[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) › 2.17 # 大毘盧遮那經供養次第法疏 2.17 大毘盧遮那經供養次第法疏 2.17 - **Language:** Classical Chinese ### [2.17](https://indike.org/pramana/in.bauddha.taisho.1797.2.17) 用後二字為種子，諸句義皆成就此也。初戰荼者，戰是死義，入阿字門即是本不生死義也。荼是戰義，以此無生死大勢之主與諸四魔戰也。次麼，吾我義也，入阿字門即無我也，亦是空也。訶是喜義，亦是行義也。盧，有羅字是垢障，有鄔聲是三昧也。瑟者，即奢摩他，謂三昧也。拏是第五字，即大空三昧也。薩是堅義。頗是沫義，了知世間如聚沫故，易破散也。傍有阿字之點，即行也。吒是戰義，能敵陣怖令破壞也。是乘也。𤙖是大空行三昧，如上說。怛是如如也，囉是無垢也，迦是作也，謂一切法無作也。唅字，訶是行義，又有阿聲是怖魔障金剛三昧也。點即大空也。以此大空不動之行，大令恐怖一切魔障也。鑁字，摩是我義，入阿字門即無我也。又以此大空無我三昧而怖眾魔，以此字亦有阿聲及點也。訶嚧唅鑁四字皆有阿聲，即是無行無垢，重重怖魔，極怖內外二障之義也。右聖者不動主真言了。四段中有頌真言印，次以真言印乃至不善心眾生召請方便真言門。 > Using the latter two syllables as the seed, all the meanings of the phrases achieve this. First, CANDḌA: CAN is the meaning of death; entering the gateway of the letter A, it is the meaning of death of ādy-anutpāda. ḌA is the meaning of battle; using this lord of great power without birth and death, one battles the four Māras. Next, MA is the meaning of ego and self; entering the gateway of the letter A, it is no-self, and also emptiness. HA is the meaning of joy, and also the meaning of practice. RU: containing the letter RA is defilement and obstacle; containing the sound U is samādhi. ṢA is śamatha, meaning samādhi. ṆA is the fifth syllable, which is the samādhi of great emptiness. SA is the meaning of solid. PHA is the meaning of froth: because one understands the world to be like a heap of froth, it is easily broken and scattered. Having the dot of the letter A beside it is practice. ṬA is the meaning of battle: able to confront the army with fear and cause it to be broken and destroyed. It is vehicle. HŪṂ is the samādhi of the practice of great emptiness, as explained above. TRA is suchness (tathatā); RA is immaculate; KA is making, meaning all dharmas are unmade. Regarding the syllable HĀṂ: HA is the meaning of practice, and furthermore having the sound Ā is the vajra-samādhi that terrifies Māra obstacles. The dot is great emptiness. By means of this practice of great emptiness and immobility, it causes all Māra obstacles to be greatly terrified. Regarding the syllable VAṂ: MA is the meaning of self; entering the gateway of the letter A, it is no-self. Furthermore, by this samādhi of great emptiness and no-self, one terrifies all Māras, because this syllable also has the sound Ā and the dot. The four syllables HA RU HĀṂ VAṂ all have the sound Ā, which means non-practice and undefiled, repeatedly terrifying Māra, carrying the meaning of intensely terrifying both internal and external obstacles. The above concludes the root mantra of the noble Acala. Within the fourth passage there are verses, mantras, and mudrās, followed by "next, with the mantra and mudrā... down to ...the sentient beings of unwholesome minds", which is the section on the upāya mantra for summoning and inviting. > — English (machine translation) (machine translation) - [Previous: 2.16](https://indike.org/pramana/in.bauddha.taisho.1797.2.16) - [Next: 2.18](https://indike.org/pramana/in.bauddha.taisho.1797.2.18) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1797.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1797~en-mt.2.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1797.2.17](https://indike.org/pramana/in.bauddha.taisho.1797.2.17) · Pramāṇa