大毘盧遮那成佛經疏 1

English (machine translation) 1

Language: English

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Chapter 1: Entering the Mantra Gateway and Abiding the Mind.

As for "Mahāvairocana-abhisaṃbodhi-vikurvitādhiṣṭhāna": the Sanskrit word Vairocana is an alternative name for the sun, meaning to dispel darkness and illumine everywhere. However, the mundane sun has spatial bounds: if it illumines the outside, it cannot reach the inside; when light is on one side, it does not reach the other side; and moreover it shines only by day, its light not illuminating the night. The tathāgata's sunlight of wisdom is not like this: it provides great illumination everywhere, without distinction of inside or outside, direction or location, day or night. Furthermore, when the sun moves across Jambudvīpa, all grasses, trees, thickets, and forests grow in accordance with their respective natures and shares, and all mundane tasks are thereby accomplished; the tathāgata's sunlight shines everywhere upon the dharmadhātu, and can also equally unfold the various good roots of immeasurable sentient beings, so that even mundane and supramundane excellent activities are all brought to completion by means of it. Furthermore, just as when heavy overcast darkens and conceals the solar disc, its disappearance is not destruction, and when a fierce wind blows away the clouds and the sunlight shines brilliantly, it is not a new birth, the sun of the Buddha-mind is also like this: although covered and obstructed by the heavy clouds of avidyā, afflictions, and prapañca, it does not decrease; and when the samādhi of the dharmatā of all dharmas is fully realized, perfectly clear and boundless, it does not increase. Through such various conditions, the mundane sun cannot serve as a [complete] metaphor; taking only a partial resemblance, the great name is added, calling him Mahāvairocana.

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As for "abhisaṃbodhi" (becoming a Buddha): fully expressed in Sanskrit, it should be attaining saṃbodhi, which means correct awakening and correct knowledge. That is to say, by means of knowledge of reality, knowing past, future, and present, whether included among sentient beings or not included among sentient beings, permanent or impermanent—all such dharmas are clearly and completely awakened to and known; hence it is called awakening. And since the Buddha is precisely the awakened one, for the sake of brevity the text merely says "becoming a Buddha".

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As for "vikurvitādhiṣṭhāna": older translations sometimes say "sustained by spiritual power" or "protected and minded by the Buddha". However, this self-realized saṃbodhi surpasses all stages of the mind, directly awakening to the fact that all dharmas are originally unborn; at this point language is completely exhausted and the activities of the mind are also stilled. Apart from the tathāgata's awesome spiritual power, even bodhisattvas of the ten bhūmis cannot take it as their sphere, let alone others within saṃsāra. At that time, owing to his past great compassionate vows, the bhagavat had this thought: "If I only abide in such a realm, sentient beings will not be able to receive benefit by means of it." For this reason, he abided in the adhiṣṭhāna-samādhi of sovereign spiritual power, displaying everywhere to all sentient beings bodies pleasing to behold according to their various destinies, explaining the Dharma fitting to be heard according to their various natures and desires, and opening gateways of contemplative insight in accordance with their various mental activities. Yet these manifestations do not arise from Vairocana's body, speech, or mind; neither their arising, their ceasing, nor their boundaries can be found at any time or place. Just as a magician, by the power of incantation, blesses medicinal herbs through adhiṣṭhāna so that they can display various unprecedented things, presenting to the five senses what delights the hearts of many, which then disappear when he ceases the adhiṣṭhāna, the tathāgata's vajra illusion is also like this: when conditions subside it ceases, and when faculties are aroused it arises; being identical to phenomena it is true, without ever ending. Hence it is called the Sūtra of Adhiṣṭhāna by Spiritual Power. If based on the Sanskrit text, the complete title should be "The Great Expansive Sūtra, King Indra". The "King Indra" refers to Śakra. It means that this sūtra is the secret, essential treasury of all tathāgatas, preeminently revered in awesome virtue among the various teachings of the Mahāyāna, just as the Thousand-Eyed One is the master of Śakra's heaven. Here, fearing that the title would be overly expansive, it is not kept in full.

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As for the Chapter on Entering the Mantra Gateway and Abiding the Mind: the Sanskrit text has two titles: the first is Chapter on Practicing Mantra Action, and the second is Chapter on Entering the Mantra Gateway and Abiding the Mind. In my humble view, the meaning of "entering and abiding" already subsumes the phrase "practicing action"; hence, to avoid prolixity, only one is recorded. "Mantra", in Sanskrit mantra, is precisely true speech, speech in accord with reality, an utterance that is not false and not different. Nāgārjuna's commentary calls it a secret designation; older translations say incantation, which is not an accurate rendering. This chapter outlines the great purport of the sūtra: namely, that the sentient being's own mind is itself sarvajñajñāna. Knowing it as it truly is is called being an omniscient one. Therefore, this teaching takes the true words of all bodhisattvas as the gateway: generating bodhi from one's own mind, the mind itself is endowed with the myriad practices; seeing the mind as correct and equal awakening, realizing the mind's great nirvāṇa, giving rise to the mind's upāya, and adorning and purifying the mind's Buddha-land. From cause to fruition, one abides one's mind entirely by non-abiding; hence it is called the Chapter on Entering the Mantra Gateway and Abiding the Mind. Entering the mantra gateway has, in brief, three aspects: first, the body mystery gateway; second, the speech mystery gateway; third, the mind mystery gateway; these matters will be explained extensively below. When practitioners purify their own three karmas through these three upāyas, they are sustained by the adhiṣṭhāna of the tathāgata's three mysteries, and are even able in this life to fulfill the bhūmis and pāramitās, no longer having to pass through kalpas to fully cultivate all the counteractive practices. Therefore the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra* says: "There are bodhisattvas who, at the time of first giving rise to the mind, immediately ascend to the bodhisattva stage and attain non-retrogression. There are those who, at the time of first giving rise to the mind, immediately attain unsurpassed bodhi and turn the wheel of Dharma." Nāgārjuna considered this analogous to traveling far: one who rides a goat takes a very long time to arrive; a horse is somewhat faster. If one is a person riding supernormal powers, in the space of a thought one arrives at one's destination. One cannot say, "How can one arrive in the space of a thought?" Such is the nature of supernormal powers; one should not give rise to doubts. This, then, is the profound purport of this sūtra.

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The sūtra says: "Thus have I heard: at one time, the bhagavat was dwelling in the palace of the dharmadhātu sustained by the tathāgata's adhiṣṭhāna." The five meanings at the beginning of the sūtra are explained extensively in the *Mahāprajñāpāramitopadeśa*. However, the Sanskrit text of this sūtra lacks the common preface. The ācārya said: "The great text of the *Vairocana* has one hundred thousand verses. Because it was so vast and difficult to uphold, the holy transmitters of the Dharma gathered its central essentials into just over three thousand verses. Although the text and meaning of the mantra rituals are relatively complete, because it is not the full original text of the great sūtra, no common preface was set down." Now, following the standard convention, it has been added; this does not harm the meaning. As for "bhagavat", the treatise masters explain it as possessing six meanings. In this tradition, "bhagavat" has the meaning of "one who can destroy", just like a person wielding a sharp weapon who overpowers many. Originally there was no such name; observers of worldly discourse watched his deeds, and therefore titled him "the destroyer". The bhagavat is also like this: by means of the light of great wisdom, he destroys all avidyā and afflictions of the consciousness-mind. These originally have no arising and no characteristic marks, yet when the wisdom sun rises, darkness and delusion are naturally eliminated; hence by meaning it is named "destroyer". The *Commentary* (*Mahāprajñāpāramitopadeśa*) also says: "*Bhaga* means destruction; *va* means one who can destroy. Being able to destroy lust, anger, and delusion, he is therefore called *bhagavān*. Although the two vehicles destroy the three poisons, they do not exhaust them clearly and completely, like a vessel containing perfume whose residual scent still remains. Or again, like fire burning grass and wood, because its power is weak, ash and charcoal are not entirely exhausted. The tathāgata is like the fire of the kalpa destruction: everything is completely consumed, leaving neither smoke nor charcoal; hence he is called *bhagavān*." Furthermore, the grammatical treatise of Śakra (*Aindra-vyākaraṇa*) refers to a woman as *bhagā*, which has the meaning of being the causal condition of desired pursuit capable of pacifying afflictions. It also has the meaning of that from which one is born. The Vajraśekhara tradition turns this meaning around, saying that "woman" is precisely Prajñā Mother of Buddhas; all people of unimpeded vision are born from this. If there is one who aspires to seek this causal condition and attains union with it, afflictions and prapañca are completely and permanently stilled, unlike mundane lustful heat which, although ceasing slightly, actually increases further. Because the esoteric teaching cannot be proclaimed directly, it contains many such allegorical expressions; students should consider them by analogy. Furthermore, "bhagavat" carries the possessive suffix, like a person with much wealth being called "one possessing wealth", or because of having gold being called "one possessing gold". Because the tathāgata is endowed with excellent virtues, he is called "one possessing virtues". The *Commentary* also says: "*Bhaga* means virtue; *va* means having; this is called possessing virtue. *Bhaga* means fame; *va* means having; this is called possessing fame." In all the world there is none whose virtuous fame equals the Buddha's; such is the meaning. In the sūtras it is mostly translated as "the World-Honoured One", which is a general epithet praising virtue. In Western linguistic custom, when speaking of a venerable one, they do not dare mention his name directly, but must first praise his merits, as in saying "Great Wisdom Śāriputra", "Supernormal Powers Maudgalyāyana", "Ascetic Mahākāśyapa", "Vinaya-Holder Upāli", and so forth; therefore, this sūtra consistently says "Bhagavat Vairocana". Now, in accordance with the literary style of this country, "the World-Honoured One" is sometimes placed after the name.

