[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) › 8.4 # 大毘盧遮那成佛經疏 8.4 大毘盧遮那成佛經疏 8.4 - **Language:** Classical Chinese ### [8.4](https://indike.org/pramana/in.bauddha.taisho.1796.8.4) 經云「如是修供養，次引應度者」，以下明正作法時加持教受支分及護摩支分。就加持教授中，凡答金剛手三問，所謂云何引弟子？云何令灌頂？云何供養師？問此三句訖已，方問護摩處。今此答中，先說引弟子了，即明護摩，方答所餘二句。然護摩通一切法事中，非但加持弟子而已，故宜別作一種支分也。於前卷中，已明第七夜正作法時畫漫荼羅位，中間別明所要支分，是以文勢間斷。今更承躡前文，作次第說之。阿闍梨既畫漫荼羅竟，周遍觀察知已圓備，方出外如法灑淨。如前運心普禮一切如來，懺悔歸依自淨三業，然後依供養法，結三昧耶明等以護其身。其諸供養物，亦以無動真言去垢辟除清淨，如法素具而預備之。又當被服金剛甲等使一一如法。阿闍梨言：「作如來身時用如來甲，作金剛身時用金剛甲，當轉換用之。」又准蘇悉地等，以如來肉髻圓光諸相而自嚴身尤善，或可通用，或成辦諸事真言作之。如是作已，然後向漫荼羅位，隨其所應而坐，住於瑜伽。先用囉字門遍淨其心，次復淨道場地，悉除眾患相同虛空，然後以訶字起大風輪，於風輪上以嚩字起香水海，即用阿字門起金剛地妙高山王。當知此漫荼羅即在其上，如供養次第中方便觀作種種莊嚴，以虛空藏持之。次於一一漫荼羅諸尊位上，各觀本種子字，從此諸字皆轉作本尊身。若彼阿闍梨觀道未融恐延時節者，但於中胎蓮花臺上而觀阿字，字門出無量光，遍照諸尊座位，爾時諸尊即現。爾時以方便轉觀如是諸尊與我身無二無別，即是諸尊即在身中。阿闍梨言：「若行者未住瑜伽，云何能造如是壇法？乃至初建立時，已觀在身中然後圖畫？若深行阿闍梨，則常與如是大悲胎藏聖眾共俱，亦證知即是我心，同彼十緣生句畢竟不可得也。」即觀本尊已，次更運心作種種寶乘，以不動真言印加持，以此奉迎眾聖及淨治道路。次作請召，瞿醯云「當各以本真言奉請，或以漫荼羅主真言都請諸尊。」或依本教所說，當隨意廣略兼用召請真言印也。又此經宗，即於本座受請，還以不來相而來至此道場，不同麁方便中有此彼之相。大眾集已，當用無動明遣除障者，即示三種三昧耶而作加持。次當奉閼伽水及與敷座，而作是言：「善來世尊！善來世尊！以本願力而來降赴。願垂加持，受斯所請及與微供。大慈悲故，唯垂納受。」時阿闍梨欲作金剛事故，更以無動慧刀自除身障，轉作金剛薩埵降伏魔業。仍以慧刀結諸方界，復更以如來大界真言印重結周界，以四大護各護一方，又持無堪忍大護皆普護之。阿闍梨言：「凡造漫茶羅，從初已來即用不動尊，或以降三世尊護持是地。中間每持誦時，即如法結界，了還解之。至作法夜，更劑金剛線內具足結界。其灌頂護摩壇處，當於漫荼羅外更以線為周域，令與內界相通，并置所出入門。漫荼羅外界，普以金剛線圍斷者，至護摩供養時，亦當運心。於通門之所舉上金剛線，令通諸尊來往。又結界時，但當於本座處如常作法。若欲行遶一匝而結周界者，亦皆成就。若結界了，忽爾妄念故界破，或種種魔事起，即當念持無堪忍大護。若欲令一切時無障者，其周界及供物等皆先用大護護之，後時障起又當更用也。」次當作禮奉閼伽水，以大慧刀遍灑諸供養具，淨以不思議法界心。若獻塗香時，即當住塗香真言持之。次第供養時，又一一加以彼尊真言，或通或別、或以自所持者。其餘供物例爾。復當作心供養法，持以虛空藏明，及以金剛阿利沙吟諷讚歎。次又出外施曠野鬼神食。據圖，於東門外施毘那野迦，南門外施蘖㗚何。是魅鬼著人者，西門外施蘗囉。是行疾疫者，北門外施荼吉爾。於門之左右各置四位。然瞿醯云「皆是羅剎、毘舍遮、部多，諸食噉血肉者，種種非人之類，或居地者、或居樹林者。」及以心所念著，各隨本方召集而遍施之。一切緣漫茶羅供養之食，悉皆取之和合一處，并及諸香花等亦皆別出其分共置一處。阿闍梨當起大悲無限法施之心，於瑜伽中觀作種種受用之具，亦以虛空藏轉明加持而周散施。此諸鬼神受食，不作漫茶羅障也。當從東方為首，次往南、西、北方。如是一周竟，又施東北方，次往東南方、西南方、西北方。又一周竟，復至壇東施上方鬼神食，次往壇西施下方鬼神食。大凡三遍下食。於諸法事中此法尤難，當爾或自現種種極可畏形，或聞大聲雷震野干吼等如是種種異相，阿闍梨當自好安心。又欲施時，先更防護其身使一一如法。若彼食盡更求者，應復施之，務使豐厚令其歡喜。若物少者，但隨所有而已。凡壇中獻物，亦當以平等之心，不得有所匱闕。瞿醯云「若行食時錯誤闕少，即應補之，仍乞歡喜。所行食類若不遍者，應以餘物充數也。」施諸方食都竟，洗手灑淨，於門前燒香供養。次入於內奉獻閼伽燒香，運心奉獻衣服以為儭施。然後住瑜伽座，以五輪字持身，首置百光遍照王，以無垢眼觀自心花臺本不生字，方作普門持誦。先於毘盧遮那心月中炳現真言，而後誦持并示密印。周遍中胎藏已，次及第二院諸尊，乃至終竟。或一一現前觀之而作持誦，或自身作彼本尊，於其心月現真言字而作持誦，乃至頓作漫荼羅身而作持誦，隨行者觀心勢力。若不能爾者，當以一心誦部主真言百遍，所餘上首諸尊各誦七遍，并作彼印也，具如供養次第中說。阿闍梨如是作法畢已，復以誠心頂禮諸尊，然後召諸弟子一一令入，以前香水灑淨，授彼塗香令用塗手，次授淨花，略為宣說〈住心品〉中菩提心實義，令知自歸依處，作真正發心，至誠殷重憶念一切諸佛。所以然者？以行者能發佛心即是佛子，當受法王子灌頂之位，生如來種性中故，當動止云為不忘諸佛。今此經中每將說一切真言，輒云普歸命一切諸佛，即是此意也。言淨佛者，聲聞法中阿羅漢亦名為佛，諸餘大乘未了義經亦有成佛義，然不得名為遮淨。今正明本心常佛，故以淨字甄之。梵本正翻，佛家當云佛部，是種族部類之義也。時阿闍梨觀弟子身作五輪，以五字持之，兼於心花臺中置阿字等，使即同大日之體。以入佛三昧耶印印其頂上，次以法界生印印心，又作轉法輪印印齊輪上，各三誦彼真言。次即轉彼心中阿字門為嚩字門，結金剛薩埵印印諸支分，所謂五處。所以如此，為欲成彼金剛事業也。時阿闍梨亦當更以三昧耶等而自護持。次取新淨白疊或餘繒帛，先以不動真言如法作淨，復用本部真言王三轉加之。如作大日漫荼羅，即用毘盧遮那真言，蓮花手、金剛手亦當准說。用此綵淨帛周覆弟子面門，當深起慈悲護念之心，耳語告彼三昧耶戒，勿令諸餘未入壇者聞聲。此一偈，當於轉字輪漫荼羅行品中說之。又觀彼頂上有一囉字，字上安點，故云「嚴以大空點」（此是囕字也）。此字四邊遍有光焰，猶如花鬘連環不斷。字中又遍流出白光，如淨滿月之暉。以此淨法界心所加持故，能除內外諸障。次引至第一重門，遜那、優波遜那二龍王守衛之處，令正當門廂不得前却。師當為彼結作三昧耶印，三遍誦彼真言，置花印上，令弟子以至誠心向道場散之。隨花所至之處，當知即是行人往昔因緣法門、善知識，即依此方便門進趣修行也。瞿醯云「將入壇時，阿闍梨應作是言：『我某甲如法作此漫荼羅，將弟子入，隨其福德種性及與成就所堪法器，唯願於此漫荼羅中示現其相。』既散花已，次應開面令瞻覩道場，以歡喜心而告之曰：『汝今觀此妙漫荼羅，深生敬信。汝已生諸佛家，諸明尊等同共加護，一切吉祥及與悉地皆現前。是故堅持三昧耶戒，於真言法教應勤修習。』次令弟子以香花等普供養漫荼羅聖眾，即於道場授與本真言印，令坐一處誦之，次引餘人入。凡阿闍梨當觀花所至處辨其性類，若墮佛首上，成就佛頂及豪相等。墮面上，應成就佛眼。在身中分，當知成就諸心。若墮下分，成就諸使者等。又隨佛身上中下分，知上中下成就，蓮花、金剛亦然。自餘諸尊，但知上中下之相。若花墮去彼尊遠者，久遠方乃成就。若墮供養院，隨所屬之尊授彼真言。若墮兩尊之間，當觀其遠近。若先墮內院即移出外院者，彼人信心不具，若強持誦得下成就。墮諸界道及行道院者，彼人無決定心，不獲成就。若彼欲更擲者，應為作護摩然後擲之。」餘如彼說也。次當為諸弟子作寂然護摩，是扇底迦法，亦可翻為息災也。次此是一種支分。今如來答中，約行事次第故，說加持教授支分未竟，即於此中間說護摩，或可與灌頂等法合為一種支分耳。 > The sūtra says: 'Having thus cultivated offerings, / Next lead in those who should be saved.' From here on, it clarifies the subsidiary parts for adhiṣṭhāna-instruction and the subsidiary parts for the homa at the time of the actual ritual performance. In the adhiṣṭhāna-instruction, it answers three questions from Vajrapāṇi: namely, how to lead in disciples, how to bestow abhiseka upon them, and how to make offerings to the master. Having finished asking these three questions, he only then asks about the homa site. In the present answer, after first explaining the leading in of disciples, it clarifies the homa, and only then answers the remaining two questions. Yet homa applies across all ritual matters and is not merely for empowering disciples; hence it is fitting that it form a distinct subsidiary part. In the preceding fascicle, it already clarified the painting of the deities' positions in the maṇḍala at the time of the actual ritual performance on the seventh night, but because other necessary subsidiary parts were clarified in the interim, the textual progression was interrupted. Now, resuming the thread of the preceding text, it is explained in sequence. After the ācārya has finished painting the maṇḍala, he observes it all around, and knowing it to be complete and fully prepared, he then goes outside to perform the purification by sprinkling according to rule. As before, he directs his mind to pay universal homage to all tathāgatas, repents, takes refuge, and purifies his own three karmas; thereafter, relying on the ritual for offerings, he binds the samaya seal and so forth to protect his own body. As for the various offering articles, he also removes defilement, purifies, and banishes obstacles with the Acala mantra, preparing them beforehand fully according to rule. He must also put on the vajra armour and so forth, making each detail accord with rule. The ācārya says: 'When assuming the tathāgata body, use the tathāgata armour; when assuming the vajra body, use the vajra armour; they should be swapped and used.' Furthermore, in accordance with the Susiddhi and so forth, it is especially good to adorn one's own body with the marks of the tathāgata's uṣṇīṣa, halo, and so forth, which may either be used universally or generated through the all-accomplishing mantra. Having done this, he then faces the position of the maṇḍala, sits down as appropriate, and abides in yoga. First, he purifies his mind everywhere by means of the syllable RA gateway. Next, he purifies the ground of the bodhimaṇḍa, completely eliminating all signs of afflictions so that it is identical with empty space. Thereafter, using the syllable HA, he raises a great wind wheel; above the wind wheel, using the syllable VA, he raises an ocean of fragrant water; and using the syllable A gateway, he raises the vajra ground and Mount Meru, the king of mountains. One should know that this maṇḍala is right upon it. As described in the sequence of offerings, he visualises it with various adornments by means of upāya, sustaining it with Ākāśagarbha. Next, on the seat of each respective deity in the maṇḍala, he visualises their original bīja syllable; from these syllables, they all transform into the bodies of the principal deities. If that ācārya's contemplative path is not yet fluent and he fears prolonging the time, he may simply visualise the syllable A upon the central womb's lotus throne; the syllable gateway emits immeasurable light, illuminating the seats of all the deities everywhere, and at that moment the deities will manifest. At that moment, through upāya, he reciprocally visualises that these deities are non-dual and undivided from his own body, which means that the deities are right within his body. The ācārya says: 'If the practitioner does not abide in yoga, how could he construct such a maṇḍala ritual? Even at the very beginning of its establishment, he already visualises it within his body and only then paints it. If he is an ācārya of profound practice, he is ever together with such an assembly of āryas of the mahākaruṇāgarbha, and also realizes that they are precisely his own mind, identical with those ten similes of conditioned arising, being ultimately ungraspable.' Having thus visualised the principal deities, he next directs his mind to create various jewelled vehicles, empowering them with the Acala mantra and mudrā, using them to welcome the assembly of āryas and