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# 大毘盧遮那成佛經疏 13.23

大毘盧遮那成佛經疏 13.23

- **Language:** Classical Chinese

### [13.23](https://indike.org/pramana/in.bauddha.taisho.1796.13.23)

次作刀印者，刀喻利智，以能令除斷為義，謂除惡見山峯也。如大山之峯撩亂甚多，煩惱亦爾，今作此刀印，由此印故（如上說之）。即屈二風指令指頭相對，以二空指並而壓捻之，令如大刀之形即是也。其真言曰：南謨三曼多佛陀喃（如上）。大刀無垢法現，俱生身見截斷，如來信解生，無貪法生。此真言梵音誦之。在經中，此已註義竟，如上說也。此真言以初麼字為心，是我義。又是五空點字，即是遍一切處義也。今此中意正欲害此我見也。當知此刀印即是諸佛大智，能斷絕諸見故。以刀截煩惱根却，即得無垢法現也。身見俱生之類，即是垢也。今斷是垢竟，即休息。邪未休息，更有勝法，謂除是垢已，當生如來信解（此義如最初解）。如來信解謂是何法？謂無貪等善根也，由此故次生訶字。是中訶字為因，為除是因故，傍有長阿之點，即是一切法本不生故也。下有鄔，故三昧，上有點為大空。誦此者能令行者滿三種身，以此字中有三義，即是法身現也。三藏云：「西方尤祕印法，作時又極恭敬，要在尊室之中及空靜清潔之處。當澡浴嚴身，若不能一一浴者，必須洗淨手嗽口，以塗香塗手等方得作也。又作時須正威儀，跏趺等坐。不爾得罪，令法不得速成耳。」

> Next, regarding the formation of the sword mudrā: the sword symbolizes sharp wisdom, taking the capacity to sever and eliminate as its meaning; that is, eliminating the mountain peaks of evil views. Just as the peaks of a great mountain are exceedingly numerous and disordered, afflictions are also like this. Now, one forms this sword mudrā; by means of this mudrā (it is as explained above). Bend the two wind fingers so their tips face each other, and press and twist them together with the two space fingers side by side, making it take the shape of a great sword—this is it. Its mantra is: \*namaḥ samanta-buddhānām\* (as above). The great sword, immaculate dharma, manifests; innate personality view is cut off; the tathāgata's conviction arises; the dharma of non-greed arises. Recite this mantra in Sanskrit pronunciation. In the sūtra, its meaning has already been annotated, as explained above. This mantra takes the initial syllable \*ma\* as its heart, which means "self." Furthermore, it is a syllable with five void-dots, which means "all-pervading." Here, the intention is precisely to destroy this view of self. One should know that this sword mudrā is the great wisdom of the buddhas, because it can sever all views. By cutting off and casting away the root of afflictions with the sword, the immaculate dharma is manifested. Categories such as innate personality view are impurities. Now, after cutting off these impurities, one rests. If error has not yet ceased, there is a superior dharma; that is, having eliminated these impurities, conviction in the Tathāgata shall arise (this meaning is as explained at the very beginning). What dharma is conviction in the Tathāgata? It refers to wholesome roots such as non-greed; therefore, the syllable \*ha\* arises next. Therein, the syllable \*ha\* is the cause; in order to eliminate this cause, there is a long \*ā\* dot at its side, which signifies that all dharmas are originally unborn. Below it is \*u\*, representing samādhi; above is a dot, which is the great emptiness. Reciting this enables the practitioner to fulfill the three kinds of bodies; because there are three meanings within this syllable, the dharmakāya manifests. The Tripiṭaka Master said: "In the Western regions, the mudrā rituals are especially secret. When performing them, one must also be extremely reverent. It must be inside a venerable room and in an empty, quiet, and clean place. One should bathe and adorn one's body. If one cannot bathe every single time, one must wash one's hands clean, rinse the mouth, and smear the hands with incense paste before one may perform them. Furthermore, when performing them, one must maintain proper deportment, sitting in full lotus posture, and so forth. Otherwise, one incurs sin, causing the practice not to be swiftly accomplished."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.13.23) — English, machine translation

## Linked texts (1)

- [大毘盧遮那成佛神變加持經蓮華胎藏菩提幢標幟普通真言藏廣大成就瑜伽](https://indike.org/pramana/in.bauddha.taisho.853.1.74) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1796.13.23](https://indike.org/pramana/in.bauddha.taisho.1796.13.23) · Pramāṇa
