[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) › 6.154 # 大毘盧遮那成佛經疏 6.154 大毘盧遮那成佛經疏 6.154 - **Language:** Classical Chinese ### [6.154](https://indike.org/pramana/in.bauddha.taisho.1796.6.154) 經云「時普集會一切大眾，及諸持金剛者，以一音聲讚歎金剛手」者，彼諸大眾，聞佛廣演曼荼羅圖位竟，欲問此中法界幖幟及金剛事業，敬重世尊故未敢發言。以金剛手能觀察眾心乘機說偈，必知欲決疑網，普利無量眾生，是故稱讚證明勸令發問。又十佛剎微塵眾等，以一心一味令一人誦此法音，非謂人人俱時別說也。偈云「善哉善哉大勤勇，汝已修行真言行，能問一切真言義，我等咸有意思惟」者，真言行即是三平等法門，汝於持三密人中最為上首，故能問世尊普門深義。如仁者所欲問佛義，我等亦皆有是思惟，今悉同心思欲，當速陳說也。次言「一切現為汝證驗，依住真言之行力」者，言我等初發心時，由住此無上句故，乃至能於金剛慧海甚深不動，是故必定師子吼，於汝前所說偈現作證明。我等諸有所作，皆由住真言行、依真言勢力而得成就。若汝諮問如來祕密方便者，諸有求大乘人當於真言行法皆得通達。以通達故，不久勤修，亦與我等無異。以見如是利義故，以一音聲同心勸助也。爾時祕密主蒙大眾勸發已，即說伽他廣問世尊。初一偈問綵色義，有四句：第一句問云何是綵色義？第二句問當以何色？第三句問云何安置此色？先於何處？內耶外耶？第四句布色時以何色為先？此是造漫荼羅時一種支分也。次偈問諸門摽相，有三句偈：第一句問門旗形量，第二句問門廂形量，第三句問建立諸門法度形量。如是種種祕密摽幟，阿闍梨皆應善通達之，又是一支分也。次有二偈，大凡有八問：第一句問云何奉食及花香等。第二句問寶瓶法則，當知一切諸供養具皆在其中，阿闍梨當隨事相應，辨其性類，又是一種支分也。第三句問云何引召弟子入漫荼羅。第四句問云何作灌頂法。第五句問云何儭奉所尊。然此中復有二種，若初心行人依世諦漫荼羅，云何召入灌頂奉獻阿闍梨？若已修習瑜伽作祕密灌頂，云何召入灌頂奉獻阿闍梨？正作法時，所有加持教授方便皆此中攝，又是一種支分也。第六句問護摩處所，亦有淺密二釋及息災、增益、降伏等諸異方便。第七句問真言部類字義句義。第八句問三昧門淺深差別之相。凡阿闍梨未善通達如是法者，不應建立漫荼羅，又成三種支分也。如是問竟，大寂法王告執金剛言：「汝當一心諦聽。」次說偈言「最勝真言道，出生大乘果」者，大乘果即是佛無上慧，要由如是方便得生。由汝善言能請問我，故今普為諸摩訶薩開示演說也。初一偈答色義云「染彼眾生界，以法界之味。古佛所宣說，是名為色義」者，猶如世間染色，能染淨疊使同味，故以味解色。如云袈裟味者，即染作袈裟色也。今此漫荼羅色義亦然，以法界不思議色染眾生心同一淨菩提味。復次如世間染衣，先以灰水洗，則易受染色。今以囉字門焚燒弟子心垢使成灰燼，然後以嚩字門大慈悲水洗之，使純一清白離諸戲論，然後染作法界漫荼羅，令種種普門身皆同實相色也。次有兩偈通答三問。問中云當以何色？今此答中具用青黃赤白黑五色也。偈云「先安布內色，非安布外色」者，是答云何布色，何處先起何處後起也。「潔白以為初，赤色為第二，如是黃及青，漸次而彰著。一切內深玄，是謂色先後」者，是答是色誰為最初也。潔白是毘盧遮那淨法界色，則一切眾生本源，故最為初。赤是寶幢如來色，既發菩提心於明道中，降伏魔怨滅除蓋障，故第二。黃色是娑羅樹王色，以成正覺時萬德開敷，皆到金剛實際，故第三。青是無量壽色，既到金剛實際，即以加持方便，普現大悲漫荼羅，如淨虛空中具含萬像，故第四。黑色是鼓音如來色。所以垂普門之迹，皆為顯本。本者即是如來自證之地，住大涅槃。若捨加持神力，則一切心量眾生非其境界，是故其色幽玄而最居後也。復次如世間淨帛，先受染色故，最後黑是染色之極，以最深故不可復加，是以居後。漫荼羅色義亦然，白是越百六十心垢義，此名信色，故最初。赤者大勤勇義，是精進色，故第二。黃謂一念相應時，定慧均等七覺開敷，是名念色，故第三。青者大空三昧義，是名定色，故第四。黑者謂大涅槃義，即是如來究竟之慧，是名慧色，故名第五。或有說言：白色最初，黃為第二，赤為第三，青為第四，黑為第五者，此約受染淺深有容有上之義。又白是信義，最初。黃者猶如金剛不可爼壞，即是進義，故第二。赤謂心障淨除光明顯照，即是念義，故第三。餘如上釋。法門所表各殊也。復次白是寂災色，如來部義，故最初。黃是增益色，蓮花部義，故第二。赤是降伏色，金剛部義，故第三。青是成辦諸事，亦出生隨類之形，故第四。黑是攝召義，即諸奉教忿怒等所為眾務，故第五也。復次如世間綵畫不過五色，然更相涉有種種深淺不同，巧慧者善分布之，出生萬像無有窮盡。法界不思議色亦復如是，統而言之不過五字門，然亦更相發揮成種種差別智印。如來以普門善巧圖作悲生漫荼羅，乃至出生世界微塵數隨類之形猶不窮盡。若瑜伽行人若得此中意者，當觸類而長自在施為，寂滅真如中當在何次。如偈中所說，且舉一途法門提其綱領耳。 > When the sūtra says, "Then the entire assembly gathered together, as well as all the vajradharas, praised Vajrapāṇi with one voice," those vast assemblies, having heard the Buddha broadly expound the layout of the maṇḍala, wished to ask about the emblems of the dharmadhātu and the vajra actions herein; out of deep reverence for the World-Honoured One, they did not yet dare to speak. Because Vajrapāṇi was able to observe the minds of the assembly and speak verses according to the opportune moment, they surely knew he wished to resolve the net of doubts and universally benefit limitless sentient beings; therefore they praised, confirmed, and encouraged him to make the inquiry. Furthermore, the multitudes numerous as the atoms of ten Buddha-realms, with one mind and one flavor, had one person recite this voice of Dharma; it does not mean that each person spoke separately at the same time. / The verse says, "Excellent, excellent, O Great Diligent One! You have already cultivated the mantra practice and are able to ask the meaning of all mantras; we all share this contemplation." The mantra practice is the gateway to the Dharma of the three equalities. Among those who uphold the three mysteries, you are the foremost leader; therefore, you are able to ask the World-Honoured One about the profound meaning of the universal gateway. What you, virtuous