大毘盧遮那經供養次第法疏 1.11

1.11

約第三段中，有情信解上中下者，即是六趣眾生也。若於最勝等者，指前《大日經》。調伏行者，不犯三昧耶也。別律儀者，謂《大日經》也。具緣眾支分者，是修造道場支分也。一心住者，一心繫師所。三昧耶者，明平等本誓等也。道場者，妙圓壇也。教本者，是《毘盧遮那經》。親於尊所者，為灌頂之師也。獲勝三昧耶及護者，受傳法灌頂之人所得也。攝正真言平等行者，於本不生理中安心不動也。入此真言最上乘者，入者解也，最上乘者即是毘盧遮那所證理自體。密行者，行真言行者。軌範者，即阿闍梨等也。廣大諸功德者，軌範者即是功德大海，功德大海住在其身也。何以故？經云「若欲見佛禮拜、若欲供養佛，禮拜供養此人，與佛無異也。何以無異者？以五種真言心及印等莊嚴其身故。」契經者，指《毘盧遮那經》。莫過瞋者，如《華嚴經》廣說也。淨菩提心者，即是真言也。常懷忍辱不觀過者，於世間法忍中難忍，唯有背恩德者，故勸勵忍也。俟者，待也。所謂俟時者，正欲修真言者三昧之時也。忽有檀越請講說者，即語噵：「我修三昧，以後為汝講說。」當時不可也。清白醇淨法者，於體理中恒有得恒沙性無漏功德及布施等諸度門也。由諸酒者，此酒放逸之本，若飲者亂三昧也。增我慢者，增妄執，妄執深則習定更遠。今已等者，嘆略言義深。令廣知解生決定者，讚多聞之益也。從上以來戒理定慧略說已了。

Regarding the third section, "sentient beings' faith and understanding, superior, middling, and inferior" refers to sentient beings of the six destinies. "If toward the most supreme," and so forth, refers to the aforementioned Mahāvairocana Sūtra. "Taming practice" means not violating the samaya. "Specific vinaya" refers to the Mahāvairocana Sūtra. "Endowed with conditions and all subsidiary requisites" means the requisites for preparing the bodhimaṇḍa. "Abiding single-mindedly" means fixing the mind single-mindedly on the master. "Samaya" clarifies the fundamental vow of equality, and so forth. "Bodhimaṇḍa" refers to the wondrous round maṇḍala. "The root text of the teaching" is the Mahāvairocana Sūtra. "In person before the venerable one" refers to the master who performs the abhiṣeka. "Obtaining the supreme samaya and protection" refers to that which is obtained by the person who receives the Dharma-transmitting abhiṣeka. "Comprehending the equal practice of the correct mantra" means pacifying the mind immovably in the principle of ādy-anutpāda. "Entering this supreme vehicle of mantras": "entering" means understanding; "the supreme vehicle" is the very substance of the principle realized by Vairocana. "Secret practitioner" means a practitioner who practices mantra practice. "Exemplar" (ācārya) refers to the ācārya and the like. "Vast merits": the exemplar is an ocean of merit, and the ocean of merit abides in his person. Why? The sūtra says: "If one wishes to see the Buddha and bow, or if one wishes to make offerings to the Buddha, bowing to and making offerings to this person is no different from doing so to the Buddha. Why is it no different? Because his body is adorned with the five kinds of mantra-hṛdayas, mudrās, and so forth." "Discourse" refers to the Mahāvairocana Sūtra. "Nothing surpasses anger" is as expounded extensively in the Avataṃsaka Sūtra. "The pure bodhicitta" is the mantra itself. "Always harboring forbearance and not looking at faults": among the forbearances of worldly dharmas, the hardest to bear is toward those who betray kindness and virtue; therefore, one is exhorted to forbearance. "Await" (俟) means to wait. "Awaiting the time" refers precisely to when the mantra practitioner is about to cultivate samādhi. If a dānapati suddenly requests an exposition, one says: "I am cultivating samādhi; I will explain it for you later." At that moment it is not permitted. "The clear, white, pure Dharma" means that within the ontological principle, one constantly obtains untainted virtues as numerous as the sands of the Ganges, as well as the gates of the pāramitās such as giving. "From various liquors": this liquor is the root of heedlessness; if one drinks it, it disturbs samādhi. "Increasing arrogance": increasing false attachments; when false attachments are deep, one is further removed from practicing meditative concentration. "Now having already...," and so forth, praises the conciseness of the words and the depth of the meaning. "Causing broad knowledge and understanding to generate decisive certainty" praises the benefit of hearing much. From the above onward, the brief explanation of precepts, principle, meditative concentration, and wisdom is concluded.