---
title: "大毘盧遮那經供養次第法疏 · 2 增益守護清淨行品(上)"
description: "《大毘盧遮那經供養次第法疏》又稱《供養次第法疏》或《不可思議疏》是唐代密宗高僧不可思議對《大日經》供養法門的注釋。該疏系統闡述了密教修行中身語意三密相應的供養儀軌與觀想次第，是理解唐密實踐體系的重要文獻。作者不可思議曾師從善無畏參與《大日經》翻譯，此疏融合了印度密法與中土實踐，對唐代密宗及後世東密台密影響深遠，被視為研習《大日經》儀軌的核心典籍。"
url: "https://rushiwowen.co/en/r/cmd0429xm0005l504qomx564q"
---

### 增益守護清淨行品第二

> Chapter 2: Purifying Conduct That Increases and Protects

將釋此品，四門分別。

> To explain this chapter, we will use four main approaches.

初、釋名者，隨修性理清淨行，護戒保身言守護，修必得果言增益。

> First, explaining the name: When we cultivate according to our true nature and live a pure life, we protect the precepts and care for our body—this is called "guarding." When we practice, we will surely attain results—this is called "enhancement."

二、來意者，前品所說清淨戒，此品能護所說人，是故第二此品來。

> 2\. The Purpose: The previous chapter spoke of pure precepts. This chapter protects the one who teaches them. Therefore, this second chapter follows.

三宗趣者、能修行人蒙法力，以用此品為所宗。用不壞身住佛心，自悟悟他，此品所趣。

> Three Principles and Purposes: Practitioners who diligently cultivate receive the power of Dharma, making this chapter their primary doctrine. Through an indestructible body dwelling in the Buddha-mind, they enlighten themselves and others — this is the purpose of this chapter.

四、攝文者，此品大分有二：初二偈半，當品之總序；二、「次於臍」以下，別釋。

> Section Four: Outline of the Text. This chapter is divided into two main parts: the first two and a half verses form the general introduction to this chapter; the second part, beginning with "Next, at the navel," provides the detailed explanation.

初總序中，初二句結前起後。每日先住於念慧者，每日者，受法當日初修乃至成佛，於其中間三時不闕，言每日也。念慧者，念師慧也。依法寢息者，右脇而臥，右手為枕，左手長申髀上押著即是也。初起時者，受法夜，即其後夜出明相時也。為障者，生死流轉，三毒煩惱為根本；悟三毒煩惱本不生，即是除障也。是夜者，受法以前生死長夜也。放逸所生罪者，根塵和合所生罪也。慇懃者，如救頭燃，依法念誦也。寂根者，悟根本不起也。具悲利益心者，慧簡劣小乘，顯大悲勇猛也。誓度者，眾生界不盡，我願不休也。如法澡浴者，外浴必用香湯水也。或不浴者，內浴達無身法可浴也。

> In the initial overview, the first two lines conclude the previous topic and introduce the next. \*\*"Each day, first dwell in mindfulness and wisdom"\*\* — "Each day" means starting from the day you receive the teachings, all the way to your enlightenment, never missing a single session in the three periods (morning, midday, evening). "Mindfulness and wisdom" refers to remembering your teacher’s wisdom. \*\*"Rest according to the Dharma"\*\* — lie on your right side, use your right hand as a pillow, and stretch your left hand along your thigh, placing it on top. \*\*"At the first waking moment"\*\* — refers to the night after receiving the teachings, specifically the last watch of the night when the first light of dawn appears. \*\*"What blocks us"\*\* — the root of the cycle of birth and death is the three poisons (desire, anger, ignorance). Realizing that these three poisons have never truly arisen is what removes the obstruction. \*\*"This night"\*\* — signifies the long night of birth and death that came before receiving the teachings. \*\*"Sins born from negligence"\*\* — these are the faults that arise when the senses and their objects come together. \*\*"With diligent effort"\*\* — like trying to put out a fire on your own head, diligently recite the practice as taught. \*\*"Quiet the senses"\*\* — realize that the senses never truly arise from a solid foundation. \*\*"With a compassionate heart that seeks the benefit of all"\*\* — this distinguishes the wisdom of the lesser, self-centered path and reveals the courageous spirit of great compassion. \*\*"Vow to liberate"\*\* — as long as the realm of sentient beings is endless, my vow will never cease. \*\*"Bathe according to the Dharma"\*\* — for external bathing, always use scented, pure water. \*\*"Or, do not bathe"\*\* — for internal bathing, realize there is no self to wash, no body that can be bathed.

二、別釋中有十五真言，即是十五門也，門皆有偈頌真言。就頌中，齋室空靜處者，妙山輔峯等處中所造作壇，念誦成就悉地室也。散妙華等者，凡所奉獻，各隨諸尊性類及漫荼羅位等，一一善分別之，當令色香味觸適悅人心。於白黃赤三色中，如來部類當用白色，蓮華眷屬以黃色，金剛眷屬以赤色。復次當如漫荼羅方位中，圓壇者以白，方壇者以黃，三角壇者以赤，諸世天者以赤。鉢頭摩是紅蓮，青黃白等水生諸蓮皆可通獻諸尊也。龍樹花，彌勒世尊於此樹下成佛。其直言龍花者，是龍中所尚之花，西方頗有其種。其計薩羅花、娑羅樹花皆是天竺所有，此方無也。但使人心所好，世間以為吉祥者，皆可供養。當一一在意善分別之，採集以為鬘，為錯雜莊嚴，或綴或結，以行人慇淨淳厚心故，則令諸尊歡喜護念也。隨置者，前所造堂也。典者，《大日經》也。當依本尊所在方者，一云：前念誦堂本尊所在方也。二云：十方世界隨機顯方，如東方藥師、西方阿彌陀，清涼山文殊等亦得。一心住者，結心本尊，目不暫捨等也。五輪者，身中五支也。歸命者，眾生所重命為最珍，用此寶藏奉獻三寶，用真言印等也。身口意清淨業者，捨命歸尊言淨業也。真言中作禮方便者，由此作禮真實言者。真言即是實相智，諸尊以實相智為身心。以實相智真言誦，即遍至實相智尊，實相智尊一時頓受真言禮，故言即能遍禮十方佛。