to purify the pathways. Next he performs the summoning. The Guhyatantra says: 'One should invite them each with their own mantra, or universally invite all deities with the mantra of the maṇḍala lord.' Or, relying on what is taught in the root teaching, one may follow one's inclination for an extensive or abbreviated \[ritual\], combining it with the summoning mantra and mudrā. Moreover, according to the principle of this sūtra, they receive the invitation right at their original seats, and arrive at this bodhimaṇḍa with the mark of not coming, unlike in coarse upāya where there is the mark of 'here' and 'there'. Once the great assembly has gathered, he should use the Acala mantra to dispel obstacle-makers, and then display the three kinds of samayas to perform empowerment. Next, he should offer arghya water and arrange their seats, saying: 'Welcome, bhagavat! Welcome, bhagavat! By the power of your fundamental vow, please descend and arrive. Deign to grant adhiṣṭhāna, and accept this invitation and slight offering. Out of great kindness and compassion, deign to accept it.' At that time, since the ācārya wishes to carry out vajra activities, he again uses the Acala wisdom-sword to eliminate his own bodily obstacles, transforming himself into Vajrasattva to subdue the karmic deeds of Māra. He continues to use the wisdom-sword to bind the boundaries in all directions, and again uses the tathāgata's great boundary mantra and mudrā to re-bind the surrounding boundary, using the four great protectors to protect each of the directions, and also reciting the Unbearable Great Protector to protect everything universally. The ācārya says: 'Whenever making a maṇḍala, from the very beginning one uses Acala, or uses Trailokyavijaya, to protect and sustain this ground. In the interim, whenever reciting, one binds the boundary according to rule, and upon finishing, releases it again. When reaching the night of the ritual performance, one further completes the binding of the boundary up to the vajra line. For the site of the abhiseka and homa altars, one should further use lines outside the maṇḍala to form an outer enclosure, making it connect with the inner boundary, and establish gates for entry and exit. When the outer boundary of the maṇḍala is universally enclosed and cut off with vajra lines, at the time of the homa offering one should also direct one's mind, raising the vajra line at the connecting gate so that all the deities may come and go freely. Moreover, when binding the boundary, one should simply perform the ritual as usual at one's own seat. If one wishes to circumambulate once and bind the surrounding boundary, that too is fully accomplished. If, after binding the boundary, the boundary is suddenly broken due to false thoughts, or various māra activities arise, one should immediately recite and maintain the Unbearable Great Protector. If one wishes to be free of obstacles at all times, the surrounding boundary, offering articles, and so forth should all be protected first with the Great Protector; later, when obstacles arise, it should be used again.' Next, he should pay homage and offer arghya water, sprinkling all the offering utensils everywhere with the great wisdom-sword, purifying them with the mind of the inconceivable dharmadhātu. When offering sandalwood ointment, he should abide in the sandalwood ointment mantra to sustain it. When making offerings in sequence, he further adds the mantra of that deity to each, whether universal or particular, or what he himself maintains. The rest of the offering articles follow this pattern. He should also perform the mental offering method, sustaining it with the Ākāśagarbha mantra, and chant praises with the vajra-ṛṣi melodies. Next, he also goes outside to bestow food upon the wild spirits and ghosts. According to the diagram, outside the eastern gate he bestows food to Vināyaka; outside the