one, wish to ask of the Buddha, we all share in this contemplation; now, being of one mind and wish, you should quickly expound it. / Next, it says, "All will now bear witness for you, relying on the power of the practice of mantras." This means: When we first gave rise to the mind \[of awakening\], by abiding in this supreme phrase, we were ultimately able to become profoundly immovable in the ocean of vajra wisdom; therefore, we will certainly make the lion's roar and bear witness at present to the verses you have previously spoken. All that we perform is accomplished entirely through abiding in the practice of mantras and relying on the power of mantras. If you make inquiry to the Tathāgata regarding secret upāyas, all those who seek the Great Vehicle will attain mastery in the practices of mantras. By attaining mastery, through diligent practice before long, they will also be no different from us. Seeing such beneficial meaning, they encouraged and aided him with one voice and one mind. / Then, having been encouraged by the great assembly, the Secret Lord immediately spoke gāthās to broadly ask the World-Honoured One. / The first verse asks about the meaning of colors, comprising four lines: The first line asks, "What is the meaning of colors?" The second line asks, "What colors should be used?" The third line asks, "How are these colors arranged? Where first—inside or outside?" The fourth line asks, "When applying colors, which color comes first?" This is one component in the construction of the maṇḍala. / The next verse asks about the distinguishing signs of the gates, consisting of three lines: The first line asks about the shapes and measurements of the gate banners. The second line asks about the shapes and measurements of the gate side-chambers. The third line asks about the rules, shapes, and measurements for establishing the gates. Such various secret emblems must all be well mastered by the ācārya; this is yet another component. / Next, there are two verses, containing eight questions in total: The first line asks how to offer food, flowers, incense, and so forth. The second line asks about the rules for the precious vases; it should be known that all implements for offering are included therein. The ācārya should correspond to matters as appropriate and distinguish their natures and categories; this is also a component. The third line asks how to introduce disciples into the maṇḍala. The fourth line asks how to perform the rite of abhiseka. The fifth line asks how to present offerings to the venerable one. Here, however, there are two types: if a beginner relies on the conventional-truth maṇḍala, how are they introduced, consecrated, and offered to the ācārya? If one has already cultivated yoga and performs the secret abhiseka, how are they introduced, consecrated, and offered to the ācārya? When directly performing the rite, all upāyas of adhiṣṭhāna and instruction are subsumed within this; this is also a component. The sixth line asks about the place for homa, which also has both superficial and secret explanations, as well as various different upāyas such as calming calamities, increasing benefits, and subduing. The seventh line asks about the divisions, letter meanings, and phrase meanings of the mantras. The eighth line asks about the characteristics of superficial and deep distinctions among the samādhi gateways. Whenever an ācārya has not yet thoroughly mastered such dharmas, he should not establish a