> II. Detailed Explanation: There are fifteen mantras within this section, which correspond to fifteen methods. Each method includes a verse and its associated mantra. Regarding the verses: "In a quiet, purified space" refers to a place for making mandalas and reciting mantras to achieve mastery—such as in a hermitage, on a fine mountain, or at a prominent peak. "Scatter fine flowers, etc.": For all offerings made, one must carefully distinguish them according to each honored being's nature, type, and position within the mandala. The colors, fragrances, and textures should delight the human mind. Among the white, yellow, and red colors: - For the Tathāgata (Buddha) family, use white. - For the Lotus retinue (Avalokiteśvara's family), use yellow. - For the Vajra retinue (Vajrasattva's family), use red. Furthermore, according to mandala shapes: - Use white for a circular mandala. - Use yellow for a square mandala. - Use red for a triangular mandala. - For worldly deities, red may be used. A \*padma\* (lotus) is a red lotus. Blue, yellow, white, and other aquatic lotuses can all be offered to any honored being. The \*nāga-tree flower\*: The World-Honored One Maitreya attained Buddhahood under this tree. When simply said "nāga flower," it refers to a flower favored by nāgas (serpent-like beings). This species exists in the West. The \*kisara\* flower and the \*sāla-tree\* flower are native to India and do not exist in this land. However, any flower that people find pleasing and that is considered auspicious in the world may be used as an offering. One should carefully distinguish each offering, gather them into garlands for intricate adornment, either stringing or tying them. Because the practitioner's mind is sincere, pure, and earnest, these offerings will bring joy to the honored beings, who will then protect and remember them. "Place where one arranges" refers to the meditation hall constructed earlier. "The scripture" refers to the \*Mahāvairocanābhisaṃbodhi Sūtra\* (\*Dainichi Kyō\*). "Should rely on the direction where the original honored being resides" has two interpretations: 1. Some say: This refers to the direction of the original honored being in the meditation hall used for preliminary recitation. 2. Others say: The honored beings of the ten directions manifest according to beings' needs in specific directions, such as in the East for Bhaiṣajyaguru (Medicine Buddha), in the West for Amitābha, or on Mount Clear and Cool for Mañjuśrī. This is also acceptable. "Focusing the mind single-pointedly" means fixing one's mind on the original honored being without ever letting it waver. "The five wheels" refer to the five major parts of the body (head, arms, and legs). "Taking refuge" (homage): Among all sentient beings hold sacred, life is most precious. Offer this treasure to the Three Jewels through mantra and mudrā, etc. "Pure actions of body, speech, and mind": Offering one's life while taking refuge in the honored being is called pure action. Within the mantra, "the method of making prostrations": This refers to the words of truth used in making prostrations. The mantra itself is the wisdom of ultimate reality. The honored beings have this wisdom as their body and mind. By reciting this mantra of ultimate reality, one instantly reaches the honored beings of ultimate reality, and they simultaneously accept this mantra-prostration. Therefore, it is said: "Thus one can universally prostrate to all Buddhas of the ten directions."

「右膝著地」以下一段，出罪方便真言門。誦真言同前。實相智自無罪，若執有罪，此智能令解無罪，是故言出罪。

> "Placing the right knee on the ground" and the following passage explains the method of using mantra to release oneself from wrongdoing. The mantra is recited as before. True wisdom (the wisdom of ultimate reality) is itself free from any fault. If one clings to the idea of having done wrong, this wisdom can help one understand that, in truth, there is no inherent fault. Therefore, it is called "releasing from wrongdoing through the mantra."

「南無十方三世佛」以下，第三歸依方便真言門。此真言智外無妄，外無妄處即是真言，自身若誦此真言悟自真，故言歸依。亦有誦真言。頌中南無者，度我也，亦云禮敬也。三種常身者，法身等三身。悟生死本不生，故言常身也。正法藏者，正者蕳邪，法者軌則，藏者含恒沙德也。大心眾者，菩薩乘也。

> "Namo to the Buddhas of the ten directions and three times" — this introduces the third refuge, the gateway of skillful true words (mantra). Beyond the wisdom of these true words, there is nothing delusive; where there is no delusion, that itself is the true word. When one recites this true word and awakens to one's own true nature, this is called taking refuge. There is also the practice of reciting the true word. In this verse, "Namo" means "save me" or "I pay homage." "Three eternal bodies" refers to the Dharmakaya and the other two bodies (Sambhogakaya and Nirmanakaya). Realizing that birth and death are fundamentally unborn, this is called the "eternal body." "True Dharma Treasury": "True" distinguishes it from the false; "Dharma" means rules or teachings; "Treasury" means it contains countless virtues. "Great-hearted beings" refers to the Bodhisattva path.

「我淨此身離諸垢」以下，第四施身方便真言門，亦有誦真言。真身以外無別身，三世如來亦同體，眾生妄執有別身，此真言門能令解我身佛身等無別，故言施身。

> Cleansing my body of all impurities, the fourth is the method for offering the body through the mantra gate, which also involves reciting mantras. There is no separate body apart from the true body; the Tathagatas of the past, present, and future are all of the same essence. Sentient beings, due to deluded attachments, perceive separate bodies. This mantra gate can enable them to realize that my body and the Buddha body are identical and undifferentiated. Therefore, it is called "offering the body."

「淨菩提心勝願寶」已下，第五發菩提心方便真言門，有誦真言長行。我身佛身既無別，佛菩提智同我智，此真言令悟此法，能令知云發菩提。增加者，能顯真言義加也。菩提心者，自性清淨自覺也。心者，中實義也，故云離一切等也。蘊者，五蘊也。界者，十八界也。處者，十二處也。能執者，妄心也。所執者，妄境也。捨，離也。法無我有者，離妄境等也。自心平等者，無妄想也。又自心者，妄想自心也。平等者，妄想自心本不生也，是故云能執所執乃至本來不生。如大空者，大慧日輪中無生死晝夜別。自性者，慧日即為身。捧妄不生令同真性，故云如也。此增加句，譯人讚歎梵本也。若能誦梵本者第一，依漢文得意讀誦亦得。道場者，寂場也。

