大毘盧遮那成佛經疏 9.81

9.81

爾時金剛手又復白佛毘盧遮那，問世尊云何曼荼羅畫時為障者得除息，真言等持誦者無惱害？云何持誦真言果，彼云何？此毘盧遮那如來所加持故，金剛手承佛神力斷大眾疑，及為未來眾生，復發此問也。大毘盧遮那世尊言：「善哉善哉！大眾生！能發此說，為大利益諸眾生故。我今當為開示，一切隨汝所問也。」佛言障者自心生，由昔慳隨順。為彼因除故，菩提心此念。若分別除心思有，菩提心念憶。持誦者離諸過者，佛言一切障法雖復無量，以要言之但從心生。又由行者過去世隨順慳法故，今世多有諸障，當知亦是從心因緣生也，當知彼慳貪等是諸障之因。若除彼因，諸障自息，此中對治即是菩提心也。若念菩提心故，即是能除諸障之因也。又復一切諸障由分別生，此之分別由從妄心思有者，思即是障，謂心中煩惱、隨煩惱等。此中有字，梵音亦云生義也。心思有，若能離諸分別，即是淨菩提心。由行者憶念此心，即能離一切過也。意常思惟不動大有情，能除一切為障者。彼當結此密印者，此即是前所說不動明王。此是如來法身以大願故，於無相中而現是相，護一切真言行者。若行者常能憶念，能離一切障也。所謂不動者，即是真淨菩提之心。為表是義故，因事立名也。此明王閉一目者，有深意也。以佛眼明鑒唯一而已，無二無三也。其印下當說之。祕密主，風當誦阿字門，亦有意。正取阿字為身，以此本無之字門而作我身也。無我作訶字心誦，塗香點作地七點。此風先想訶字在中，加七點而後蓋之也，方依嚩庾以瓦椀蓋合之。於此瓦器大眾生彌盧思念，時時彼上阿字并點作，是風大縛。繼先佛所說，謂造立壇時，或有大風為障，以露地立法故，當須止之。當想此阿字遍於身分之內，此字作金剛不動色，謂真金色也。如是想已，又心誦訶字，於風方（西北也）用塗香於地畫作七小圓點，各如彈丸許大，如是作是用瓦器蓋之。於瓦器心想，即是上想阿字，以此字為金剛山而押之也。三千大千諸須彌山合為一體，而蓋其上。又當時時器上作此字，此阿是金剛不動義，加一點是遍一切處，令此金剛不動遍一切處，即是增廣之義也。水障法，當思惟囉字，遍於身內作赤色大力焰，即是火焰之鬘從內身而出遍於身上如鬘也。作大力可畏惡形，手執大刀印。作瞋形已，畫地作雲像、或作龍蛇之像，用刀印斬斷其形，雲即散滅，以雲是諸水之所因依故也。隨所起障之方而作之，如雨從東來即於東方作也。或作金剛橛用止此風雨，其橛用佉陀羅木作獨股金剛，以金剛真言加持之，想同一切金剛而以打之，亦隨所在方面也。此應自身同於一切金剛然後作之。作此橛是一股金剛，三股除邊支股即是也，其小者名金剛針。或一切障息，復說念真言，大惡不動大力本漫荼羅中住，持誦者作漫荼羅，中作形像，於彼頂左脚蹋彼，當除息去死無疑惑者。復更明異方便，方便除一切障也，即是前所說不動明王。此不動明王本漫荼羅，即是三角漫荼羅其中黑色是也。持誦者想己身作不動明王之像。又於此中作法有二意：一者想不動尊在圓中而蹋彼上也；二者想自身是不動尊，即以本真言印加之而蹈其上也。三角中畫彼為障者形，然後入中，以左脚蹈彼頂上，以大忿怒形加之，彼當應時退散。若彼違戾不受教不去者，乃至必自斷其命根。是故持誦者當生慈心念言，勿令彼斷命也。然此中密意，所謂為障者，即是從心所生慳貪等法，能為行人作一切障事。今此不動明王即是一切智智大菩提心，當知此心即是大力威猛，能永害一切隨眼等過令彼永斷，即是死義也。如《瑜伽》所云說：佛初成正覺，大集會一切漫荼羅所攝三界之眾。有摩醯首羅者，即是三千世界之主，住三千界之中，心慢故不肯從所召命，而作是念：「我是三界之主，更有誰尊而召我耶？」復作是念：「彼持呪者畏一切穢，我今化作一切穢污之物，四面圍遶而住其中，彼所施呪術何所能為？」時不動明王承佛教命召彼，見其作如此事，即化受觸金剛（即是不淨金剛也）令彼取之。爾時不淨金剛須臾悉噉所有諸穢令盡無餘，執令彼來至佛所。彼復言：「爾等是夜叉之類，而我是諸天主，何能受爾所命耶？」尋即逃歸。如是七返。爾時不動明王白言：「世尊！此有情何故犯三世諸佛三昧耶法。當以何事治之？」佛言：「即當斷彼也。」時不動明王即持彼，以左足蹋其頂半月中，右足蹋其妃首半月上。爾時大自在天尋便命終，即於爾時於悶絕之中證無量法而得授記，於灰欲世界成佛號月勝如來。此皆祕語也。食一切穢，是噉彼惡業煩惱等垢穢滓渭之法。云命終者，是彼一切心法永斷，入無生法性，故於中得一切佛記，非是殺也。爾時諸天等，見三千世界天主以不順諸順三昧耶故自取命終，一切敬畏，自相謂言：「天主尚爾，我云何不往？」即共詣佛所，於大漫荼羅中而得法利。時不動明王白佛言：「此大自在天當更云何？」佛言：「汝應起之。」時不動明王即說法界生真言。爾時大自在者即復蘇息，生大歡喜白言：「甚希有也。我初召至已，問佛：此夜叉是何等類，我所不解。佛言『是諸佛之主。』我作是念：『諸佛一切之尊，云何以此而更為主耶？』是我所不解，今乃知之。由此大王力故，令我現前得記作佛，當知實是諸佛之尊也。」所以然者？大自在天三千世界之主，即是眾生自心，所謂無始無明住地，於諸惑中而得自在，唯除大菩提心無能伏者。斷其命已，即是於寂然界作證。所謂生者，即是起佛慧門。是故真言行者，應一一思惟諸佛密語也。又法用芥子及諸毒藥二種相和，作彼為障者形像而用塗之，令彼身如火燒速被中傷，故云速被着（惠略也惠命也）略乃至大梵等為障尚被着，何況餘耶？又凡此法，皆是久持誦得成就者解法則乃能作之。若但聞法即求得如是用，無此理也。其佉陀木橛，必無此木，用苦練木乃至用賓鐵亦得耳。足，是智足也。

At that time Vajrapāṇi spoke again to the Buddha Vairocana, asking the Bhagavat: "How may obstructors be pacified and removed when a maṇḍala is drawn, so that mantra practitioners and reciters are free from harm? What is the fruit of reciting mantras, and what is that like?" Because of the adhiṣṭhāna of the Tathāgata Vairocana, Vajrapāṇi, receiving the Buddha's spiritual power to sever the doubts of the great assembly and for the sake of future sentient beings, asked this question once more. The Bhagavat Mahāvairocana said: "Excellent, excellent, great being! You are able to utter this teaching for the great benefit of all sentient beings. I shall now disclose and explain everything in accordance with what you have asked." The Buddha said that obstructors are born from one's own mind, arising from following parsimony in the past. To eliminate their cause, one should be mindful of the bodhicitta. If one eliminates conceptual discrimination from the mind's thoughts of being and reflects on the bodhicitta, the practitioner will be free from all faults. The Buddha said that although all obstructing phenomena are immeasurable, to put it briefly, they arise solely from the mind. Furthermore, because the practitioner in past lives followed the phenomenon of parsimony, in this life there are many obstacles; one should know that these also arise from conditions within the mind. One must understand that such parsimony and greed are the causes of all obstacles. If one eliminates their cause, the obstacles will naturally subside. The antidote here is precisely the bodhicitta. If one is mindful of the bodhicitta, it can eliminate the cause of all obstacles. Moreover, all obstacles arise from conceptual discrimination; this discrimination arises from the deluded mind thinking of existence, and thinking is itself an obstacle—namely, the afflictions and secondary afflictions within the mind. The word 'existence' (you) here also means 'arising' in Sanskrit. When the mind thinks of existence, if one can be free from all discrimination, that is the pure bodhicitta. Because the practitioner is mindful of this mind, they are able to be free from all faults. When the mind constantly contemplates the Immovable Great Being, he can remove all obstructors. They should bind this secret seal: this refers to the previously mentioned Vidyārāja Acala. This is the Tathāgata's dharmakāya, which, out of great vows, manifests this form within the formless to protect all mantra practitioners. If a practitioner is constantly able to be mindful of him, they can be free from all obstacles. The so-called 'Immovable' is the truly pure bodhicitta. In order to express this meaning, the name is established according to the circumstance. That this Vidyārāja closes one eye has a profound meaning: the Buddha-eye's luminous discernment is singular and only one, not two and not three. His mudrā will be explained below. Lord of Secrets, for wind one should recite the syllable A gateway; this also has a meaning. One directly takes the syllable A as the body, making one's body out of this syllable gateway of original non-existence. Selflessly, one forms the syllable HA, recites it mentally, and dots the ground with scented paste in seven dots. For this wind, one first visualizes the syllable HA in the center, adds seven dots, and then covers it; according to the Vāyu direction, one covers and fits it with an earthenware bowl. Over this earthenware vessel, the great being contemplates Meru; continually upon it the syllable A is made together with the dot—this is the great binding of wind. Continuing the previous Buddha's exposition: when constructing an altar, there may be a great wind that acts as an obstacle, and because the rite is performed on open ground, it must be halted. One should visualize this syllable A pervading throughout one's own body, the syllable taking the color of the adamantine immovable—namely, a true golden color. Having visualized this, one mentally recites the syllable HA, and in the wind direction (the northwest), uses scented paste to draw seven small circular dots on the ground, each about the size of a pellet; having done this, one covers them with an earthenware vessel. In the mind, one visualizes over the earthenware vessel the syllable A visualized earlier, using this syllable as a vajra mountain to suppress it. The Sumeru mountains of the trichiliocosm merge into a single entity to cover over it. Moreover, one should continually make this syllable upon the vessel. This A means adamantine immovability; adding a dot means pervading all places, causing this adamantine immovability to pervade all places, which is the meaning of augmentation. For the method regarding water obstacles, one should contemplate the syllable RA pervading inside the body, forming a red, greatly powerful blaze—that is, a garland of flames emerging from within the body and pervading over the body like a garland. One assumes a greatly powerful, terrifying, and fierce form, holding the great sword seal in