[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) › 5.3 # 大毘盧遮那成佛經疏 5.3 大毘盧遮那成佛經疏 5.3 - **Language:** Classical Chinese ### [5.3](https://indike.org/pramana/in.bauddha.taisho.1796.5.3) 偈云「持真言行者」，明弟子支分中護持建立方便。至第六夜，師及弟子皆澡浴清淨，著新潔衣齎持供物，詣如前所造白檀漫荼羅處，當如法加持自身道場及諸弟子。其護弟子方便，如下文入灌頂時所說。時阿闍梨如次第法則具修供養，觀白檀位諸尊與密印相應，持彼真言。瞿醯云「手案中胎漫荼羅誦真言一遍，如是一誦一案乃至七遍，餘位亦爾也。」次當為諸弟子隨順說法開導其心，教彼三自歸依、懺悔先罪。既懺悔已，身心清淨猶如明珠，堪能真正發心。是故次令發苦提心，皆如供養法中所說。次當授與塗香花等，教令運心供養諸尊，然後為受三世無障礙智戒。此受菩薩戒法，別有行儀也。菩薩所以發心攝受方便學處，皆為成就如來清淨智慧，於一念中了達三世諸法無罣礙故。其有住斯戒者，乃至初見心明道時，即有如是不思議勢分，以此戒親能發生佛慧，又對二乘律儀有限量，故以三世無障礙智為名也。次當授與齒木，令諸弟子嚼之，因即觀彼人成器及非器相。所以為此法者，亦是順彼方俗諦，因用祕密方便而作加持也。印度國人凡請僧食乃至世人相命，皆先遺其齒木，以種種香花嚴飾而授與之，當知明日請彼飯食也。所以如是者，為明愛敬之心，恐彼先有痰癊宿食因緣，若受我供或令發動不安，故先以善意將護而警發之，令彼先淨身器，或服呵梨勒等，則明日隨意飲噉，無所犯觸身心安樂也。今阿闍梨亦爾，授弟子楊枝時，即當寄此方便為說深法：「我方當授汝佛性醍醐拯無過味，已教汝發菩提心淨除三業宿障，以三世無礙智調伏之牙噬諸煩惱竟，欲復以此祕密加持滌除身心過患。汝又當淨其口過，在所遊方勿妄宣傳。明日當貽汝不死甘露皆令充足也。」彼當取優曇鉢羅或阿說他木端直嫞好者，不麁不細劑十二指量。凡一切量法，皆用大拇指上節側而相捻，是其正數也。此二木是過去佛菩提樹，若無者當求有乳之木，謂桑穀等。記木上下之別，皆以枝末為上、根柢為下，以香水灌洗，又復塗而薰之。於其下末，以白線纏花用為莊嚴，亦作標誌，令上下易知故。當以手案，則不動真言加之，或百遍或千遍，素令嚴備。既受戒已，師當取一齒木奉獻諸尊，餘者分授弟子，令出壇外向東或向北如法蹲跼嚼之。嚼已，令向所面之方而正擲之而驗其相。若嚼處向外者是人悉地不成，向身者悉地成就，若遠擲却來近身是不久成就之相，若首直竪向上成就更速，首向下者是人當入修羅龍宮，若擲在空中當知此人先已成就也。又向北方東方為上成就，西方為中成就，南方為下成就。雖如是，若人先向東擲，而嚼處向東，即是背身，亦不得成就，餘准此方類而可知。餘如瞿醯中說也。 > The verse states, "the practitioner who upholds the mantra," explaining the expedient methods of protection and establishment among the branch elements pertaining to the disciple. When the sixth night arrives, master and disciples alike bathe and purify themselves, put on fresh and clean clothes, and holding the offerings, proceed to the white sandalwood maṇḍala previously prepared, where \[the master\] should empower his own body, the place of practice, and all the disciples in accordance with the method. The expedient method for protecting the disciples is as explained below where entering into the consecration is discussed. At that time, the ācārya performs the offerings comprehensively in sequential order, visualizing that the various deities situated in the white sandalwood \[positions\] correspond with their secret mudrās, and upholding their mantras. The Guhyakā says: "Pressing the center-womb maṇḍala with the hand, recite the mantra once; in this manner, recite once and press once up to seven times, and it is the same for the remaining positions." Next, he should teach the Dharma for the disciples appropriately to open up and guide their minds, instructing them to take the three refuges and confess their past sins. Once they have confessed, their bodies and minds are pure like a bright pearl, capable of truly giving rise to the mind \[of awakening\]. Therefore, he next causes them to produce the bodhicitta, all as explained in the offering methods. Next, he should bestow perfumed paste, flowers, and the like, instructing them to direct their minds to make offerings to the deities, and afterwards bestow upon them the precept of wisdom unhindered throughout the three times. This ritual of receiving the bodhisattva precepts has a distinct protocol. The reason a bodhisattva generates the resolve and takes up the expedient trainings is entirely to accomplish the pure wisdom of the Tathāgatas, penetrating all phenomena of the three times in a single thought without obstruction. When someone abides in this precept, even at the time of first beholding the path of mental illumination, they possess such an inconceivable degree of power. Because this precept directly gives rise to the Buddha's wisdom and stands in contrast to the limited moral rules of the two vehicles, it is named after the wisdom unhindered throughout the three times. Next, he should bestow the tooth-wood, instructing the disciples to chew it, thereby observing whether the person possesses the signs of being a fit or unfit vessel. The reason for performing this ritual is also to accord with the worldly conventions of that region, using it as an occasion to effect empowerments through secret expedients. Whenever the people of India invite the saṅgha to a