southern gate, to Grahāḥ (these are possessive spirits that attach to people); outside the western gate, to Grahas (these are spreaders of epidemics); outside the northern gate, to Ḍākinīs. To the left and right of the gates, four positions are set up respectively. However, the Guhyatantra says: 'These are all rākṣasas, piśācas, bhūtas, and all those that consume flesh and blood, various kinds of non-humans, whether dwelling on the ground or in trees and forests.' Bringing to mind whichever are attached, he summons them according to their respective directions and bestows food to them everywhere. All food offerings associated with the maṇḍala are gathered together in one place, and the various incenses, flowers, and so forth are also set aside in portions and placed together in one place. The ācārya should give rise to a mind of great compassion and limitless Dharma-giving, visualising them in yoga as various articles of enjoyment, and also sustaining them with the Ākāśagarbha transformation mantra to scatter and bestow them all around. When these ghosts and spirits receive the food, they will not cause obstacles to the maṇḍala. One should start with the east as the first, and then proceed to the south, west, and north. Having completed one circuit in this way, one next bestows to the northeast, then proceeds to the southeast, southwest, and northwest. Having completed another circuit, one returns to the east of the altar to bestow food upon the spirits of the zenith, and next proceeds to the west of the altar to bestow food upon the spirits of the nadir. In general, food is put down three times. Among the various ritual matters, this method is especially difficult. At that time, either extremely terrifying forms may manifest on their own, or one may hear great sounds like thunderclaps, the howls of jackals, and various extraordinary signs like these; the ācārya must keep his mind well settled. Furthermore, when about to make the distribution, he should first further guard his body so that every detail accords with rule. If that food is exhausted and they seek more, he should bestow it again, striving to make it abundant so as to make them rejoice. If goods are scarce, it should simply be according to what is available. All items offered in the altar should also be handled with an impartial mind, and there must not be any lack. The Guhyatantra says: 'If, when distributing food, there are errors or deficiencies, one should immediately make them up and still pray for their rejoicing. If the kinds of food distributed are not comprehensive, one should make up the count with other items.' Having finished bestowing food to all directions, he washes his hands, purifies himself with sprinkling, and burns incense before the gate as an offering. Next, he enters inside, offers arghya and burning incense, and mentally offers garments as sacrificial gifts. Thereafter, he abides upon his yoga seat, sustains his body with the syllables of the five wheels, places the King of a Hundred Lights Pervasively Illuminating on his head, and with unstained eyes contemplates the originally unborn syllable upon the lotus throne of his own mind, only then performing the universal gateway recitation. First, the mantra manifests brilliantly in the moon of Vairocana's heart, after which he recites and maintains it and displays the secret mudrā. Having gone completely around the central womb, he next proceeds to the deities of the second court, up to the end. Either he contemplates each one manifesting before him and performs the recitation, or he makes his own body that principal deity, manifesting the mantra syllables in the heart-moon and performing the recitation, or even instantly assumes the body of the maṇḍala and performs the recitation, in accordance with the strength of the practitioner's contemplative mind. If he is unable to do so, he should with a single