> The precious jewel of the pure Bodhi mind—this marks the beginning of the fifth section, the "mantra gate of the expedient means for arousing Bodhi mind," which includes a long passage on reciting mantras. Since my body and the Buddha's body are not separate, and the Buddha's wisdom is the same as my wisdom, this mantra helps us realize this truth, allowing us to understand what it means to "arouse the Bodhi mind." "Augmentation" means revealing the deeper meaning of the mantra. "Bodhi mind" refers to the innate, pure self-awareness. "Mind" signifies the essence of inner truth, which is why it is described as "free from all things," and so on. "Aggregates" refer to the five aggregates. "Realms" refer to the eighteen realms. "Sense bases" refer to the twelve sense bases. "That which grasps" is the deluded mind. "That which is grasped" is the deluded object. "To abandon" means to let go. "No self in dharmas" means letting go of deluded objects, and so forth. "The equality of one's own mind" means having no false thoughts. Furthermore, "one's own mind" refers to the mind of false thoughts. "Equality" means that the mind of false thoughts was originally unborn. Therefore it is said that "the grasper and the grasped... are originally unborn." "Like great space" means that within the great sun of wisdom, there is no distinction between day and night in samsara. "Self-nature" means that the sun of wisdom itself is the body. By letting go of false thoughts and not generating them, we align with true nature, which is why it is said "like" this. This "augmented" phrase is the translator's praise of the Sanskrit text. If you can recite the Sanskrit original, that is best; reciting according to the Chinese translation with comprehension is also acceptable. "The place of practice" refers to the place of stillness.

「十方無量世界中」以下，第六隨喜方便真言門，亦有誦真言。如實智自無有嫉，自無嫉智令無瞋嫉。至誠念誦此真智，令不異真實之智，故言隨喜方便法。

> In the infinite worlds of the ten directions, the following is the sixth method—the Mantra Gate of Rejoicing and Skillful Means, which also includes the recitation of mantras. True wisdom itself harbors no jealousy. With this wisdom free from jealousy, one can eliminate anger and envy. Recite this true wisdom with utmost sincerity, so that it does not deviate from genuine wisdom. Therefore, it is called the Dharma of Rejoicing and Skillful Means.

「我今勸請諸如來」以下，第七勸請方便真言門，頌真言同前。真智大悲恒利物，利物故降法雨。至誠念誦此真言，令請法住世，故云勸請。

> "I now beseech all Tathagatas" – from this point begins the seventh section, the gate of expedient mantras for supplication. The verses and mantra remain the same as before. True wisdom and great compassion always benefit beings; because they benefit beings, they send down the rain of Dharma. Recite this mantra with sincere mindfulness, so as to invite the Dharma to remain in the world. Therefore it is called "supplication."

「願令凡夫所住處」以下，第八奉請法身方便真言門，頌真言同前。法身恒住於本真，以恒住故令至法身，誦此真言直奉請，故云奉請方便法。

> “May all ordinary beings in their dwelling places” — from here, the eighth section is the Gate of Skillful Means for Invoking the Dharma-Body, using the same mantra as before. The Dharma-Body eternally abides in its original truth; because of this eternal abiding, it enables beings to reach the Dharma-Body. Reciting this mantra is a direct invitation, and therefore it is called the skillful means of invitation.

「所修一切眾善業」以下，第九迴向方便真言門，頌真言同前。本覺真智外無散，以無散故同迴向，勤苦念誦此真言，歸真本法云迴向。

> "All virtuous deeds cultivated—" From this line onward, the ninth verse on the method of dedication through mantra practice: The mantra itself remains the same as before. When genuine enlightened wisdom dwells without outward distraction, That very stillness makes the dedication complete. Those who diligently recite this sacred sound Return to the fundamental truth—this is what "dedication" means.

「復造所餘諸福事」以下，第十入佛三昧耶明門，是生法之身也。此中有頌印真言。所餘者，念誦真言以外也。遍清淨者，自三業中不淨，令不生也。哀愍救攝者，即是他三業中不淨，令不生也。心性者，如心本性自清淨也。身隨所應者，面向本尊也。又於三部五部中以何尊是我本尊者也。以安坐者，頭頂鼻臍皆悉正直，結跏及半坐等也。淨除三業道者，不生三業不淨，即是道也。印者，真言所依身也。問：身智云何別？答：身是諸功德所依，智即照明義也，然則約用別而約體一也。《入佛三昧耶持明經》云「時薄伽梵住廣大法界加持，即於是時住法界胎藏三昧。從此定起，說入佛三昧耶持明」者，梵音毘富羅，是廣大義，謂深廣無際不可測量。如是諸法自體，名為毘富羅法界。諸佛實相、真言實相、眾生實相，皆是毘富羅法界，以此更相加持，故名為法界加持。復次如男女交會，因緣種子託於胎藏而不失壞，即是相加持義。如是諸佛國王，明妃為夫人，和合共生毘富羅種子，為大悲胎藏所持無有失壞，故名法界加持也。世尊普遍加持一切眾生，皆作平等種子竟，即時入於遍法界胎藏三昧，觀此一一種子皆是蓮華臺上毘盧遮那，普門眷屬無盡莊嚴，亦與大悲漫荼羅等無有異。而諸眾生未能自證知，故名在聖胎俱舍，若出藏時即是如來解脫也。世尊如是現觀察已，即時從三昧起，說三昧耶持明。三昧耶者，是平等義、是本誓義、是除障義、是警覺義。言平等者，謂如來現證此三昧時，見一切眾生種種身語意皆悉與如來等，禪定智慧與實相身亦畢竟等，初發心時與地波羅蜜滿時亦畢竟等。是故出誠諦言以告眾生：「若我所言必定不虛者，亦一切眾生發此誠諦言時亦蒙三密加持，無盡莊嚴與如來等。」以是因緣故能作金剛事業，故名三昧耶也。言本誓者，如來現證此三昧耶時，見一切眾生悉有成佛義，故即時立大誓願：「我今要從普門，以無量方便令一切眾生皆至無上菩提。劑眾生界未盡已來，我之事業終不休息。若有眾生隨我本願發此誠實言時，亦令彼所為事業皆悉成金剛性。」故名三昧耶也。言除障者，如來見一切眾生悉有如來法界，但由一念無明故，常在目前而不覺知。是故發誠實言：「我今要當設種種方便，善為一切眾生決除眼瞙。若我誓願必當成就者，令諸眾生隨我方便說此誠實言時，乃至於一生中獲無垢眼，障蓋都盡。」故名三昧耶也。言警覺義者，如來以一切眾生皆在無明睡故，於如是功德不自覺知，故以誠言感動令得醒悟。亦以此警覺諸菩薩等，令起深禪定窟，學師子頻申。「若有真言行人說此三昧耶者，我等諸佛亦當憶持本誓，不得違越。猶如國王自制法已，還自敬順行之。」故名三昧耶也。持明者，梵云陀羅尼。明謂總持一切明門行，乃至盡此三昧耶誓願以來終不漏失，故名入佛三昧耶持明也。初句歸命一切諸佛，如上釋，次句云無等、次云三等，連下句言之，即是無等三平等三昧耶也。復次阿是諸法本不生義，即是法界體性。娑是諦義。迷是三昧義。磨是自證大空，亦是我義。世尊證此三昧時，諦觀一一眾生心中普門漫荼羅皆等於我，是故更無待對、無可譬類，名為無等也。三等，為三世等、三因等、三業道等、三乘等，即是轉釋前句所以無等之意。呾𭌆，謂心如實相，一切塵垢本來不生。三世如來種種方便，悉皆為此一大事因緣故，即是除障之義。結云三昧耶者，即是必定師子吼說諸法平等義，故立大誓願，當令一切得如我故，欲普為眾生開佛知見故，是故以此警覺眾生及諸佛故。是故此三昧耶，名為一切如來金剛誓戒，若不先念持者，不得作一切真言法事也。世尊以遍滿一切佛剎身語心輪說此三昧耶已，一切諸佛子眾無不聞之。既聞是已，於一切真言法中不敢違越。所以然者？若菩薩於眾生諸法中作種種不平等見，則越三昧耶法。若於此平等誓中作種種限量之心，亦越三昧耶法。諸有所作，隨順世間名利，不為大事因緣，亦越三昧耶法。放逸懈怠不能警悟其心，亦越三昧耶法。以越三昧耶法故，有種種障生，自損損他無有義利。是故諸菩薩等奉持此三昧耶，如護身命不敢違越也。能淨如來地者，念誦真言及作印，即能除煩惱、所知障也。地波羅蜜滿者，淨除諸障，皆以出現佛地功德也。成三法道界者，印真言及意密。道界者，即是果也，合而云成三法之果也。

> After the line "Furthermore, performing other meritorious deeds," the tenth section on the gate of entering the Buddha's Samaya (sacred vow) explains the body of Dharma arising from phenomena. This section contains verses, seals (mudras), and mantras. "Other deeds" refers to acts beyond reciting mantras. "Complete purification" means preventing impurities from arising in the three actions of body, speech, and mind. "Compassionate rescue and guidance" means preventing impurities from arising in the three actions of others. "True nature of mind" means the naturally pure essence of the mind as it truly is. "Body directed accordingly" means facing the principal deity. Also, among the three or five divisions, one identifies which deity is one's personal principal deity. "Sitting properly" means keeping the head, crown, nose, and navel straight, using full or half-lotus postures. "Purifying the path of the three actions" means not generating impurities in body, speech, and mind—this is the path itself. "Seal" (mudra) refers to the body that serves as the basis of the mantra. Question: How do the body and wisdom differ? Answer: The body is the support of all meritorious qualities, while wisdom is the characteristic of illumination. Thus, they differ in function but are identical in essence. The Sutra on Entering the Buddha's Samaya and Holding Mantras says: "At that time, the Bhagavan (Blessed One) dwelt in the vast Dharmadhatu (realm of truth) empowerment. Immediately afterward, he abided in the Dharmadhatu garbha (womb) samadhi. Rising from this meditation, he taught the mantra of entering the Buddha's Samaya." The Sanskrit word "vipula" means vast—profound, broad, immeasurable. Such a self-nature of all phenomena is called the Vipula Dharmadhatu. The ultimate reality of Buddhas, the ultimate reality of mantras, and the ultimate reality of sentient beings are all the Vipula Dharmadhatu. Through their mutual empowerment, this is called Dharmadhatu empowerment. Furthermore, just as in the union of a man and woman, the seed of causation is placed in the womb and does not decay—this illustrates the meaning of mutual empowerment. Similarly, with the Buddha king and the consort (Mingfei, or Lady of Illumination) as his queen, they unite to produce the Vipula seed (the vast seed of Buddhahood). This seed is held by the great compassionate womb without decay—hence the term Dharmadhatu empowerment. After the World-Honored One universally empowered all beings, making them all equal seeds (of Buddhahood), he immediately entered the all-pervading Dharmadhatu womb samadhi. In this state, he saw that each such seed was Vairocana (the Cosmic Buddha) seated on a lotus pedestal, with the universally accessible retinue of infinite adornments, no different from the great compassion mandala (sacred circle of enlightened beings). Yet sentient beings had not yet realized this themselves, so they are said to be within the holy womb (the state of potential enlightenment). When they emerge from this womb, it is the liberation of the Tathagata (Thus-Gone One). After the World-Honored One observed this, he rose from samadhi and taught the Samaya mantra. "Samaya" means equality, the original vow, the removal of obstacles, and awakening. The meaning of equality: When the Tathagata realizes this samadhi, he sees that the various bodies, speech, and minds of all beings are equal to those of the Tathagata. Their meditation and wisdom are also equal to the body of ultimate reality (Dharmakaya). At the moment of first generating the aspiration for enlightenment (bodhicitta), they are ultimately equal to the stage of perfecting the paramitas of the grounds of enlightenment. Therefore, with a truthful proclamation, he declares to beings: "If my words are ultimately not false, then when all beings utter this truthful declaration, they too will receive the empowerment of the three secrets (body, speech, mind) and attain infinite adornments equal to the Tathagata." For this reason, beings can perform Vajra (adamantine) activities—hence the term Samaya. The meaning of the original vow: When the Tathagata realized this Samaya, he saw that all beings have the potential for Buddhahood. He immediately made a great vow: "I will now, through universally accessible methods and countless skillful means, lead all beings to unsurpassed enlightenment. As long as beings continue to exist, my mission will never cease. If any being, following my original vow, utters this truthful declaration, let his or her activities also become vajra-like in nature." Hence the term Samaya. The meaning of removing obstacles: The Tathagata sees that all beings inherently possess the Tathagata's Dharmadhatu, yet due to a single ignorance (avidya), they remain unaware of it, though it is ever before them. Therefore, he makes a truthful proclamation: "I will now devise various skillful means to skillfully remove the cataracts from the eyes of all beings. If my vow is bound to be accomplished, then when beings follow my method and utter this truthful declaration, even within a single lifetime, they will attain a pure eye, with all afflictions and hindrances completely cleared." Hence the term Samaya. The meaning of awakening: Because all beings are asleep in ignorance, unaware of such qualities, the Tathagata uses truthful words to stir and awaken them. He also uses this to awaken all Bodhisattvas, urging them to rise from the innermost meditation (as from a deep cavern) and learn the lion's roar (the fearless proclamation of truth). "If a mantra practitioner recites this Samaya, all Buddhas will remember their original vows and will not violate them. Just as a king, after establishing his own laws, reveres and follows them." Hence the term Samaya. "Dhāraṇī" (mantra-holding) literally means "upholding." "Illumination" (Ming) means the total upholding of all gates of illumination and practices, without ever losing or growing deficient until the fulfillment of the Samaya vow. Hence it is called the mantra of entering the Buddha's Samaya. The first line of the mantra pays homage to all Buddhas, as explained above. The next line reads "unequaled," the third "three-equality," which together with the following line means: "the vow of the unequaled threefold equality." Furthermore, "A" signifies that all phenomena are unborn (an-utpanna)—the essential nature of the Dharmadhatu. "Sa" means truth. "Ma" means samadhi. "Ma" (as in the self) is self-realized great emptiness, also the self. When the World-Honored One realized this samadhi, he observed that the universal mandala in the mind of every being is equal to himself; therefore, there is nothing to compare it to—it is called "unequaled." "Three equalities" refers to the equality of the three times (past, present, future), of the three causes, of the three paths of action, and of the three vehicles—thus explaining why the previous statement is "unequaled." The syllable "tri" (as in the mantra) means that the mind is as the ultimate nature of reality, and all defilements are originally unborn. All skillful means of the Tathagatas of the three times are entirely for this one great matter of cause (the opening of the Buddha's knowledge and vision). This is the meaning of removing obstacles. Concluding with "Samaya" means it is the resolute lion's roar proclaiming the equality of all phenomena. Therefore, with the great vow that all shall attain enlightenment as I have, and wishing to universally open the Buddha's knowledge and vision for beings, it serves to awaken sentient beings and all Buddhas. Hence this Samaya is called the vajra vow/oath of all Tathagatas. If one does not first contemplate and uphold it, no true mantra practice can be performed. After the World-Honored One, with his body, speech, and mind pervading all Buddha-lands, taught this Samaya, all the sons of the Buddhas heard it. Having heard it, they dare not violate it in any true mantra practice. Why? If a Bodhisattva entertains various unequal views of beings or phenomena, he violates the Samaya law. If, within this equal vow, he entertains various discriminatory notions, he also violates the Samaya law. If, in all his actions, he follows worldly fame and gain instead of the great matter (enlightenment), he also violates the Samaya law. If he is negligent and lazy, unable to keep his mind awakened, he also violates the Samaya law. Because of violating the Samaya law, various obstacles arise, harming oneself and others fruitlessly. Therefore, all Bodhisattvas uphold this Samaya like their own life, not daring to transgress it. "Purifying the ground of the Tathagata" means that by reciting mantras and making mudras, the defilements and hindrances to knowledge (afflictive and cognitive) are removed. "Perfecting the paramitas of the grounds" means that the removal of all obstacles reveals the qualities of the Buddha-stage. "Forming the realm of the three Dharma paths" refers to the seal, mantra, and mental contemplation. "The realm of the path" means fruition. Combined, it is "forming the fruit of the three Dharmas."

