[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) › 5.19 # 大毘盧遮那成佛經疏 5.19 大毘盧遮那成佛經疏 5.19 - **Language:** Classical Chinese ### [5.19](https://indike.org/pramana/in.bauddha.taisho.1796.5.19) 經云「大日右方置大精進觀世自在」者，即是蓮華部主。謂如來究竟觀察十緣生句，得成此普眼蓮華，故名觀自在。約如來之行，故名菩薩。「頂現無量壽」者，明此行之極果，即是如來普門方便智也。此像及菩薩身，皆作住現法樂熙悅微笑之容。觀自在身色，如淨月或如商佉，即是上妙螺貝。或如軍那花，其花出西方亦甚鮮白。當總此三譬，言其光鮮潤徹白中之上也。次於觀音右邊，畫多羅菩薩。凡諸聖者皆面向大日，今言觀音右邊，即是座西，他皆放此。此是觀自在三昧，故作女人像。多羅是眼義，青蓮華是淨無垢義，以如是普眼攝受群生，既不先時亦不後時，故作中年女人，狀不太老太少也。青是降伏色，白是大悲色，其妙在二用之中，故令二色和合，以是義故不青不白也。其像合掌，掌中持此青蓮，手面皆向觀音，如微笑形。通身圓光如淨金色，被服白衣，首有髮髻作天髻形，不同大日髮冠也。觀音左邊置聖者毘俱胝，其身四手，右邊一手垂數殊鬘、一手作施願印、左邊一手持蓮花、一手執軍持。面有三目，如摩醯首羅像。首戴髮冠，如毘盧遮那髮髻冠形。所云持者，如言地持萬物，即是載承之義也。其身潔白，圓光圍之，光中具有黃赤白三色，不純白純赤純黃，故云無主。凡黃為增益色也，白者寂災色，赤者降伏色，以此三昧光中兼具三力，是故用為摽幟也。次近毘俱胝左邊，畫得大勢尊，如世國王大臣威勢自在名為大勢。言此聖者以至得如是大悲自在之位，故以為名。所以持未敷蓮者，如毘盧遮那實智花臺既成果已，復持如是種子普散一切眾生心水中，更生未敷蓮花。此尊迹同是處，亦能普護一切眾生潛萌之善，使不敗傷念念增長，即是蓮花部持明王也。次於明王左邊，畫明妃耶輸陀羅，譯云持名稱者。身真金色，以諸瓔珞莊嚴令極端嚴，如女天之像。右手持鮮白妙花枝，果葉相間長條茂好。其花或有初疱，或有欲開，或有正開敷者，若五若十乃至數十。左手持鉢胤遇，亦是西方勝上之花。以得大勢明王主安立一切眾生菩提種子，而此明妃主含藏出生此中種種功德，故其被服摽幟皆與此義相應也。多羅之右，置半拏囉嚩悉寧，譯云白處，以此尊常在白蓮花中，故以為名。亦戴天髮髻冠，襲純素衣，左手持開敷蓮花。從此最白淨處出生普眼，故此三昧名為蓮花部母也。次於觀自在菩薩下，置何耶揭唎婆，譯云馬頭。其身非黃非赤，如日初出之色。以白蓮花為瓔珞等，莊嚴其身。光焰猛威赫奕如鬘，指甲長利雙牙上出，首髮如師子項毛，作極吼怒之狀，此是蓮花部忿怒持明王也。猶如轉輪王寶馬巡履四洲，於一切時一切處去心不息。諸菩薩大精進力亦復如是。所以得如是威猛之勢，於生死重障中不顧身命多所摧伏者，正為白淨大悲心故，故用白蓮瓔珞而自嚴身也。已如法建立觀音諸眷屬竟。 > When the sūtra says, "To the right of Mahāvairocana, place the Greatly Energetic Avalokiteśvara," this refers to the lord of the lotus division. That is, the Tathāgata, having fully observed the ten phrases of conditioned arising, was able to realize this universal-eye lotus, and is thus named Avalokiteśvara. In terms of the Tathāgata's practice, he is named a bodhisattva. "On his crown manifests Amitāyus" clarifies the ultimate fruit of this practice, which is the Tathāgata's universal-gateway wisdom of upāya. Both this figure and the bodhisattva's body are depicted with an expression of dwelling in the bliss of the Dharma in the present life, delightful and smiling. Avalokiteśvara's bodily complexion is like the pure moon or like a śaṅkha—that is, a supreme, wondrous conch shell. Or it is like the kunda flower, a flower originating in the western regions that is also extremely pure white. Taking these three metaphors together, it means that his brilliance is glossy, penetrating, and the finest of whites. Next, to the right of Avalokiteśvara, paint Tārā Bodhisattva. In general, all holy beings face Mahāvairocana; when it is said here "to the right of Avalokiteśvara," it means to the west of his seat, and all others follow this principle. This is the samādhi of Avalokiteśvara, and is therefore depicted as a female form. Tārā means "eye," and the blue lotus signifies purity and unstainedness; gathering sentient beings with such a universal eye, she is neither ahead of time nor behind time, and is therefore depicted as a middle-aged woman, appearing neither too old nor too young. Blue is the colour of subjugation, and white is the colour of great compassion. Its wondrousness lies in the combination of these two functions, so the two colours are harmoniously blended; for this reason, it is neither blue nor white. The figure has her palms joined, holding this blue lotus within her palms, her hands and face turned toward Avalokiteśvara in a smiling expression. Her entire body has a full halo like pure gold, she is clad in white garments, and on her head is a topknot shaped like a divine chignon, unlike Mahāvairocana's crown of hair. To the left of Avalokiteśvara, place the holy Bhṛkuṭī. Her body has four hands: on the right, one hand lets hang a rosary and one hand makes the boon-granting mudrā; on the left, one hand holds a lotus and one hand holds a kuṇḍikā. Her face has three eyes, like the image of Maheśvara. On her head she wears a crown of hair, shaped like the crest-crown of Mahāvairocana's topknot. What is called "holding" is like the earth holding all things—that is, the meaning of sustaining and