釋摩訶衍論 8.25

8.25

若此神呪誦四千六百五十遍已訖，即彼像中付二字輪，謂若邪人付邪字輪、若正直人付正字輪，以之為別。言植善林樹因緣者，謂若為修彼止輪門人，自室前中植二種大吉祥草故。云何為二？一者松木、二者石榴木，是名為二。言字輪服膺因緣者，謂若為修彼止輪門人，必當服𭍱字輪而已。服何處耶？謂方寸處故。以何義故必付此輪？謂此字輪，三世諸佛無量無邊一切菩薩，大恩師長、大恩父母、大恩天地、大恩海故。此因緣故，為修止人當付此輪。如是因緣雖有無量，而今此摩訶衍論中明第一因緣，不明餘者，舉初攝後故，如是而已。如本若修止者住於靜處故。

When this spirit mantra has been recited four thousand six hundred and fifty times, two syllable-wheels are applied to that image: if one is a heterodox person, a heterodox syllable-wheel is applied; if one is an upright person, an orthodox syllable-wheel is applied, thereby distinguishing them. As for the condition of planting auspicious trees and groves: it means that a person cultivating that wheel of calming plants two kinds of great auspicious plants in front of their own room. What are the two? First, pine trees; second, pomegranate trees. These are named the two. As for the condition of wearing the syllable-wheel close to the chest: it means that a person cultivating that wheel of calming must wear the syllable-wheel [letter] and nothing else. Where is it worn? It is worn at the square-inch [heart region]. For what reason must this wheel be applied? Because this syllable-wheel is the great benevolent master, the great benevolent parents, the great benevolent heaven and earth, and the great benevolent ocean of all the Buddhas and the immeasurable, boundless bodhisattvas of the three times. Due to these causes and conditions, for one who cultivates calming, this wheel should be applied. Although such causes and conditions are immeasurable, now in this Commentary on the Mahāyāna, only the first condition is clarified and the others are not, because mentioning the beginning subsumes the rest; it is just like this. As the root [text] states: “If one cultivates calming, one resides in a quiet place.”