大毘盧遮那成佛經疏 9.32

9.32

「爾時金剛手白佛言，乃至同見佛世尊故。」是因受具已竟，明真言門中無作功德也。如聲聞法中若受具足戒竟，如婬盜殺妄等是一一學處，各於三千大千世界一一眾生處皆得無作功德，福河流注迄至命終。乃至不飲酒戒，於一切眾生咽咽皆生無作功德。壞生掘地戒，於一切草木自金剛際以來一一微塵各生無作功德。以此因緣故，雖具諸結使凡夫，得與無學聖人同在應供之數共秉聖事。今此祕密藏中，以初戒故，於十方三世一切正法藏中皆生無作功德。由第二戒故，於十方三世一切菩薩行中皆生無作功德法。由第三戒故，於十方三世一切度人門皆生無作功德。由第四戒故，於十方三世一切眾生及四攝事中皆生無作功德。非獨以一期為限量、三千為境界也。又聲聞一切律儀，因緣造作，終至無餘涅槃，歸於灰斷。今此菩薩律儀，本從一切智生，終趣薩婆若海，本末究竟等皆如金剛。又如聲聞法中，雖有具足煩惱學無學等階次不同，然所發無作律儀則無優劣之異。今此菩薩律儀亦復如是，雖復最初發心乃至四十二地階次不同，然一時普遍法界發起無作善根，則與如來更無增減之異。復次如初發心時一切功德即與如來等，從此以後經無量阿僧祇劫，於一念中恒殊進，轉深轉廣不可思議。以此義故名為祕密藏中無作功德也。以之經云「金剛手問：此善男子善女人入此大悲藏漫荼羅，獲幾所福德聚？佛言：從初發心乃至成如來所有福德聚，是善男子善女人福德聚與彼正等也。此福非一切眾生思量分別之所能及，唯有諸佛乃能知之。」今但示其入處，欲令領會圓意，故云以此法門當如是知也。譬如輪王太子適在胎藏之中，已能持四天下使福德無減，八部群神皆宗敬之，何況紹灌頂位時所為利益。故佛言：由彼所有福德聚與如來等故，當知即是從佛口生佛心之子，其所在方即為有佛施作佛事。猶如聲聞經中，佛說隨舍利弗之所遊行，於彼方面我則無事也。一切眾生所以供養親近如來者，以能出生無盡福慧故。而今此善男子善女人所有福德聚，與如來正等，是故世尊以大悲故囑累一切眾生，若樂於供養佛者，當供養此善男子善女人；若欲見佛者，即當觀彼也。初入世諦漫荼羅時所有福德聚，與如來等。初入瑜伽深祕密漫荼羅時所有福德聚，又復與如來等。乃至廣說，隨入一一地位漫荼羅時，所生福德聚皆悉與如來等，是中亦有差別亦無差別。以見如是金剛界故，名為金剛手。以見如是法界故，名為普賢。故此上首聖尊與一切金剛菩薩眾皆共同聲說言：「我等從今以後應當恭敬供養是善男子善女人。何以故？同見佛世尊故。」猶如輪王輔佐，以明識輪王種性故，見出興世間多諸義利，欲令七寶常不隱沒故，皆以至誠禮敬胎中太子而衛護之，非以矯飾之辭也。瞿醯云「阿闍梨如上所說作護摩已，用淨水灑諸弟子頂上，廣示漫荼羅位，教彼大印及明王真言，令坐一處持誦之。次教以香花供養本尊及餘諸尊竟，次第而坐，師自誦《般若經》令彼聽之。次為都說三昧耶戒。汝等從今日，常於三寶及諸菩薩諸真言尊恭敬供養，於摩訶衍經恒生信解，凡見一切受三昧耶者當生愛樂。於尊者所恒起恭敬，不應於諸尊所懷嫌恨心，及與信學外道經書。凡來求者隨力施與，於諸有情恒起慈悲，於諸功德懃心修習，常樂大乘。於真言行勿得懈廢，所有祕密之法，無三昧耶者不應為說。」大略如此，餘如供養法初品中廣明。如是教授已，各各示彼本尊真言印所屬之部，并為解說本曼荼羅，然後作最後護摩。護摩竟，更如法護身，施諸方食。施畢，洗手灑淨，與諸弟子以香花等次第供養一切諸尊，誠心頂禮并乞歡喜。復執閼伽，各各以本真言如法發遣，或依本教、或以漫荼羅主真言一時發遣，准同請法。諸供養食當施貧人，不應與狗烏等食噉。所有財物，阿闍梨應取隨意受用，若不能用當施三寶。傘拂等施佛，塗香燒香等施法，衣瓶器等施佛及四方僧。若無僧當與七眾，其弟子乃至少分不得用之，若用犯三昧耶。如彼廣說也。

"At that time Vajrapāṇi addressed the Buddha, saying, up to: because they are seen as identical to the Buddha, the Bhagavat." This explains the unconditioned merit (avijñapti-merit) within the mantra gateway because the reception of the full precepts has just concluded. In the Śrāvaka teachings, once one has received the full precepts, through each individual training rule—such as those against sexual misconduct, stealing, killing, and lying—one attains unconditioned merit with respect to every single sentient being in the trichiliocosm, a river of merit flowing continuously until the end of one's life. Even through the precept against drinking alcohol, unconditioned merit arises with each and every swallow with respect to all sentient beings. Through the precepts against destroying plant life and digging the earth, unconditioned merit arises individually with respect to every single speck of dust throughout all vegetation from the vajra-stratum upward. Due to these causes and conditions, even an ordinary person full of defilements is counted among those worthy of offerings together with the saintly trainees beyond learning (aśaikṣa), jointly conducting sacred tasks. Now, in this Secret Treasury: due to the first precept, unconditioned merit arises with respect to the storehouse of all true Dharma throughout the ten directions and the three times. Due to the second precept, the factor of unconditioned merit arises with respect to all bodhisattva practices throughout the ten directions and the three times. Due to the third precept, unconditioned merit arises with respect to all gateways of liberating people throughout the ten directions and the three times. Due to the fourth precept, unconditioned merit arises with respect to all sentient beings and the four means of embracing throughout the ten directions and the three times. It is not limited to a single lifetime as its span, nor to the trichiliocosm as its sphere. Furthermore, all the moral codes of the Śrāvakas are conditioned and compounded; ultimately they terminate in Nirvāṇa without remainder, returning to ash and extinction. But this bodhisattva moral code originally arises from the sarvajñajñāna and ultimately flows into the ocean of omniscience (sarvajñatā); both root and end, ultimately equal, are like vajra. Moreover, just as in the Śrāvaka teachings, although there are differing stages such as those endowed with defilements, trainees, and non-trainees, the unconditioned moral discipline that is aroused nevertheless has no difference of superiority or inferiority—this bodhisattva moral discipline is also like this: although there are differing stages, from the initial arousal of the mind up to the forty-two stages, when the unconditioned wholesome roots are aroused all at once pervading the dharmadhātu, they are completely free from any difference of increase or decrease compared to the Tathāgata. Furthermore, just as all merit at the time of first arousing the mind is equal to the Tathāgata's, from this point forward, passing through incalculable asaṃkhyeya kalpas, within a single thought-moment it constantly and remarkably advances, turning deeper and broader, inconceivable. For this reason it is called the unconditioned merit within the Secret Treasury. Thus the sūtra states: "Vajrapāṇi asked: When these good sons and good daughters enter this mahākaruṇāgarbha-maṇḍala, how great a mass of merit do they obtain? The Buddha said: The mass of merit from the initial arousal of the mind up to becoming a Tathāgata is exactly equal to the mass of merit of these good sons and good daughters. This merit is beyond the reach of the thinking and discrimination of any sentient being; only the Buddhas can know it." Here he merely points out the gateway of entry, desiring that [the disciple] comprehend the complete meaning; hence it is said that through this Dharma gateway one should know it in this manner. For example, when the crown prince of a wheel-turning king has just settled in the womb, he is already able to hold the four continents so that their merit and virtue do not diminish, and the eight classes of deities all venerate him—how much more so the benefits he brings when he succeeds to the consecration stage! Therefore the Buddha said: Because their mass of merit is equal to the Tathāgata's, you should know that they are sons of the Buddha's mind, born from the Buddha's mouth; wherever they reside, there is a Buddha performing Buddha-work. This is just as in the Śrāvaka sūtras, where the Buddha says that wherever Śāriputra travels, I have nothing to do in that quarter. The reason all sentient beings make offerings to and draw close to the Tathāgata is that he can generate inexhaustible merit and wisdom. Now, the mass of merit possessed by these good sons and good daughters is exactly equal to the Tathāgata's. Therefore, out of great compassion, the Bhagavat entrusts all sentient beings: those who delight in making offerings to the Buddha should make offerings to these good sons and good daughters; those who wish to see the Buddha should look upon them. The mass of merit when first entering the mundane-truth maṇḍala is equal to the Tathāgata's. The mass of merit when first entering the profound, secret yoga-maṇḍala is likewise equal to the Tathāgata's. And so on at length, as one enters the maṇḍala of each and every stage, the mass of merit produced is in every case equal to the Tathāgata's; within this, there is difference and yet there is no difference. Because one sees such a vajradhātu, one is named Vajrapāṇi. Because one sees such a dharmadhātu, one is named