hand. Having assumed the wrathful form, one draws on the ground the image of clouds, or the image of dragons and serpents, and severs their forms with the sword seal; the clouds will immediately scatter and vanish, because clouds are the support and cause of all waters. One performs this according to the direction from which the obstacle arises; for example, if rain comes from the east, one performs it in the east. Or, one makes a vajra stake to stop this wind and rain; the stake is made of khadira wood as a single-pronged vajra, consecrated with the vajra mantra. Visualizing oneself as identical with all vajras, one strikes with it, also in accordance with the direction where it is. One should make one's own body identical with all vajras and only then perform this. In making this stake, it is a single-pronged vajra, which is a three-pronged vajra with its outer prongs removed; the small one is called a vajra needle. Or, for all obstacles to subside, it is further said that reciting the mantra, residing in the primordial maṇḍala of the greatly fierce, immovable, greatly powerful one, the reciter makes a maṇḍala, draws an image within it, and tramples its crown with the left foot; it will be pacified and removed, ending in death without doubt. This further clarifies an alternative upāya to eliminate all obstacles by means of upāya, which refers to the previously mentioned Vidyārāja Acala. The primordial maṇḍala of this Vidyārāja Acala is a triangular maṇḍala, black in its center. The reciter visualizes their own body as the form of Vidyārāja Acala. Furthermore, performing the rite here has two meanings: first, visualizing the Immovable Honored One within the circle trampling upon them; second, visualizing one's own body as the Immovable Honored One, consecrating it with the root mantra and mudrā, and trampling upon them. In the triangle, one draws the form of the obstructor, then enters within it, tramples upon their crown with the left foot, and confronts them with a greatly wrathful form; they will immediately retreat and scatter. If they are defiant, do not obey the command, and do not leave, it will even necessarily sever their life-faculty. Therefore, the reciter should generate a mind of compassion and think: "Do not cause their life to be severed." However, the secret meaning here is that the so-called obstructors are the phenomena of parsimony, greed, and the like born from the mind, which can create all obstacle-related affairs for the practitioner. Now, this Vidyārāja Acala is precisely the great bodhicitta of sarvajñajñāna; one should know that this mind has great power and fierce strength, able to permanently slay and completely sever all faults such as secondary afflictions—this is the meaning of 'death'. As it says in the Yoga: when the Buddha first attained correct enlightenment, there was a great assembly of the beings of the three realms subsumed under all maṇḍalas. There was Maheśvara, the lord of the trichiliocosm, who dwelt in the center of the three thousand realms. Because of mental pride, he refused to comply with the summons, thinking: "I am the lord of the three realms. Who else is more honorable that can summon me?" He further thought: "Those mantra-holders fear all filth. I shall now conjure all manner of filthy things, encircle myself with them on four sides, and abide within them. What can their deployed mantra arts accomplish?" At that time, Vidyārāja Acala, receiving the Buddha's command, summoned him. Seeing him perform such an act, he immediately emanated Touch-Receiving Vajra (who is Ucchuṣma Vajra) to go and seize him. Then Ucchuṣma Vajra devoured all