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When the sūtra says: 'The Bhagavat dwelt in the tathāgata's adhiṣṭhāna,' 'Bhagavat' refers to Vairocana's original ground, the dharmakāya; next, 'tathāgata' is the Buddha's adhiṣṭhāna-kāya; the place where he dwelt is called the Buddha's saṃbhogakāya. It takes this very body as the dwelling place of the Buddha's adhiṣṭhāna. The tathāgata mind-king, in which all buddhas abide, abides within it. Since it is born from the power of adhiṣṭhāna that pervades all places, it is non-dual and undivided from the formless dharmakāya; yet through sovereign spiritual power, it causes all sentient beings to see the form of the body mystery, hear the sound of the speech mystery, and realize the phenomena of the mind mystery, differing variously according to their dispositions. This very dwelling place is called the place of adhiṣṭhāna. Next, it further explains and praises the dwelling place of adhiṣṭhāna, hence saying 'the vast Vajradharmadhātu Palace'. 'Great' means having no boundaries; 'vast' means uncountable in measure. 'Vajra' is a metaphor for dharmatā wisdom: transcending all speech and paths of mental activity, precisely without support, not pointing to phenomena, without beginning, middle, or end, inexhaustible and indestructible, free from all faults, immutable, and unbreakable; hence it is called 'vajra'. Just as in the world the vajra-jewel is supreme in three respects: first, being indestructible; second, being foremost among jewels; third, being supreme among battle gear. This largely agrees with the metaphorical sense in the three kinds of vajra-samādhis in the Śāstra (Mahāprajñāpāramitopadeśa). The 'dharmadhātu' is the essence of the vast vajra-wisdom. This essence of wisdom is what is called the tathāgata's dharmatā-wisdom body. Through adhiṣṭhāna, it is the place adorned by real merits, the sublime realm of dwelling, the capital of the mind-king; hence it is called 'palace'. This palace is the place where ancient buddhas attained bodhi, namely the palace of the Maheśvara heaven. The Śāstra states: 'The dwelling places of the five kinds of anāgāmins in the fourth dhyāna are called the Śuddhāvāsa heavens. Beyond these, there is the dwelling place of bodhisattvas of the ten abidings, which is also called Śuddhāvāsa and named the Great Sovereign God King (Maheśvararāja).' Now in this tradition, expounding the meaning: because it is the residence of the sovereign adhiṣṭhāna mind, it is called the Sovereign God King's Palace. That is to say, wherever the tathāgata has a manifestation, it is nowhere other than this palace; it is not merely beyond the three realms. 'All the vajradharas were assembled together' next clarifies the sublime retinue. When the tathāgata was in this palace, was he alone, or did he have a retinue? Hence it says that here an infinite retinue was constantly assembled together, namely the vajradharas and so on. In Sanskrit it is vajradhara; here vajra is the vajra club, and dhara means holding or sustaining; hence the old translation says 'vajra-holder'. Now we say 'vajradhara', which encompasses both the deep and shallow interpretations and is superior in meaning, so we alternate the expressions according to textual convenience. If expressed according to the ordinary convention of conventional truth, it is said that the physical-body buddha constantly has five hundred vajradhara spirits flanking and escorting him. However, the esoteric meaning of this tradition is: the vajra is the tathāgata's vajra wisdom-seal; such wisdom-seals are measureless in number, and those who can hold them are likewise infinite. Why is this? Wherever the mind-king resides, there must be mental factors like grains of dust and sand serving as his retinue. Now, the mind-king Vairocana has attained spontaneous enlightenment; at that time, none of all the mental factors does not immediately enter into the vajradhātu, becoming the distinct wisdom-seals of the tathāgata's inner realization of merits. Such wisdom-seals can only be held by a buddha together with a buddha. From the perspective of bodhi, there are limitless and boundless vajra seals; from the perspective of the buddha, there are limitless and boundless vajradharas. Because these manifold merits are all of one mark and one taste, arriving at the reality limit, it is called 'assembled together'. If any small part were unequal or one phenomenon unfulfilled, it would not be called 'all assembled together'. Yet, empowered by sovereign spiritual power, from the mind-king Vairocana manifests the exalted adhiṣṭhāna-body; at that time, each of the retinue of immeasurable Dharma-gateways manifests the body of a vajradhara, revealing the formidable, great majesty of the tathāgata. It is like Śakra holding a vajra in his hand to destroy the asura army. Now these vajradharas are also like this: each from one gateway holds the battle gear of great emptiness, able to destroy the signless defilements of sentient beings; hence they are compared with these forms.

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Regarding 'A sovereign king of great pavilions produced through the tathāgata's play of spiritual transformations in resolute faith, lofty without middle or edge, variously adorned with kings of great exquisite jewels, with the bodies of bodhisattvas serving as lion thrones': the great assembly having gathered, there must be a place for preaching the Dharma; hence it next explains the pavilion where he dwells and the lion throne. 'Resolute faith' refers to the stage generally called the ground of resolute faith, from the initial true arousal of the mind up to attaining buddhahood. In Sanskrit it is vikrīḍita, which means leaping, sporting, and spiritual transformation; it means that from the initial arousal of the mind onward, having deeply planted good roots and raised diverse vows and practices, adorning buddha-lands and bringing sentient beings to maturity, constantly advancing with supreme progress without resting, this is the sense of ascending and leaping up. Just as a person dances and gestures vigorously, able with skillful three karmas to bring universal joy to the minds of the multitude, so this leaping is called 'play'. Such play is precisely the bodhisattva's sovereign spiritual powers. This means that when Vairocana originally practiced the bodhisattva path, through the samādhi of the single-essence swift power, he made offerings to immeasurable good spiritual friends and universally practiced immeasurable pāramitā gateways; the phenomena of benefiting oneself and benefiting others were fully complete, enabling him to attain this pavilion of the dharmadhātu, esoterically adorned and assembled from the jewels of tathāgata-wisdom. Among everything produced by true retributive reward, it is foremost, just as the cintāmaṇi is the king among all jewels; hence it is called 'a sovereign king of great pavilions produced through the play of spiritual transformations'. Its height is endless, and one should know its breadth is also boundless, because its edges cannot be found. Nor is there a middle; as this is the dwelling place of the body that pervades all places, one should know that such a pavilion likewise pervades all places. Next it clarifies the marks of the pavilion's adornment: just as someone adorns vajra with various multi-colored vajras, yet their nature has no distinction. Now it is also like this: it still adorns the sovereign king of pavilions with the sovereign kings of the tathāgata's diverse jewels of merits. Why? Because there is no other phenomenon that exceeds such jewel-nature. Yet these foremost marks of quiescence, through the tathāgata's power of adhiṣṭhāna, cause those who should be saved to follow the symbolic images of various Dharma-gateways: if they can be seen, heard, touched, or known, they use this as a gateway to enter the dharmadhātu, like the story of the youth Sudhana entering Maitreya's palace. Here it should be explained at length that 'the bodies of bodhisattvas serve as lion thrones': as stated above, the Vajradharmadhātu Palace is precisely the tathāgata's body. Next, the sovereign king of great pavilions is also the tathāgata's body. Now, the lion throne should be known to be likewise. The reason it says 'bodhisattvas' bodies' is that when originally practicing the bodhisattva path, one successively practiced the bhūmi-pāramitās up to the eleventh bhūmi. One should know that each subsequent bhūmi takes the preceding bhūmi as its foundation; hence it is said that the tathāgata takes bodhisattvas' bodies as his lion throne. The Śāstra states: 'Just as a lion walks alone among the beasts without fear, so too the Buddha completely subdues the ninety-six kinds of non-Buddhists without fear; hence he is called the lion among men. The place where he sits, whether a couch or the ground, is called a lion throne.' Now in this tradition, expounding the meaning: 'lion' refers to the courageous bodhicitta. From the initial resolve onward, having obtained the great power of vigor without cowardice, just as whatever a lion seizes it captures without fail, so it is the sovereign saving of people without running in vain. If explained in a shallow and brief manner, it means that the bodhisattvas revere the Dharma with a profound mind, even carrying the Buddha's lion throne upon their bodies; hence it is said that 'the bodies of bodhisattvas serve as lion thrones'.

