釋摩訶衍論 8.23

8.23

若此神呪誦一千五百遍已訖，即便順時皆悉關閉。言言語不出因緣者，謂若為修彼止輪門，於一切時、於一切處不出言故。所以者何？隨其言說心識出故。言坐像造立因緣者，謂若為造修定坐像，當具五事。云何為五？一者作物事，用松木故；二者高量事，如自身半不增減故；三者方角事，於一方中各四尺故；四者方向事，唯向東方非餘方故；五者坐上具事，唯用黃陀羅帝及黃坐具故。是名為五。言坐其座中因緣者，謂若為修彼止輪門，當具十事坐其座中。云何為十？一者足等事，兩膝末中，其兩母指互相契當令無差故。二者膝等事，兩膝平攝令無差故。三者腰端事，其腰端直無𭻀𮧋故。四者手累事，兩手相對，右手為下、左手為上，左手為下、右手為上。經一日已，互互易變，不忘失故。亦復其手置根上故。五者頸端事，其頸之質端直不動，定建立故。六者面端事，其面相貌不仰不俯，令平相故。七者口相事，其口之相不癀不狹，開中間故。八者鼻相事，出其氣息令無差違，不出一故。九者眼相事，其眼根量不上不下平等舒故。十者止眼事，置其眼處安置大虛空字輪中，恒不離故。是名為十。言出入時節因緣者，謂若為修彼止輪門，唯用辰及午之二時，此餘時中不出入故。言知識善友因緣者，謂若為修彼止輪門，深智慧人以為友故。言印知邪正因緣者，謂若為修彼止輪門，隨至像量須金剛印，即便了知邪及正故。其相云何？謂即誦呪言：

When this spirit mantra has been recited one thousand five hundred times, [the doors] all close in accordance with the proper time. As for the condition of not uttering speech: it means that to cultivate that wheel of calming, one utters no speech at all times and in all places. Why is this? Because consciousness goes outward following one's speech. As for the condition of fashioning a seated image: it means that to fashion a seated image for cultivating concentration, one should be equipped with five things. What are the five? First, the matter of material: pine wood is used; second, the matter of height: it is like half one's own body, neither more nor less; third, the matter of square dimensions: four feet on each side; fourth, the matter of direction: it faces only east, not any other direction; fifth, the matter of the seat-cushion: only yellow *dharati* and a yellow sitting mat are used. These are named the five. As for the condition of sitting upon the seat: it means that to cultivate that wheel of calming, one should be equipped with ten things when sitting upon the seat. What are the ten? First, the matter of the feet being even: at the ends of the two knees, the two big toes touch each other so that there is no error. Second, the matter of the knees being even: the two knees are held level so that there is no error. Third, the matter of the waist being upright: the waist is straight without crookedness or bending. Fourth, the matter of folding the hands: the two hands face each other, the right hand below and the left hand above, or the left hand below and the right hand above. After one day has passed, they are alternated so that it is not forgotten. The hands are also placed upon the root. Fifth, the matter of the neck being upright: the substance of the neck is straight and motionless, established in stability. Sixth, the matter of the face being upright: the appearance of the face is neither tilted up nor looking down, kept level. Seventh, the matter of the mouth: the mouth is neither gaping nor tightly shut, open slightly in the middle. Eighth, the matter of the nose: the breath is exhaled without discrepancy, not exhaled through only one [nostril]. Ninth, the matter of the eyes: the extent of the eye faculties is neither looking up nor down, open evenly. Tenth, the matter of resting the eyes: the gaze of the eyes is placed and settled within the great space of the syllable-wheel, constantly without departing. These are named the ten. As for the condition of the times for entering and exiting: it means that to cultivate that wheel of calming, one only uses the two hours of *chen* [7–9 AM] and *wu* [11 AM–1 PM]; at other times, one does not enter or exit. As for the condition of spiritual friends: it means that to cultivate that wheel of calming, one takes a person of deep wisdom as a friend. As for the condition of sealing and knowing the heterodox and orthodox: it means that to cultivate that wheel of calming, according to the measure of the image, one needs a vajra-seal, and then immediately knows the heterodox and the orthodox. What is its form? One recites the mantra saying: