大毘盧遮那經供養次第法疏 2.37

2.37

第九段中有二門：初「或以不動尊乃至悍」，總表成辨門；二「次先恭敬禮乃至摩訶沫履莎訶」，廣明營辦門。有六陀羅尼，可知。初中，不動尊種子心真言門。悍訶是行，阿聲又是行，點即大空。由住是位能降一切，為菩提心作大護也。二廣明營辦門中，如經說香等者，用種種香華五寶五藥五穀，加於所獻閼伽水中，數以密印灑之。如法所持閼伽嚴水中，用不動尊慧刀印。清閼伽水中，所有供養中灑水也。復頻誦真言者，灑水時誦不動尊真言也。各說本真言者，香等真言也。及自所持明者，念誦者本尊真言也。稱名者，香等也。塗香真言門。次有塗香等六種真言，皆是入漫荼羅修供養時所要，故於此品中說。右句義中，微輸（上）馱，是淨義。健杜，是香。納婆嚩，是發生義，所謂淨香發生。以句初微字為體，於嚩字上加伊字之畫，是故轉聲為微。嚩字是金剛義、離言說義，三昧是住義，如是定慧均等，即是住無戲論執金剛三世無障礙智戒。如是戒香其性本寂，無去無來而常遍滿法界，故名淨塗香也。一切眾生雖復等共有之，然以未發心故，此香未發。我今已用此戒香遍塗法身，故能以淨香普薰一切也。心蓮華真言門。右句義中，摩訶妹呾𭌆也，是大慈義。毘庾蘖帝，是生義，所謂大慈生也。以妹字為真言體，即是莽字加三昧畫，是故轉聲呼之。莽是心義我義，亦名大空。言此心蓮華為妄我所纏，不得增長；今自證知心實相故，從慈悲藏中八葉鬚蘂次第開敷，故曰從大慈生也。復次淨菩提心樹王種子，從慈悲地中滋長茂盛開萬德華，以方便故成實，故曰從大慈生也。當以字門廣釋之。燒香真言門。右句義中，達摩馱都，是法界義。弩蘖帝，是隨生義，亦是遍至義，亦是逝義，進不住義。釋云：遍至法界也。以句初達字為體，以眾生界本不生故，乃至法界定相亦不可得，如是法界深廣無際不可度量。而瑜伽行人恒殊勝進不休息，故身語心業悉遍如是法界。下至一華供養佛時，亦遍如是法界，即是燒香義也。燈明真言門。右句義中，怛他揭多，是如來。唎旨，是焰明。次云薩叵羅儜，是普遍。阿嚩婆娑娜，是諸暗。伽伽猱陀哩耶，是無限量等虛空。意言如來焰光普遍諸暗，等同虛空無有限量也。此真言以句初多字為體，如於心之實相，即是毘盧遮那大智光明，普照世間無所不遍。言諸暗者即是無明，以無明本不生故，體即是明，是故如來光明普遍諸暗。言等虛空者，以無明等虛空無量，故如來智光亦等虛空無量。乃至老死如虛空無量，故如來智光亦如虛空無量。如十二因緣者，一切諸法亦如是說、如是決定義，名為燈明真言。以此加持燈明而供養佛，即是諸供養中最也。飲食真言門。右初云阿羅羅，是不可樂聞聲、不善聲義，如人高聲喧聒令聽聞者心不寂靜。次云迦羅羅，是止前不善高聲，是恬寞寂泊之義。此中正以法喜禪悅為食義，是故寄此言之也。若就字輪之相，阿是本初義，以有本初則有二種塵垢，謂煩惱障、智障也。由此二種塵垢故，則有戲論諠聒之聲。今以諸法本不生故，二種塵垢亦本不生，即是開甘露門、成涅槃飯，故名阿羅羅。復次若人勤修萬行，望得如是法味，以有造作故二障還生，非是常命色力真甘露味。今以諸法無造作，故內證味不從他得，如食乳糜更無所比，故云止前不善聲也。沬隣捺娜弭者，凡西方亭祭之食，上獻諸佛下及神鬼，通名沬梨。其句義云，我以飯奉獻也。次云沬隣捺泥者，此意言受我所獻食，食已當還與我妙食。如世間人以餙膳奉獻施福田，為令今世後世飯食無乏故。今以無盡法食加持世間之供養，奉施諸尊，還當滿我所願，常充足不死不生之味也。次云摩訶沬履者，即是於諸食中倍加廣大豐美。以此料簡上句，云我今所獻及與所祈，皆在極無比味無過上味，不求有量之食也。

