[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) › 2.48 # 大毘盧遮那經供養次第法疏 2.48 大毘盧遮那經供養次第法疏 2.48 - **Language:** Classical Chinese ### [2.48](https://indike.org/pramana/in.bauddha.taisho.1797.2.48) 薩是堅義，猶除此堅固，故為最勝也。點是三昧。知二乘入於涅槃，此即是堅固義。乃至若有堅者，即是生住之相。一切動不動法皆是不安，猶除此，故有重空三昧之義。訶即是行，所謂如來行也。當得等虛空者，理虛空也。說諸法亦然者，非但伽字，一切字亦然。其首內者，首骨內腦上也。初字者，金色阿字也。純白者，著點阿字也，於百明中最勝王也。心者，勝中王也。眼界者，眼處也。無垢字者，攬字也，所謂安眼處故。現前者，眼共心得見也。彼心處者，行者完心也。從此心起者，初阿字心起聲字。迦字以為首者，初也。初者因也，因種子也。餘字門者，字門別故、本尊別故，言或復也。皆當修是法者，迦字以為種子也。念以聲真實者，理無造作也。或所持真言者，自本尊真言也。環列者，廣真言也。圓明者，心圓明也。單字者，種子也。句因者，三字以上即是句也，能詮法故、令物解故。因者，字相依故、相由故。然真言法中，一一字具足能詮法故、令物解故。隨息而出入者，自息也。五「或修意支法者，意支者，簡心外事也。應理者，心至理也。方迺者，持誦處時也。懈者，疲也。復為一方便」者，從因至佛一依此法故。六「諸有修福慧」者，劣慧少福初念誦人也。七「若樂求現法」者，深慧勇猛人也。上者，佛也。中者，菩薩也。下者，斷煩惱聲聞也。心受持者，簡辨事也，隨力者亦得也。一落叉者，十萬也。亦言見也。若一一數中不離本尊，心不散亂，言滿一落叉也。若散亂人，萬萬落叉亦不成就。要得定心、得見本尊，故言見也。經「第二月具支方便迺修」者，第三月一日為初作成就法，謂待蒙佛指魔方作也。以心意持誦者，待見光等也。八段中，經于一月者，滿一落叉，亦言一見。次說彼方便者，欲滿欲見，念誦時也。當依者，左法也。大日如來種子心真言門。阿字者一切諸法本不生故者，阿字是一切法教之本，凡最初開口之音皆有阿聲，若離阿聲則無一切言說，故為一切眾聲之母。凡三界語言皆依於名，而名依於字，故悉曇阿字亦為眾字之母。當知阿字門真實義亦復如是，遍於一切法義之中也。所以者何？以一切法無不從緣生，從緣生者悉皆有始有本。今觀此能生之緣，亦復從眾因緣生，展轉從緣，誰為其本？如是觀察時，則知本不生際是萬法之本，猶如聞一切語言時即是聞阿聲。如是見一切法生即是見本不生際，若見本不生際即是如實知自心，如實知自心即是一切智智，故毘盧遮那唯以此一字為真言也。而世間凡夫不觀諸法本源故，妄謂有生，所以隨生死流不能自出。如彼無智畫師，自運眾彩作可畏夜叉之形，成已還自觀之，心生怖畏頓躄于地。眾生亦復如是，自運諸法本源畫作三界，而還自沒其中，身心熾然備受諸苦。如來有智畫師既了知已，即能自在成立大悲漫荼羅。由是而言，所謂甚深祕藏者，眾生自祕之耳，非佛有隱也。問：此阿字是種子，前第三品中是大勤勇種子，即疏云是大日種子。其義云何？答：阿字是生菩提果，欠字是現果涅槃，是故二俱種子，亦是無妨也。如來豪相真言門。歸命，如前。阿行，痕因若生，以此不生之行淨一切因也。闍，為生不可得也。如前轉阿字等一頌總歎能成字。「住本尊瑜伽」以下，廣釋依能成字莊嚴行者身。前中如前轉阿字，以用阿五字等加持行者身上，所加持五字能轉，故言成大日尊。廣釋中，住本尊瑜伽等一頌，明字所安置處。「於三摩」等一頌，明能觀心所作用。五種真言心門。五字為身，豪相印置眉間。阿字為百光成果，開無垢眼見性淨之理，坐無生宮也。「阿字遍金色」等一頌，明字色并所安處。此中用作金剛輪者，字所安四角金剛輪也，與字色少淺也。加持於下體者，真言者腰中也。瑜伽者，佛身與我身無異，故言瑜伽也。座者，依佛坐法故。水等瑜伽，可知。「𮢥字」等一頌，明悲水瑜伽。霧聚者，行者自齊也。亦霧聚者，字所安滿月輪也。「覽字」等一頌，明智火瑜伽也。中三角者，明字所安處也，與字色少淺也。「唅字」等一頌，明自在瑜伽也。風輪者，字所安半月輪也。「佉字」等一頌，明大空瑜伽也。想成一切色者，非但字成一切色，字所安四角處亦成一切色。字與處處少淺也。百光遍照王者，有點阿字也。無垢者，囕字也。心月圓明處者，有想念誦者所見本尊心處也。若無相念誦人所觀，即是自完心處也。聲鬘者，種子字置中間，餘字周匝圍遶。隨處而受持者，自本尊真言也。 > Sa has the meaning of firmness; still removing this solidity is therefore most supreme. The dot is samādhi. Knowing that the two vehicles enter into nirvāṇa—this is the meaning of firmness. Up to: if there is firmness, it is the characteristic of arising and abiding. All conditioned and unconditioned dharmas are unstable; still removing this gives the meaning of the samādhi of duplicate emptiness. Ha is practice, namely the practice of the Tathāgatas. That one will become equal to space refers to the space of principle. That it is also said to be so of all dharmas means that not only the syllable Gha, but all syllables are also like this. Within the head refers to the top of the brain within the skull. The initial syllable refers to the golden syllable A. The pure white one refers to the syllable A marked with a dot, the most supreme king among the hundred vidyās. The mind is the king among the supreme. The realm of the eyes refers to the locus of the eyes. The immaculate syllable refers to the syllable Raṃ, because it is placed at the locus of the eyes. Being present before oneself means seen simultaneously by eye and mind. The locus of that mind refers to the practitioner's own heart. Arising from this heart means that from the heart of the initial syllable A, the sound-syllables arise. Taking the syllable Ka as the head means the beginning. The beginning is the cause; the cause is the seed-syllable. As for the gates of other syllables, because the syllable-gates are distinct and the iṣṭadevatās are distinct, it says 'or also'. All should practice this dharma means taking the syllable Ka as the seed-syllable. Reciting with the true reality of sound refers to the principle being free of fabrication. Or the recited mantra refers to the mantra of one's own iṣṭadevatā. Arrayed in a circle refers to the extensive mantra. The round brightness refers to the round brightness of the mind. The single syllable is the seed-syllable. The cause of the phrase: three or more syllables constitute a phrase, because it expresses phenomena and causes beings to understand. The cause is because the syllables depend on and rely on one another. However, in the mantra method, each and every