[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) › [大毘盧遮那經供養次第法疏](https://indike.org/pramana/in.bauddha.taisho.1797) › 1.43 # 大毘盧遮那經供養次第法疏 1.43 大毘盧遮那經供養次第法疏 1.43 - **Language:** Classical Chinese ### [1.43](https://indike.org/pramana/in.bauddha.taisho.1797.1.43) 漫荼羅法事時所要真言支分門。「爾時毘盧遮那復觀一切眾會，告執金剛祕密主」等以下，明漫荼羅法事時所要真言支分。阿闍梨宜應解了，故次說之也。將顯示如來語密之藏，故復普觀大眾而加持之。如生身佛將發誠實言時，或示廣長舌相遍覆其面而告應度者言：「汝經書中頗見有如是相人而出虛妄語不？」若摩訶衍中，或示舌相遍覆三千世界。今者世尊將說如來平等語故，以此語輪橫竪皆遍一切法界，故曰廣長語輪相。此相字，梵本正云漫荼羅。前已開示普門身漫荼羅，今復顯示普門語漫荼羅。如如意珠，寂然無心亦無定相，而能普應一切皆令稱悅其心，故名巧色摩尼。從巧色摩尼身出巧色摩尼語，示巧色摩尼心普雨法財，滿法界眾生種種希願。如是應物之迹常遍十方三世。以無量門植眾德本無窮已時，住不可害行，即是於一切事業中皆悉不可留難、不可破壞之義，故名三世無比力真言句。此是總說諸真言所出生處也。至下文所明大力大護等，即是從如來如意珠輪所出稱機之用。爾時一切大眾自知心器純潔，又蒙如來不思議加持，故堪受大法。即時以無量門各共同聲請佛言：「世尊！今正是時。善逝！今正是時。」據梵本，前時名迦羅，是長時之時，如一歲有三分等。後時名三摩耶，是時中小時，如晝夜六時之中復更有少分等。如有人言：「今正是動作之時，遇獲膏雨，宜趣時下種，勿使失其機會。」故重言之也。爾時世尊既受請已，將說大力大護明妃故，住於滿一切願，出廣長舌相遍覆一切佛剎清淨法幢高峯觀三昧。此中言出者，梵本正翻當云發生，舊譯云或奮迅。出此廣長舌相，即是如來奮迅示現大神通力，故會意言之也。此三昧於如來廣長舌相遍滿一切佛剎巧色摩尼普門大用中最為上首，猶如大將之幢，故云清淨法幢也。梵云馱嚩（二合）惹，此翻為幢。梵云計都，此翻為旗。其相稍異，幢但以種種雜綵標幟莊嚴，計都相大同而更加旒旗密號，如兵家畫作龜龍鳥獸等種種形類以為三軍節度。有一家亦翻為幢，故合言之。若具存梵本，當云清淨法幢旗也。如大將高峯之上建立幢旗，備見山川倚伏、敵人情狀，指麾百萬之眾動止齊一離合從心，以戰必勝、以攻必取。若拙將暗於事勢又失幢旗，則人各異心，敗不旋踵矣。如是淨菩提心為萬行幢旗，亦復如是，住中道第一義諦山上安固不動，以健行三昧普觀十方，悉見無量度門、種性優劣，所應用處及與諸地通塞障道因緣，故能攝持無量功德，普護一切眾生，凡有所為不可爼壞也。爾時世尊作如是念：「我從初發意以來，常以此勇健菩提心護持正法及與眾生，於種種難處行苦行事中猶如金剛無有退轉，正為成就如是三昧普護十方諸佛剎故。今我所願皆已滿足，作所應作正是其時。」即時發遍一切如來法界哀愍無餘眾生界音聲，說此持明法句。「若我所言誠實不虛者，其有誦持修習，令其勢力與我無異。」故名大力大護也。阿闍梨云：「明是大慧光明義。妃者梵云囉逝，即是王字作女聲呼之，故傳度者義說為妃。妃是三昧義，所謂大悲胎藏三昧也。此三昧是一切佛子之母。此佛子者，即是清淨法幢菩提心，如彼胎藏，始從歌羅羅時含藏覆護，令不為眾緣所傷。漸次增長，乃至誕育之後，猶固勤加守護而乳養之。故說母恩最深難可報得也。」從此三昧起者，入住出時皆是不思議法界，非如世間禪定動寂相礙，有退失間隙時也。初句歸命一切諸如來。次句能除一切諸障恐怖等，是歎一切如來大力大護之德。又次句歎無量諸門。毘濕嚩，亦是巧義，所謂無量巧度門，即是法幢高峯觀三昧普門業用。今欲說此明妃，故先歸敬一切如來如是功德也。次云薩婆他，是總指諸佛如是功德，欲令同入一字門故。次有唅欠兩字，正是真言之體，亦名種子。已下諸句皆轉釋二字門。訶字是因義，所謂大乘因者即是菩提心，以一切因本不生故、乃至離因緣故，名為淨菩提心。淨菩提心是成佛真因、正法幢旗之種子，上加空點是入證義，所以轉聲云唅也。佉是大空，上加點轉聲為欠，即是證此大空，名為般若佛母，正是明妃之義。於此虛空藏中含養真因種子，即是大護義也。復次佉字門，猶如虛空畢竟清淨無所不有，即是高峯觀所知境界。訶字，是菩提幢，亦是自在力。以此二字相應故，猶如大將能破怨敵。又訶字門是菩提心寶，與佉字門虛空藏和合故，得成巧色摩尼，能滿一切希願。今此真言中闕此欠字，下文具有也。次句云囉乞灑，即是擁護義。如人恐怖厄難，若恃怙有力大人，或得高城深池之固，則泰然無勞。彼諸怨敵雖以種種方便，無若之何。行人亦爾，依恃菩提心王，以般若胎藏為城郭，猶如虛空不可破壞。即是轉釋前義也。次句摩訶沫麗，翻為大力。訶字菩提心具足一切如來力，今與佉字合，故離諸繫縛無罣礙，如虛空中風自在旋轉，故名大力。又訶字自在力與佉字無量巧度門合故，猶如力士具足千種伎能，是故眾人無能勝者，故名大力也。第七句釋大力所由，故云從一切如來功德生。言此堅固大力本從諸佛金剛種性生，又於無量劫以來常以此訶字真因具修佉字萬德，一一皆如金剛不可破壞。今眾德已滿、諸力悉備，復當以此法幢高峯觀三昧，大摧法界怨敵、普護眾生。次即發誠實語，所謂𤙖字也。𤙖是恐怖彼聲。所以重言之者，一摧外障、二摧內障。復次，外是煩惱障、內是智障。若釋字門，如來以何法恐怖諸障耶？謂以此訶字門也。下有三昧畫，即是具修萬行；上有大空點，即是已成萬德。訶字即是法幢旗三昧，空點合故即是高峯觀三昧。訶字具一切如來種子者，上點是明妃之母，下畫是胎分日增加。具如是義故，適發聲時，魔軍散壞也。次云怛囉吒，是吒呵攝伏之義，如師子奮怒大吼時，眾獸無不攝伏。亦重言者，是對根本煩惱、隨煩惱，乃至對界內煩惱、界外煩惱也。末句云阿鉢囉𫪭訶諦，是無對無比力義，結持上文。以此因緣故，名為大力大護明妃也。莎訶，是警覺諸佛令作證明，亦是憶念持義，如前已釋。經云「時一切如來及佛子眾說此明已，即時普遍佛剎六種震動」者，謂大日如來發此普遍法界聲時，一切諸佛菩薩以無二境界故，皆悉同聲而共說之。今此所加持句威勢具足，又以如來誠諦言故，即時十方佛剎六種震動，以明佛之大誓真實不虛也。六種震動義，餘經具說其相。今此宗祕密釋中六種震動，謂貪、瞋、癡、見、慢、疑六根本煩惱。一切眾生心地常為此重垢所持，不能自起。今以此世尊至誠之所感動，悉皆甲折開散、佛種萌生，故云六種震動也。爾時一切菩薩見此淺略深祕二種地動因緣，無不心自開敷，得未曾有，以微妙偈稱歎大日世尊。而經云「於諸佛前」者，謂佛說此明時，十方世界諸菩薩等各見彼佛前亦皆說之，是故同一音聲俱時領解。即寄此文，證成大護之威力也。領解偈中，諸佛甚奇特者，具存梵本，應言奇哉一切諸佛說此大力護。即是一一世界諸菩薩，皆悉同時領解十方一切諸佛所說真言也。以十方諸佛共護持故，猶如金剛城重閣高不可昇，又環以湯池深不可越，是故一切諸障不能侵凌也。由彼護心住者，謂諸行人能以此真言密印守護身心而住，是故所有為障者，諸毘那夜迦、惡形羅剎等，自然退散也。此住字，若依梵音亦在，名為鎮在其心。若作深釋者，言此淨菩提心人，以此明妃實義護心而住，是故三種重障、諸惡羅剎等皆悉馳散，不能傷彼善根。下至生心憶念時，亦有如是力勢，故末句更結成也。由纔念故，初起南麼乃至莎訶，於其中間即云纔也。彼一切者，毘那夜迦之類也。馳散者，馳散於十方，莫知去處也。 > The gate of the requisite accessory mantra limbs at the time of the ritual service of the maṇḍala. From “At that time, Vairocana again surveyed the entire assembly and addressed the Vajradhara, Lord of Secrets...” downward, the text explains the requisite accessory mantra limbs at the time of the ritual service of the maṇḍala. The ācārya ought to understand them, and therefore they are explained next. Being about to display the secret treasury of the Tathāgata's speech, he therefore again surveyed the great assembly everywhere and empowered them. Just as when a bodily Buddha is about to utter truthful words, he may manifest the mark of a broad and long tongue covering his face and address those to be converted, saying, “Do you, in your scriptures, ever see a person with such a mark who utters falsehoods?” Or, as in the Mahāyāna, he may display the mark of a tongue covering the trichiliocosm. Here, because the World-Honoured One is about to speak the Tathāgata's equal speech, with this wheel of speech pervading the entire dharmadhātu both horizontally and vertically, it is called the mark of the broad and long wheel of speech. The word for "mark" here in the Sanskrit text is precisely "maṇḍala". Having previously revealed the universal-gate body-maṇḍala, he now further displays the universal-gate speech-maṇḍala. Like the wish-fulfilling jewel, which is tranquil, without mind, and without fixed form, yet can everywhere respond to all so as to cause their minds to be pleased and satisfied, it is therefore called the deftly coloured jewel (maṇi). From the deftly coloured maṇi body he emits deftly coloured maṇi speech, displaying the deftly coloured maṇi mind to rain down Dharma wealth everywhere and fulfill the various hopes and wishes of sentient beings of the dharmadhātu. Such traces of responding to beings always pervade the ten directions and the three times. Planting the roots of many virtues through countless gates without end, abiding in unassailable conduct—meaning that in all activities it cannot be obstructed or destroyed at all—it is therefore called the mantra phrase of incomparable power in the three times. This is a general explanation of the source from which all mantras arise. As for the Great Power and Great Protection explained in the text below, they are precisely the adaptations to spiritual capacities issuing from the Tathāgata's wish-fulfilling jewel wheel. At that time, knowing that the vessels of their own minds were pure, and moreover receiving the Tathāgata's inconceivable adhiṣṭhāna, the entire great assembly was capable of receiving the Great Dharma. Instantly, through countless gates, all with one voice requested of the Buddha, saying, “World-Honoured One! Now is the very time. Sugata! Now is the very time.” According to the Sanskrit text, the former "time" is called kāla, which is a long period of time, such as one year having three divisions, etc. The latter "time" is called samaya, which is a short moment within time, such as further subdivisions within the six periods of day and night, etc. It is like someone saying, “Now is precisely the time for action; having met with nourishing rain, one should promptly sow the seeds according to the season and not let the opportunity be lost.” Therefore, it is repeated twice. At that time, having received the request, being about to utter the vidyārājñī of Great Power and Great Protection, the World-Honoured One abode in the Samādhi of Fulfilling All Vows, Manifesting the Mark of a Broad and Long Tongue Covering All Buddha Lands, and Contemplating the High Peak of the Pure Dharma Banner. Here, where it says "manifesting" (出), the