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As for "Their vajra names were: Gaganāmala-vajradhara, and so on, up to Guhyakādhipati Vajrapāṇi; accompanied by such leaders and assemblies of vajradharas equal in number to the dust motes of ten buddha-kṣetras; together with Samantabhadra Bodhisattva, Maitreya Bodhisattva, Mañjuśrī Bodhisattva, Sarvanīvaraṇaviṣkambhin Bodhisattva, and other great bodhisattvas, who surrounded [him] before and behind as he expounded the Dharma": next, this clarifies the assembly who heard [the teaching] together. Question: In the sūtras spoken by the Buddha, why are the dwelling place and the retinue clarified first? Answer: For example, when an earthly king is to issue governance decrees, he must first go out to reside in the outer court to enact judgements of punishment and reward. The court historiographer then records: "At such a time, the king was in such a place, conferring in council with such and such ministers, and issued such an edict and command." This is because he wishes the populace within the realm to faithfully submit and put it into practice without doubt. The Dharma King is also like this: when he is about to expound the Great Dharma, he must have it certified amid a great retinue of the bodhisattva assembly. Through this cause and condition, those who hear it give rise to faith. Because of faith, they are able to enter into such a teaching; cultivating it and attaining realization, their faith is redoubled. Therefore, the assembly is listed first.

"Gaganāmala-vajradhara" (Vajra Holder of Immaculate Space) is the essence of the bodhicitta, which is free from all graspings, disputes, and prapañca, like pure space without obstruction or obscuration, immaculate, undefiled, and without conceptual differentiation. Such a mind is the vajra jñānamudrā; being able to hold this mudrā is why he is called Gaganāmala-vajradhara.

Furthermore, "Gaganavihārin-vajradhara" (Vajra Holder Who Strides in Space): "striding" has the meanings of non-abiding, superior progress, and vikurvita. Because the pure bodhicitta has no abiding whatsoever in all dharmas, yet constantly progresses in cultivating the myriad practices and giving rise to great supernormal transformations, he is called Gaganavihārin. Furthermore, Gaganāmala-vajradhara is the equal bīja of the syllable A gateway; cultivating the practice of non-abiding is like planting an upāya whose roots and sprouts gradually emerge; therefore, the vajramudrā of giving rise to practice is clarified next.

Third, "Gaganodbhava-vajradhara" (Vajra Holder Born of Space): just as once a sprout has emerged, with the four elements and the seasons as conditions, space does not obstruct it and it grows from moment to moment. Bodhicitta is also like this: with non-attainment as its upāya and the myriad practices as conditions, that which is genuinely born is what is called born of great emptiness; hence he is named Gaganodbhava.

Fourth, "Vicitravastrādhāra-vajradhara" (Vajra Holder Wearing Variegated Garments): just as when a sprout grows, its stems, leaves, flowers, and fruits gradually become luxuriant. The blossoming of the myriad virtues of the bodhicitta tree-king is also like this; hence it is said to possess various colors. Furthermore, dying this immaculate bodhicitta with the various colors of the dharmadhātu forms the mahākaruṇā-maṇḍala; hence he is named Vicitravastrādhāra.

Fifth, "Sucārin-vajradhara" (Vajra Holder of Good Striding): this word "good" (su/citra) has in Sanskrit the sense of "vicitra", which has the meanings of dignified elegance and bīja. It is like having obtained the fruit, which then turns back into a seed. "Good striding" refers to the deportment of the buddhas: knowing well what is timely and appropriate, who can be liberated and who cannot, and all manner of openings and blockages, adapting through upāyas of body, speech, and mind to respond to the capacities of the multitude, conforming precisely to the standards so that all becomes buddha-work; hence he is named after this.

Sixth, "Sarvadharmasamatāpratiṣṭhita-vajradhara" (Vajra Holder Abiding in the Sameness of All Dharmas): this refers to abiding in the sameness of all buddhas. When all dharmas—cause and effect, self and other, conditioned and unconditioned—enter into this yathābhūtajñāna, they are ultimately equal and of the same single reality-limit (bhūtakoṭi). Being able to hold this jñānamudrā is why he is named after this. Moreover, the preceding five phrases are also all real virtues of the Tathāgata, without distinction of shallow and deep; it is only to differentiate them so they may be easily understood that they are explained in sequence.