syllable completely expresses phenomena and causes beings to understand. Following the breath entering and exiting refers to one's own breath. Fifth, regarding or cultivating the dharma of the limb of the mind: the limb of the mind excludes external matters outside the mind. Conforming to principle means the mind reaching the principle. Just then refers to the time and place of recitation. Lax refers to fatigue. Again being an upāya is because from the cause up to Buddhahood one relies entirely on this method. Sixth, those who cultivate merit and wisdom refers to initial reciters of inferior wisdom and little merit. Seventh, if one delights in seeking the visible dharma refers to persons of profound wisdom and courage. The superior refers to Buddhas; the intermediate refers to bodhisattvas; the inferior refers to śrāvakas who sever afflictions. Holding in mind distinguishes and discriminates affairs; doing so according to one's capacity also attains it. One lakṣa means one hundred thousand; it is also called 'seeing'. If in each count one is not separated from the iṣṭadevatā and the mind is not distracted, it is called completing one lakṣa. For a distracted person, ten million lakṣas will still not bring success. One must attain a concentrated mind and attain sight of the iṣṭadevatā; thus it is called seeing. The sūtra's in the second month cultivate with complete limbs and upāyas means using the first day of the third month to begin the ritual of siddhi, waiting to receive the Buddha's pointing out of māras before performing it. Reciting with thought and mind means waiting until one sees light and so forth. In the eighth section, through one month means completing one lakṣa; it is also called one seeing. Next, explaining those upāyas refers to the time of recitation when desiring completion and desiring seeing. Should rely upon refers to the method on the left. The seed-mantra-hṛdaya gate of Mahāvairocana Tathāgata: regarding the syllable A being the original non-arising of all dharmas, the syllable A is the root of all dharmas and teachings. Every sound first uttered on opening the mouth contains the sound of A; if separated from the sound of A, there is no speech whatsoever, and therefore it is the mother of all sounds. All speech in the three realms relies on names, and names rely on syllables; hence the Siddhaṃ syllable A is also the mother of all syllables. One should know that the true meaning of the gate of the syllable A is likewise, pervading all dharmas and meanings. Why is this? Because there is no dharma that does not arise from conditions, and that which arises from conditions all has a beginning and an origin. Now observing these conditions that produce \[them\], they too arise from various causes and conditions; passing successively through conditions, what is their root? When observing in this way, one knows that the limit of original non-arising is the root of the ten thousand dharmas, just as hearing all speech is hearing the sound of A. Seeing the arising of all dharmas in this way is seeing the limit of original non-arising. If one sees the limit of original non-arising, that is knowing one's own mind as it truly is. Knowing one's own mind as it truly is is the sarvajñajñāna; therefore Vairocana takes only this single syllable as the mantra. Yet worldly ordinary persons do not observe the original source of all dharmas and falsely believe there is arising, thereby following the flow of birth and death unable to emerge themselves. It is like an unwise painter who applies various colors himself to depict the terrifying form of a yakṣa, and upon completion looks at it himself, giving rise to fear in his heart and collapsing suddenly to the ground. Sentient beings are also like this: they apply the original source of all dharmas themselves to paint the three realms, and then submerge themselves within it, their bodies and minds blazing and undergoing all kinds of suffering. The Tathāgata, the wise painter, having understood this, can freely establish the maṇḍala of great compassion. Speaking from this, what is