「次結法界生」以下，第十一法界生真言門。是養法之身，此中有印真言頌。經云「薄伽梵復說法界生真言」者，世尊前入法界胎藏三昧時，見一切眾生悉有菩提種子等同諸佛，故說入佛三昧耶持明。以此持明得入佛平等戒，即是託聖胎藏也。爾時世尊復以普眼諦觀，見一切眾生皆悉聖胎具足生在佛家，爾時無盡莊嚴亦復與如來等。從此三昧起已，即說法界生真言。又以普眼諦觀，見此一一眾生金剛事業具足成就，爾時無盡莊嚴亦復與如來等。從此三昧起已，即說金剛薩埵真言。故此三種皆名三昧耶也。復次由入佛三昧耶故，於胎藏中不令夭折。由法界生故，初出胎時離諸障礙。由金剛薩埵故，能持家業備諸伎藝。又以入佛三昧耶加持祕密胎藏，以法界世加持金剛菩薩二重眷屬，以金剛薩埵加持種種隨類之形，入佛三昧耶如蓮華藏，法界生如蓮華敷，金剛薩埵如蓮華實成就復還為種，故此三種皆名三昧耶也。達磨馱覩，是法界義。薩嚩婆嚩，是自性，亦名根本性。句痕，是我義。其句義云我即法界自性也。以必定師子吼言：「我及一切眾生皆是法界自性。」是平等義。「我常當設種種方便，令一切眾生皆悉證知。」是本誓義。「以知我即法界自性故，能除一切分別開淨知見。」是除障義。「諸佛唯願憶持本願，故令我此身即同毘盧遮那法界自性。」是警悟義。當以字門廣釋之。如法界自性者，以顯所觀法體，謂即是大日智體也。而觀於自身者，顯行者能觀之智。「或以真實」以下二句，非但意業，亦以口誦真言也。三轉者，三遍也。「當見住法體」以下四句，明行者所得之益也。

