[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) › 4.6 # 大毘盧遮那成佛經疏 4.6 大毘盧遮那成佛經疏 4.6 - **Language:** Classical Chinese ### [4.6](https://indike.org/pramana/in.bauddha.taisho.1796.4.6) 經云「離如是諸過」者，此例眾多，得意者自當臨事甄別。謂地或傾側、或高下不平、或色味不應聖教。其色中以黃白為勝，若純黑則不堪取。而甞之味甜及淡則善，辛苦醎澁等則不任用。或掘之更填坑內，土不得滿即不堪，若更填盈出即好。又就一處所中，南方則為下地，但可作阿毘遮魯迦耳。復次阿闍梨既而知弟子心地，堪可於中建立大悲漫荼羅，即當住於深定審諦分別觀之，以慧甄擇，去無所堪任雜穢諸垢，然後治令堅實為作莊嚴。不然，則宿業餘氣能生障礙也。礫石，如不信正法、堅執我分、撥無因果等見，以難可雕𮣛相浸潤故，終不能生善苗，加功陶治亦無所出，細執甚多互不相受，故譬沙礫也。碎瓦破器，如造五逆、犯四重禁、謗方等經等，以心器敗壞故無所堪任，設加法味亦不停住，為諸善眾之所棄捐，先當以慧方便手為擇去如是諸障也。髑髏，如破壞菩提心障。昔時曾具人法，於眾支分中最為上首。由命根絕故，百體隳敗無所能為。緣此惡習，設令重發菩提心，還復成障，自憙令退屈，故尤宜洗除使盡餘氣。毛髮，謂六十心等，與善種八心共體而生，及以覺察則宜除剪。未得出世間心以來，雜起紛亂難可條緒，故名毛髮糠糩。如無明妄想，以取著戲論故，但得名相皮，失實相米，故以為譬。灰炭，謂樂小法起二乘心，若善根為此所焚，則歸於灰斷，不生大悲條葉花菓，故以為譬。刺骨，謂曾於眾生作種種不饒益行，犯種種雜碎律儀。此是過去生死宿對殘障，故名為骨。朽木，謂不欲懈怠之類，不堪樹藝匠成。又梵文兼有株杌義，謂久遠以來，於諸煩惱有所偏習，餘枿深固難可拔除。以如是諸過去業，含藏在心地之中故，一心行道時魔事易興，故須豫加簡擇。若多不可擇，則應棄捨此地別就餘機也。蟲蟻蜣蜋毒螫之類，喻種種現行煩惱，螻蟻喻癡，蜣蜋喻貪，毒虫喻嗔。此類甚多，譬種種隨煩惱。諸微小者，譬無量惡覺見。觀此輩皆有如來性，尤宜將護，勿使絕其命根。但方便驅遣，使勿妨行道、不穢污漫荼羅而已。若欲使極淨道場者，百六十種上中下微垢皆應擇使無餘。乃至灌頂地中，佳非淨土者悉宜簡去之，方名究竟淨也。 > Regarding the sūtra saying: "Free from such faults": examples of this are numerous; one who grasps the principle should naturally make the discernment on the spot. That is, the ground may be sloping, or unevenly high and low, or its color and taste may not accord with the holy teachings. Among colors, yellow and white are superior; if purely black, it is unusable. As for tasting it, if sweet or bland, it is good; if pungent, bitter, salty, astringent, and so forth, it is unusable. Or if one digs it and refills the pit, if the soil does not fill it, it is unusable; if it refills to overflowing, it is good. Furthermore, within a single location, the southern side is inferior ground, suitable only for performing ābhicāruka \[rites\]. Furthermore, once the ācārya knows that the disciple's mental ground is fit for erecting the mahākaruṇā-maṇḍala within it, he should abide in deep samādhi, examine and discern it closely, and with wisdom select and weed out the unusable, heterogeneous, and defiled taints; thereafter, he works it until it is firm and solid, adorning it. Otherwise, the residual traces of past karma could give rise to hindrances. "Gravel" is like the views of disbelieving the true Dharma, stubbornly clinging to the self-aspect, denying cause and effect, and so on; because they are hard to carve or moisten, they can never sprout the shoots of goodness, and even if one applies effort to refine and cultivate them, nothing comes forth, and their subtle clingings are exceedingly numerous and mutually incompatible; hence they are compared to sand and gravel. "Broken tiles and potsherds" are like committing the five heinous offenses, violating the four grave prohibitions, slandering the vaipulya sūtras, and so forth; because the mind-vessel is ruined, it is of no use, and even if the flavor of the Dharma is poured in, it does not remain, being cast away by all virtuous assemblies; one should first use the hands of wise expedients to sift out and remove such obstacles. "Skulls" are like the obstacle of destroying the bodhicitta. In former times it once possessed human dharma and was the supreme head among the many limbs; because the life-faculty was cut off, the hundred parts collapsed, incapable of any function. Due to this bad habit, even if