[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) › 7.11 # 大毘盧遮那成佛經疏 7.11 大毘盧遮那成佛經疏 7.11 - **Language:** Classical Chinese ### [7.11](https://indike.org/pramana/in.bauddha.taisho.1796.7.11) 經云「是等鮮妙花」者，梵本兼有或聲。謂此等諸花皆可通用，故舉以為例。然或餘方所有、彼方所無，但使人心所好、世間以為吉祥者，皆可供養，當一一存意善分別之。「採集以為鬘」者，謂錯雜莊嚴，或綴或結，以行人慇淨淳厚心故，則令諸尊歡喜護念也。次明塗香。其旃檀、青木、欝金、妬路婆草，是西方苜蓿香，與此間苜蓿香稍異也。「及餘妙塗香」，如沈水、甘松、丁香、桂心、西方荳蔻、香附子等，如蘇悉地、瞿醯中說。又云其塗香中勿用眾生身分及與紫礦并虫食等，當取淨好者以水研之。若獻佛，當用新好欝金或黑沈香，和以龍腦。蓮花眷屬當以白檀，金剛眷屬亦當以白檀，自餘諸尊隨意而合用之，隨所合香皆置龍腦也。次明焚香，當用沈水香、松香、嚩藍香、龍腦香，白檀香西方名為麼囉庾，是山名，即《智論》所云「除摩梨山，更無出旃檀處」是也。白膠香，是娑羅樹汁。室利嚩塞迦香者，似此方薰陸香。室利是具德吉祥義，言此香乃至天神皆悉愛樂，故以為稱也。「及餘焚香類，芬馥世稱美」者，亦如上說。瞿醯云「燒香用白檀、沈水相和，供養佛類。其樹汁香，供養蓮花類。黑沈及安悉，供養金剛類。」或依彼法作香，普遍和合以獻諸尊。「應當隨法教」者，謂以真言密印去垢加持等，如供養次第中說。自餘塗香及花等，例此可知。次云「依教獻諸食」者，如經大本中，諸食供等各有修治方便。至於深密之意，一一與法門相應。此方既不具，但依蘇悉地等如法造作結護加持，即名依教也。乳糜者，西方粥有多種，或以烏麻汁、或以諸豆并諸藥味，如《十誦》藥法等文廣明。然最以乳糜為上。凡獻食時，當更加以蘇沙糖等，令色味兼具，而先奉之也。又西方飯有多種，亦以酪飯為上。獻此食時，應配以沙糖鹽薑諸味，又當奉羹，依彼方造食之法，或隨國俗所用也。歡喜丸，應以蘇煮諸餅，糅以眾味及三種辛藥等，令種種莊嚴。漫荼迦，是此方薄餅。其葉餅是天竺餅法，以糖蜜諸味和麵蘇油煮之，至為甘美。沙糖餅者，此沙糖名為蹇荼，狀如益洲所出者，而色甚鮮白，觸之便碎，用此和水。先以麵作餅，數漬其中，然後食之。淨妙，謂務令精潔，使色香兼備也。布利迦，譯云著\[飢-几+監\]餅，以種種上味和合，為鑑作之。間穴餅有二種，或刺為孔穴、或狀如亂絲重重間穴，加以眾味也。末塗失囉餅，亦著\[飢-几+監\]，兼以糖蜜塗之。媲諾迦餅，用起麵作之著鑑，以蘇油煮，狀如水上浮泡，甚可愛也。無憂，是卷緣沙糖餅。播鉢吒食，是不起麵𩛞𩜶。「如是諸肴膳」者，又謂隨諸方國所有上味及珍妙果，隨意獻之也。其白糖、石蜜、沙糖、蘇蜜又各別置之。「種種諸漿飲」者，西方漿法甚多，皆雜以香藥，美而愈疾。及蒲陶等諸非時漿，如《毘尼》所說。其食乳酪，亦用畢撥或龍腦等，如醫明食法為之。大抵西方造食及飲噉先後次第，多依藥術，有養性防身之功，故多盡其天年、鮮夭死之患也。凡置食處，當以塗香周遍塗之，置食院內，遍布蓮荷葉或芭蕉葉等令使周遍。無，應用新淨白疊或淨布，極以淨水浣濯，以香遍塗。布食時，上首諸尊當增加之，謂中胎藏毘盧遮那，第二院觀音、金剛手，次院文殊等四菩薩，外院釋迦牟尼及所奉本尊等。假令餘位置一分者，上首諸尊當二分。或餘位置二分，瞿醯云「漫荼羅主當數倍加之」。雖有此階降不同，然上自諸佛下至世間鬼神，皆應等心供養，務令豐厚均等也。乃至不辦者，但當供養部主。或置食內院，運心供養一切諸尊。所奉香花等，例此可知也。次說奉獻燈明者，香油之類甚多，謂薝蔔香油、蘇摩那花香油等。凡作香油法，當取新花如作鬘法穿之，懸置日中承以油器，以物取油，於花上灌之，令還墮油中，又復取而灌之。如是周而復始，從日出至日入乃停。明日又取新花作之如前，令此油香氣與此花香氣均等，然後止也。其獻食及燈明等諸器，以眾寶為上。若不能辦，用銀銅等，乃至新淨瓦器亦得充事也。「四方繒幡蓋」者，若有財力，當於一一尊所各別置之，亦以雜寶為上。若不能辦，綵乃至繪畫，畫時當用淨物，不得用膠等也。若不能廣造者，下至四方各置一蓋。門標鈴鐸等，皆隨力分作種種莊嚴，兼准約〈入祕密漫荼羅品〉中所示之相。 > The sūtra says: "Such fresh and wonderful flowers." The Sanskrit text also contains the particle 'or' (vā), meaning that all these flowers can be used interchangeably; hence they are cited as examples. However, if there are flowers present in other regions but absent in that land, as long as they are pleasing to people's hearts and considered auspicious by the world, all may be offered; one should bear this in mind and carefully distinguish them one by one. "Gathered and made into garlands" means interweaving ornaments, either sewn or knotted; due to the practitioner's earnest, pure, and sincere mind, this causes the various deities to rejoice and extend protective mindfulness. Next, anointing perfumes are explained. Sandalwood, costus, saffron, and turuṣka grass—this \[last\] is clover incense of the Western Regions, slightly different from the clover incense here. "And other wonderful anointing perfumes": such as agallochum, nard, clove, cinnamon bark, western cardamom, cyperus root, and the like, as explained in the Susiddhi and Guhya. It also says that in these anointing perfumes, one should not use animal substances, lac, insect-eaten parts, and the like; one should take pure and fine ones and grind them with water. If offering to the Buddha, one should use fresh, fine saffron or black agallochum, mixed with camphor. For the lotus retinue one should use white sandalwood; for the vajra retinue also white sandalwood; the remaining deities may be matched as appropriate, and whatever perfumes are blended should always contain camphor. Next, incense for burning is explained: one should use agallochum, pine resin, varāṅga, and camphor. White sandalwood is called malaya in the Western Regions, which is the name of a mountain; this is what the \*Prajñāpāramitopadeśa\* refers to when saying: "Except for Mount Malaya, there is no other place that produces candana." White resin is the sap of the śāla tree. Śrīvāsaka incense resembles the frankincense of this land. Śrī means