mind recite the mantra of the family lord a hundred times, and recite the mantras of the remaining chief deities seven times each, also forming their mudrās, all as explained in the sequence of offerings. After the ācārya has finished performing the ritual in this way, he again reverently pays homage to the deities with a sincere mind, and then summons all the disciples, having them enter one by one, sprinkles and purifies them with the aforementioned fragrant water, gives them sandalwood ointment to rub on their hands, and next gives them pure flowers, briefly expounding to them the true meaning of bodhicitta in the 'Chapter on the Abiding Mind' to let them know their own place of refuge, make a genuine arousal of the aspiration, and sincerely and earnestly recollect all buddhas. Why is this so? Because if a practitioner is able to arouse the buddha-mind, he is a son of the Buddha, shall receive the abhiseka stage of a Dharma prince, and be born into the lineage of the Tathāgatas; therefore, in all movement and stillness, speech and deed, he does not forget the buddhas. Now in this sūtra, whenever it is about to explain all mantras, it consistently says 'Universal refuge in all buddhas', which is precisely this intention. As for the expression 'pure buddha', in the Śrāvaka Dharma an arhat is also called a buddha, and in other provisional Mahāyāna sūtras there is also the sense of becoming a buddha, yet these cannot be called thoroughly pure. Here, it specifically clarifies that one's fundamental mind is eternally a buddha, and therefore distinguishes it with the word 'pure'. In a correct translation of the Sanskrit text, 'buddha family' should be called 'buddha gotra', which has the sense of lineage and category. At that time, the ācārya visualises the disciple's body as the five wheels, sustains it with the five syllables, and also places the syllable A and so forth in the heart's lotus throne, making him identical in substance with Mahāvairocana. With the seal of entering the buddha-samaya, he seals the crown of his head; next, with the seal of the dharmadhātu-origin, he seals his heart; and forming the seal of turning the Dharma wheel, he seals his navel wheel, reciting the respective mantras three times each. Next, he transforms the syllable A gateway in his heart into the syllable VA gateway, and binds the Vajrasattva mudrā to seal his limbs, namely the five locations. Why is it done like this? It is because he wishes to accomplish his vajra activities. At that time, the ācārya should also further protect and sustain himself with the samaya and so forth. Next, taking fresh, clean white cotton or other fine silk, he first purifies it according to rule with the Acala mantra, and further empowers it by turning it three times with the mantra-king of the respective family. If making the Mahāvairocana maṇḍala, he uses the Vairocana mantra; for Padmapāṇi and Vajrapāṇi, it should also be applied accordingly. Using this colourful, clean silk, he covers the disciple's face all around, and giving rise to a profound mind of compassion and protective concern, he whispers the samaya precepts into his ear, not letting any others who have not entered the altar hear the sound. This one verse shall be explained in the Chapter on the Practice of the Syllable-Wheel Maṇḍala. Furthermore, he visualises that above his crown there is a syllable RA, with a dot placed above the syllable, hence it is said: 'adorned with the great emptiness dot' (this is the syllable RAṂ). All four sides of this syllable are surrounded by flames of light, continuous like an unbroken garland of flowers. From within the syllable, white light also flows out everywhere, like the radiance of a pure full moon. Because it is empowered by this mind of the pure dharmadhātu, it can eliminate all internal and external obstacles. Next, he leads him to the first gate, the place guarded by