Samantabhadra. Therefore, this foremost holy lord and all the assemblies of vajra bodhisattvas voiced in unison, saying: "From this day forth, we should reverently make offerings to these good sons and good daughters. Why? Because they are seen as identical to the Buddha, the Bhagavat." This is just like the ministers of a wheel-turning king: clearly knowing the royal lineage, seeing that his emergence in the world brings many benefits, and wishing that the seven jewels never vanish, they all with utter sincerity pay homage to and guard the prince in the womb, and do not use dissembling words. The Guhyakā states: "After the ācārya has performed the homa as explained above, he sprinkles the crowns of the disciples' heads with pure water, broadly demonstrates the positions in the maṇḍala, teaches them the great mudrā and the mantra of the Vidyārāja, and has them sit in one place to recite it. Next, he teaches them to make offerings of incense and flowers to the primary deity and the other deities; having finished, they sit in order, and the master recites the Prajñāpāramitā Sūtra himself, having them listen to it. Next, he broadly expounds the samaya precepts for them: 'From this day forward, you must always reverently make offerings to the Three Jewels, all bodhisattvas, and the deities of all mantras; always give rise to faith and understanding toward Mahāyāna sūtras; whenever you see anyone who has received the samaya, you must give rise to love and joy. Toward the venerable masters always give rise to reverence; do not harbor resentment toward the deities, nor faithfully study non-Buddhist scriptures. Whenever anyone comes seeking, give according to your ability; toward all sentient beings always give rise to kindness and compassion; diligently practice all virtues; always take joy in the Mahāyāna. Do not be negligent or remiss in the mantra practice; and regarding all secret teachings, you should not speak them to those who lack the samaya.' It is broadly like this; the rest is explained at length in the first chapter on the ritual of offering. Having instructed them in this way, he indicates to each of them the division to which their primary deity's mantra and mudrā belong, and explains the primary maṇḍala for them; only then does he perform the final homa. The homa completed, he further protects the body according to the ritual and offers food to the various quarters. The offering finished, he washes his hands, purifies [them] with sprinkled water, and together with the disciples makes sequential offerings of incense, flowers, and so forth to all deities, sincerely bowing his head and beseeching joy. Again grasping the argha, he dispatches each deity according to the ritual using their original mantra—either following the original teaching or using the mantra of the lord of the maṇḍala to dispatch them all at once, conforming to the method of invokation. All the offered food should be given to the poor; it should not be given to dogs, crows, and the like to eat. As for all the material wealth, the ācārya should take and use it at will; if he cannot use it, it should be offered to the Three Jewels: parasols, fly whisks, and so forth are offered to the Buddha; ointments, burning incense, and so forth are offered to the Dharma; robes, vases, vessels, and so forth are offered to the Buddha and the saṅgha of the four quarters. If there is no saṅgha, it should be given to the seven assemblies [of disciples]; the disciples may not use even the slightest bit of it; if they use it, they violate the samaya. As is explained there at length."