[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) › 5.18 # 大毘盧遮那成佛經疏 5.18 大毘盧遮那成佛經疏 5.18 - **Language:** Classical Chinese ### [5.18](https://indike.org/pramana/in.bauddha.taisho.1796.5.18) 經云「傳法阿闍梨」，已知時分，即明造立軌儀。至日入時，阿闍梨及助伴弟子各如法澡浴已，著新淨衣興大悲心，齎持供物往詣漫荼羅所。先應一一具法加持，如供養次第中說。次當如法護持自身。呼所度弟子，為彼作護，灑以香水，皆令一處次第而坐。然後阿闍梨至道場門前，普遍運心，稽首頂禮十方一切諸佛，亦如上說。然後持五色線，向漫荼羅位立而頂戴之。次觀自身作毘盧遮那，經所謂「大毘盧遮那而自作加持」也。所以然者？以大日如來是此大悲胎藏阿闍梨，是故行者若行阿闍梨事時，即應以自身作毘盧遮那。若作緣漫荼羅諸作務時，即以自身作金剛薩埵。其加持方便，如下文及供養法中說也。復次行者應知護方八位，凡所造作漫荼羅隨此而轉。東方因陀羅，次第隨轉至南方焰摩羅、西方嚩嚕拏、北方毘沙門、東北伊舍尼、東南為護摩、西南涅哩底、西北為嚩庾。其上方諸尊多依帝釋之右，下方諸尊多依龍尊之右，上謂空居，下謂地居也。又環中胎藏三重界城皆已預為摽誌，使方隅均等、圖位素定，要令大日之位當五種寶聚之心。至此圖眾相時，阿闍梨先至因陀羅方如法作禮，次住火方北向而立，助伴弟子在伊舍尼，對持修多羅，准定於外界。弟子次當右遶至涅哩底，師亦右迴西向而對持之。阿闍梨次復右遶至嚩庾方，弟子亦右迴北向而對持之。弟子復右遶至伊舍尼，師亦右迴東向而對持之。凡一周竟，皆令當齊在虛空中均等平正已。至第二周，亦如前右轉，次第絣之以為界道。次復准定四維。阿闍梨復當右遶至涅哩底，弟子先在伊舍尼，右迴相向持之。弟子次復右遶至嚩庾方，師即右轉至護摩方，弟子亦右迴相向持之，皆令當臍而在空中准定其位。弟子次復右遶至涅哩底，師即右轉至伊舍尼相對絣之。弟子次復右遶至護摩方，師即右轉至嚩庾方亦相對絣之。阿闍梨言：「其正四方十字界道，經雖不言，理必有之，亦須右旋相對絣定也。」如是已定外界及八方相竟，次當入中先定中胎外界，亦如前旋轉絣作四方相。其八方相已定，更不復作也。次定第一重外界，次定第二重外界，亦同中胎法則。其廣狹之量，皆當展轉相半。假令中胎藏縱廣八尺，第一重當廣四尺，第二重當廣二尺，第三重當廣一尺。阿闍梨言：「本法如此。若恐大少相懸者，稍以意均調之，於理無失也。」如是分竟，復於一一重重更分為三分。其最向裏一分，是行來周道，故云佛子所行道。次一分是安置諸供養物處，次外一分是安置諸尊座位，故此二分皆是聖天之位處也。次於此外復作周匝界緣，於此虛空位之中，當運心觀察，隨其方面分位相應諸尊皆都請供養。所以爾者，為阿闍梨臨事有所忘誤，安置諸尊或不周悉，其應請召而無位次者，皆當運心於此中供養也。分此三分位法，先於第一重外界之裏，隨取少分用作界緣。其闊狹之量，當以意裁之，趣得稍通座位也。於此界緣之內，作三分均分之，當先定諸尊座位內界分了，次定行道供養中間界分，如是第一重竟。次於第二重，亦從外向裏漸次分之。次分第三重，亦如是上文所說，從大日如來臍以下光明，是此第三重位。自臍以上至咽所出光明，為第二重位。自咽以上乃至於頂相之光，為第一重位。其中胎藏，即是毘盧遮那自心八葉花也。所共建立漫荼羅金剛弟子，須善通達真言法要，亞近於師，則能更相佐助無所遺失。若不得如是人，但取已曾如法灌頂者，臨事指授行之也。又無此人者，當置橛為之。先於火方師位下橛，次伊舍尼方亦置之引線，即師先心記火方橛此是師位，然後從伊舍尼引線至涅哩底，餘准此行之可知也。阿闍梨又云：「欲共引線，要須取所欲灌頂弟子耳，先以加持香水灑之與共行事。所畫檀位等，且以物覆之勿令見也。」方等有四門者，謂重重院皆設四門，使中正均等，開西向一門以通出入，餘門以線界橫斷之。瞿醯云「凡諸方開門，皆隨彼方隅廣狹准為九分，取中一分為門，其餘八分則於門之左右各得四分。所出入門稍令闊作，自餘諸門以白色末作畫閉之。」阿闍梨言：「用金剛線作界橫斷竟，猶如金剛不可越之，越者犯三昧耶。又經文通門西向，若有因緣向餘方開之，於理無咎也。」餘如下文所說。「誠心以殷重，運布眾聖尊」者，謂圖畫時先住瑜伽觀此漫荼羅大眾會，一一形色相貌威儀性類座位諸印皆悉現前具足明了，然後以無量殷懃恭敬心而綵畫之，乃至大小疏密之度亦令均停相稱，故云「如是造眾相，均調善分別」也。「內心妙白蓮」者，此是眾生本心，妙法芬陀利花祕密摽幟。花臺八葉，圓滿均等如正開敷之形。此蓮花臺是實相自然智慧，蓮花葉是大悲方便也。正以此藏言大悲胎藏漫荼羅之體，其餘三重是從此自證功德流出，諸善知識入法界門耳。正方四葉是如來四智，隅角四葉是如來四行，約此現為八種善知識，各持金剛慧印，故云「遍出諸葉間」也。如是十六法，一一皆等法界，乃至無有少分不平等處，故其摽相亦與冥符。略攝如來萬德以為十六指，申而長之則無量無邊，故此漫荼羅極小之量劑十六指，大則無限也。鬢蘂，是一切三昧門、陀羅尼門、六度、十八空等，如《大般若》之所說。從此一一鬢蘂，以加持神力故，現出三重漫荼羅中一種莊嚴眷屬也。此是如來祕傳之法，不可形於翰墨，故寄在圖像以示行人。若得深意者，自當默而識之耳。從此實相花臺中，則表於大日如來加持之相，其義已如前釋。其所餘祕密八印，下品及圖說之。次於東方內院，當大日如來之上，畫作一切遍知印，作三角形，其銳下向，純白色光焰圍之，在白蓮花上。即是十方三世一切如來大勤勇印也，亦名諸佛心印也。三角是降伏除障義，謂佛坐道樹以威猛大勢，降伏四魔得成正覺。鮮白是大慈悲色也，如來師子奮迅大精進力正為是事因緣，乃至放大悲光常遍法界，故云普周遍也。次於大勤勇北，至於北維置虛空眼，即是毘盧遮那佛母也。佛母儀，如《般若經．佛母品》中廣說。真金，是如如實相之體。畢竟淨句，是彼教門之外飾，故曰「縞素以為衣」。一切戲論滅時，心日光明無所不照，故曰「遍照猶日光」。恬怕一心人乃能見此，故其摽幟猶如天女住於正受之像也。次復於大勤勇南，至於南維，作一切諸佛菩薩真陀摩尼印。此是淨菩提心無邊行願之所集成，常能普雨世出世間一切財寶。諸救世者皆從性淨蓮花臺中現如是寶，故云住於白蓮上。阿闍梨言：「此是通一切印，亦可於諸方面皆置之。若諸佛菩薩，經中不言所持印相者，亦執此，無價寶珠皆得也。」大凡此第一重，上方是佛身眾德莊嚴，下方是佛持明使者，皆名如來部門。右方是如來大悲三昧，能滋榮萬善，故名蓮華部。左方是如來大慧力用，能摧破三障，故名金剛部也。是故入阿字門，一切諸法不生，是法身義。入娑字門，一切諸法無染著，是蓮花義。入嚩字門，一切諸法離言說，是金剛義。如下〈字輪品〉中以此三字統攝百明，意在此也。 > When the sūtra says, "The transmission ācārya," having already known the proper time, it next clarifies the ritual procedures for establishing \[the maṇḍala\]. When the sun sets, the ācārya and his assisting disciples, having each bathed according to the ritual rules, put on fresh, clean garments, generate the mind of great compassion, and take up the offerings to proceed to the site of the maṇḍala. First, they should ritually empower each item individually according to the Dharma, as explained in the sequence of offerings. Next, they must protect and maintain their own bodies according to the ritual rules. He summons the disciples who are to be initiated, performs protection for them, sprinkles them with fragrant water, and has them all sit in order in one place. Thereafter, the ācārya goes before the gate of the place of practice, comprehensively directs his mind, and bows down with his head to the ground to all the Buddhas of the ten