meal or even when worldly people invite one another, they always first send tooth-wood, adorning and offering it with various fragrant flowers, whereby it is known that they are invited to a meal on the following day. The reason for doing so is to demonstrate a mind of affectionate respect; fearing that \[the guest\] might have phlegm-accumulation or indigestion which might be stirred up and cause discomfort if they receive the offering, they first courteously protect and alert them, causing them first to purify the vessel of the body or take harītakī and the like, so that the next day they may drink and eat as they wish without offense or harm, with body and mind at ease. Now the ācārya acts likewise: when bestowing the willow branch upon the disciple, he takes this expedient as the vehicle to expound the profound Dharma: "I am now about to bestow upon you the ghee of the Buddha-nature, the unsurpassable savor of salvation; having already instructed you to produce the bodhicitta and cleanse the past hindrances of the three karmas, and having ground down the defilements with the teeth of discipline that is the unhindered wisdom of the three times, I now wish to cleanse away the faults of body and mind through this secret empowerment. You must also purify the faults of the mouth, and wherever you travel, do not recklessly proclaim \[this teaching\]. Tomorrow I shall bestow upon you the immortal nectar, causing all to be fully satisfied." One should take the wood of an udumbara or aśvattha that is straight, fine, and shapely, neither thick nor thin, measuring twelve finger-widths. For all measurement methods, one presses side to side the upper joint of the thumb; that is the correct measure. These two trees are the bodhi-trees of past Buddhas; if unavailable, one should seek a tree with milky sap, such as mulberry or paper mulberry. To mark the distinction between the top and bottom of the wood, the branch-tip is always the top and the root-base the bottom; wash it with scented water, and further anoint and fumigate it. At its lower end, wrap it with white thread and flowers for ornamentation and to serve as a mark, making top and bottom easy to recognize. One should press it with the hand and empower it with the Acala mantra, either a hundred times or a thousand times, preparing it in advance with solemnity. After the precepts have been received, the master should take one piece of tooth-wood and offer it to the deities, distributing the rest among the disciples, and have them exit outside the altar facing east or north to squat and chew it properly. Having chewed it, they should throw it straight in the direction they are facing to examine its omens. If the chewed end faces outward, that person's siddhi will not be accomplished; if it faces toward oneself, siddhi will be accomplished; if thrown far it rebounds close to oneself, it is a sign of accomplishing it before long; if the top stands straight upright, accomplishment is even swifter; if the top points downward, that person will enter the palaces of the asuras or nāgas; if it remains suspended in the air, know that this person has already attained accomplishment in the past. Furthermore, facing north and east signifies superior accomplishment; west signifies middling accomplishment; south signifies inferior accomplishment. Even so, if a person previously threw it facing east, but the chewed end faces east, it is turned away from the body, and accomplishment is likewise not attained; the rest can be known by inference according to this principle. The rest is as explained in the Guhyakā. > — English (machine translation) (machine translation) - [Previous: 5.2](https://indike.org/pramana/in.bauddha.taisho.1796.5.2) - [Next: 5.4](https://indike.org/pramana/in.bauddha.taisho.1796.5.4) - [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.5.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.5.3](https://indike.org/pramana/in.bauddha.taisho.1796.5.3) · Pramāṇa