佛頂尊勝陀羅尼經教跡義記 2.11

2.11

唐言世尊也。世尊者，十號之中一稱名也。菩薩圍繞，天人敬仰，世間無比，故號尊也。能對治世，故云世尊矣。次出體者，此三業禮，身語二業，色聲二處，二界所攝。意業禮者，行蘊法處，法界小分為性。亦通後得智，五蘊為性，定道無表亦此攝故。虔恭曰敬，軌儀稱禮，總以二十二法，遍行五、別境五、善十一并意為性。言遍行五者，即作意、觸、受、想、思為五也。言別境五者，即欲、勝解、念、定、慧為五也。善有十一者、即信、精進、慚、愧、無貪、無瞋、無癡、輕安、不放逸、捨、不害為十一也。又三業禮者，意顯大師有天眼，故身業禮，以可見故；若在暗處，以語業禮，以可聞故；若眼耳俱失，以意業禮，不能聞見故。又三輪為因故，身業禮者，神境輪為因；語業禮者，教誡輪為因；意業禮者，記心輪為因。故《涅槃經》云：「諸佛所師所謂法也，以法常故，諸佛亦常。」常者，法則真如涅槃體矣。菩薩能歸修證斷惑，佛亦所歸依，即是持業釋也。且如凡夫地前菩薩，三業皆是有漏；若登地上菩薩，七地已前，本質身語唯是有漏，若後得智變起色聲，即無漏性；若八地以上菩薩，本質亦唯有漏，以第八識由有漏故，所變相分非無漏攝，若影像色聲，第六識聚唯無漏故，變身語亦唯無漏。若真言行人，修持三密，覺悟一心，歸赴本源，依命修證，速疾承事一切如來，捨身奉獻。初禮東方阿閦佛，全身委地以心禮，金剛合掌舒頂上，由此真言身印故，即得圓滿菩提心。次應敬禮南方寶生佛，為奉灌頂供養故，金剛合掌下當心，以額著地，為獻此身妙請故，不久當為三界主，為求供養轉法輪。次應敬禮西方無量壽佛，金剛合掌置頂上，以口著地奉其身，由獻此身誠請故，當同救世轉法輪。後當敬禮北方不空成就，為求供養羯磨故，則金剛合掌當心上，用頂著地而奉獻，由是獻身方便故，便能示現種種身。又此四方禮，當方皆有真言契印，於瑜伽阿闍梨處，學習應悉周備也。

In Chinese, [bhagavate] means “World-Honoured One.” “World-Honoured One” is one appellation among the ten epithets. Surrounded by bodhisattvas, revered by gods and humans, matchless in the world, he is therefore named “Honoured.” Because he can remedy the world, he is called “World-Honoured.” Next, to identify the essence: as for this homage with the three karmas, the two karmas of body and speech are subsumed under the two bases of visible form and sound, and the two realms [of form and sound]. Homage with mental karma has for its nature a small portion of the factor base and the realm of phenomena within the aggregate of mental formations. It also extends to the subsequently attained cognition, having the five aggregates as its nature, since the unmanifest [karma] of meditative absorption and the path is also subsumed here. Sincere reverence is called “respect,” and the ritual deportment is called “homage.” In general, they take twenty-two mental factors as their nature: the five omnipresent, the five object-determining, the eleven wholesome, together with the mind. The five omnipresent are attention, contact, feeling, conceptualization, and volition. The five object-determining are desire, resolve, mindfulness, concentration, and wisdom. The eleven wholesome are faith, diligence, shame, conscience, non-greed, non-hatred, non-delusion, pliancy, vigilance, equanimity, and non-harming. Furthermore, as for homage with the three karmas: it intends to reveal that the Great Master possesses the divine eye, and thus one pays homage with bodily karma because it can be seen; if in a dark place, one pays homage with vocal karma because it can be heard; if lacking both eyes and ears, one pays homage with mental karma because one can neither hear nor see. Furthermore, taking the three wheels as causes: homage with bodily karma takes the wheel of supernatural transformation as its cause; homage with vocal karma takes the wheel of instruction as its cause; and homage with mental karma takes the wheel of reading others' minds as its cause. Thus the Nirvāṇa Sūtra says: “That which all buddhas take as master is the Dharma; because the Dharma is eternal, all buddhas are also eternal.” As for “eternal,” the Dharma is the reality of suchness and nirvāṇa. The bodhisattva is capable of taking refuge, cultivating realization, and severing delusion; the Buddha is also that which is taken refuge in—this is an appositional compound. Now, for ordinary beings and pre-stage bodhisattvas, their three karmas are entirely with outflows. If it is a bodhisattva who has ascended the stages, prior to the seventh stage, their fundamental body and speech are exclusively with outflows; if transformed by the subsequently attained cognition into visible forms and sounds, these are of an outflow-free nature. If it is a bodhisattva on the eighth stage or above, the fundamental is also exclusively with outflows, because the eighth consciousness still has outflows, so the transformed perceived aspect is not subsumed under the outflow-free; yet if it is the mental image of form and sound, because the aggregate of the sixth consciousness is exclusively outflow-free, the transformed body and speech are also exclusively outflow-free. If a practitioner of mantras cultivates and upholds the three mysteries, awakens to the one mind, returns to the original source, and cultivates realization according to the instructions, they will swiftly serve all Tathāgatas and offer up their own body. First, paying homage to Akṣobhya Buddha in the east, one prostrates the entire body onto the ground, paying homage with the mind, placing the vajra añjali extended above the crown; through this mantra and physical mudrā, one immediately attains the fulfillment of the bodhicitta. Next, one should reverently pay homage to Ratnasaṃbhava Buddha in the south: in order to offer the initiation worship, one places the vajra añjali downward at the heart and touches the forehead to the ground; because of offering this body in sublime entreaty, one will before long become the lord of the three realms, turning the wheel of the Dharma to seek offerings. Next, one should reverently pay homage to Amitāyus Buddha in the west, placing the vajra añjali above the crown and touching the mouth to the ground to offer one's body; because of offering this body in sincere entreaty, one will turn the wheel of the Dharma together with the saviors of the world. Finally, one should reverently pay homage to Amoghasiddhi in the north: in order to seek the karma of offerings, one places the vajra añjali over the heart and touches the crown of the head to the ground in offering; by means of this expedient of offering the body, one can manifest various bodies. Furthermore, these homages to the four directions each have their respective mantras and mudrās, which should be studied in complete detail from a yoga ācārya.