directions, also as explained above. Then, holding the five-colored cords, he stands facing the maṇḍala position and places them upon his head. Next, he visualizes his own body becoming Vairocana, which is what the sūtra calls "empowering oneself as Mahāvairocana." Why is this? Because Mahāvairocana is the ācārya of this Great Compassion Womb \[Maṇḍala\]; therefore, when the practitioner conducts the affairs of an ācārya, he must make his own body into Vairocana. When he performs various practical tasks concerning the maṇḍala, he makes his own body into Vajrasattva. The skillful means of this adhiṣṭhāna are as explained below in the text and in the ritual manuals. Furthermore, the practitioner must know the eight directions of the protectors, for the construction of the maṇḍala proceeds in accordance with their rotation. In the east is Indra; proceeding around sequentially, one reaches Yama in the south, Varuṇa in the west, Vaiśravaṇa in the north, Īśāna in the northeast, Agni (Homa) in the southeast, Nairṛti in the southwest, and Vāyu in the northwest. The deities of the upper direction mostly rely on the right of Śakra; the deities of the lower direction mostly rely on the right of the Nāga Lord—the upper referring to those dwelling in space, and the lower referring to those dwelling on earth. In addition, the three concentric boundary walls of the Womb in the center have all been marked in advance so that the corners and quadrants are even and equal, and the locations in the diagram are established beforehand, ensuring that the seat of Mahāvairocana corresponds to the center of the five kinds of treasure heaps. When the time comes to draw the various forms, the ācārya first goes to Indra's direction and bows according to the ritual rules; next, he stands in the fire direction facing north, while the assisting disciple stands at Īśāna, holding the cord (sūtra) between them to mark and fix the outer boundary. The disciple then circumambulates to the right to Nairṛti, and the master also turns to the right facing west, holding \[the cord\] between them. The ācārya then circumambulates to the right to the Vāyu direction, and the disciple also turns to the right facing north, holding it between them. The disciple again circumambulates to the right to Īśāna, and the master also turns to the right facing east, holding it between them. Whenever one circuit is completed, they must ensure \[the cord\] is level with the navel in empty space, level, straight, and even. Arriving at the second circuit, they turn to the right as before and snap the cord in succession to make the boundary lines. Next, they mark and fix the four intermediate directions. The ācārya again circumambulates to the right to Nairṛti; the disciple, being previously at Īśāna, turns to the right facing him and holds it. The disciple then circumambulates to the right to the Vāyu direction, while the master turns to the right to the Agni (Homa) direction, the disciple also turning to the right facing him and holding it, making sure it is at the navel and determining its position in the air. The disciple then circumambulates to the right to Nairṛti, while the master turns to the right to Īśāna, snapping \[the cord\] facing each other. The disciple then circumambulates to the right to the Agni (Homa) direction, while the master turns to the right to the Vāyu direction, also snapping \[the cord\] facing each other. The ācārya said: "As for the cross-shaped boundary lines of the cardinal four directions, although the sūtra does not state it, in principle they must be present, and they must also be snapped and fixed by turning to the right facing each other." Having thus established the outer boundary and the aspects of the eight directions, one next enters inside