exact Sanskrit translation would be "generating" (發生), while the older translation has "soaring/exerting vigor" (奮迅). Manifesting this mark of a broad and long tongue is precisely the Tathāgata's vigorous display of the power of great supernatural transformations; hence it is expressed by combining the sense. This samādhi is foremost among the universal-gate great functions of the deftly coloured maṇi by which the Tathāgata's mark of a broad and long tongue pervades all Buddha lands; like the standard of a great general, it is therefore called the Pure Dharma Banner. In Sanskrit it is called dhvaja, translated here as banner (幢). In Sanskrit it is called ketu, translated here as pennant (旗). Their forms differ slightly: a banner is adorned merely with various multicolored insignia, while a pennant is largely the same but additionally has streamers and secret signals, like military strategists painting various forms such as turtles, dragons, birds, and beasts to regulate the three armies. One authority also translates \[ketu\] as banner, so they are mentioned together. If preserving the full Sanskrit text, it should say "Pure Dharma Banner-and-Pennant". Just as a great general sets up banners and pennants upon a high peak, fully sees the terrain of mountains and rivers and the movements of the enemy, commands a million soldiers so their movements are uniform and their dispersal or union obeys his will, and thus is sure to conquer in battle and take whatever he attacks; but if an inept general is ignorant of the tactical situation and loses his banners and pennants, then everyone has different intentions and defeat occurs before he can even turn on his heel—in the same way, the pure bodhicitta serves as the banner and pennant of the myriad practices. Abiding unshakably upon the mountain of the ultimate truth of the middle path, by means of the Heroic March (śūraṅgama) Samādhi he surveys the ten directions everywhere, completely seeing the countless gates of deliverance, the superiority and inferiority of spiritual dispositions, where they should be applied, and the conditions of hindrance and progress along the various stages; therefore he can gather and maintain countless virtues, protect all sentient beings everywhere, and whatever he undertakes cannot be undermined or ruined. At that time, the World-Honoured One thought: “From my first aspiration, I have always used this courageous and resolute bodhicitta to protect the True Dharma and sentient beings, remaining like vajra without backsliding amidst various difficult places and practices of austerities, precisely to accomplish such a samādhi and protect the Buddha lands of the ten directions everywhere. Now all my vows are fulfilled, and the time has come to do what must be done.” Immediately, emitting a sound that pervades the dharmadhātu of all Tathāgatas with compassion for the realm of all sentient beings without remainder, he spoke this vidyā-holding Dharma phrase: “If what I speak is truthful and not false, then may whoever recites, holds, and cultivates it obtain power not different from mine.” Hence it is called Great Power and Great Protection. The ācārya said: “Vidyā (明) means the light of great wisdom. Rājñī (妃) is in Sanskrit rājñī, which is the word for king (rājan) spoken in the feminine gender; hence the transmitters of the texts interpret it as consort/queen (妃). A consort