In the ninth section there are two gates: first, "Or with Acala... [up to] HAṂ," broadly indicates the gate of accomplishment; second, "Next, first pay reverent homage... [up to] mahā-bali svāhā," explains at length the gate of preparation. There are six dhāraṇīs, which can be understood. In the first, the seed-hṛdaya-mantra gate of Acala: HAṂ—HA is activity, the A sound is also activity, and the dot is great emptiness. By abiding in this state one can subdue all, providing great protection for the bodhicitta. Second, in the gate of explaining preparation at length: "incense and so forth as taught in the sūtra" means taking various incenses, flowers, the five jewels, the five medicines, and the five grains, adding them to the offered arghya water, and repeatedly sprinkling it with the secret mudrā. In the arghya water appropriately maintained and adorned, one uses Acala's wisdom sword mudrā. With the pure arghya water, one sprinkles water upon all the offerings. "Further reciting the mantra repeatedly" means reciting Acala's mantra when sprinkling the water. "Each speaking its root mantra" refers to the mantras of the incense and so forth. "And the vidyā maintained by oneself" refers to the reciter's iṣṭadevatā mantra. "Uttering the name" refers to the incense and so forth. Gate of the paste-incense mantra: Next are the six kinds of mantras for paste-incense and so forth, all of which are essential when entering the maṇḍala to cultivate offerings; hence they are taught in this chapter. In the meaning of the phrase to the right, viśuddha means purity; gandha means incense; udbhava means arising, that is, pure incense arising. Taking the initial letter VI of the phrase as the substance, adding the stroke of the letter I above the letter VA shifts the sound to VI. The letter VA has the meaning of vajra and the meaning of being free from verbal expression; samādhi has the meaning of abiding; thus when concentration and wisdom are equal, this is abiding in the vajra-holder's wisdom-precepts that are free from proliferation and unobstructed across the three times. The nature of such incense of precepts is originally quietude, without going or coming, yet constantly pervading the dharmadhātu; hence it is named pure paste-incense. Although all sentient beings equally possess it, because they have not yet aroused the mind, this incense has not yet burst forth. Having now thoroughly anointed the dharmakāya with this incense of precepts, I can universally perfume everything with pure incense. Gate of the heart-lotus mantra: In the meaning of the phrase to the right, mahāmaitrya means great compassion; abhyudgate means arising, that is, arising from great compassion. Taking the letter MAI as the substance of the mantra, it is the letter MA with the samādhi stroke added, which shifts the pronunciation. MA has the meaning of mind and the meaning of self, and is also called great emptiness. It means that this heart-lotus was entangled by a false self and could not flourish; now, having personally realized the dharmatā of mind, from within the treasury of compassion the eight petals and filaments unfold in sequence; hence it is said to arise from great compassion. Furthermore, the seed of the pure bodhicitta tree-king grows luxuriantly from the soil of compassion and blooms with the flowers of myriad virtues, ripening into fruit through skillful means; hence it is said to arise from great compassion. This should be explained extensively through the letter-doors. Gate of the burning-incense mantra: In the meaning of the phrase to the right, dharmadhātu means the realm of phenomena; anugate means following and arising, also having the meaning of pervading everywhere, the meaning of going, and the meaning of progressing without abiding. The commentary says: pervading the dharmadhātu everywhere. Taking the initial letter DHA of the phrase as the substance, because the realm of sentient beings is ādy-anutpāda, even a fixed characteristic of the dharmadhātu cannot be found; such a dharmadhātu is profound, vast, boundless, and immeasurable. And the yoga practitioner constantly makes excellent progress without resting; thus bodily, vocal, and mental actions all pervade this dharmadhātu. Down to offering a single flower to the Buddha, it also pervades this dharmadhātu; this is the meaning of burning incense. Gate of the lamp-light mantra: In the meaning of the phrase to the right, tathāgata is the Tathāgata; arciṣ is blazing light; next, spharaṇa is universal; avabhāsana is all darkness; gagana-udārya is boundless and equal to space. The meaning is that the Tathāgata's blazing light universally illumines all darkness, equal to space and without limit. This mantra takes the initial letter TA of the phrase as its substance: like the dharmatā of the mind, it is the light of Vairocana's great wisdom, universally illuminating the world with nowhere unreached. "All darkness" refers to ignorance; because ignorance is ādy-anutpāda, its substance is itself illumination; therefore the Tathāgata's light universally pervades all darkness. "Equal to space" means that because ignorance is immeasurable like space, the Tathāgata's light of wisdom is also immeasurable like space. Down to old age and death being immeasurable like space, the Tathāgata's light of wisdom is also immeasurable like space. Like the twelve links of dependent origination, all dharmas are also taught in this way; such a definitive meaning is called the lamp-light mantra. Using this to empower the lamp-light and offer it to the Buddha is the supreme among all offerings. Gate of the food-and-drink mantra: To the right, "arara" first means unpleasant sound, an unwholesome sound, like a person's loud clamour causing the listener's mind to lack tranquility. Next, "karara" stops the previous unwholesome loud sound and has the meaning of calm and quietude. Here, the joy of the Dharma and the delight of dhyāna are properly taken as the meaning of food; hence it is expressed relying on this. In terms of the characteristics of the wheel of syllables: A is the primal beginning; because there is a primal beginning, there are two kinds of defilement, namely the affliction obstacle and the cognitive obstacle. Due to these two kinds of defilement, there are the clamorous sounds of proliferation. Now, because all dharmas are ādy-anutpāda, the two kinds of defilement are also ādy-anutpāda; this is opening the door of amṛta and accomplishing the food of nirvāṇa; hence it is called arara. Furthermore, if a person diligently cultivates myriad practices hoping to obtain such a taste of the Dharma, because there is deliberate action, the two obstacles arise again, and it is not the true taste of amṛta of eternal life, physical complexion, and strength. Now, because all dharmas are free of deliberate action, the internally realized taste is not obtained from another; like eating milk-rice porridge, nothing compares to it; hence it is said to stop the previous unwholesome sound. As for "baliṃ dāmi": in the Western regions, food offered at pavilions, presented above to Buddhas and down to spirits and ghosts, is generally called bali. The meaning of the phrase is: "I offer food." Next, "baliṃ dade" means: receive the food I offer, and having eaten, give wonderful food back to me. Just as worldly people present refined meals to the field of merit so that in this life and future lives food will not be lacking, now, consecrating worldly offerings with inexhaustible Dharma food to present to the venerable ones, they will in return fulfill my wishes and constantly satisfy me with the taste of neither-death-nor-birth. Next, "mahā-bali" means doubling the vastness and abundance among all foods. Using this to qualify the preceding phrase, it says that what I now offer and what I pray for all lie in the supreme, incomparable, and unsurpassed taste, not seeking finite food.