[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) › 15.8 # 大毘盧遮那成佛經疏 15.8 大毘盧遮那成佛經疏 15.8 - **Language:** Classical Chinese ### [15.8](https://indike.org/pramana/in.bauddha.taisho.1796.15.8) 次答供養義。然此中答，或不依問次，然皆依所問義，於理不失也，可知耳。當知供養略有四種：一是供養香花等（及塗香燈等乃至飲食，此是世間供養也，但以物獻也）；二者合掌（謂禮敬也，此是印也）；三慈悲；四運心，謂想香花滿法界。運心已即用合掌印也，并慈悲三事皆運心也。然經中不言香花等，於義必當有之也。花手，此是都牒合掌印也，此花從手生也。發生，奉一切支分生印。觀菩提心者，花手發生，謂作印，作印已即運心供養也。此一切支分生印者，前已有真言，而云未有印也，當撿之。如是以印加持已，當念菩提心，想見此花從手出也，以此為供養也。各各一切，此運心也。諸佛及彼所生子等，慇懃以是無過花，美香光顯法界為樹王，想樹遍法界生花供養佛也。供養以真言，加持勝妙，復多大雲法界中生。從彼雨花諸佛前等者，謂從諸佛菩薩乃至二乘八部，各各依彼本真言及印用加持所供養物而供養之也。行者供養香花時，當以真言，如供養花即用花真言等也。心若不住定，何由得然？故云三昧自在轉也。及印加持，然後運心，此花香美無諸過惡，願生勝妙復多，猶如大雲從法界中生也。從彼而雨花，謂從法界生也，常遍諸佛前生種種光明。又以此花等遍周法界為一大樹，如天意樹無異，雨種種花雲花香幡蓋等及飲食物，無量無邊不可窮盡，普遍一切如來之前，種種供養令一一周遍。如是運心，即以真言加持之。謂一一尊所供養，各以本尊真言及印加持也。次卑於此者，謂八部等，亦有隨其本類用真言及印也。然此諸尊，又卑此諸天神。今次說諸天，如本瑜伽，謂各各相應，謂與本尊相應也，如忿怒用赤等。或經中有真言及印，或有𨷂無者，別有一普通吉祥之印。如花者，塗香等亦如理相應相念也。當以空水二指頭相捻，餘三指皆舒散之，用此印加持諸物，乃至壇中一切供養之具悉用加之，皆得成也。設本尊自有本印，臨時志者亦用普通印加之，亦得也。其香花等真言，即是前所說香花燈等真言，各隨類也。如《般若經》所說，若欲以一花，普供養一切諸佛者，當修是般若波羅蜜即是。此中但運心以一花香，以加持及三昧故，即普能供養一切賢聖遍於法界，令此善根不可窮盡是也。若不作普通吉祥印者，更有金剛拳印或蓮華印及觀音印，但右手作也；唯地居天合左手作，然恐左手有所執作等，使右手作印加物亦得也。然供養時，先用印加已，即當捧之標心奉獻，方置諸尊之所。若是塗香者，或用塗彼尊身香，亦隨所應莊嚴處置之，或置其前也。其捧花等時，亦言高下等之別。若是佛當高齊其身頭頂，菩薩在心已上，二乘在臍上。淨佛菩薩持在心，世天當臍，此定也。地居等天在臍下已，次而下。結印已，引向空中獻佛也，乃至地居等令轉下也。如上有四等諸尊從佛身出，今獻花高下亦准前臍下，以配當漫荼羅位也。然有二種師，若瑜伽成者，但用三昧心自在故，已得通達真言門故，隨心所作便成，不必待於事法亦得成也。若第二世間師，必須依於事法，用真言及印加之乃可成也。 > Next, replying regarding the meaning of worship: Here the reply, while perhaps not following the sequence of the questions, is nonetheless entirely based on the meaning of what was asked, without deviation from the principle, as should be understood. One should know that worship is, in brief, of four kinds: First, offering incense, flowers, and the like (along with paste incense, lamps, and so forth, up to food and drink; this is worldly offering, presenting merely material things). Second, joined palms (meaning paying reverence; this is a mudrā). Third, loving-kindness and compassion. Fourth, directing the mind, meaning imagining incense and flowers filling the dharmadhātu. Having directed the mind, one then uses the añjali-mudrā; together with loving-kindness and compassion, in all three matters one directs the mind. Although the sūtra does not mention incense, flowers, and the like, in principle they must be present. 'Hands of flowers' is an overall recapitulation of the añjali-mudrā; these flowers are produced from the hands. 'Generation' refers to offering the mudrā produced from all limbs. Regarding contemplating the bodhicitta: 'Hands of flowers generated' means forming the mudrā; having formed the mudrā, one then directs the mind to offer worship. As for this mudrā produced from all limbs, there was a mantra for it earlier, yet it was said there was not yet a mudrā; this should be investigated. Having thus consecrated with the mudrā, one should be mindful of the bodhicitta and visualize these flowers issuing from the hands, making an offering of them. 'Each and every one' refers to directing the mind. To all buddhas and their offspring born \[of Dharma\], attentively with these faultless flowers, their sweet fragrance and light illuminating the dharmadhātu as the king of trees, one visualizes the tree pervading the dharmadhātu and blooming with flowers to worship the buddhas. Offerings consecrated with mantras, supremely wondrous and abundant, emerging as great clouds from within the dharmadhātu. As for 'raining flowers before the buddhas from them', it means that from the buddhas and bodhisattvas down to the two vehicles and eight classes \[of beings\], each is worshipped by consecrating the offerings according to their own fundamental mantras and mudrās. When the practitioner offers incense and flowers, it should be done with mantras; for instance, when offering flowers, one uses the flower mantra, and so forth. If the mind does not abide in concentration, by what means could this be accomplished? Hence it is said: 'Freely functioning through samādhi.' Consecrated with mudrās, one then directs the mind: may these flowers be fragrant, sweet, free of all faults, and may they generate supremely wondrous abundance, like great clouds emerging from within the dharmadhātu. 