virtuous and auspicious; it is named thus because this incense is loved even by heavenly spirits. "And other kinds of burned incense whose fragrance is praised by the world": this is also as explained above. The Guhya says: "For burned incense, blend white sandalwood and agallochum to offer to the buddha family. Tree-sap incense is offered to the lotus family. Black agallochum and benzoin are offered to the vajra family." Alternatively, one may prepare incense according to that method, universally blending it to offer to the various deities. "One should act in accordance with the Dharma teachings" means removing defilements and performing adhiṣṭhāna with mantras and mudrās, as explained in the sequence of offerings. The remaining anointing perfumes, flowers, and so forth may be understood by analogy to this. Next, it says: "Offer the various foods according to the teachings." As in the large edition of the sūtra, the various food offerings each have methods of preparation. As for their deep, esoteric meaning, each corresponds to a Dharma gateway. Since that is not complete in this land, simply preparing, performing sīmābandha, and adhiṣṭhāna according to the Susiddhi and other texts in accordance with the Dharma is termed "according to the teachings." Milk porridge: in the Western Regions there are many kinds of porridge, made either with sesame juice, with various beans, or with medicinal ingredients, as extensively explained in the \*Daśādhyāya-vinaya\*'s medicines section and elsewhere. However, milk porridge is considered supreme. Whenever offering food, one should additionally add ghee, granulated sugar, and the like, so that both color and flavor are complete, and offer it first. Furthermore, in the Western Regions there are many kinds of cooked rice, among which curd-rice is also supreme. When offering this food, one should accompany it with granulated sugar, salt, ginger, and various flavors, and also offer soup, following the methods of preparing food in that land or conforming to the customs of the country. Modaka: one should boil various pastries in ghee, mixing them with diverse flavors, the three pungent spices, and the like, making them richly adorned. Maṇḍaka is the thin flatbread of this land. Leaf pastries are an Indian method of pastry: mixing flour with sugar, honey, and various flavors, and cooking it in ghee and oil; it is exceedingly sweet and delicious. Granulated sugar pastries: this sugar is named khaṇḍa, resembling that produced in Yizhou, yet its color is exceedingly pure white and it breaks at a touch; it is mixed with water. One first makes pastries with flour and soaks them in it several times before eating. Pure and wonderful means striving to make them clean and refined, so that both color and aroma are complete. Pūlikā is translated as "oven-baked pastry"; it is made for an oven by blending diverse superior flavors. Perforated pastries are of two kinds: either pierced with holes, or shaped like tangled threads with layer upon layer of spaces, enhanced with various flavors. Madhuśīrṣa pastries are also oven-baked, additionally coated with sugar and honey. Pheṇaka pastries are made with leavened dough, baked in an oven, and boiled in ghee and oil; they resemble bubbles floating upon water and are very appealing. Aśoka is a rolled-edge sugar pastry. Pāpaṭa food is unleavened fried flatbread. "Such delicacies" further means offering superior delicacies and rare, marvelous fruits available in various lands according to one's wish. White sugar, rock sugar, granulated sugar, ghee, and honey are also placed separately. "Various beverages": in the Western Regions there are very many methods of preparing syrup-drinks, all mixed with fragrant medicinal spices, which are delicious and cure illnesses. There are also unseasonal drinks such as grape