> "Next, 'Dharma Realm Birth'—the eleventh, the Mantra Gate of Dharma Realm Birth. This pertains to nurturing the Dharma body, and within it contains seals, mantras, and verses. The sutra says: 'The Bhagavan further spoke the Dharma Realm Birth Mantra.' Previously, when the World-Honored One entered the Womb of the Dharma Realm Samadhi, he saw that all sentient beings possess the seed of enlightenment, equal to all Buddhas. Therefore, he spoke the 'Entering the Buddha Samadhi' Dhāraṇī. Through this Dhāraṇī, one attains the equal precepts of Buddhahood—this is akin to entering the holy womb. Then the World-Honored One, with the universal eye, contemplated and saw that all sentient beings are fully endowed with the holy womb, born into the family of the Buddha. At that moment, the infinite adornments were also equal to the Thus-Come One. Arising from this Samadhi, he then spoke the Dharma Realm Birth Mantra. Again, with the universal eye, he contemplated and saw that each and every sentient being had fully accomplished the Vajra activities. At that moment, the infinite adornments were also equal to the Thus-Come One. Arising from this Samadhi, he then spoke the Vajrasattva Mantra. Therefore, these three are all called Samaya. Furthermore: - Through 'Entering the Buddha Samadhi,' one does not perish prematurely within the womb. - Through 'Dharma Realm Birth,' upon emerging from the womb, one is free from all hindrances. - Through 'Vajrasattva,' one is able to maintain the family legacy and master all arts and skills. Also: - 'Entering the Buddha Samadhi' empowers the secret womb. - 'Dharma Realm Birth' empowers the two-fold retinue of Vajra and Bodhisattva. - 'Vajrasattva' empowers the various forms according to beings' capacities. 'Entering the Buddha Samadhi' is like the lotus treasury; 'Dharma Realm Birth' is like the lotus blooming; 'Vajrasattva' is like the lotus fruit ripening and returning to the seed. Hence, these three are all called Samaya. Dharma-dhātu means 'realm of reality.' Sarva-bhāva means 'self-nature,' also called 'fundamental nature.' Ahaṃ means 'I.' The phrase means: 'I am the self-nature of the Dharma Realm.' This is the lion's roar of certainty, saying: 'I and all sentient beings are the self-nature of the Dharma Realm.' This is the meaning of equality. 'I will constantly devise various skillful means, causing all sentient beings to realize and know this.' This is the meaning of the original vow. 'Because I know that I am the self-nature of the Dharma Realm, I can eliminate all discrimination and open the pure knowledge and vision.' This is the meaning of removing obstacles. 'May the Buddhas, solely by remembering their original vows, cause this body of mine to become identical to the Vairocana Dharma Realm self-nature.' This is the meaning of awakening. This should be widely explained through the gateway of letters. 'As the self-nature of the Dharma Realm' reveals the Dharma body to be contemplated—that is, the wisdom essence of Mahāvairocana. 'Contemplating it within oneself' reveals the practitioner's wisdom of contemplation. 'Alternatively, through the truth'—the next two lines indicate that it is not only a mental action but also involves reciting the mantra orally. 'Three recitations' means three times. 'When one dwells in the Dharma body'—the next four lines clarify the benefits obtained by the practitioner.

「為令彼堅固」以下，第十二金剛薩埵真言門，是堅固法之身也，又有印真言及頌也。令彼堅固者，欲令依法界生修行者堅固其身心也。觀自金剛身者，同於金剛薩埵身也。「結金剛智印」以下二行偈，明所作印。「是人當不久」等二句，以現作印之益也。「真言印」等，二句，顯救世者所見之相也。「常如寶輪轉」等二句，於救世者所見中，舉事寶輪況法寶輪也。

> "The phrase 'To make them steadfast' begins Section Twelve, the Vajrasattva Mantra Door, which represents the Dharma body of steadfastness, accompanied by mudras, mantras, and verses. 'To make them steadfast' means to help practitioners following the Dharma Realm realize stability in body and mind. 'Contemplate oneself as the vajra body' refers to achieving unity with Vajrasattva's body. 'Form the vajra wisdom mudra' and the following two-line verse explain the mudra being performed. 'Such a person will soon' and the next line describe the benefit of performing this mudra. 'The mantra and mudra' and the next line reveal the vision seen by the world-redeemer. 'Always turning like a jewel wheel' and the next line, within the world-redeemer's vision, use the literal jewel wheel as an analogy for the Dharma jewel wheel."

金剛薩埵真言門，初句將說金剛薩埵真言，故歸命一切金剛。即是從無量門持如來金剛智，皆令憶持護念也。次句云伐折羅呾麼句痕，謂我身即同金剛。即是法界自性，以成就大堅固力不可爼壞故，異門說為金剛。如來以普眼觀，一切眾生金剛智體與我無異，是平等義。以眾生不自覺知故，從無量金剛智門作種種金剛事業，要摧如是大障令至實際，是本誓義。如是實際名為無垢眼金剛，即是除障義。以此師子吼聲震動十方佛剎，即是警覺義。故名三昧耶也。復次真言行者，以初三昧耶故，得同如來祕密身口意平等之身。以第二三昧耶故，得同如來加持法界宮尊特之身。以第三三昧耶故，令此生身皆作金剛，與無量持金剛眾而自圍遶眷屬。佛說初三昧耶為自受用故，第二三昧耶為成就法性身諸菩薩故，第三三昧耶為折伏攝受隨類眾生故。佛說初三昧耶為建立大悲胎藏漫荼羅故，第二三昧耶為作毘盧遮那阿闍梨事業故，第三三昧耶為執金剛弟子事業故。初三昧耶為加持如來眷屬故，第二三昧耶為加持蓮華眷屬故，第三三昧耶為加持金剛眷屬故。是故佛說三三昧耶也。即是執金剛者，金剛薩埵是也。勿生疑惑心者，勸修行者令定信心。

> The Vajrasattva Mantra Gateway begins with the opening line that will teach the Vajrasattva mantra, and therefore takes refuge in all Vajra (Diamond) beings. This means, through countless gateways, one upholds the Tathagata’s Vajra Wisdom, leading all to remember and protect this teaching. The next line says, “Vajra-ātma-ko ’ham,” meaning “I myself am identical to Vajra.” This is the self-nature of the Dharma Realm, accomplished through the power of great indestructible solidity that cannot be broken. It is described, from a different perspective, as “Vajra.” The Tathagata, with his all-seeing eye, observes that the Vajra Wisdom Body of all beings is no different from his own—this is the meaning of equality. Because sentient beings do not realize this themselves, starting from countless gateways of Vajra Wisdom, all kinds of Vajra activities are undertaken to break down such great obstacles and bring beings to ultimate reality: this is the meaning of the primal vow. This ultimate reality is called “The Stainless Eye Vajra,” which is the meaning of removing obstacles. The lion’s roar that shakes the Buddha-lands in the ten directions is the meaning of awakening. Therefore, it is called Samaya. Furthermore, a mantra practitioner, through the first Samaya, attains the secret body, speech, and mind of the Tathagata, achieving equality of body. Through the second Samaya, they attain the revered body of the Tathagata’s empowerment in the Dharma Realm Palace. Through the third Samaya, in this very life, they become entirely Vajra, surrounded by countless Vajra beings as their retinue. The Buddha taught that the first Samaya is for personal enjoyment; the second Samaya is for achieving the Dharma Body for all Bodhisattvas; the third Samaya is for subduing and gathering beings of various dispositions. The Buddha taught that the first Samaya establishes the Great Compassion Womb Mandala; the second Samaya performs the work of Vairocana as the Acharya; the third Samaya performs the work of Vajra disciples. The first Samaya empowers the Tathagata retinue; the second Samaya empowers the Lotus retinue; the third Samaya empowers the Vajra retinue. Therefore, the Buddha taught these three Samayas. This is the one who holds the Vajra—Vajrasattva. “Do not give rise to doubt”—this encourages practitioners to establish firm faith.