Seventh, "Anantaprāṇidhātukaruṇā-vajradhara" (Vajra Holder Who Pities the Boundless Realms of Sentient Beings): this "pitying" is also called rescuing and delivering. Having already abided in the sameness of the dharmatā, one spontaneously generates a mind of compassion of identical substance toward all sentient beings. Because the realms of sentient beings are boundless, such great compassion is likewise limitless. This is a single virtue of the Tathāgata; hence the one able to hold it is named accordingly.

Eighth, "Nārāyaṇabala-vajradhara" (Vajra Holder of Nārāyaṇa's Strength): having generated the compassionate mind, if one possesses great power, one can rescue and protect; hence it is explained next. As weighed in the sūtras, the strength of sixty elephants does not equal the strength of one gandhahastin, and so on up to the strength of Nārāyaṇa being the supreme; every single pore of the Buddha's physical body equals the strength of Nārāyaṇa; therefore it is used to illustrate the Nārāyaṇa strength of the dharmadhātu body.

Ninth, "Mahānārāyaṇabala-vajradhara" (Vajra Holder of Great Nārāyaṇa's Strength): this refers to holding the power of secret supernatural transformations. Like the fatal illness of an icchantika, or persons of the two vehicles who are already dead through realization of the reality-limit: because the king of physicians, the buddhas, clearly sees the tathāgata-nature, he can make the decisive lion's roar, without cowardice in his mind regarding the causes and conditions of curing them. Bodhisattvas are not yet capable of this; hence the Mahānārāyaṇa strength uncommon to all is clarified again.

Tenth, "Cāru-vajradhara" (Vajra Holder of the Sublime): "sublime" means without equal and without anything superior, just like clarified butter (sarpirmaṇḍa) whose exquisite melt is ultimate and cannot be further increased, eternally unchanging, without interruption and without impurity. The Tathāgata is also like this: all his virtues are peerless and unsurpassable, and all that he does is solely for the sake of this one cause and condition; hence he is named Cāru-vajradhara.

Eleventh, "Varaśīghra-vajradhara" (Vajra Holder of Superior Swiftness): "superior" refers to great emptiness; great emptiness is omnipresent, and therefore able to initiate swift supernormal transformations. One who abides in this vehicle achieves correct awakening upon first giving rise to the mind, and reaches nirvāṇa without stirring from saṃsāra; hence he is named Varaśīghra.

Twelfth, "Vimala-vajradhara" (Immaculate Vajra Holder): this is the bodhicitta freed from all hindrances. For example, the nature of genuine gold is purely clean; if it is smelted in various ways and polished with various jewels, its radiance is redoubled, from which we know that its initial substance still coexisted with subtle defilement. Being able to hold this ultimately pure vajramudrā is the reason for his name.

Thirteenth, "Dhārāśīghra-vajradhara" (Vajra Holder of the Swift Blade): this word "blade" is in Sanskrit the wrath among wraths and the sharpest of the sharp; its translated meaning is like a knife blade. Holding this sharp vajra wisdom, wherever is difficult to sever is severed, and wherever is difficult to extinguish is extinguished; hence he is named after this.

Fourteenth, "Tathāgatakavaca-vajradhara" (Vajra Holder of the Tathāgata's Armor): the Tathāgata's armor is mahāmaitrī. Because it adorns the body, one gathers and protects sentient beings to perform buddha-work, unharmed by any afflictions, and with no one able to subdue or destroy it; hence he is named after this.

Fifteenth, "Tathāgatapadodbhava-vajradhara" (Vajra Holder Born of the Tathāgata's Abode): "abode" (pada) means dwelling place, which is birth from great emptiness. The virtues realized by the buddhas themselves are born from the tathāgata-nature. This adhiṣṭhāna body is born from the virtues realized by the Tathāgata himself. Because it does not depart from the syllable A gateway, he is named Tathāgatapadodbhava.

Sixteenth, "Niṣprapañcapratiṣṭhita-vajradhara" (Vajra Holder Abiding in Freedom from Conceptual Proliferation): this refers to abiding in the prajñā of great emptiness. Contemplating the dharmatā of dependent arising—neither arising nor ceasing, neither annihilated nor eternal, neither coming nor going, neither one nor different—here, all prapañca ceases, and dharmas are like nirvāṇa. Holding such a jñānamudrā is how he gets his name.

Seventeenth, "Tathāgatadaśabalodbhava-vajradhara" (Vajra Holder Born of the Tathāgata's Ten Powers): this refers to the Buddha's upāyajñāna. Whence is such sublime skillful means born? It is born from the Tathāgata's ten jñānabalas. Holding such a mudrā is how he gets his name.

Eighteenth, "Vimalanetra-vajradhara" (Immaculate-Eyed Vajra Holder): this refers to the Tathāgata's five eyes. Because the bodhicitta is ultimately pure, he contemplates all dharmas in all aspects, clearly seeing, hearing, sensing, and knowing without any obstruction. Being able to hold such a vajramudrā is why he is named after this.

Nineteenth, "Guhyakādhipati Vajrapāṇi": in Sanskrit, pāṇi means the palm of the hand; holding a vajra in the palm has the same meaning as grasping it with the hand; therefore both names appear interchangeably in the sūtras. In the Western regions, a yakṣa is called "guhyaka" (secret) because its body, speech, and mind are swift, concealed, and difficult to comprehend; old translations sometimes rendered it as "Mi-ji" (Secret Traces). If explained in a shallow and rough manner, Guhyakādhipati is the king of the yakṣas, who holds a vajra-scepter and constantly guards the Buddha; hence he is called Vajrapāṇi. However, as for the profound meaning within this: "yakṣa" refers to the secrets of the Tathāgata's body, speech, and mind, which only a buddha and a buddha can know. Even Maitreya Bodhisattva and others cannot attain to such secret supernatural power. The most secret of secrets is the lord of the mind mystery; hence he is called Guhyakādhipati (Lord of Secrets). Being able to hold this mudrā is why he is called Vajradhara.

