大毘盧遮那經供養次第法疏 2.44

2.44

四、釋文，有二：先標、後釋。標中，初二句結前起後。聖天等者，聖者，菩薩也。天者，淨也。大日所化，應機天故。住相應坐者，入道場對本尊坐，即時也。入三昧者，專注一境也，住心本尊心不暫捨故。四種者，左文觀本尊，本尊心中圓明照見真言字，次第而受持也。靜慮者，反謂定也，住心四處，外無散故。軌儀者，觀彼四即軌儀也，能所合故。能令內心者，即自心也。望合理，今稱本心，生喜樂故，故言生喜樂也。以真實義者，深觀真言，悟不生故。加持者，真言上中安觀心故。當得者，初觀心時也。成等引者，合本不生故。約後釋，有十門：一「若作真言念誦時乃至是名世間具相行」，有相念誦門。二「四支禪門復殊異乃至瑜伽勝義品中說」，二無相念誦門。三「次應轉變明字門乃至於前品中說」，是變字成身門。四「本尊三昧相應乃至隨息而出入」，是本尊三昧隨息門。五「或修意支法乃至復為一方便」，是意支念聲真言門。六「諸有修福慧」等一偈，是修無定門。七「若樂求現法乃至具支供養應如是知」，是樂求現法成就門。八「復為樂修習乃至速得成就悉地」，是大日三密速得門。九「復次若觀念乃至速得成就」，是釋迦真言成就門。十「復次本尊之所住乃至智者應當悉知解」，是祕密事業可解門。初中，念誦時者，捻珠初起念誦，即時也。今者，上時言今也。彼方便者，初念誦時，即言彼也。所開示者，於〈供養儀式品〉中開示本尊也。令心淨無垢者，貪瞋癡等不起念也。數者，所說數滿也。時分者，剋限日月也。相現等者，圖像塔中出誦聲、光明也。有相者，自身以外，帶相觀故。二、四支者，右四種也。復殊異者，自身已外不觀本尊，凡正觀時即作自大日。少者修，時不多也。福者，外香華，無力難辨也。成就者，悟妙契大日本地智故。下一句，引證說也。三身，祕之幖幟，本自見自身本尊形也。彼乘位者，自本尊位也。四以心者，種子字也。置心者，完心也。為種子者，行者因心念誦真言，從因得果，故言種子也。菩提心者，真言也。欝金色者，真金色也。童真者，童子異名也。文殊師利菩薩真言門。次文殊入佛加持神力三昧。此加持三昧，如上《毘盧遮那經》初說也。

Fourth, explaining the text, which has two parts: first stating, then explaining. In stating, the first two lines conclude the preceding and introduce the following. "Noble deities, etc.": "noble" refers to bodhisattvas; "deity" means pure. Being transformations of Mahāvairocana, they are deities responding to capacities. "Dwelling in the corresponding seat": entering the bodhimaṇḍa and sitting facing the iṣṭadevatā, this is that very time. "Entering samādhi": focusing exclusively on a single object; because the mind dwells on the iṣṭadevatā without leaving even for a moment. "The four kinds": the text on the left contemplates the iṣṭadevatā, in whose heart a perfectly luminous circle shines upon and sees the letters of the mantra, receiving and holding them in succession. "Meditation" (dhyāna): on the contrary, this refers to concentration (samādhi); because the mind dwells in the four places, there is no external distraction. "Ritual procedure": contemplating those four is itself the ritual procedure, because the subject and object are unified. "Able to make the inner mind": that is, one's own mind. In accord with the principle, now corresponding to one's fundamental mind, joy and bliss are generated; therefore it says, "generates joy and bliss." "With the true meaning": deeply contemplating the mantra and awakening to the unproduced. "Adhiṣṭhāna": placing the contemplating mind upon and within the mantra. "Will attain": the time when one first contemplates the mind. "Becoming concentrated (samāhita)": because it accords with original non-arising. Regarding the subsequent explanation, there are ten sections: 1. "When performing mantra recitation... this is called worldly action endowed with marks": the section on recitation with marks. 2. "The four limbs of dhyāna are moreover distinctive... explained in the chapter on the ultimate truth of Yoga": the section on recitation without marks. 3. "Next one should transform the vidyā-syllables... explained in the previous chapter": the section on transforming syllables into the body. 4. "Corresponding to the iṣṭadevatā's samādhi... exiting and entering in accord with the breath": the section on the iṣṭadevatā's samādhi following the breath. 5. "Or cultivating the mental-limb method... again serves as an expedient": the section on the mental limb reciting the sound of the mantra. 6. The single verse beginning with "All those who cultivate merit and wisdom": the section on cultivating without fixed determination. 7. "If one delights in seeking the accomplishments of the present life... offering endowed with limbs should be known in this way": the section on delighting in seeking the accomplishment of the present life. 8. "Again, for the sake of those who delight in practicing... quickly attaining the accomplishment of siddhi": the section on quickly attaining Mahāvairocana's three secrets. 9. "Furthermore, if one contemplates... quickly attains accomplishment": the section on the accomplishment of Śākyamuni's mantra. 10. "Furthermore, where the iṣṭadevatā abides... the wise should completely know and understand": the section on secret activities that are to be understood. In the first section, "at the time of recitation": when one fingers the beads and initially begins recitation, that is the very time. "Now": the time above is called "now." "That expedient": at the initial recitation, it is referred to as "that." "What was revealed": in the "Chapter on Offering Rituals," the iṣṭadevatā was revealed. "Making the mind pure and defilement-free": thoughts of greed, anger, ignorance, and so forth do not arise. "Number": the spoken number is completed. "Time period": fixing a limit of months and days. "Marks appearing, etc.": reciting sounds and radiant light emerging from the image or stūpa. "With marks": because one contemplates bearing marks outside of one's own body. Second, "the four limbs": the four kinds mentioned on the right. "Moreover distinctive": one does not contemplate the iṣṭadevatā outside of one's own body; whenever correctly contemplating, one immediately becomes oneself Mahāvairocana. "Few are those who cultivate": the times are not many. "Merit": external incense and flowers; without capacity, it is difficult to procure. "Accomplishment": because one awakens to and wonderfully accords with the wisdom of Mahāvairocana's fundamental ground. The next line cites proof. "The three bodies": the secret emblems; fundamentally, one sees the form of one's own iṣṭadevatā within one's own body. "That stage of the vehicle": the stage of one's own iṣṭadevatā. Fourth, "with the mind": the seed-syllable (bīja). "Placing in the mind": the complete mind. "As a seed": the practitioner's causal mind recites the mantra, attaining the fruit from the cause; therefore it is called a "seed." "Bodhicitta": the mantra. "Saffron-colored": true golden color. "Kumāra (youthful)": an alternative name for a youth. The section on Mañjuśrī Bodhisattva's mantra. Next, Mañjuśrī enters the samādhi of the Buddha's empowering supernatural power. This empowering samādhi was explained above at the beginning of the Mahāvairocana Sūtra.