[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) › 2.38 # 大毘盧遮那經供養次第法疏 2.38 大毘盧遮那經供養次第法疏 2.38 - **Language:** Classical Chinese ### [2.38](https://indike.org/pramana/in.bauddha.taisho.1797.2.38) 第十段中，及餘者，有力者非但五種供養，亦有廣大供養，謂四海水作蓮池，建立青白純蓮華，清淨香食非心所側，清淨山水草木華香美菓子比極樂等虛空，放香雲遍滿大地，建幢蓋摩尼寶樹滿大地。以上種種供養具，故言及餘供養具。依隨此法則者，不動尊也。是則持眾物者，運心供養。樂欲供養佛者，即作普通供養印，所願皆成就也。平等如法界者，如理也，亦言契當也。普入諸趣中者，入者趣入也。福德而生起者，問：從運心生耶？從佛菩薩生，亦從真言印生耶？答：非從獨生，和合生故名能生也。幢幡等乃至供養成佛事，所生也。各雨者，一一供養物成雲，一一雲轉雨諸供物，如是展轉不可窮盡。何以故？從理所生故、理無窮盡故。思惟者，所供本尊也。以虛空藏明等者，能出供養法也。三轉者，三遍也。「持虛空藏明乃至功德自圓滿」，顯功德藏。虛空者，理虛空也。藏者，能出能藏也。增加句者，顯能義也。「隨時」等二句，道心劣慧人也。此生求悉地者，慧力勇猛，期剋佛果也。但作心者，運心也。所為既終竟者，至顯相也。外儀軌者，事相供養也。阿梨沙者，歎佛功德也。「無等無所動乃至三界無所依」，嘆佛功德門，初一偈拔苦也；二一偈與樂也；三一偈拔苦與樂無限際也；四一偈無有限時也；五一偈無能蔽也；六一偈濟無不及也；七一偈無不與者也；八一偈能令生果也；九一偈願不休也；十一偈畢定與也。當誦梵本者，梵文也。不得梵文，依唐文得意亦同。「誦持如是偈讚」已以下六頌半，結前願嘆乞重制禁門。初二句結前起後；次二句乞願；次四句歎德；次六句重乞；次八句重歎；末後四句勸制。問：第一第二請、第一第二歎，有何義耶？答：前願請果、後願請果用。前歎佛我德、後歎虛空藏明具眾德。 > In the tenth section, "and the rest": for those who have the capacity, there are not only the five kinds of pūjā, but also vast and extensive pūjā, namely turning the waters of the four oceans into lotus ponds, setting up purely blue and white lotuses, pure fragrant food beyond the mind's conjecture, and pure mountain waters, grasses, trees, flowers, fragrant and delicious fruits comparable to Sukhāvatī and equal to empty space, releasing fragrant clouds filling the great earth, and setting up banners, canopies, and mani-jewel trees filling the great earth. The above are various kinds of offering utensils; therefore it says, "and the rest of the offering utensils." "Relying upon and following this procedure": this is Acala. That is, "one who holds the various objects": offering through the movement of the mind. "One who desires to make offerings to the Buddha": one immediately forms the general pūjā mudrā, and whatever is wished for is completely accomplished. "Equal, like the dharmadhātu": in accordance with the principle; it also means fitting and corresponding. "Pervasively entering into all realms of rebirth": entering means proceeding into. "Arising through merit": Question: Does it arise from the movement of the mind? Does it arise from the Buddhas and bodhisattvas, or does it also arise from the mantras and mudrās? Answer: It does not arise from a single one alone; because it arises from their combination, it is called capable of generating. Banners, pennants, and so forth, up to making offerings and performing the Buddha's work, are what is generated. "Each raining down": each offering item becomes a cloud, and each cloud in turn rains down various offerings, progressing in this way inexhaustibly. Why is this? Because it is generated from the principle, and the principle is inexhaustible. "Contemplating": the iṣṭadevatā to whom offerings are made. "With the vidyā of Ākāśagarbha, etc.": that which can produce the dharma of pūjā. "Three turns": three times. "Holding the vidyā of Ākāśagarbha... merit is naturally fulfilled": revealing the storehouse of merit. "Ākāśa (space)": the space of principle. "Garbha (storehouse)": capable of producing and capable of containing. The augmenting phrase reveals the sense of capability. The two lines beginning with "According to the time" refer to people with inferior bodhicitta and inferior wisdom. "Seeking siddhi in this lifetime": their power of wisdom is vigorous, striving definitively for the fruit of Buddhahood. "Merely forming in the mind": the movement of the mind. "When what was to be done is concluded": reaching the stage where marks appear. "External ritual": offering through phenomenal activities. "Ārṣa": praising the Buddha's virtues. "Without equal, unmoving... without reliance in the three realms": the section on praising the Buddha's virtues. The first stanza relieves suffering; the second stanza bestows joy; the third stanza relieves suffering and bestows joy without limit; the fourth stanza is without limitation in time; the fifth stanza cannot be obscured; the sixth stanza leaves none unsaved; the seventh stanza leaves none unbestowed; the eighth stanza is able to produce the fruit; the ninth stanza's vows never cease; the tenth stanza definitively bestows. "One should recite the Sanskrit original": the Sanskrit text. If one cannot obtain the Sanskrit text, relying on the Chinese text to grasp the meaning is also the same. The six and a half verses from "Having recited and held such gāthās of praise" onward form the section concluding the previous vows and praises and entreating a reiteration of the prohibitions. The first two lines conclude the preceding and introduce the following; the next two lines entreat the vow; the next four lines praise virtue; the next six lines entreat again; the next eight lines praise again; the final four lines enjoin the restraint. Question: What is the meaning of the first and second entreaties, and the first and second praises? Answer: The earlier vow entreats the fruit; the later vow entreats the function of the fruit. The earlier praise extols the virtues of the Buddha and oneself; the later praise extols the vidyā of Ākāśagarbha as being endowed with all virtues. > — English (machine translation) (machine translation) - [Previous: 2.37](https://indike.org/pramana/in.bauddha.taisho.1797.2.37) - [Next: 2.39](https://indike.org/pramana/in.bauddha.taisho.1797.2.39) - [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.2.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1797.2.38](https://indike.org/pramana/in.bauddha.taisho.1797.2.38) · Pramāṇa