'Raining flowers from them' means they arise from the dharmadhātu, constantly and everywhere generating diverse radiances before all buddhas. Furthermore, with these flowers and the like completely filling the dharmadhātu as a single great tree, no different from the heavenly wish-granting tree, raining diverse flower-clouds, flower-incense, banners, canopies, and food and drink, measureless, boundless, and inexhaustible, everywhere before all tathāgatas, one performs diverse offerings so that each and every one is ubiquitous. Having thus directed the mind, one consecrates them with mantras. That is, for what is offered to each deity, one consecrates it with the mantra and mudrā of that deity. Next, for those lower than these—meaning the eight classes and so forth—there are also mantras and mudrās used according to their respective classes. Yet these deities are in turn lower than these heavenly spirits. Now, next to speak of the devas: 'according to the fundamental yoga' means corresponding to each, that is, corresponding with the fundamental deity, as in using red for wrathful ones, and so forth. Where in the sūtra there are mantras and mudrās, or where some are missing, there is separately a common auspicious mudrā. As with flowers, paste incense and the like are also contemplated with corresponding principles. One should pinch the tips of the space and water fingers together, extending the other three fingers spread out; using this mudrā to consecrate the various articles, even all the implements of worship in the maṇḍala are consecrated with it, and all succeed. Even if the fundamental deity has their own mudrā, when intent upon it at the time, if one also uses the common mudrā to consecrate them, it is likewise permissible. The mantras for incense, flowers, and the like are the previously explained mantras for incense, flowers, lamps, and so forth, each according to its class. As the Prajñāpāramitā Sūtra states: 'If one wishes, with a single flower, to offer worship universally to all buddhas, one should practice this prajñāpāramitā'—this is precisely it. Here, merely by directing the mind with a single flower or incense, through consecration and samādhi, one is universally able to offer worship to all worthy and noble ones pervading the dharmadhātu, making this root of wholesome goodness inexhaustible. If one does not form the common auspicious mudrā, there are also the vajra-fist mudrā, the lotus mudrā, and the Avalokiteśvara mudrā, formed only with the right hand; only for terrestrial devas does it suit the left hand, yet fearing that the left hand may be holding implements and the like, causing the right hand to form the mudrā to consecrate the articles is also permissible. However, when offering worship, after first consecrating with the mudrā, one should then raise it up, dedicating one's mind to presenting the offering, and only then place it before the deities. If it is paste incense, it may be used to anoint the body of that deity, placed in accordance with the proper place of adornment, or placed before them. When raising flowers and the like, distinctions of high and low are also spoken of. If for a buddha, it should be level with the crown of the practitioner's head; for a bodhisattva, at the heart or above; for the two vehicles, above the navel. Pure buddhas and bodhisattvas are held at the heart, and worldly devas at the navel—this is fixed. Terrestrial and other devas are below the navel, descending successively. Having formed the mudrā, one raises it toward the sky to present it to the buddhas, down to the terrestrial and other deities, causing it to descend successively. As above, there are four classes of deities emerging from the Buddha's body; now the height of presenting flowers is also aligned with the navel and below, matched with the positions in the maṇḍala. However, there are two kinds of master: If one is accomplished in yoga, solely because the mind of samādhi is completely free, and because one has already penetrated the mantra gateway, whatever is done according to the mind is immediately accomplished, without necessarily relying on ritual practices to attain success. As for the second, the worldly master, they must rely on ritual practices and use mantras and mudrās to consecrate them before it can be accomplished. > — English (machine translation) (machine translation) - [Previous: 15.7](https://indike.org/pramana/in.bauddha.taisho.1796.15.7) - [Next: 15.9](https://indike.org/pramana/in.bauddha.taisho.1796.15.9) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1796.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.15.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.15.8](https://indike.org/pramana/in.bauddha.taisho.1796.15.8) · Pramāṇa