大毘盧遮那經供養次第法疏 2.15

2.15

五、文殊種子真言門。中者，八葉華臺也。無我字者，梵瞞字。問：何故以文殊師利菩薩，佛次說耶？答：三藏和上邊而受，諸佛甚深智門故，佛部中攝亦得，蓮華部中攝亦得，是故佛次列也。瞞，文殊本體，即是空。上點是空門，所謂大空也。越十八空名為大空，住空之位名為大空。三段中有三門。先列眾。次「為令心喜故乃至隨類而相應」，顯印真言結界等。心喜者，行者因為供養故得福，聖者心喜；非是聖者得供養故心喜。奉獻等三句，依別本法則，謂出供養真言等也。若無自法，依不動去垢。避除者，碎障也。使光顯者，香等上用加持香真言故。言「本法自相加，及護持我身」等三句，別本自有護身等法。護身等若無別法，通用此法。故言或以降三世，及諸相別義也。何以故？香真言與護身真言別，故言及也。召請等四句，別本自有依法用。若無別法，用此通法，故言及此普通印等。聖者不動真言門。時佛又復一切為障者息故火生，名三昧證，說此大摧障真言。此真言有大威勢，能除一切修真言行者種種障難。乃至佛在道樹，以此真言故，一切魔軍無不散壞，何況世間諸障也。又此障有二障：一者內障，謂從自心而生，其類甚多不可詳說；二者外障，謂從外事而生，亦甚多。皆能摧滅也。

5. Section on the Seed-Mantra of Mañjuśrī. "Middle" means the eight-petaled flower platform. "The letter of no-self" is the Sanskrit syllable MAṂ. Question: Why is the Bodhisattva Mañjuśrī taught next after the Buddha? Answer: Received from the Tripiṭaka Upādhyāya: because he is the profound wisdom gateway of all Buddhas, it is acceptable to subsume him under the Tathāgata family, and it is also acceptable to subsume him under the Padma family; therefore he is listed next after the Buddha. MAṂ is Mañjuśrī's original essence, which is emptiness. The dot above is the emptiness gateway, the so-called great emptiness. Surpassing the eighteen emptinesses is called the great emptiness; dwelling in the stage of emptiness is called the great emptiness. Within the three passages there are three sections. First, listing the retinue. Next, from "in order to bring joy to the heart... down to ...corresponding according to category", explaining the mudrās, mantras, binding the boundary, and so forth. "Joy to the heart": because the practitioner obtains merit by making offerings, the noble ones' hearts rejoice; it is not that the noble ones rejoice because of receiving offerings. The three lines beginning with "presenting offerings", etc., rely on the ritual procedures of other texts, meaning presenting the offering mantras and so forth. If there is no specific ritual for oneself, rely on Acala to remove defilement. "Dispelling" means crushing obstacles. "Causing to shine brightly" is because the incense mantra is used on the incense and so forth to empower it. Regarding the three lines "empowering oneself with one's own fundamental ritual, and protecting my body", etc.: other texts have their own rituals for body protection and the like. If there is no separate ritual for body protection and the like, this method is used universally. Hence it says "or by Trailokyavijaya", referring to the distinction of various marks. Why? Because the incense mantra and the body-protecting mantra are distinct; hence it says "and". The four lines beginning with "summoning and inviting", etc.: other texts have their own according to ritual usage. If there is no separate ritual, use this universal method; hence it says "and this universal mudrā", etc. Section on the Noble Acala's Mantra. At that time, the Buddha again, in order to pacify all obstructors, produced fire; it is called the realization of samādhi, and he spoke this great obstacle-crushing mantra. This mantra has great majestic power; it can eliminate all manner of obstacle difficulties for all practitioners of the mantra path. Even when the Buddha sat beneath the tree of awakening, through this mantra, all the Māra hosts were scattered and destroyed without exception; how much more so the various obstacles of the world! Furthermore, regarding these obstacles there are two kinds: first, internal obstacles, meaning those born from one's own mind, whose categories are so numerous they cannot be detailed; second, external obstacles, meaning those born from external circumstances, which are also very numerous. It can crush and extinguish all of them.