[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) › 7.10 # 大毘盧遮那成佛經疏 7.10 大毘盧遮那成佛經疏 7.10 - **Language:** Classical Chinese ### [7.10](https://indike.org/pramana/in.bauddha.taisho.1796.7.10) 經云「爾時執金剛祕密主白佛言：希有。世尊！佛說不思議真言相道法」者，如聲聞法，解脫之中無有文字。而維摩詰不離文字說解脫相，故名不思議解脫。今此字輪亦爾，即以無相法身作種種聲字、種種聲字作無相法身，故名不可思議真言相也。「不共一切聲聞緣覺，亦非普為一切眾生」者，此經是法王祕寶，不妄示卑賤之人。如釋迦出世四十餘年，因舍利弗等慇勤三請，方為略說妙法蓮花義。今此本地之身，又是妙法蓮花寂深祕處，故〈壽量品〉云「常在靈鷲山，及餘諸住處」，乃至「我淨土不毀，而眾見燒盡」，即此宗瑜伽之意耳。又因補處菩薩慇勤三請，方為說之。苟無頓悟之機，則不入其手，故不普為於一切眾生。亦是領前偈中到修行地方授不思議果，次云領解勸信印成二偈，故云「若信此真言道者，諸功德法皆當滿足。」若滿足時，即是具足眾勝願也。已上廣說真言支分竟。執金剛復承躡上文，請佛次說入漫荼羅所須次第。世尊說偈中，先答奉食香花等及與眾寶瓶二句，總名供養支分也。就諸供養具中，先明獻花。凡所奉獻，各隨諸尊性類及漫荼羅方位等一一善分別之，當令色香味觸適悅人心。其水陸不祥諸花，但可作折伏用耳。白黃赤三色中，如來部類當用白色，蓮花眷屬以黃色，金剛眷屬以赤色。復次當如漫荼羅方位，圓壇者以白，方壇者以黃，三角壇者以赤。復次諸佛用白，諸菩薩以黃，諸世天以赤。其餘香等，亦當准傍此意，兼採蘇悉地、瞿醯等文用之，不可備載也。鉢頭摩，是紅蓮花。凡青赤白蓮等水生諸花，皆可通獻諸尊也。「龍花奔那伽」者，此奔那伽是龍樹花。彌勒世尊於此樹下成佛。其直云龍花者，是龍中所尚之花，西方頗有其種。其計薩囉花、末利花、得蘗羅花、瞻蔔花、無憂花、底羅劍花、鉢吒羅花、娑羅樹花，皆是天竺所有，此方不可具識。 > The sūtra says: "At that time, the vajradhara Lord of Secrets addressed the Buddha, saying: 'How rare, bhagavat! The Buddha has spoken the inconceivable method of the path of mantra characteristics.'" As in the Śrāvaka teachings, within liberation there are no letters. But Vimalakīrti explained the characteristics of liberation without separating from letters; hence it is called the inconceivable liberation. Now this syllable-wheel is also like that: it uses the signless dharmakāya to make the various sounds and letters, and the various sounds and letters to make the signless dharmakāya; hence it is called the inconceivable mantra characteristics. \[The sūtra says:\] "It is not shared with any of the śrāvakas or pratyekabuddhas, nor is it universally for all sentient beings." This sūtra is the secret treasure of the Dharma King, not shown casually to base persons. Just as Śākyamuni, having appeared in the world for more than forty years, only briefly explained the meaning of the Lotus of the Wondrous Dharma because of Śāriputra and the others' earnest three requests, so now this fundamental body is also the calm, deep, and secret abode of the Lotus of the Wondrous Dharma. Therefore, the "Life Span" chapter states, "Always abiding on Vulture Peak and in other abodes," up to "My pure land is undestroyed, yet the multitude sees it burned up"—this is indeed the intention of the yoga of this tradition. Furthermore, it was only explained because of the earnest three requests of the bodhisattva in the stage of succession. If one lacks the capacity for sudden awakening, it will not fall into one's hands; therefore it is not universally for all sentient beings. It also receives the verse above regarding conferring the inconceivable fruit only when one reaches the stage of practice, followed by the two verses of understanding, urging faith, and sealing the realization; thus it says, "If one believes in this mantra path, all qualities of Dharma will be fulfilled." When fulfilled, that is the complete possession of the numerous superior vows. The extensive explanation of the branches of mantra above is concluded. The vajradhara again follows upon the preceding text, requesting the Buddha next to explain the necessary sequence for entering the maṇḍala. In the verses spoken by the bhagavat, he first answers with the two lines: "offering food, incense, flowers, and the like, as well as multiple precious vases," which together are called the branch of offerings. Among the various offering implements, he first explains offering flowers. In whatever is offered, one should properly distinguish each in accordance with the nature and class of the various deities and the directions of the maṇḍala, ensuring that color, fragrance, and touch are pleasing to the human heart. Inauspicious flowers of water and land may only be used for subjugation. Among the three colors—white, yellow, and red—the tathāgata family should use white, the lotus retinue yellow, and the vajra retinue red. Furthermore, according to the directions of the maṇḍala: for a round altar use white, for a square altar use yellow, and for a triangular altar use red. Furthermore, the buddhas use white, the bodhisattvas yellow, and the mundane devas red. Other incenses and so forth should also follow this meaning, additionally adopting and using the texts of the Susiddhi, Guhya, and others, which cannot all be recorded. Padmo is the red lotus. In general, all water-born flowers such as blue, red, and white lotuses may be offered to the various deities. "The nāgapuṣpa and punnāga": this punnāga is the nāgavṛkṣa flower; the Maitreya Bhagavat will attain buddhahood beneath this tree. What is simply called nāgapuṣpa is a flower esteemed among nāgas; the Western Regions have quite a few varieties of it. The kesara, mallikā, tagara, campaka, aśoka, tilaka, pāṭala, and śāla-tree flowers are all found in India; here they cannot all be known in detail. > — English (machine translation) (machine translation) - [Previous: 7.9](https://indike.org/pramana/in.bauddha.taisho.1796.7.9) - [Next: 7.11](https://indike.org/pramana/in.bauddha.taisho.1796.7.11) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1796.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.7.10) — 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.2.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.7.10](https://indike.org/pramana/in.bauddha.taisho.1796.7.10) · Pramāṇa