they are made to bring forth the bodhicitta again, it turns back into an obstacle, and they spontaneously take pleasure in backsliding; hence it is especially fitting to wash it clean so as to exhaust the residual traces. "Hair" refers to the sixty minds and so forth; they are born together with the eight minds that are the seeds of goodness, and as soon as they are perceived, they should be removed and clipped. Before attaining the supramundane mind, they arise in a mixed and confused fashion, difficult to untangle; hence they are called "hair." "Chaff and husks" are like the false imaginings of ignorance; because of clinging to prapañca, one obtains only the skin of name and characteristic, losing the rice of dharmatā; hence it is used as an analogy. "Ashes and charcoal" refer to delighting in lesser dharmas and giving rise to the mind of the two vehicles; if the good roots are burnt by this, they reduce to ashes and extinction, not producing the branches, leaves, flowers, and fruits of mahākaruṇā; hence it is used as an analogy. "Thorny bones" refer to having in the past performed various non-beneficial actions toward sentient beings, violating various minor vinaya rules. These are the residual obstacles of past lives, deaths, and old retributions; hence they are called "bones." "Rotting wood" refers to the type that lacks desire and is indolent, unfit for planting, cultivating, or crafting. Furthermore, the Sanskrit text also carries the sense of a tree stump (\*sthāṇu\*), meaning that from long ago, one has had an ingrained habituation toward the defilements, and the remaining stumps are deeply rooted and difficult to uproot. Because such past karmas are harbored within the mental ground, when practicing the Way with a single mind, māra affairs easily arise; hence one must examine and select beforehand. If they are too numerous to sift, one should abandon this ground and turn to other capacities. "Insects, ants, dung beetles, and venomous stinging creatures" symbolize various active defilements: ants symbolize delusion, dung beetles symbolize greed, and venomous creatures symbolize anger. Such types are very numerous, symbolizing various subsidiary defilements (upakleśa). The tiny ones symbolize immeasurable evil perceptions and views. Seeing that these creatures all possess the Tathāgata-nature, one should especially protect them and not cause their life-faculty to be cut off; merely use expedient means to drive them away so that they do not obstruct the practice of the Way or defile the maṇḍala. If one wishes to make the bodhimaṇḍa utterly pure, the one hundred and sixty kinds of superior, middling, and inferior subtle defilements should all be weeded out without remainder. Even in the ground for abhiṣeka, anything that is not fine, pure earth should be entirely removed; only then is it named ultimate purity. > — English (machine translation) (machine translation) - [Previous: 4.5](https://indike.org/pramana/in.bauddha.taisho.1796.4.5) - [Next: 4.7](https://indike.org/pramana/in.bauddha.taisho.1796.4.7) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1796.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.4.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.4.6](https://indike.org/pramana/in.bauddha.taisho.1796.4.6) · Pramāṇa