[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) › 2.52 # 大毘盧遮那經供養次第法疏 2.52 大毘盧遮那經供養次第法疏 2.52 - **Language:** Classical Chinese ### [2.52](https://indike.org/pramana/in.bauddha.taisho.1797.2.52) 十段中有五種門。初二句總。本尊之所住者，三部等中得何尊漫荼羅位者，隨得本尊造壇爾。次二句釋。彼形色者，本尊色也。依此瑜伽者，本尊金色，壇金色；本尊欝金，壇欝金。二、初二句總標，次二句略釋。有三種者，從因至果有三種義。於其中間寂災者，亦心念誦故。悟三毒煩惱不生，言寂災也。增益者，悟煩惱不生智，即是佛果，得佛果故言增益也。降伏心者，有二義：一得佛已後煩惱不起，言降伏也；二以不起故能攝萬德，亦有攝召義也。三「純素」等二句，釋彼色形。凡四分者，素者圓場也；角者方場也；赤者三角場也；深玄者八角場也，即是蓮華場也。純色二種字，通四場也。「北面」等八句，廣釋悉地作用。住蓮華座者，結跏坐是。所謂先左脚著右髀上，後右脚著左髀上也。吉祥坐者，右脚著左髀上，亦言半跏坐是也。在賢坐者，蹲坐雙脚跟著身後分至地是也。蹲坐者，後分不至地，以右脚跟支左脚不至地，膝稍亞向前即是也。幖幟者，印等也。性者，本尊所住自體也。自體者，自位也。形色，本尊外相也。威儀者，所持寶等也。隨所應者，隨本尊供何華香也。捨處遠遊者，遣去是也。摧害者，三角之場所作法也，蓮華場作亦得。「真言之初」等八句，轉變真言門。此中初二句南麼三曼多勃馱喃唵（某甲）𤙖發莎訶，謂念誦者三毒不著。今同不生，故言寂災也。次二句者，南麼三曼多勃馱喃唵（某甲）𤙖發，謂實相法中有真實。行者取用，喫法食故，言攝召用。次一句，南麼三曼多勃馱喃納麼（某甲）𤙖發。納麼，謂行者喫法食後，得法力故，言增益用。次一句，南麼三曼多勃馱喃𤙖發。謂行者得法力後，塵沙煩惱一時頓滅，故言降伏用。次句中通三處者，寂災、增益、降伏之處。 > In the tenth section there are five gateways. The first two lines are general. 'Where the deity resides' means according to whichever deity's maṇḍala seat one has attained among the three families and so forth, one constructs the altar conforming to the deity attained. The next two lines explain this. 'Their shape and colour' refers to the colour of the deity. According to this yoga: if the deity is golden, the altar is golden; if the deity is saffron-coloured, the altar is saffron-coloured. Second, the first two lines generally indicate, and the next two lines briefly explain. 'There are three kinds': from cause to fruit there are three meanings. In between, 'pacifying calamity' refers to mental recitation; realizing that the afflictions of the three poisons do not arise is called 'pacifying calamity'. 'Prosperity' means realizing the wisdom of the non-arising of afflictions, which is the Buddha-fruit; because one attains the Buddha-fruit, it is called 'prosperity'. 'Subduing the mind' has two meanings: first, afflictions do not arise after attaining Buddhahood, which is called 'subduing'; second, because they do not arise, one can gather the ten thousand virtues, which also has the sense of summoning. Third, the two lines beginning with 'Pure white' explain their colors and shapes. In all four divisions: white is a circular area; corners mean a square area; red is a triangular area; deep black is an octagonal area, which is the lotus area. The two characters for pure colors apply to all four areas. The eight lines beginning with 'Facing north' broadly explain the functional activities of siddhi. 'Abiding on the lotus seat' means the full lotus posture: that is, first placing the left foot on the right thigh, and then the right foot on the left thigh. 'Auspicious seat' means placing the right foot on the left thigh, which is also called the half-lotus posture. 'Being in the bhadra-seat' means squatting with both heels touching the ground behind the body. 'Squatting' means the rear part does not touch the ground; supporting the left foot with the right heel without touching the ground, the knees leaning slightly forward. 'Emblems' refers to mudrās and so on. 'Nature' is the intrinsic essence in which the deity abides. 'Intrinsic essence' means one's own position. 'Shape and colour' are the external signs of the deity. 'Deportment' refers to the held jewels and so forth. 'In accordance with what is appropriate' means offering whatever flowers and incense are appropriate to the deity. 'Abandoning the place and roaming far away' refers to sending \[them\] off. 'Subduing and destroying' refers to the rites performed in a triangular area; they can also be performed in a lotus area. The eight lines beginning with 'The beginning of the mantra' are the gateway of transforming mantras. Here, the first two lines are 'namaḥ samantabuddhānāṃ oṃ \[name\] hūṃ phaṭ svāhā', meaning that the three poisons do not cling to the practitioner. Now being identical with the non-arisen, it is called 'pacifying calamity'. The next two lines are 'namaḥ samantabuddhānāṃ oṃ \[name\] hūṃ phaṭ', meaning that within the phenomenon of dharmatā there is reality. The practitioner adopts and uses it, consuming the food of the Dharma; thus it is called 'the function of summoning'. The next line is 'namaḥ samantabuddhānāṃ namaḥ \[name\] hūṃ phaṭ'. 'Namaḥ' means that after the practitioner consumes the food of the Dharma, they obtain the power of the Dharma; thus it is called 'the function of prosperity'. The next line is 'namaḥ samantabuddhānāṃ hūṃ phaṭ', meaning that after the practitioner obtains the power of the Dharma, afflictions numerous as sands and dust are abruptly extinguished all at once; thus it is called 'the function of subduing'. In the following line, 'applying to the three places' means the places of pacifying calamity, prosperity, and subduing. > — English (machine translation) (machine translation) - [Previous: 2.51](https://indike.org/pramana/in.bauddha.taisho.1797.2.51) - [Next: 2.53](https://indike.org/pramana/in.bauddha.taisho.1797.2.53) - [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.2.52) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1797.2.52](https://indike.org/pramana/in.bauddha.taisho.1797.2.52) · Pramāṇa