As for "accompanied by such leaders and assemblies of vajradharas equal in number to the dust motes of ten buddha-kṣetras": if preserved completely in the Sanskrit text, following each listed name there would be plural endings; it should say "Gaganāmala and others, Gaganavihārin and others," up to "Guhyakādhipati and others." Why is this? Each of these leading vajradharas has an immeasurable retinue and class; the larger recension must preserve them in full. Yet if one grasps the essential outline, the secondary branches follow along; for the purpose of communicating the essential doctrine, this is not a deficiency.

As for "equal in number to the dust motes of ten buddha-kṣetras": the Tathāgata's distinctive jñānamudrās are immeasurable in number, beyond what can be known through calculation or metaphor. For the present, the Tathāgata's ten kinds of jñānabala are each correlated with the dust motes of one buddha-kṣetra, to represent the number of the assembly, the ocean of world systems, the nature of world systems, and the meaning of a single buddha-kṣetra, as broadly clarified in the Commentary. Moreover, through adhiṣṭhāna, these virtues of Mahāvairocana's inner realization manifest from each jñānamudrā the body of a vajradhara, whose forms, colors, natures, and classes all have symbolic representations, each drawing and guiding sentient beings according to their original affinities and dispositions. If practitioners cultivate with diligent devotion, they can cause their three karmas to become identical with the deity (yidam); entering the dharmadhātu through this single gateway is universally entering all dharmadhātu gateways.

1.11

Next, the assembly of bodhisattvas is listed, with four holy beings as the foremost. Those explained previously, the various vajra-holders, are entirely the tathāgata's wisdom-seals; these bodhisattvas here combine both meditative concentration and wisdom, and also combine benevolence and compassion, so they receive distinct names. They are also the innerly realized virtues of Vairocana. Just as the vajra-holders form an assembly numbering as many as the dust motes of ten buddha-lands, one should know that in correspondence with their Dharma-gateways, the bodhisattvas also form an assembly numbering as many as the dust motes of ten buddha-lands. Because of adhiṣṭhāna, each is able to manifest from a single gateway of the dharmadhātu as the body of a good spiritual friend (kalyāṇamitra). Furthermore, the Prajñā Commentary states that when the physical-body buddha attained enlightenment, Ānanda, the Guhyakādhipati-mallar, and others were called the inner retinue; while Śāriputra, Maudgalyāyana, and other holy persons, as well as Maitreya, Mañjuśrī, and the other avaivartika, bodhisattvas bound to only one more birth (eka-jāti-pratibaddha), and the like were called the great retinue. Now I say that the buddha's adhiṣṭhāna-kāya is also like this: the various vajra-holders each holding the tathāgata's secret seals are called the inner retinue, and the various bodhisattvas who, through mahākaruṇā and upāya, universally gather in immeasurable sentient beings through all gates and assist the Dharma King in carrying out the tathāgata's deeds are called the great retinue. Therefore, the Pañcaviṃśatisāhasrikā states: 'Those who wish to become the inner retinue of the buddhas, and wish to obtain the great retinue, should train in the prajñāpāramitā.' Regarding 'Samantabhadra Bodhisattva': samanta ('universal') means pervading all places; bhadra ('worthy') means supreme and marvelous good. That is to say, the vows and practices arising from the bodhicitta, as well as body, speech, and mind, are all entirely equal and pervade all places, purely and marvelously good, fully equipped with all virtues; hence he is named thus. Regarding 'Maitreya (Compassionate One) Bodhisattva': among the buddha's four immeasurable minds, benevolence (maitrī) is here taken as the head. This benevolence is born from the lineage of the tathāgata, and is able to keep the buddha family unbroken in all worlds; hence he is called Maitreya. The preceding mention of Samantabhadra represents the virtue of self-realization; with his original vow already fulfilled, he wishes to convert sentient beings and cause them to attain this path, so Maitreya is explained next. Regarding 'Mañjuśrī (Wondrous Auspiciousness) Bodhisattva': 'wondrous' refers to the buddha's unsurpassed wisdom, like clarified ghee, purest and foremost. Śrī translates as auspiciousness, which means possessing all virtues. He is also called Wondrous Virtue, or Wondrous Voice. That is to say, by the power of great compassion, he expounds the wondrous voice of the Dharma so that all may hear it; therefore, he is explained after Maitreya. Regarding 'Sarvanīvaraṇaviṣkambhin (Eliminator of All Obscurations) Bodhisattva': obscurations are the various mental defilements of sentient beings, which can cover the pure eye of the tathāgata so that it cannot open and shine. If one eliminates all prapañca through non-discriminative Dharma, just as clouds and mists disperse and the solar disc shines forth, it is called eliminating obscurations. All that the tathāgata does is entirely for this single cause and condition; therefore, he is explained after Wondrous Voice. Furthermore, even if a practitioner studies the prajñāpāramitā, if they lack meditative concentration, they are like a blind person who, though meeting sunlight, can accomplish nothing; therefore, following Mañjuśrī's wondrous wisdom, the samādhi of Eliminating Obscurations is explained. These four bodhisattvas are precisely the four virtues of the buddha's body: if any is deficient, one cannot achieve unsurpassed saṃbodhi. For this reason, they are listed as foremost, in order to gather together virtues numerous as sands of dust. Regarding 'the great bodhisattvas', giving the Sanskrit in full, it should be mahābodhisattva. The Commentary states: 'Bodhi is called the path of the buddhas; sattva is called a sentient being, or called a valiant mind. This person wishes to attain completely all the virtues of the buddhas, and their mind cannot be severed or broken, like a vajra mountain—this is called sattva. Furthermore, this person's mind can perform great tasks and is non-retrogressing, due to their mind of great courage. Among many sentient beings, they give rise to great compassion, establish the Great Vehicle, can practice the Great Path, and attain the greatest station; therefore, they are surely able to expound the Dharma to smash all the defilements of sentient beings such as great wrong views, great craving, and the great conceit of self; hence they are called mahāsattva.' The ācārya said: 'Relying fully on the correct meaning, it should be bodhi-sottva. This sottva means patiently delighting in practice and holding firmly without relinquishing.' However, in the science of grammar there are such principles: if one considers the words, although the meaning is correct, if the phonetics are not euphonious, one may adopt what is convenient. Therefore, the worldly treatises call it sattva, and those who transmit the tradition follow that phrasing. In the Yoga tradition, there are generally three kinds of sattva: First is the childish sattva, referring to ordinary beings of the six destinies, who do not know the real truths of cause and effect, their minds practicing wrong paths and cultivating the causes of suffering, clinging to the three realms and holding firmly without relinquishing; hence the name. Second is the conscious sattva, which refers to the two vehicles; merely perceiving the faults of birth and death, they seek their own liberation to reach nirvāṇa, clinging securely to the conjured city and giving rise to the thought of extinction, not yet having generated a mind of wishing and delighting in the tathāgata's virtues; hence the name. Third is the bodhisattva; unsurpassed bodhi transcends all faults of speculation and prapañca, is an exclusively pure, white, subtle, and incomparable principle, and is precisely the inconceivable mind of sentient beings' original nature. Being able to endure such matters of attaining the path, wishing and delighting in practice firmly and immovably, they are called bodhi-sottva. Among such people, their deeds are the greatest and they are competent to transmit them to all sentient beings; hence they are called mahāsattva. These assemblies surrounded the Great Sun Bhagavat in front and behind, offering and revering him with immeasurable body, speech, and mind, in order to hear the Dharma.

