，所統眷屬隨其大小列次陪奉。韋陀梵志師坐於象寶，以臨其後，持此寶水以注象牙令墮其頂上，而後唱令以告眾人，又歎說古先哲王治人濟代之法。如是隨順行者，當得壽命長遠，本枝繁盛，堯紹轉輪之業。若不作如是事者，則當自退其位，殞身絕嗣。如是一一而教誨之。今此法王子灌頂，則不如是。陳列密嚴佛土法界大圖，坐於妙法蓮花自在神通師子之坐，以本性清淨智慧慈悲水具含萬德而灌其心。爾時諸菩薩眾，下至八部眾生，莫不歡喜讚歎而生敬仰。時阿闍梨以法王遺訓而教訓之。從此以後，當得生如來家，定紹佛位。若不如是對明，則不知正法尊重也。

The sūtra says: 'Auspicious gāthās and the like, / Abundant, fine, and wondrous words.' There are three kinds of these verses: the first is called 'felicitous', the second 'auspicious', and the third 'most auspicious'; all are ārṣa-gāthās. They are used to felicitate and gladden the mind and also serve the function of adhiṣṭhāna; the ācārya should speak them himself. Next below, we shall set forth the single kind, the 'felicitous', which here is already roughly sufficient for use. When reciting this verse, one should oneself hold a white chowrie and brush his body. When the recitation of praise is finished, the ācārya should again prostrate to all the venerable ones of the maṇḍala, make a sincere supplication for the sake of the consecration, take the jewel flask, slowly circumambulate the maṇḍala three times, and once more perform adhiṣṭhāna according to the ritual. Coming before the disciple, he first uses the syllable RA as fire to burn his body completely to ashes, and only then uses the four flasks in succession to consecrate him. After the consecration, he contemplates the syllable-gateway VA in these ashes, pure white in colour, from which arise the five syllables—namely, A, VAṂ, RAṂ, HAṂ, KHAṂ—sustaining his five cakra-wheels. Next, he speaks the syllable AṂ upon his crown, which transforms into the central womb. Again from this syllable arise three tiers of radiant flames: one tier completely encircles above the throat, and wherever its illumination reaches, the venerable ones appear accordingly, thus forming the maṇḍala of the first court. The next tier of light completely encircles above the heart, and the venerable ones appear accordingly to form the maṇḍala of the second tier. The next tier of light completely encircles above the navel, and the venerable ones appear accordingly to form the maṇḍala of the third tier. At that time, the disciple completely becomes the maṇḍala-body; if explained more deeply, it is the universal-gateway dharmadhātu-body. Next, he should be led to a place where the ācārya personally puts garments on him, crowns his head with white silk, anoints his body with perfume, adorns him with flower garlands, burns incense, lights lamps, and makes offerings according to the ritual, as well as strapping the vajra-thread across his shoulder and putting on armlets and rings—the method of making which is as explained in the offerings for siddhi. Furthermore, the ācārya first uses the syllable RA to empower the golden style, the syllable MAṂ to empower the bright mirror, the Dharma wheel, and the Dharma conch, and empowers the wheel and śaṅkha with mantras. Again standing before the disciple, he wipes and polishes his eyes with the golden style while reciting a verse, contemplating the syllable-gateway RA purifying the defiled obstructions in his eyes. Next, he presents the bright mirror before him while reciting a verse, contemplating the syllable-gateway MAṂ purifying the defiled obstructions in his mind. Next, he takes the Dharma wheel and places it between his two feet, and confers the śaṅkha into his right hand, reciting verses and sustaining each with its respective mantra. Why so? If that practitioner can directly behold the mirror of his own mind with pure eyes, that is the attainment of great bodhi; having attained great bodhi, he must turn the wheel of Dharma. Turning the wheel of Dharma is not limited to a certain number of sentient beings; rather, he must awaken all sentient beings, and therefore blows the great Dharma conch. In general, in the Secret Tradition, conditioned phenomena are always spoken of to metaphorically express profound principles; hence this manner of transmission is performed. The ācārya next should hold an umbrella to cover above him and lead him to circumambulate the maṇḍala three times: first circumambulating the first walkway court, next circumambulating the second walkway court, and finally circumambulating the third walkway court. While circumambulating like this, the ācārya should recite verses such as the auspicious and most auspicious, or may recite the Sanskrit felicitous [verses]. Having completed this, he comes again to the western gate where the two dragons flank and guard, and causes him to make earnest prostrations, the umbrella moving up and down with his body to shade him. Then he should speak the samaya verses for him—namely, the four grave prohibitions in the secret treasury; all of these are ārṣa verses, which will be explained below. The Guhyatantra says: 'After the disciple arrives at the western gate and makes prostrations, the ācārya should address the venerable ones, saying: "I, named so-and-so, have already conferred the consecration on so-and-so, and now entrust him to the venerable ones to uphold the vidyādhara treasury." Having spoken these words, he should set aside the umbrella, cause him to stand up, and speak the samaya precepts before the maṇḍala: "You have now completed becoming an ācārya who upholds the vidyā of the maṇḍala. The Buddhas, bodhisattvas, and mantra lords, as well as all devas and spirits, already recognize you together. If you see sentient beings worthy of being vessels of the Dharma, out of compassion for them you should establish a maṇḍala and instruct them."' However, this sūtra itself contains the verse for transmitting the Dharma conch. When worldly people in the western regions undergo the rite of consecration, they take water from the four great oceans and all rivers within the territory, fully collect precious gems, medicines, grains, and so forth, draw a territorial map, and seat the youth upon a lion throne, adorned with various rare jewels, with his subordinate retinue arranged in hierarchical order according to their rank to attend him. A Vedic brahmin master sits upon the precious elephant behind him, holds this precious water, and pours it over the elephant's tusks so that it drops onto his crown; thereafter, he issues proclamations to announce it to the multitude, and further extols the methods of ancient wise kings in governing people and aiding their generation. Those who accord with and practice this shall attain long life, abundant branches of lineage, and succeed to the enterprise of a wheel-turning monarch like Yao. If one does not perform such deeds, he will voluntarily fall from his position, lose his life, and end his lineage. Thus he instructs them one by one. Now, this consecration of a prince of the Dharma is not like that. One sets forth the great diagram of the dharmadhātu of the Akaniṣṭha-ghanavyūha Buddha-realm, sits him upon the lion throne of the sublime Dharma lotus's sovereign supernatural penetrations, and consecrates his mind with the water of inherently pure wisdom and compassion, fully endowed with myriad virtues. At that time, the assembly of bodhisattvas down to the beings of the eight classes all rejoice, praise, and give rise to veneration. Then the ācārya instructs him with the bequeathed admonitions of the Dharma King. From this point forward, he will be born into the family of the Tathāgata and definitely succeed to the rank of Buddha. If not explained and clarified in this manner, one would not know the reverence of the true Dharma.