has the meaning of samādhi, namely the Great Compassion Garbhadhātu Samādhi. This samādhi is the mother of all Buddha sons. These Buddha sons are precisely the bodhicitta of the Pure Dharma Banner; like that womb, from the time of the kalala it contains and covers them with protection, preventing them from being harmed by various conditions. It gradually grows, and even after birth, it is still diligently guarded and nursed. Therefore it is said that a mother's grace is the deepest and hard to repay.” Arising from this samādhi, the times of entering, abiding, and emerging are all the inconceivable dharmadhātu; it is not like worldly dhyāna-concentration where movement and stillness obstruct each other, having moments of retreat or interruption. The first phrase pays homage to all Tathāgatas. The next phrase can remove all obstacles, terrors, etc., praising the virtue of the Great Power and Great Protection of all Tathāgatas. The next phrase praises the countless gates. Viśva also has the meaning of "skilful", namely the countless skilful gates of deliverance, which are precisely the universal-gate activities of the Samādhi of Contemplating the High Peak of the Dharma Banner. Now, wishing to speak this vidyārājñī, he first pays homage to such virtues of all Tathāgatas. Next, sarvathā refers comprehensively to such virtues of the Buddhas, wishing to cause them to enter together into the one-syllable gate. Next are the two syllables haṃ and khaṃ, which are the very substance of the mantra, also called seeds (bīja). The subsequent phrases all further explain these two syllable-gates. The syllable ha has the meaning of cause (hetu): the cause of the Great Vehicle is precisely bodhicitta; because all causes are originally unproduced, and even free from causes and conditions, it is called pure bodhicitta. Pure bodhicitta is the true cause of becoming a Buddha, the seed of the standard and banner of the True Dharma. Adding the dot of emptiness (anusvāra) above signifies entering realization; hence its sound changes to haṃ. Kha is great emptiness; adding the dot above changes the sound to khaṃ, which is the realization of this great emptiness, called the Prajñā Buddha-Mother, precisely the meaning of vidyārājñī. Containing and nurturing the seed of the true cause within this Ākāśagarbha is precisely the meaning of Great Protection. Furthermore, the syllable-gate kha is utterly pure like space, lacking nothing, which is the realm known by the contemplation from the high peak. The syllable ha is the bodhi banner, and also sovereign power. Because these two syllables correspond with each other, they are like a great general capable of crushing enemies. Moreover, the syllable-gate ha is the jewel of bodhicitta; harmonized with the Ākāśagarbha of the syllable-gate kha, it forms the deftly coloured maṇi capable of fulfilling all wishes. In the present mantra this syllable khaṃ is omitted, but it is fully present in the text below. The next phrase, rakṣa, means protection. Just as when a person in terror and distress relies upon a powerful dignitary, or secures the fortification of high walls and deep moats, he is at ease and untroubled, and those enemies, though using various means, can do nothing against him; so too the practitioner relies upon the King of Bodhicitta and takes the Prajñā Garbhadhātu as his citadel, indestructible like space. This is a further