1.12

Next is explained the Dharma heard together at this auspicious assembly of various capacities, which is what the sūtra calls 'the gateway of the equality clauses of body, speech, and mind through the adhiṣṭhāna of the Tathāgata-Sun that transcends the three times.' Now, when this sūtra was circulated in Jambudvīpa, it was abridged to one hundred thousand verses. If the great assemblies, numerous as the dust motes of ten buddha-lands, were each to expound extensively the distinct Dharma-gateways of body, speech, and mind, they would be limitless; what then would be the time of this preaching? Therefore, the compiler stated: 'At that time, abiding in the Buddha-Sun, he expounded the Dharma.' In terms of worldly time, there are past, future, and present, long and short kalpa-measurements of various differences. Taking for instance the sun making a single circuit around the four continents: day and night each have beginning, middle, and late periods, even up to thirty muhūrtas, not abiding for an instant, succeeding and displacing one another. Viewed with the pure eye, the marks of the three divisions of time are entirely unobtainable, without end or beginning, without coming or going. This very sun of dharmatā is perfectly luminous, ever-abiding, and serene like empty space, without differences of time or duration. Yet, by the buddha's supernatural power, yoga practitioners are made to perceive immeasurable kalpas as a meal's duration, or to expand a meal's duration into immeasurable kalpas. Extending and shortening with sovereign mastery, it accords appropriately with all capacities without any fixed mark to be found; hence it is called the Tathāgata-Sun. Within such a time, what Dharma does the buddha preach? It is precisely the gateway of the three equality clauses of body, speech, and mind. That is to say, the various three actions of the tathāgata all reach the foremost, most wondrously ultimate realm of the ultimate reality: body is equal to speech, speech is equal to mind, just as the great ocean everywhere possesses the same single salty taste; hence they are called equal. As for 'clause', the Sanskrit is pada, which correctly translates as 'foot'. In grammatical treatises, it has the meaning of proceeding forward, and the meaning of a dwelling place. Just as when a person takes a step, raising the foot and lowering the foot, the place where their track rests is called pada. The meaning of words, phrases, and pauses is also like this; hence they share the same name. Now in this tradition, it means that by cultivating such tracks of the path, advancing in practice in sequence, one can abide in the place of the three equalities; hence it is called a clause. That is, taking the secret adhiṣṭhāna of equal body, speech, and mind as that which is entered, because one takes the secret seal of the equality of body, the mantra of the equality of speech, and the wondrous contemplation of the equality of mind as upāya, one comes to see the adhiṣṭhāna-saṃbhogakāya. Such an adhiṣṭhāna-saṃbhogakāya is precisely the all-pervading body of Vairocana, and the all-pervading body is precisely the practitioner's body of equal wisdom. Therefore, those who abide in this vehicle, practicing by non-practice and arriving by non-arrival, call it the equality clause. All sentient beings enter into it, yet in truth there is no one who can enter and no place entered; hence it is called equality. The equality Dharma-gateway is the grand purport of this sūtra.