supporting. Her body is pure white, surrounded by a full halo. Within the light are the three colours of yellow, red, and white, not purely white, purely red, or purely yellow; hence it is said to have no single master. In general, yellow is the colour of increase, white is the colour of pacifying disasters, and red is the colour of subjugation; because this samādhi light combines these three powers, they are used as her emblems. Next, close to the left of Bhṛkuṭī, paint the venerable Mahāsthāmaprāpta. Just as in the world a king or minister possesses majestic power and mastery and is called "of great strength," this holy being is named because he has attained such a position of great compassion and sovereignty. The reason he holds an unblossomed lotus is that just as Mahāvairocana's lotus throne of real wisdom, having matured into fruit, again takes such seeds and scatters them universally into the mind-waters of all sentient beings to give birth anew to unblossomed lotuses, so this deity's trace is identical to this place: he can universally protect the latent sprouting good of all sentient beings, preventing it from spoiling or being harmed and causing it to increase moment by moment; he is the vidyārāja of the lotus division. Next, to the left of this vidyārāja, paint the vidyārājñī Yaśodharā, translated as "Holder of Fame." Her body is true gold, adorned with various necklaces to be exceptionally dignified, like the image of a goddess. Her right hand holds a branch of fresh white wondrous flowers, with fruit and leaves intermingled, its long boughs flourishing and fine. Among its flowers, some are newly budding, some are about to open, and some are fully in bloom—five, ten, or even several tens. Her left hand holds a priyaṅgu, which is also a superior flower of the western regions. Because Mahāsthāmaprāpta Vidyārāja governs the establishment of the bodhicitta seeds of all sentient beings, and this vidyārājñī governs the containing and generating of the various merits therein, her garments and emblems correspond with this meaning. To the right of Tārā, place Pāṇḍaravāsinī, translated as "White Dwelling," named so because this deity always resides within a white lotus. She also wears a crown of divine topknots, wears pure white garments, and her left hand holds an open lotus. From this most pure white place arises the universal eye, so this samādhi is called the Mother of the Lotus Division. Next, beneath Avalokiteśvara Bodhisattva, place Hayagrīva, translated as "Horse-headed." His body is neither yellow nor red, but the colour of the sun at its first rising. Using white lotuses as necklaces and so forth, he adorns his body. His blazing flames are fierce and awe-inspiring, brilliant like a garland, his fingernails are long and sharp, a pair of fangs protrudes upward, his head hair is like a lion's mane, and he assumes an expression of extreme roaring wrath; this is the wrathful vidyārāja of the lotus division. It is like the precious horse of a cakravartin traversing the four continents, its intention to proceed ceaseless at all times and in all places. The power of great vigor of all bodhisattvas is also like this. The reason he attains such a fierce and awe-inspiring disposition, showing no regard for his life amidst the heavy obstacles of saṃsāra and subduing so much, is precisely because of his pure white mind of great compassion; therefore, he uses white lotus necklaces to adorn his body. The proper installation of all the attendants of Avalokiteśvara is now completed. > — English (machine translation) (machine translation) - [Previous: 5.18](https://indike.org/pramana/in.bauddha.taisho.1796.5.18) - [Next: 5.20](https://indike.org/pramana/in.bauddha.taisho.1796.5.20) - [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.5.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.5.19](https://indike.org/pramana/in.bauddha.taisho.1796.5.19) · Pramāṇa