explanation of the previous meaning. The next phrase, mahābale, is translated as "Great Power". The syllable ha, bodhicitta, is endowed with the power of all Tathāgatas; now being united with the syllable kha, it is free from all fetters and unhindered, like wind whirling freely in space, and hence is called Great Power. Furthermore, because the sovereign power of the syllable ha is united with the countless skilful gates of deliverance of the syllable kha, it is like a champion endowed with a thousand kinds of skills, whom none among the multitudes can vanquish; hence it is called Great Power. The seventh phrase explains the source of this Great Power, hence stating that it is born from the merits of all Tathāgatas. This means that this firm, great power is fundamentally born from the vajra-gotra of the Buddhas; moreover, for countless eons, using this true cause of the syllable ha, he has continuously cultivated the myriad virtues of the syllable kha, each indestructible like vajra. Now, with the myriad virtues perfected and all powers fully equipped, he shall further use this Samādhi of Contemplating the High Peak of the Dharma Banner to greatly crush the enemies of the dharmadhātu and protect sentient beings everywhere. Next he emits truthful words, namely the syllable hūṃ. Hūṃ is the sound that terrifies them. The reason it is repeated is: first, to crush external hindrances; second, to crush internal hindrances. Furthermore, the external is the affliction hindrance, and the internal is the cognitive hindrance. If explained by the syllable-gate, by what dharma does the Tathāgata terrify all hindrances? By this syllable-gate ha. Below it has the stroke of samādhi, which signifies cultivating the myriad practices; above it has the dot of great emptiness, which signifies having accomplished the myriad virtues. The syllable ha is the Samādhi of the Dharma Banner and Pennant; united with the dot of emptiness, it is the Samādhi of Contemplating the High Peak. As for the syllable ha containing the seeds of all Tathāgatas, the upper dot is the mother of the vidyārājñī, and the lower stroke is the daily growth of the embryo. Endowed with such meanings, the moment the sound is emitted, the armies of Māra are scattered and destroyed. Next, traṭ is the meaning of scolding and subduing; like the lion's angry roar, none of the beasts fails to submit. It is also repeated to oppose root afflictions and secondary afflictions, as well as to oppose afflictions within the realms and afflictions beyond the realms. The final phrase, apratihate, means irresistible and incomparable power, concluding and upholding what came before. For this reason, it is called the Vidyārājñī of Great Power and Great Protection. Svāhā alerts all Buddhas to bear witness, and also means remembering and upholding, as explained previously. When the sūtra states, “Then all the Tathāgatas and the assembly of Buddha sons, having spoken this vidyā, immediately the Buddha lands everywhere shook in six ways,” it means that when Mahāvairocana emitted this sound pervading the dharmadhātu, all Buddhas and bodhisattvas, due to their non-dual realm, all recited it together in unison. Now, these empowered phrases being fully endowed with majestic power, and moreover due to the Tathāgata's truthful words, the Buddha lands of the ten directions immediately shook in six ways, demonstrating that