maṇḍala; these constitute three further components. / After asking in this manner, the King of the Dharma of Great Tranquility addressed the Vajradhara, saying, "Listen attentively with single-minded focus." / Next, speaking in verse, he says, "The supreme path of mantras generates the fruit of the Great Vehicle." The fruit of the Great Vehicle is the Buddha's unsurpassed wisdom; it must be generated through such upāyas. Because of your excellent words in questioning me, I now explain and expound it universally for all the mahāsattvas. / The first verse answers the meaning of colors, saying: "Dyeing that realm of sentient beings with the flavor of the dharmadhātu—what was expounded by the ancient Buddhas is called the meaning of colors." Just as worldly dyeing can dye a clean cloth so that it takes on the same flavor, flavor is used to explain color. For instance, when one speaks of the "kaṣāya flavor," it means dyeing it the kaṣāya color. Now, the meaning of color in this maṇḍala is also like this: dyeing the minds of sentient beings with the inconceivable color of the dharmadhātu so that they share the same single flavor of pure bodhi. Furthermore, just as in worldly fabric-dyeing, one first washes it with lye water so that it readily accepts the dye, now, using the syllable RA gateway, one burns the defilements of the disciple's mind into ashes, and then, using the syllable VA gateway's water of great compassion, washes it so that it is purely white and free from all prapañca; thereafter, one dyes it into the dharmadhātu maṇḍala, causing the various universal-gateway bodies all to share the color of dharmatā. / Next, two verses comprehensively answer three questions. In the question it was asked: "What colors should be used?" Here, the answer fully uses the five colors: blue, yellow, red, white, and black. / The verse says, "First arrange the inner colors; do not arrange the outer colors." This answers how to apply the colors—where to start first and where to end later. / "Pure white is the first, red is the second, yellow and blue likewise are manifested successively. All within is deep and dark: this is called the sequence of colors." This answers which color is the very first. Pure white is the color of Vairocana's pure dharmadhātu, which is the original source of all sentient beings; hence it is the first. Red is the color of the Tathāgata Ratnaketu; having aroused the bodhicitta along the path of illumination, it subdues the demons and enemies and eliminates the coverings and hindrances; hence it is the second. Yellow is the color of the Sālendrarāja; when achieving perfect awakening, the myriad virtues blossom and all reach the vajra ultimate reality; hence it is the third. Blue is the color of Amitāyus; having reached the vajra ultimate reality, then through the upāya of adhiṣṭhāna, he universally manifests the mahākaruṇā maṇḍala, just as the pure open sky contains all images within it; hence it is the fourth. Black is the color of the Tathāgata Divyadundubhimeghanirghoṣa. The reason for leaving traces of the universal gateway is entirely to reveal the fundamental. The fundamental is the ground of the Tathāgata's self-realization, abiding in great nirvāṇa. If one abandons the divine power of adhiṣṭhāna, then all sentient beings with discursive minds cannot take it as their sphere; therefore, its color is profound and dark, and it is placed at the very end. / Furthermore, just as worldly clean silk first receives dye, black