大毘盧遮那經供養次第法疏 2.69

2.69

第九段中，常依內法者，著相凡夫不知外法空，何況知空亦空？若能解了外相空，漸入實相法，平等無取捨故，如經所說阿字門等也。而澡浴者，若能得悟塵勞空寂，最淨浴也。觸食者，若能悟人法皆空，所成食等何有觸也。若有行者起念動心即須羞，若能得羞，離生死飯，故得阿字等故。若起念喫食，淨念乃喫。若得不觸食等，要知食空。已上食等為乞食念誦者說也。住持是身，有二：一為護他故、二除自執故。法界心者，畫著流水中安字。以下住若坐若立，取安字處水浴也。不動等者，不動降三世各用亦得，雙用亦得。護方等者，辟除結界也。自性觀者，自作本尊也。轉者，遍也。持者，誦也。默然者，有三處：一食時、二大小便時、三洗浴時。降三世種子真言門。訶字是行，加阿聲是極行，以此除遣諸行則是不行一切行，故有除義，以此能降三世也。降三世明王真言門。次降三世明王真言，皆是毘盧遮那如來住於法幢高峯加持三昧，如初〈序品〉中說也。如來說此二明，皆是彼諸佛三昧，為令行人初發菩提心守護增長，令至成佛果圓，終不退失墮在非道者，即不動明王是，為降伏世間難調眾生故，即降三世明王是也，故次說之。所謂三世者，世者名貪瞋癡，降此三毒名降三世。又如由過去貪故，今受此貪報之身，復生貪業受未來報。三毒皆爾，名為降三世也。復次三世者名為三界，謂毘盧遮那如來始從有頂迄至于下地，從上向下，於一一天處皆化作無量眷屬大天之主，令勝彼天百千萬倍。彼怖未曾有，更有何眾生而勝我耶？乃至以法而降伏之。次第而下，以能降伏三世界主，故名降三世明王也。

In the ninth section: regarding "always relying on the internal phenomena", ordinary beings who grasp at marks do not know that external phenomena are empty, so how much less do they know that emptiness is also empty? If one can comprehend that external marks are empty, one gradually enters the dharmatā phenomena, because there is equality without grasping or rejecting; this is like the door of the letter A and so forth spoken of in the sūtra. Regarding "and bathing", if one can realize that affliction is empty and tranquil, this is the purest bathing. Regarding "touching food", if one can realize that both person and phenomena are empty, how could there be any touching in the food and so forth produced? If a practitioner gives rise to a thought or stirs the mind, he must immediately feel ashamed; if he can feel ashamed, he departs from the food of saṃsāra, thus obtaining the letter A and so forth. If he gives rise to the thought to eat food, he eats only with pure mindfulness. If he is to obtain not touching food and so forth, he must know that food is empty. The above concerning food and so forth is spoken for those who recite mantras on begging rounds. "Supporting this body" has two [purposes]: first, for the sake of protecting others; second, for the sake of removing one's own clinging. Regarding "the mind of the dharmadhātu", one draws the letter A in flowing water; below, whether sitting or standing, one takes water from where the letter A is and bathes. Regarding "Acala and so forth", using Acala and Trailokyavijaya individually is acceptable, and using them together is also acceptable. Regarding "protecting the directions and so forth", it is warding off [obstacles] and binding the boundary. Regarding "svabhāva-contemplation", one visualizes oneself as the iṣṭadevatā. "Turn" means to pervade. "Maintain" means to recite. Regarding "silently", there are three places: first, when eating; second, when defecating and urinating; third, when bathing. The door of Trailokyavijaya's seed-mantra: the syllable HA is action; adding the sound Ā is the ultimate action. By this, banishing all actions means not performing any actions, and therefore it has the meaning of removal; by this, he can subdue the three worlds. The door of Trailokyavijaya Vidyārāja's mantra: next is the mantra of Trailokyavijaya Vidyārāja; both are Vairocana Tathāgata abiding in the adhiṣṭhāna-samādhi of the High Peak of the Dharma Banner, as spoken in the first "Introductory Chapter". The Tathāgata spoke these two vidyās, both being the samādhi of those Buddhas, in order to make the practitioner, from first generating the bodhicitta, protect and increase it so that he attains the perfection of the Buddha fruit and ultimately never retrogresses or falls into wrong paths—this is Acala Vidyārāja; and in order to subdue difficult-to-tame sentient beings in the world, this is Trailokyavijaya Vidyārāja; therefore, it is spoken next. The so-called "three worlds": "world" refers to greed, anger, and delusion; subduing these three poisons is called subduing the three worlds. Furthermore, just as due to past greed one now receives this body of greed's retribution, one again produces actions of greed and receives future retribution; the three poisons are all like this, and this is called subduing the three worlds. Furthermore, the "three worlds" refers to the three realms: namely, Vairocana Tathāgata, starting from the Peak of Existence down to the lower earth, from above downwards, in each and every heavenly abode manifested as the lord of the great devas with immeasurable retinues, surpassing those devas by hundreds of thousands of millions of times. They felt unprecedented terror: "Could there be any other sentient being who surpasses me?" and so on, until he subdued them by means of the Dharma. Progressing downwards in order, because he can subdue the lords of the three realms, he is therefore named Trailokyavijaya Vidyārāja.