to first establish the outer boundary of the central womb, likewise rotating and snapping to form the square outline as before. The aspects of the eight directions having already been fixed, they are not made again. Next, one establishes the outer boundary of the first layer, and then the outer boundary of the second layer, likewise following the procedure of the central womb. Their dimensions of breadth and width should each decrease by half in succession. Supposing the central womb is eight feet square, the first layer should be four feet wide, the second layer should be two feet wide, and the third layer should be one foot wide. The ācārya said: "Such is the original rule. If one fears the disparity between large and small is too wide, it may be adjusted slightly according to judgment, without departing from the principle." Having divided it thus, each individual layer is further divided into three parts. The innermost part is the ambulatory path; hence it is called 'the path walked by the sons of the Buddha.' The next part is the place where offerings are arranged. The next outer part is the place where the seats of the various honored ones are set; thus these two parts are the stations of the holy deities. Next, beyond this, a perimeter boundary is made. Within this space, one should direct one's mind to contemplate and invite and make offerings to all the honored ones corresponding to their directions and stations. Why is this so? Because if the ācārya in the midst of activities should forget or make an error, so that the arrangement of the honored ones is not comprehensive, those who ought to be summoned but lack a designated station are all to be mentally offered to here. In the method of dividing these three parts, one first takes a small portion inside the outer boundary of the first layer to serve as the perimeter boundary. Its width should be determined by judgment, aiming just to allow sufficient room for the seats. Within this perimeter boundary, one divides it equally into three parts: one must first determine the inner division for the seats of the honored ones, and next determine the middle division for circumambulation and offerings. Thus the first layer is completed. Next, in the second layer, one also divides it gradually from outside toward the inside. Next, one divides the third layer in the same way. As stated above, the radiance from the navel of Mahāvairocana Tathāgata downward is the station of this third layer. The radiance emanating from above the navel up to the throat is the station of the second layer. The light from the throat upward to the crown of the head is the station of the first layer. The central womb is the eight-petaled lotus of Vairocana's own mind. The vajra disciple who joins in establishing the maṇḍala must be thoroughly versed in the essentials of the mantra teachings and close in standing to the master, so that they can assist one another without omission. If such a person cannot be found, one merely selects someone who has already received initiation according to the Dharma and instructs him as the occasion requires. If even such a person is lacking, one should drive pegs to accomplish it. First, one drives a peg at the master's station in the fire direction; next, one also places one in the Īśāna direction and draws the cord. That is, the master first mentally marks the peg in the fire direction as his own station, and then draws the cord from Īśāna to Nairṛti; the rest can be understood by applying this rule accordingly. The ācārya also said: "If one wishes to draw the cord together, one must only take a disciple who is about to be initiated; first sprinkle him with empowered fragrant water and perform the work together with him. The altar positions that have been drawn should temporarily be covered with an object so that he cannot see them." 