the Buddha's great vow is true and not false. The meaning of the six kinds of shaking is explained in full detail in other sūtras. In the esoteric interpretation of our tradition here, the six kinds of shaking refer to the six root afflictions: greed, anger, ignorance, views, pride, and doubt. The mind-ground of all sentient beings is constantly held down by these heavy defilements and cannot rise of itself. Now, moved by the utmost sincerity of the World-Honoured One, they are all cracked open and dispersed, and the Buddha-seeds sprout; hence it is called "shaking in six ways". At that time, seeing these two kinds of conditions for the shaking of the earth—the shallow/abbreviated and the profound/esoteric—the minds of all the bodhisattvas unfolded, obtaining what they had never had before, and they praised the World-Honoured One Mahāvairocana with subtle and wondrous verses. When the sūtra says, “Before the Buddhas,” it means that when the Buddha spoke this vidyā, the bodhisattvas of the worlds of the ten directions each saw that it was also being spoken before their own Buddhas; therefore, with one voice they understood and received it simultaneously. This text is used to verify and establish the majestic power of the Great Protection. In the verse of understanding, as for “The Buddhas are most extraordinary,” if preserving the full Sanskrit text, it should say, “How wonderful! All the Buddhas speak this Great Power Protection.” That is, the bodhisattvas in each and every world simultaneously understood and received the mantra spoken by all the Buddhas of the ten directions. Being guarded and protected together by the Buddhas of the ten directions, it is like a vajra city with multi-storied pavilions too high to scale, surrounded by boiling moats too deep to cross; therefore, all hindrances cannot invade. As for “Abiding with that protecting their minds,” it means that practitioners can abide protecting their body and mind with this mantra and secret mudrā; therefore, all those who create hindrances—the vināyakas, malignant rākṣasas, and so forth—naturally scatter and retreat. This word "abide" (住), according to the Sanskrit phonetic value, also means "to be present", called "suppressing/calming within their mind". If interpreted profoundly, it means that this person of pure bodhicitta abides protecting his mind with the true meaning of this vidyārājñī; therefore, the three kinds of heavy obstacles, the various evil rākṣasas, and so forth all flee and disperse, unable to harm his wholesome roots. Down to when a thought arises in memory, it also possesses such power; therefore the final phrase concludes and establishes it further. Due to "merely recollecting": from the initial arising of namaḥ up to svāhā, within that interval is called "merely". "All of them" refers to the vināyakas and the like. "Flee and disperse" means fleeing and dispersing into the ten directions, with nowhere known to go. > — English (machine translation) (machine translation) - [Previous: 1.42](https://indike.org/pramana/in.bauddha.taisho.1797.1.42) - [Next: 1.44](https://indike.org/pramana/in.bauddha.taisho.1797.1.44) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1797.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1797~en-mt.1.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1797.1.43](https://indike.org/pramana/in.bauddha.taisho.1797.1.43) · Pramāṇa