[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) › 11.17 # 大毘盧遮那成佛經疏 11.17 大毘盧遮那成佛經疏 11.17 - **Language:** Classical Chinese ### [11.17](https://indike.org/pramana/in.bauddha.taisho.1796.11.17) 經云「四方相周匝」者，此有二義：謂壇正四方作，又金剛印亦四方作亦正當四方面也。云「一門及通道，金剛牙連屬，金剛結相應」，金剛結者，如上周匝安金剛，皆般般相連，即是金剛結義也。安一門并緣（緣即如上所說開一路空處為外緣也）相應者，謂此門隨事相應也，上成就門向東、中成向北及西、下成門向南也。其界金剛互連屬，亦是金剛義。「門門二守護，不可越相向，乃至朱目奮怒形」者，為作成就之物，最為守護。以此守護門為要，即是上所說「威光難視及，相向守門者」也。一一相為印（印在下說），二俱赤白，作極忿怒之形也。「慇懃畫隅角，輸羅焰光印」者，即是獨股金剛，但有角處皆置之，有光焰也。「中妙金剛座，方位正相直，其上大蓮華，八葉鬢蘂敷」者，於漫荼羅最中置十字羯磨金剛座，令正四方（正當四方面作之也），於彼上作大蓮，八葉并蘂（在金剛作），此即是金剛座也，故言金剛同也。「當結金剛手，金剛之慧印」者，當即是結金剛手金剛五股印，故云金剛三昧慧金剛印也。言「稽首一切佛」者，隨彼處作護藥物作淨也。當作禮時，如上所說廣大悲願。「數數堅誓願」者，謂自誓運心，弘普誓不為己，乃為一切眾生故成此藥物，願加持力令速成就，以此成故能利一切眾生也。「應護持是處，及淨諸藥物」者，然具有多法，廣本有之。凡取藥時，須解法用次第。求自採亦有方軌，乃至作護作淨皆有次第法用及洗等。此中未具，當更問也（或可蘇悉地等通用也）。「於此夜持誦，清淨無障閡」者，而有下中上之成相。若得無障成就者，上成有三相轉，謂初夜煖生，中夜烟起，五更焰出。中成有二相，謂除焰出。下成有一相，謂但煖生。轉者，謂從少得多、從煖得焰等也。既得成已，「真言者自取，遊步於大空」者，或食塗點等，而得自在遊諸佛剎，從一至一。「住壽大威德」者，便得具壽無量劫數，威光自在。「於生死自在」者，即於生死種種自在故。是名真佛子也（世界上行，即是履世界行也）。物成已，以金剛印護自身、護本尊、護物，方取之，為五分，師及先成就仙、助伴、己身及佛也。其物隨彼於生、於三寶處用。先成物，若有仙來取，當與之；不來取，分為二分，一與伴、一自取。師物，若師在他方，當掌之，待來與之。若師不在，緣彼所生為作功德也。刀等不分，亦標心為分劑也。從初至末，皆用金剛自護、護物乃至取也。言「行於世界頂，現種種色身」者，謂為諸眾生作大佛事也。其供養藥亦有方法，謂獻也。 > The sūtra says: "The four quarters are fully bounded." This has two meanings: it means that the altar is made exactly square, and also that the vajra mudrā is made in four directions, directly facing the four quarters. It says: "With one door and an entryway, / Connected with vajra fangs, / Harmonized with the vajra knot." As for the "vajra knot," just as vajras are placed all around as described above, mutually linked section by section, that is the meaning of the vajra knot. Placing one door together with its margin (the margin is, as explained above, an open pathway left empty as the outer border), "harmonized" means that this door is harmonized according to the endeavor: the door for superior accomplishment faces east, for middling accomplishment faces north and west, and for inferior accomplishment faces south. That the boundary vajras are mutually linked also represents the vajra meaning. As for "At each door are two guardians, / Impassable, facing each other, / \[…\] With vermilion eyes and wrathful forms": as the objects of accomplishment are produced, they are the supreme guardians. Because guarding the door is essential, these are the "Glory hard to behold, / Guardians facing each other at the doors" described above. Each form is a mudrā (the mudrās are explained below); both are red and white, displaying extremely wrathful forms. As for "Diligently draw at the corners / The blazing flame mudrā of the śūla," this refers to the single-pronged vajra; wherever there are corners, place them, having luminous flames. As for "In the center, an exquisite vajra seat, / Directly aligned with the cardinal directions, / Upon which is a great lotus / Blooming with eight petals, filaments, and anthers," in the very center of the maṇḍala, place a crossed karma-vajra seat, making it exactly square (made directly facing the four quarters); upon it make a great lotus with eight petals and anthers (made upon the vajra); this is the vajra seat, hence it says "identical to the vajra." As for "One should bind Vajrapāṇi’s / Wisdom mudrā of the vajra," this means one should bind Vajrapāṇi's five-pronged vajra mudrā; hence it is called the vajra-samādhi wisdom vajra mudrā. As for "Bow one's head to all buddhas," this means performing the protection of the substance and making it pure at that place. When bowing, one should generate the vast compassionate vows as described above. As for "Repeatedly make firm vows," this means one vows and directs one's mind, making vast and universal vows not for oneself, but for the sake of all sentient beings to accomplish this substance, praying