大毘盧遮那經供養次第法疏 2.68

2.68

第八段中，懺者，此云請受也。悔者，解也。復當禮拜者，日中入道場時也。乃至者，日中念誦以後，出道場時也。恒依是住者，一日三時念誦不闕也。後日分者，初入道場時也。事業金剛者，鑁字嚴身也。次當運心者，初夜入道場，至中夜念誦了時也。係意在明者，欲睡眠時，出入息中以用種子字在其中也。何以故？睡眠自作本尊三昧睡故，本尊息即是真言故。若如是睡者，塵沙三昧從睡得故，恒沙功德從睡悟故，睡覺不離佛海故，此人即是金剛法界宮中人也。床上者，若好水土，行者地中臥亦得。若惡水土，損其行者，床上亦得。然者，不得太高。何以故？本尊道場著地，不令人坐太高故。若下床得損腰，離損故。若自作本尊三昧者，不論高下故，聖凡不別。故論高下者，著相凡也。得名號者，非人間也。十方佛國，佛邊也。展者，策也。

In the eighth section: 'chan' is translated here as 'requesting acceptance'; 'hui' is 'release' [i.e., confession/repentance]. 'Again, one should pay homage' refers to the time of entering the bodhimaṇḍa at noon. 'Down to' refers to the time of exiting the bodhimaṇḍa after recitation at noon. 'Constantly abiding in this' means recitation during the three periods of the day without omission. 'The later portion of the day' refers to the time of first entering the bodhimaṇḍa. 'Karma-vajra' means adorning the body with the syllable VAṂ. 'Next, one should direct the mind' refers to the period from entering the bodhimaṇḍa during the first watch until recitation finishes at midnight. 'Fixing the intention on the vidyā' means when wanting to sleep, one places the seed syllable within the in-and-out breaths. Why? Because during sleep one personally enters the sleep of the deity's samādhi, and the deity's breath is the mantra itself. If one sleeps like this, samādhis numerous as sands and dust are attained from sleep, virtues numerous as the sands of the Ganges are realized from sleep, and sleeping and waking are never separated from the ocean of Buddhas; this person is someone within the Vajradharmadhātu Palace. 'On a bed': if the water and soil are good, it is acceptable for the practitioner to lie on the ground; if the water and soil are poor and would harm the practitioner, lying on a bed is also acceptable. However, it must not be too high. Why? Because the deity's bodhimaṇḍa rests on the ground, and one should not cause a person to sit too high. If coming down from the bed would injure the waist, it avoids injury. If one personally enters the deity's samādhi, one does not speak of high or low, because the noble and common are not distinct; hence one who discusses high or low is an ordinary person clinging to characteristics. 'Attaining a name' means not in the human realm, but in the Buddha-lands of the ten directions, beside the Buddhas. 'Unfolding' (zhan) means urging on.