大毘盧遮那成佛經疏 9.32

9.32

"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."