[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大毘盧遮那成佛經疏](https://indike.org/pramana/in.bauddha.taisho.1796) › 10.216 # 大毘盧遮那成佛經疏 10.216 大毘盧遮那成佛經疏 10.216 - **Language:** Classical Chinese ### [10.216](https://indike.org/pramana/in.bauddha.taisho.1796.10.216) 「第二名為聲，句想為本尊，而於自處作」者，又當觀想字字句句真言之聲，如前次第相續輪環不斷，一一聲相明了，如鈴鐸風梵之音次第不斷，而入其身遍其體內。以此因緣，能令身心掃除垢濁，如火起時諸塵悉淨。亦當心一境善住不亂，假使有種種境界，亦如前說也。又句中義者，即是本尊之體。先想本尊明了，次即自觀己身同於本尊，令內外明了也。字真言觀即是真言身，聲真言觀即是真言主，句義觀即是真言之體，即真言心也。句是義趣所歸趣處也，即本尊心也。身語意淨三事清淨平等，猶如內有明眼、外觀淨境、又無暗障，三事等故明了現前。以此三事等故，身口意皆住一見。眾緣具故，則有成就之樂也。此三事等明見本尊，故當於自處作也。又即自觀其身亦同本尊，以三事等故，名世間成就。爾時本尊及諸菩薩等，隨想而現、隨念而至、隨問而答，然後入修學出世真言之行。不如此者，徒捐其功，無有益也。 > 'The second is called sound; visualize the phrase as the deity, and perform it in one's own place.' One should also contemplate the sound of the mantra, syllable by syllable and phrase by phrase, revolving continuously in sequence as before, each sound-aspect distinct, like the sound of wind chimes or Brahmā chanting, entering the body in sequence without interruption and pervading the inside of the body. Through this cause and condition, it can sweep away the defilements of body and mind, just as when a fire arises, all dust is completely purified. One must also focus the mind on one realm, abiding well without distraction; even if various states appear, it is also as explained above. Furthermore, the meaning in the phrase is precisely the essence of the deity. First, visualize the deity clearly; next, contemplate one's own body as identical to the deity, making the inner and outer luminous. Contemplating the syllable of the mantra is the body of the mantra; contemplating the sound of the mantra is the master of the mantra; contemplating the meaning of the phrase is the essence of the mantra, which is the heart of the mantra. The phrase is that to which the purport and meaning return; it is the heart of the deity. The three matters of purity of body, speech, and mind are pure and equal; just as having clear vision within, seeing a clean object outside, and being free of the hindrance of darkness, because these three things are equal, it appears clearly before oneself. Because these three matters are equal, body, speech, and mind all abide in one vision. Because all conditions are complete, there is the bliss of accomplishment. Because these three matters are equal and one clearly sees the deity, it is said, 'perform it in one's own place.' Furthermore, one contemplates one's own body as identical to the deity; because these three matters are equal, it is called worldly accomplishment. At that time, the deity, bodhisattvas, and others appear in accordance with visualization, arrive in accordance with recollection, and answer in accordance with questioning; after this, one enters into the practice and study of supramundane mantras. If one does not act thus, one's efforts will be completely wasted, without any benefit. > — English (machine translation) (machine translation) - [Previous: 10.215](https://indike.org/pramana/in.bauddha.taisho.1796.10.215) - [Next: 10.217](https://indike.org/pramana/in.bauddha.taisho.1796.10.217) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1796.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.10.216) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.10.216](https://indike.org/pramana/in.bauddha.taisho.1796.10.216) · Pramāṇa