that the power of adhiṣṭhāna will bring swift accomplishment, so that through this accomplishment one can benefit all sentient beings. As for "One should protect and sustain this place, / And purify the various substances," there are indeed many procedures for this, found in the expanded texts. Whenever gathering substances, one must understand the sequence of ritual procedures. For seeking and gathering them oneself, there are also standard rituals; even for performing protection, purification, and washing, there are sequential ritual practices. These are not fully detailed here and should be inquired into further (or perhaps the Susiddhi and other texts may be used in common). As for "Reciting throughout this night, / Pure and unimpeded," there are signs of accomplishment that are inferior, middling, and superior. If one achieves unimpeded accomplishment: superior accomplishment has three signs in succession—namely, warmth is produced in the first watch of the night, smoke arises in the middle watch, and flames burst forth at the fifth watch; middling accomplishment has two signs—namely, omitting the bursting of flames; inferior accomplishment has one sign—namely, only the production of warmth. "In succession" means progressing from lesser to greater, from warmth to flames, and so on. Once accomplishment is attained, as for "The mantrin takes it oneself / And roams in the great emptiness," one may consume it, smear it, or apply it as a tilaka, thereby freely roaming among all buddha realms, from one to the next. As for "Dwelling in longevity with great majesty," one directly attains a lifespan of immeasurable kalpas, with majesty and sovereignty. As for "Sovereignty over birth and death," it is because one attains various sovereignties over birth and death. Such a person is called a true son of the Buddha (walking upon the summit of the world means treading on the summit of the world). Once the substance is accomplished, one protects one's own body, protects the deity, and protects the substance with the vajra mudrā, and only then takes it and divides it into five portions: for the master, the previously accomplished ṛṣis, one's companions, oneself, and the Buddha. That substance is used according to the needs of sentient beings and the Three Jewels. For the previously accomplished substance, if a ṛṣi comes to take it, one should give it to him; if none comes to take it, divide it into two portions: give one to one's companion and keep one for oneself. For the master's portion, if the master is in another place, one should keep it in trust, waiting until he arrives to give it to him; if the master is no longer alive, one should generate merit on his behalf based on what arose through him. Swords and the like are not divided, but one also marks them mentally as portions. From beginning to end, one always uses the vajra to protect oneself, protect the substance, and so on up to taking it. As for "Walking upon the summit of the world, / Manifesting various physical bodies," this means performing great buddha-activities for the sake of sentient beings. There are also procedures for offering the substance, namely presenting it. > — English (machine translation) (machine translation) - [Previous: 11.16](https://indike.org/pramana/in.bauddha.taisho.1796.11.16) - [Next: 11.18](https://indike.org/pramana/in.bauddha.taisho.1796.11.18) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1796.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.11.17) — English, machine translation ## Linked texts (1) - [大毘盧遮那成佛神變加持經 (Śubhakarasiṃha & Yixing 724)](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.3.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.11.17](https://indike.org/pramana/in.bauddha.taisho.1796.11.17) · Pramāṇa