juice, as explained in the \*Vinaya\*. When consuming milk and curd, long pepper, camphor, or the like are also used, prepared according to the dietary methods of medicine (\*cikitsāvidyā\*). Generally, the preparation of food and the sequence of drinking and eating in the Western Regions mostly follow medicinal arts, possessing the efficacy of nourishing nature and protecting the body; hence they mostly live out their natural lifespans and rarely suffer premature death. In all places where food is placed, one should smear anointing perfume everywhere. In the court where food is placed, one should spread lotus leaves, plantain leaves, or the like completely across it. If these are lacking, one should use fresh, clean white cotton or clean cloth, thoroughly washed with pure water, and smear it all over with perfume. When arranging the food, one should increase the portion for the foremost deities: namely, Vairocana of the central garbha, Avalokiteśvara and Vajrapāṇi of the second court, the four bodhisattvas including Mañjuśrī of the next court, and Śākyamuni and the honored central deity of practice in the outer court. Supposing one portion is placed in other positions, the foremost deities should receive two portions. Or if other positions receive two portions, the Guhya states: "For the lord of the maṇḍala, increase it several times." Although there are these gradations, nevertheless from the buddhas above down to the mundane spirits below, one should make offerings with an equal mind, striving to make them bountiful and equitable. If one cannot even manage this, one should simply make offerings to the family lord. Or one may place the food in the inner court and, directing one's mind, offer it to all deities. Offered incense, flowers, and the like may be understood by analogy to this. Next, offering lamps is explained. The types of fragrant oils are very numerous, such as campaka fragrant oil, sumanā flower fragrant oil, and the like. As for the method of making fragrant oil: take fresh flowers, string them as in making a garland, hang them in the sun, and place an oil vessel beneath to catch \[the drips\]; take the oil with an implement, pour it over the flowers, let it fall back into the oil, and take it and pour it again. Repeating this cycle over and over, stop only from sunrise to sunset. The next day, take fresh flowers again and do as before, stopping only when the scent of the oil equals the scent of the flowers. The various vessels for offering food, lamps, and so forth are best made of various jewels. If these cannot be obtained, silver, copper, and the like, or even fresh, clean earthenware vessels may also suffice. "Silk banners and canopies in the four directions": if one has the wealth, one should place them separately at each deity's position, with multiple jewels being superior. If one cannot obtain them, silk or even paintings may be used; when painting, one must use pure materials and must not use animal glue and the like. If one cannot make them extensively, at least place a canopy in each of the four directions. Gate standards, bells, and chimes are all made into various ornaments according to one's capacity, also matching the characteristics shown in the "Chapter on Entering the Secret Maṇḍala." > — English (machine translation) (machine translation) - [Previous: 7.10](https://indike.org/pramana/in.bauddha.taisho.1796.7.10) - [Next: 7.12](https://indike.org/pramana/in.bauddha.taisho.1796.7.12) - [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.7.11) — English, machine translation ## Linked texts (1) - [蕤呬耶經](https://indike.org/pramana/in.bauddha.sanskrit.tantra.kriya.general.tantra.guhyatantra*zh-amoghavajra.2.66) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.7.11](https://indike.org/pramana/in.bauddha.taisho.1796.7.11) · Pramāṇa