the two nāga kings Sunda and Upasunda, having him stand squarely before the gate wings without moving forward or backward. The master should form the samaya mudrā for him, recite its mantra three times, place a flower upon the mudrā, and have the disciple scatter it toward the bodhimaṇḍa with a sincere mind. Wherever the flower lands, one should know that it is the practitioner's Dharma gateway and spiritual friend from past causes and conditions, and relying upon this upāya gateway, he advances in his practice. The Guhyatantra says: 'When about to enter the altar, the ācārya should say: "I, named so-and-so, have made this maṇḍala according to rule, and am bringing my disciple to enter; according to his merit, lineage, and the Dharma vessel he is capable of fulfilling, I pray that its signs be revealed in this maṇḍala." After the flower has been scattered, he should next uncover his face to let him gaze upon the bodhimaṇḍa, and tell him with a joyful mind: "Now behold this wondrous maṇḍala and give rise to deep reverence and faith. You have already been born into the family of all buddhas, all the vidyā-deities jointly protect you, and all auspiciousness and siddhis are present before you. Therefore, firmly uphold the samaya precepts and diligently cultivate the mantra teachings." Next, he has the disciple make universal offerings of incense, flowers, and so forth to the assembly of āryas in the maṇḍala, and immediately in the bodhimaṇḍa confers the root mantra and mudrā upon him, having him sit in one place to recite it, and then leads in the next person. In general, the ācārya should observe where the flower lands to discern his nature and type: if it falls upon the Buddha's head, he will accomplish the uṣṇīṣa, the ūrṇā, and so forth; if it falls upon the face, he should accomplish the Buddha-eye; if on the middle section of the body, one should know that he accomplishes the various hearts; if it falls upon the lower section, he accomplishes the various messengers and so forth. Furthermore, according to the upper, middle, and lower sections of the Buddha's body, one knows the upper, middle, and lower accomplishments; this is also true for the Lotus and Vajra \[families\]. For the remaining other deities, one only knows the signs of upper, middle, and lower. If the flower falls far away from that deity, he will only attain accomplishment after a long time. If it falls in the offering court, he is conferred the mantra according to the deity to which it belongs. If it falls between two deities, one should observe its proximity. If it first falls in the inner court and then shifts out to the outer court, that person's faith is incomplete; if he forcibly recites, he will obtain an inferior accomplishment. If it falls on the boundary paths or the circumambulation court, that person lacks a resolute mind and will not obtain accomplishment. If he wishes to cast it again, one should perform a homa for him and then cast it.' The rest is as explained there. Next, one should perform a peaceful homa for all the disciples; this is the śāntika ritual, which may also be translated as averting calamities. Next, this is one subsidiary part. Now in the Tathāgata's answer, because it is according to the sequence of the practical rites, before the subsidiary part of adhiṣṭhāna-instruction is finished, the homa is explained in the middle of it; or perhaps it may be combined with rites such as abhiseka into a single subsidiary part. > — English (machine translation) (machine translation) - [Previous: 8.3](https://indike.org/pramana/in.bauddha.taisho.1796.8.3) - [Next: 8.5](https://indike.org/pramana/in.bauddha.taisho.1796.8.5) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1796.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.8.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.8.4](https://indike.org/pramana/in.bauddha.taisho.1796.8.4) · Pramāṇa