1.13

Regarding the passage: "At that time, with the bodhisattva Samantabhadra as foremost, and the vajradharas with the Lord of Secrets as foremost, through the adhiṣṭhāna of the Tathāgata Vairocana, he displayed in full vigour the treasury of inexhaustible adornments of his body, […] and when the seeds of karma and lifespan among the classes of sentient beings are eradicated, the seed of the sprout arises again": this means that, being about to preach this Dharma gateway of equality, he first moved the great assembly through sovereign adhiṣṭhāna, fully manifesting the realm of the universal gateway and its secret adornments—an inconceivable, unprecedented event. Because of their questions and doubts he then preached it; thus the listeners' faith and joy redoubled, and they penetrated deeply into the meaning of the words. Just as in the causes and conditions of the "Introductory Chapter" and the "Emerging from the Earth Chapter" of the Lotus Sūtra, here too it should be explained extensively. Furthermore, the foremost noble ones such as Samantabhadra and the Lord of Secrets are Vairocana's differentiating wisdom-bodies, who have long since thoroughly penetrated such realms. However, the various spiritual benefactors manifested through these doors of liberation each lead countless receptive assemblies to enter together into the dharmadhātu-maṇḍala. For the benefit of these bodhisattvas who are newly entering this Dharma gateway and engaging in actual practice, the Tathāgata by adhiṣṭhāna vigorously displayed his great supernormal powers. Just as a lion king, about to roar, must first invigorate his body and show his strength before uttering his voice, the Tathāgata likewise, about to make the definitive lion's roar and proclaim the gateway to sarvajñajñāna, first vigorously displayed the treasury of inexhaustible adornments. What is called 'adornment' means that from the one equal body he universally manifests all postures and deportments, and such deportments are none other than secret mudrās; from the one equal speech he universally manifests all vocal sounds, and such vocal sounds are none other than mantras; from the one equal mind he universally manifests all central deities, and such central deities are none other than samādhis. Yet each and every differentiated mark of these three activities is boundless and immeasurable; hence it is called 'inexhaustible adornment'. As the Tathāgataguhyaka-jñāna-sūtra says: "The bodhisattva Sarvanīvaraṇaviṣkambhin, in the Dharma assembly, wishing to know the measure of the Buddha's body, sent Mahāmaudgalyāyana to seek it. Maudgalyāyana ascended as far as the Brahmā Palace, yet still beheld the Tathāgata as if right before his eyes, the Buddha's bodily deportment and the voice of his Dharma preaching being no different from the original. Even when he exhausted his supernormal powers to go to other Buddha realms, it was likewise no different from the Brahmā Palace. At that time, because Maudgalyāyana could not measure it, the bodhisattva Sarvanīvaraṇaviṣkambhin went himself to observe. Passing through worlds in the ten directions each like the sands of the Ganges, he saw everywhere the Tathāgata preaching the Dharma without rising from his seat. Even when he reached the utmost limits of the ten directions and exhausted his supernormal power and strength, it was likewise so. Only then did he return, whereupon he saw the deva maiden Eliminating Doubts not far from the Buddha. Seeing her enter into samādhi, he thought: 'I have heard that this deva maiden has thoroughly penetrated immeasurable samādhi gateways. I will observe what concentration she now abides in.' Yet even when he exhausted his mental power to observe it, he could not fathom the sphere of her mind's activity. Gathering countless celestial drums, each like Mount Sumeru, the king of mountains, he caused them to sound simultaneously through supernormal power, wishing to make her emerge from concentration, but could not succeed. The Buddha even said: 'When I had not yet aroused the bodhicitta, this deva maiden was already able to abide in this samādhi.'" This illustrates the meaning of 'boundless'. Thus Vairocana, throughout all the worlds of the ten directions, manifests in each one a Buddha's adhiṣṭhāna-body, and each of these bodies has assemblies of bodhisattvas and vajradharas as numerous as the dust motes of ten Buddha lands; the faculties, marks, and signs of these great assemblies are likewise boundless, filling the dharmadhātu like sesame oil, leaving no empty space within. Furthermore, just as a king has a great treasury, and if he needs to show it to others, he opens and displays it at will, it is called a 'treasury of adornments'. Furthermore, these great assemblies are able to see such an inconceivable realm only through the Buddha's spiritual power. If the Tathāgata were to relinquish his adhiṣṭhāna, it would not appear, as it cannot be reached by the capacity of their own minds. It is like a practitioner who internally cultivates the pratyutpanna-samādhi and externally receives the protection of supernormal power: with the physical body born of father and mother, he can see the Buddhas of the ten directions, just as on a clear, cloudless night one looks up and beholds the multitude of stars, hearing the sounds of the Dharma distinctly and without hindrance. Yet is this realm produced because of the purity of the practitioner's mind, or is it produced because of the Buddha's adhiṣṭhāna and protection? If it were due to the inner mind, it would be produced from own-nature (svabhāva); if it were due to the Buddha's power, it would be produced from other-nature (parabhāva). Both would be no different from non-Buddhist doctrines. Since both self and other are non-existent, a combination of them is also non-existent. Nor is it accomplished without causes and conditions. Why? Because if either internal cause or external condition is lacking, it will not appear. One should know that such adornment marks, when appearing, come from nowhere, and when vanishing, go nowhere; being ultimately equal, they do not deviate from suchness. The sūtra says: "Not born from the body, speech, or mind of the Buddha Vairocana, the bounds of their arising and cessation in all places cannot be found; yet all the bodily acts, speech acts, and mental acts of Vairocana in all places and at all times proclaim the phrases and teachings of the mantra path in the realm of sentient beings." This further explains why the Buddha's treasury of adornments is inexhaustible and boundless: it is because it is no different from the Tathāgata's all-pervading, permanent, and indestructible body. Although it is eternally without arising or cessation, through all three activities it universally preaches the most genuine path in all times and places across the ten directions and the three times, teaching and transforming sentient beings and guiding their minds so that they reach the Buddha path.

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大毘盧遮那成佛經疏 — Classical Chinese