is ultimately the culmination of dyeing; being the deepest, nothing further can be added, so it comes last. The meaning of colors in the maṇḍala is also like this: white means transcending the defilements of the one hundred and sixty minds; this is called the color of faith, hence it is the first. Red means great diligence; it is the color of vigor, hence it is the second. Yellow means that when there is correspondence in a single thought-moment, concentration and wisdom are equal and the seven limbs of awakening bloom; this is called the color of mindfulness, hence it is the third. Blue means the samādhi of great emptiness; it is called the color of concentration, hence it is the fourth. Black means great nirvāṇa, which is the ultimate wisdom of the Tathāgata; it is called the color of wisdom, hence it is the fifth. / Or some say: white is the first, yellow is the second, red is the third, blue is the fourth, and black is the fifth; this is based on the meaning of accepting dye from shallow to deep, having capacity and having something above it. Moreover, white means faith, the first. Yellow, being like vajra, cannot be broken or destroyed; this is the meaning of vigor, hence it is the second. Red means that mental hindrances are cleansed away and radiance brightly shines forth; this is the meaning of mindfulness, hence it is the third. The rest are explained as above. What the Dharma gateways symbolize differs in each case. / Furthermore, white is the color of calming calamities, the meaning of the Tathāgata family; hence it is the first. Yellow is the color of increasing benefits, the meaning of the Lotus family; hence it is the second. Red is the color of subduing, the meaning of the Vajra family; hence it is the third. Blue accomplishes all matters and also generates forms according to types; hence it is the fourth. Black has the meaning of summoning, namely the various duties performed by wrathful kāṅkaras and others; hence it is the fifth. / Furthermore, just as worldly painting does not exceed the five colors, yet as they blend with one another there are various differences of depth, and a skillful person arranges them well to generate myriad forms without end—the inconceivable colors of the dharmadhātu are also like this: speaking summarily, they do not exceed the five syllable gateways, yet they also bring each other out to form various distinct wisdom mudrās. Through universal-gateway skillfulness, the Tathāgata paints the compassion-born maṇḍala, up to generating forms according to categories as numerous as the dust motes of worlds, without ever coming to an end. If a yoga practitioner grasps the meaning herein, he should extend it by analogy and operate with sovereignty. In extinguished suchness, what sequence could there be? As spoken in the verses, it merely raises one Dharma gateway to grasp the essential outline. > — English (machine translation) (machine translation) - [Previous: 6.153](https://indike.org/pramana/in.bauddha.taisho.1796.6.153) - [Next: 6.155](https://indike.org/pramana/in.bauddha.taisho.1796.6.155) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1796.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.6.154) — English, machine translation ## Linked texts (1) - [大毘盧遮那成佛神變加持經 (Śubhakarasiṃha & Yixing 724)](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.1.34) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.6.154](https://indike.org/pramana/in.bauddha.taisho.1796.6.154) · Pramāṇa