the filth in an instant without remainder, captured him, and brought him to the Buddha's presence. He again said: "You are of the yakṣa class, while I am the lord of all devas. How could I accept your command?" Thereupon he fled back. This happened seven times. At that time Vidyārāja Acala said to the Buddha: "Bhagavat! Why does this sentient being violate the samaya laws of all the Buddhas of the three times? With what matter should he be disciplined?" The Buddha said: "You should immediately sever him." Thereupon Vidyārāja Acala seized him, trampling the half-moon on his crown with his left foot, and trampling the half-moon on his consort's head with his right foot. At that time Maheśvara immediately died. At that very moment, while unconscious, he realized immeasurable dharmas and received vyākaraṇa, to attain buddhahood in the realm of Ash and Desire under the name Tathāgata Candrābhyudgata. These are all secret words. Eating all filth means devouring the defiled, sediment-like phenomena of evil karma, afflictions, and the like. Saying that his life ended means that all his mental phenomena were permanently severed, entering the unproduced dharmatā, so that within it he received the prediction from all the Buddhas; it was not a killing. At that time, the devas, seeing that the lord of the devas of the trichiliocosm had brought about his own death because he did not comply with the samayas, were all awestruck and said to one another: "Even the deva lord was like this; how could we not go?" They went together to the Buddha's presence and obtained the benefit of the Dharma within the great maṇḍala. Then Vidyārāja Acala said to the Buddha: "What should further be done with this Maheśvara?" The Buddha said: "You should revive him." Thereupon Vidyārāja Acala uttered the mantra of dharmadhātu-arising. At that moment Maheśvara was revived, generated great joy, and said: "It is exceedingly rare! When I was first summoned here, I asked the Buddha: 'What kind of yakṣa is this? I do not understand.' The Buddha said: 'He is the lord of all Buddhas.' I thought: 'The Buddhas are the most honorable of all; how can he be their lord?' This was what I did not understand; only now do I realize it. Through the power of this great king, he has caused me to receive vyākaraṇa and become a Buddha directly before him. One should know that he is truly the most honorable of all Buddhas." Why is this? Maheśvara, the lord of the trichiliocosm, is precisely the sentient beings' own mind—the so-called beginningless avidyāvāsanābhūmi—which attains mastery among all afflictions; none can subdue it except the great bodhicitta. Severing his life means attaining realization in the tranquil realm. The so-called reviving means opening the gateway of Buddha-wisdom. Therefore, the mantra practitioner should contemplate each and every secret word of the Buddhas. Furthermore, as a method, one mixes mustard seeds and various poisons together, makes an image of the obstructor, and smears it [with the mixture], causing their body to be swiftly struck and injured as if burned by fire; hence it is said to be swiftly seized ('huilüe' means 'wisdom-life'). If even an obstructor such as Mahābrahmā is seized, how much more so others? Moreover, all these methods can only be performed by those who have practiced recitation for a long time, attained siddhi, and understand the rites. If one has merely heard the method and immediately seeks to use it like this, there is no such principle. As for the khadira wood stake, if this wood is definitely unavailable, one may use Chinaberry wood or even refined iron. The foot is the foot of wisdom.