「次以真言印」以下，第十三金剛甲冑真言門，亦有頌真言印。初二偈，總現印德。「是中密印相」以下一偈半，正顯印相。次二句，結前起後。無垢者，覽字。次說金剛鎧真言者，為莊嚴金剛薩埵身故。行人已發金剛誓願，欲為一切眾生摧滅諸障故，以牢強精進被金剛甲冑。且如六波羅蜜，一一如實相，皆如金剛不可破壞。又一度中皆具五度，是故同體密緻無有間隙。如六度者，三十七品、十八空、百八三昧、五百陀羅尼等，皆當廣說。以被如是金剛甲故，旋轉六道出生入死，一切煩惱業苦所不能傷。若就淺略說者，由行人以此真言自加持故，一切諸天龍等皆見同於金剛薩埵身，遍體皆被金剛甲冑，堅密無際光如猛焰，是故一切為障者皆不能傷也。伐折羅是金剛，迦嚩遮名甲。如來以金剛眼普觀眾生，無不被此金剛甲冑，是故以誠實言而演說之也。以最初嚩字為真言體，嚩是諸法離言說義。若是戲論言說所行處，悉皆可破可轉、無有堅固，是故以嚩字皆轉釋之。何故諸法離言說？以生不可得故。何故生不可得？以自性清淨故。自性清淨，即是金剛薩埵身也。次明甲義。若法是造作所成，當知但有假名、從緣遷變，尚不能自固其性，況能蔽捍六塵利箭耶？今觀此金剛體無盡莊嚴，皆悉離諸造作，是故堅固不壞、百非所不能干，是故名為金剛甲冑。末後吽字，即是無所畏聲，亦是自在力義，亦是歡喜義。以定慧具足，證此吽字門時，自知必能摧壞諸障、普護眾生，是故大歡喜也。

「囉字色鮮白」以下，第十四囕字真言門，亦有頌真言。初一偈明所置之處。此中初一句指字體色相明淨，次一句明莊字法用也。如彼者，指金剛也。次一句顯誦持者所安囕之處也。「設於百劫中」以下一偈，現持誦者所得之益。囉者是垢，上有點是大空義，謂是離垢同於大空，是法界心之義，亦名無垢字，真言同法界者是也。即謂真法界以外，其真言無所從來處。故下云無量眾罪除，謂顯真言德用也。「不久」等二句，明持真言者所得之位也。「一切觸穢處等」二句，明持誦者出入穢處之時，以用嚴身之法。「赤色」等二句，圍繞囕字光焰之相。其字用梵字。約〈供養儀式品〉云「現前觀囉字，具點廣嚴飾。」謂淨光焰鬘赫奕如朝日暉。〈持誦法則品〉曰「囕字初日暉，彤赤在三角，加持本心位，是名智火光。」〈入漫荼羅具緣真言品〉云「頂戴無垢字，嚴以大空點，周旋開焰鬘，字門生白光，流出如滿月。」疏云：又觀彼頂上有一囉字，字上安點，故云嚴以大空點，此是囕字也。此四邊遍有光焰，猶如華鬘連環不斷。字中又遍流出白光，如淨滿月之暉。以此淨法界心所加持故，能除內外諸障，謂潤益義故。〈悉地出現品〉云「第一攝除相，安以大空點，囉字真勝真實，佛說火中上。」疏云：次說囉字除障漫荼羅，於除障中最為第一真實之法。此囉字是亦赤中之赤、火中之火、燒中之燒，由能燒滅種種煩惱業苦。乃至現作五無間罪，若修此字門，亦能淨除無有遺餘。既除罪已，則生諸善功德也，出現義故。

「次為降伏魔」已下，第十五無堪忍大護明門，亦有誦真言。此中降伏魔者有四：煩惱魔：陰魔：天魔：死魔。無能堪忍者，魔鬼等者見此持誦真言人，開眼欲見不能見，故言無堪忍明也。