called the profound secret treasury is merely hidden by sentient beings themselves, not concealed by the Buddha. Question: This syllable A is the seed; earlier in the third chapter it was the seed of the Great Diligent One, which the commentary said is the seed of Mahāvairocana. What does it mean? Answer: The syllable A gives birth to the fruit of bodhi; the syllable Kha manifests the fruit of nirvāṇa. Therefore, both being seeds is without contradiction. The ūrnā-lakṣaṇa mantra gate of the Tathāgata: homage, as before. A-carya, ha-ra-i-ṇi-ya-ja-te: by means of this practice of non-arising, purify all causes. Ja means that arising is unobtainable. The single verse As previously, turning the syllable A and so forth generally praises the syllables capable of transformation. From Abiding in the yoga of the iṣṭadevatā onward, it elaborately explains adorning the practitioner's body in reliance upon the syllables capable of transformation. In the former, as previously turning the syllable A, using the five syllables of A and so forth to empower the practitioner's body, the five syllables empowered can transform, and thus it is called becoming the Lord Mahāvairocana. In the elaborate explanation, the single verse Abiding in the yoga of the iṣṭadevatā and so forth clarifies the places where the syllables are arranged. The single verse In samādhi and so forth clarifies the function of the mind capable of contemplation. The fivefold mantra-hṛdaya gate: taking the five syllables as the body, the ūrnā mudrā is placed between the eyebrows. Taking the syllable A as the fruit of a hundred rays, opening the immaculate eye to see the principle of pure nature, one sits in the palace of non-arising. The single verse The syllable A is universally golden and so forth clarifies the colors of the syllables and where they are placed. Here, using it as a vajra-wheel refers to the square vajra-wheel where the syllable is placed, which is slightly lighter than the color of the syllable. Empowering the lower body means at the mantrin's waist. Yoga means that the Buddha's body and one's own body are not different; hence it is called yoga. Seat is because of relying on the Buddha's sitting posture. The water yoga and so forth are understood. The single verse The syllable Vaṃ and so forth clarifies the yoga of the water of compassion. A mass of mist refers to the practitioner's own navel. Also, a mass of mist refers to the full-moon disc where the syllable is placed. The single verse The syllable Raṃ and so forth clarifies the yoga of the fire of wisdom. The triangle in the center clarifies where the syllable is placed, which is slightly lighter than the color of the syllable. The single verse The syllable Haṃ and so forth clarifies the yoga of sovereignty. The wind-wheel refers to the half-moon disc where the syllable is placed. The single verse The syllable Kha and so forth clarifies the yoga of the great space. Visualising it as becoming all colors means that not only does the syllable become all colors, the square locus where the syllable is placed also becomes all colors. The syllable and the loci are slightly lighter. The king of universally illuminating hundred rays refers to the syllable A with a dot. The immaculate one refers to the syllable Raṃ. The locus of the round brightness of the mind-moon refers to the locus of the iṣṭadevatā's heart seen by the reciter who has conceptualisation. If observed by a person of non-conceptual recitation, it is the locus of one's own heart. The sound-garland means placing the seed-syllable in the center with the other syllables encircling it all around. Holding it according to the locus refers to the mantra of one's own iṣṭadevatā. > — English (machine translation) (machine translation) - [Previous: 2.47](https://indike.org/pramana/in.bauddha.taisho.1797.2.47) - [Next: 2.49](https://indike.org/pramana/in.bauddha.taisho.1797.2.49) - [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.2.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1797.2.48](https://indike.org/pramana/in.bauddha.taisho.1797.2.48) · Pramāṇa