'Square and equal with four gates' means that every layer of the courtyard is provided with four gates so that they are centered and equal; one gate facing west is opened to allow entry and exit, while the other gates are blocked off with boundary cords. Guhyakā says: "Whenever opening gates in the various directions, divide the width of that quadrant into nine equal parts, taking the central part for the gate, while the remaining eight parts are divided with four parts on each side of the gate. The gate used for entering and exiting should be made slightly wider, while the other gates are closed by drawing with white powder." The ācārya said: "After crossing and blocking them off using the vajra cord, they are like vajra and cannot be crossed; to cross them is to transgress the samaya. Furthermore, the sūtra text specifies opening the passage facing west; however, if circumstances warrant opening it toward another direction, in principle there is no fault." The rest is as explained below. 'With a sincere mind and deep gravity, he deploys the assembly of holy honored ones' means that when drawing, one first abides in yoga and contemplates this great assembly of the maṇḍala, where every bodily form, color, appearance, deportment, disposition, seat, and seal appears completely and distinctly before oneself; only then, with boundless earnestness and reverence, does one apply the colors, even ensuring that the degrees of size, density, and spacing are well-proportioned and matching. Hence it says: 'Constructing the various forms in this manner, well-regulated and skillfully distinguished.' 'The wondrous white lotus of the inner mind' refers to the original mind of sentient beings, the secret emblem of the wondrous white lotus (puṇḍarīka) flower. The flower's receptacle of eight petals is round, complete, and even, shaped like a flower in full bloom. This lotus receptacle is the natural wisdom of dharmatā, and the lotus petals are the skillful means of great compassion. It is precisely because of this garbha that it is called the essence of the Mahākaruṇāgarbha-maṇḍala; the remaining three layers flow forth from the merits of this inner realization, serving as the gateways through which spiritual mentors enter the dharmadhātu. The four petals in the cardinal directions are the Tathāgata's four wisdoms; the four petals in the intermediate corners are the Tathāgata's four practices; in accordance with these, they manifest as the eight spiritual mentors, each holding the seal of vajra wisdom, hence it is said: 'Universally emerging from between the petals.' These sixteen dharmas are each equal to the dharmadhātu, without the slightest inequality; hence their symbolic forms also covertly correspond to them. Briefly summarizing the myriad virtues of the Tathāgata into sixteen finger-widths, when expanded they are boundless; therefore the minimum size of this maṇḍala is sixteen finger-widths, while its maximum is limitless. The stamens and filaments represent all the gateways of samādhi, dhāraṇī, the six pāramitās, the eighteen kinds of śūnyatā, and so forth, as explained in the Mahāprajñāpāramitā. From each of these stamens and filaments, through the power of adhiṣṭhāna, an adornment and retinue of the triple-layered maṇḍala is manifested. This is the secretly transmitted Dharma of the Tathāgata, which cannot be expressed in ink and writing; thus it is conveyed through pictorial representations to instruct practitioners. If one grasps the deep meaning, one will naturally comprehend it in silence. From this receptacle of dharmatā, the marks of Mahāvairocana Tathāgata's adhiṣṭhāna are represented, the meaning of which has already been explained