漫荼羅法事時所要真言支分門。「爾時毘盧遮那復觀一切眾會，告執金剛祕密主」等以下，明漫荼羅法事時所要真言支分。阿闍梨宜應解了，故次說之也。將顯示如來語密之藏，故復普觀大眾而加持之。如生身佛將發誠實言時，或示廣長舌相遍覆其面而告應度者言：「汝經書中頗見有如是相人而出虛妄語不？」若摩訶衍中，或示舌相遍覆三千世界。今者世尊將說如來平等語故，以此語輪橫竪皆遍一切法界，故曰廣長語輪相。此相字，梵本正云漫荼羅。前已開示普門身漫荼羅，今復顯示普門語漫荼羅。如如意珠，寂然無心亦無定相，而能普應一切皆令稱悅其心，故名巧色摩尼。從巧色摩尼身出巧色摩尼語，示巧色摩尼心普雨法財，滿法界眾生種種希願。如是應物之迹常遍十方三世。以無量門植眾德本無窮已時，住不可害行，即是於一切事業中皆悉不可留難、不可破壞之義，故名三世無比力真言句。此是總說諸真言所出生處也。至下文所明大力大護等，即是從如來如意珠輪所出稱機之用。爾時一切大眾自知心器純潔，又蒙如來不思議加持，故堪受大法。即時以無量門各共同聲請佛言：「世尊！今正是時。善逝！今正是時。」據梵本，前時名迦羅，是長時之時，如一歲有三分等。後時名三摩耶，是時中小時，如晝夜六時之中復更有少分等。如有人言：「今正是動作之時，遇獲膏雨，宜趣時下種，勿使失其機會。」故重言之也。爾時世尊既受請已，將說大力大護明妃故，住於滿一切願，出廣長舌相遍覆一切佛剎清淨法幢高峯觀三昧。此中言出者，梵本正翻當云發生，舊譯云或奮迅。出此廣長舌相，即是如來奮迅示現大神通力，故會意言之也。此三昧於如來廣長舌相遍滿一切佛剎巧色摩尼普門大用中最為上首，猶如大將之幢，故云清淨法幢也。梵云馱嚩二合惹，此翻為幢。梵云計都，此翻為旗。其相稍異，幢但以種種雜綵標幟莊嚴，計都相大同而更加旒旗密號，如兵家畫作龜龍鳥獸等種種形類以為三軍節度。有一家亦翻為幢，故合言之。若具存梵本，當云清淨法幢旗也。如大將高峯之上建立幢旗，備見山川倚伏、敵人情狀，指麾百萬之眾動止齊一離合從心，以戰必勝、以攻必取。若拙將暗於事勢又失幢旗，則人各異心，敗不旋踵矣。如是淨菩提心為萬行幢旗，亦復如是，住中道第一義諦山上安固不動，以健行三昧普觀十方，悉見無量度門、種性優劣，所應用處及與諸地通塞障道因緣，故能攝持無量功德，普護一切眾生，凡有所為不可爼壞也。爾時世尊作如是念：「我從初發意以來，常以此勇健菩提心護持正法及與眾生，於種種難處行苦行事中猶如金剛無有退轉，正為成就如是三昧普護十方諸佛剎故。今我所願皆已滿足，作所應作正是其時。」即時發遍一切如來法界哀愍無餘眾生界音聲，說此持明法句。「若我所言誠實不虛者，其有誦持修習，令其勢力與我無異。」故名大力大護也。阿闍梨云：「明是大慧光明義。妃者梵云囉逝，即是王字作女聲呼之，故傳度者義說為妃。妃是三昧義，所謂大悲胎藏三昧也。此三昧是一切佛子之母。此佛子者，即是清淨法幢菩提心，如彼胎藏，始從歌羅羅時含藏覆護，令不為眾緣所傷。漸次增長，乃至誕育之後，猶固勤加守護而乳養之。故說母恩最深難可報得也。」從此三昧起者，入住出時皆是不思議法界，非如世間禪定動寂相礙，有退失間隙時也。初句歸命一切諸如來。次句能除一切諸障恐怖等，是歎一切如來大力大護之德。又次句歎無量諸門。毘濕嚩，亦是巧義，所謂無量巧度門，即是法幢高峯觀三昧普門業用。今欲說此明妃，故先歸敬一切如來如是功德也。次云薩婆他，是總指諸佛如是功德，欲令同入一字門故。次有唅欠兩字，正是真言之體，亦名種子。已下諸句皆轉釋二字門。訶字是因義，所謂大乘因者即是菩提心，以一切因本不生故、乃至離因緣故，名為淨菩提心。淨菩提心是成佛真因、正法幢旗之種子，上加空點是入證義，所以轉聲云唅也。佉是大空，上加點轉聲為欠，即是證此大空，名為般若佛母，正是明妃之義。於此虛空藏中含養真因種子，即是大護義也。復次佉字門，猶如虛空畢竟清淨無所不有，即是高峯觀所知境界。訶字，是菩提幢，亦是自在力。以此二字相應故，猶如大將能破怨敵。又訶字門是菩提心寶，與佉字門虛空藏和合故，得成巧色摩尼，能滿一切希願。今此真言中闕此欠字，下文具有也。次句云囉乞灑，即是擁護義。如人恐怖厄難，若恃怙有力大人，或得高城深池之固，則泰然無勞。彼諸怨敵雖以種種方便，無若之何。行人亦爾，依恃菩提心王，以般若胎藏為城郭，猶如虛空不可破壞。即是轉釋前義也。次句摩訶沫麗，翻為大力。訶字菩提心具足一切如來力，今與佉字合，故離諸繫縛無罣礙，如虛空中風自在旋轉，故名大力。又訶字自在力與佉字無量巧度門合故，猶如力士具足千種伎能，是故眾人無能勝者，故名大力也。第七句釋大力所由，故云從一切如來功德生。言此堅固大力本從諸佛金剛種性生，又於無量劫以來常以此訶字真因具修佉字萬德，一一皆如金剛不可破壞。今眾德已滿、諸力悉備，復當以此法幢高峯觀三昧，大摧法界怨敵、普護眾生。次即發誠實語，所謂𤙖字也。𤙖是恐怖彼聲。所以重言之者，一摧外障、二摧內障。復次，外是煩惱障、內是智障。若釋字門，如來以何法恐怖諸障耶？謂以此訶字門也。下有三昧畫，即是具修萬行；上有大空點，即是已成萬德。訶字即是法幢旗三昧，空點合故即是高峯觀三昧。訶字具一切如來種子者，上點是明妃之母，下畫是胎分日增加。具如是義故，適發聲時，魔軍散壞也。次云怛囉吒，是吒呵攝伏之義，如師子奮怒大吼時，眾獸無不攝伏。亦重言者，是對根本煩惱、隨煩惱，乃至對界內煩惱、界外煩惱也。末句云阿鉢囉𫪭訶諦，是無對無比力義，結持上文。以此因緣故，名為大力大護明妃也。莎訶，是警覺諸佛令作證明，亦是憶念持義，如前已釋。經云「時一切如來及佛子眾說此明已，即時普遍佛剎六種震動」者，謂大日如來發此普遍法界聲時，一切諸佛菩薩以無二境界故，皆悉同聲而共說之。今此所加持句威勢具足，又以如來誠諦言故，即時十方佛剎六種震動，以明佛之大誓真實不虛也。六種震動義，餘經具說其相。今此宗祕密釋中六種震動，謂貪、瞋、癡、見、慢、疑六根本煩惱。一切眾生心地常為此重垢所持，不能自起。今以此世尊至誠之所感動，悉皆甲折開散、佛種萌生，故云六種震動也。爾時一切菩薩見此淺略深祕二種地動因緣，無不心自開敷，得未曾有，以微妙偈稱歎大日世尊。而經云「於諸佛前」者，謂佛說此明時，十方世界諸菩薩等各見彼佛前亦皆說之，是故同一音聲俱時領解。即寄此文，證成大護之威力也。領解偈中，諸佛甚奇特者，具存梵本，應言奇哉一切諸佛說此大力護。即是一一世界諸菩薩，皆悉同時領解十方一切諸佛所說真言也。以十方諸佛共護持故，猶如金剛城重閣高不可昇，又環以湯池深不可越，是故一切諸障不能侵凌也。由彼護心住者，謂諸行人能以此真言密印守護身心而住，是故所有為障者，諸毘那夜迦、惡形羅剎等，自然退散也。此住字，若依梵音亦在，名為鎮在其心。若作深釋者，言此淨菩提心人，以此明妃實義護心而住，是故三種重障、諸惡羅剎等皆悉馳散，不能傷彼善根。下至生心憶念時，亦有如是力勢，故末句更結成也。由纔念故，初起南麼乃至莎訶，於其中間即云纔也。彼一切者，毘那夜迦之類也。馳散者，馳散於十方，莫知去處也。

## 大毘盧遮那經供養次第法義疏卷上