大毘盧遮那經供養次第法疏 1.14

1.14

第六段中，明法者，真言也。智者蒙師等二句，結前起後也。「妙山輔峯」以下三偈半，表行者所依處。此中有四處，各有表制：一、妙山者，高妙名山也。輔峯者，大山懷裏之峯，可居安隱也。半巖間者，石壁之中有穴可居也。龕者，有三種：一室龕、二土龕、三石龕，謂似窟而安尊像處名為龕也。窟者，石室也。兩山中者，泉石清潔，修行安穩處、河等處。芰者，菱角也。荷，蓮葉也。涇川者，常流水不絕也。洲者，水中可居所也。岸者，側傍也。謂河之崖側清潔之處，可居修道。次、一句現離可不宜處也。憒心，亂也、不靜也，謂人物所煩亂閙也。三、明草木林樹處。扶疏者，樹木敷茂貌也。林藪寂寥，可住修行處也。乳木者，桑穀也。祥草者，此土黃茅也。次二句明其可不也。四、明寺塔處。練若者三：一達摩、二檀陀伽、三摩登伽。達摩者，是菩提場也。檀陀伽者，是無穢草也。摩登伽者，無諠動處也。此中所說者，約摩登伽也。次一句明簡可不也。務，事也。五欲者，色聲香味觸。諸蓋纏者，五蓋，慳貪、瞋、昏沈睡眠、掉舉散亂、疑蓋。悉地者，成就，亦云成菩提。云淨命者，小欲知足之行。胡語頭陀之具有十六，經論隱顯，故說十二。十六，衣四、食六、處六。

In the sixth section, "luminous Dharma" refers to mantras. The two lines "The wise, receiving from the master…" conclude what preceded and introduce what follows. The three and a half verses from "wondrous mountains and supporting peaks" onward signify the places upon which a practitioner relies. Here there are four places, each having its symbolic prescription: First, "wondrous mountains" refers to exalted and wondrous famous mountains. "Supporting peaks" refers to peaks nestled within the bosom of a great mountain, where one can reside in peace and security. "In the midst of half-cliffs" refers to caves within stone walls where one may dwell. As for "niches" (grottoes), there are three kinds: first, room-niches; second, earthen niches; third, stone niches—namely, places resembling caverns where images of the Venerables are placed are called niches. "Caverns" refers to stone chambers. "Between two mountains" refers to places where springs and stones are clean and pure, places of peace and security for cultivation, rivers, and the like. Jì refers to water caltrops. Hé refers to lotus leaves. "Ever-flowing streams" refers to waters that constantly flow without interruption. "Islets" refers to habitable places amidst water. "Banks" refers to the margins along the side. That is, the clean and pure places beside the cliffs of a river, where one can dwell and cultivate the Way. Next, one line shows the places that ought to be avoided as unsuitable. "Perturbing the mind" means scattered and not tranquil; that is, being troubled and noisy due to people and things. Third, it explains places with plants and trees. "Luxuriant and spreading" describes the lush flourishing of trees. In secluded forests and thickets, these are places where one can dwell and cultivate. "Milky trees" refers to mulberries and paper mulberries. "Auspicious grass" refers to the yellow thatch grass of this land. The next two lines clarify what is suitable and what is not. Fourth, it explains temple and stupa grounds. As for "āraṇya", there are three: first, dharma; second, daṇḍaka; third, mātaṅga. "Dharma" refers to the bodhimaṇḍa. "Daṇḍaka" refers to grass free of defilement. "Mātaṅga" refers to a place free from clamour and agitation. What is spoken of here is in terms of mātaṅga. The next line clarifies discernment of what is suitable and unsuitable. "Affairs" refers to activities. "Five desires" refers to forms, sounds, scents, tastes, and tangibles. "Entanglements of the hindrances" refers to the five hindrances: parsimony and greed, ill-will, torpor and drowsiness, restlessness and distraction, and the hindrance of doubt. Siddhi is accomplishment, also called the attainment of bodhi. "Pure livelihood" refers to the practice of having few desires and knowing contentment. In Indian language, the requisites of dhūta number sixteen; because the sūtras and treatises have them concealed or revealed, twelve are commonly spoken of. The sixteen are: four for clothing, six for food, and six for dwelling.