previously. The remaining eight secret seals are explained in the following chapter and in the drawings. Next, in the eastern inner courtyard above Mahāvairocana, one draws the seal of the Omniscient, shaped like a triangle with its vertex pointing downward, surrounded by pure white radiant flames, seated upon a white lotus. This is the seal of Great Valor of all Tathāgatas of the ten directions and the three times, and is also called the Heart Seal of all the Buddhas. The triangle signifies subduing and removing obstacles, meaning that the Buddha sat under the Bodhi tree with fierce and mighty power, subdued the four Māras, and attained true awakening. Pure white is the color of great compassion; the Tathāgata's heroic lion-like vigor is specifically for this cause and condition, extending to emitting the light of great compassion that constantly pervades the dharmadhātu, hence it is called 'universally pervading.' Next, north of Great Valor, up to the northern corner, one places the Eye of the Void (Gaganablocana), who is the Mother of Vairocana Buddha. The ritual manual for the Buddha Mother is explained at length in the 'Mother of Buddhas Chapter' of the Prajñāpāramitā Sūtra. True gold represents the essence of tathatā and dharmatā. The phrase 'ultimate purity' refers to the external ornament of that doctrinal gateway, hence it is said: 'Wearing pure white silk garments.' When all prapañca is extinguished, the light of the sun of the mind illuminates everywhere without obstruction, hence it is said: 'Illuminating everywhere like sunlight.' Only a person of tranquil and unified mind can see this; therefore her emblem is like the form of a celestial maiden abiding in meditative attainment. Next, south of Great Valor, up to the southern corner, one makes the Cintāmaṇi seal of all Buddhas and bodhisattvas. This is assembled from the boundless practices and vows of the pure bodhicitta, and can always shower down all worldly and supramundane treasures. All saviors of the world manifest such jewels from the receptacle of the lotus of pure nature, hence it is said: 'Abiding upon a white lotus.' The ācārya said: 'This is a universal seal, and may also be placed in all directions. If there are Buddhas and bodhisattvas whose held mudrās are not specified in the sūtra, they may also hold this wish-fulfilling jewel without fault.' In general, in this first layer, the upper part represents the adornment of the myriad virtues of the Buddha's body, and the lower part represents the Buddha's vidyādhara envoys; both are named the Tathāgata Family. The right side represents the Tathāgata's samādhi of great compassion, which can nourish the myriad virtues, and is therefore named the Lotus Family. The left side represents the powerful functioning of the Tathāgata's great wisdom, which can shatter the three obstacles, and is therefore named the Vajra Family. Therefore, entering the syllable A gateway, all dharmas are unborn, which is the meaning of the dharmakāya. Entering the syllable SA gateway, all dharmas are unstained, which is the meaning of the lotus. Entering the syllable VA gateway, all dharmas are free from verbal expression, which is the meaning of the vajra. In the 'Chapter on the Wheel of Syllables' below, these three syllables subsume the hundred vidyās; this is precisely the meaning intended. > — English (machine translation) (machine translation) - [Previous: 5.17](https://indike.org/pramana/in.bauddha.taisho.1796.5.17) - [Next: 5.19](https://indike.org/pramana/in.bauddha.taisho.1796.5.19) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1796.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.5.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.5.18](https://indike.org/pramana/in.bauddha.taisho.1796.5.18) · Pramāṇa