大毘盧遮那成佛經疏 1.14

1.14

The sūtra says: "He also manifested the forms of Vajradhara, Samantabhadra, Padmapāṇi Bodhisattva, and so forth, universally proclaiming the pure phrases and teachings of the mantra path in the ten directions, namely from the initial arousing of the mind up to the ten bhūmis, sequentially fulfilling them in this life; and when the seeds of karma and lifespan of sentient beings generated and augmented through conditions and karma are eradicated, the seed of the sprout arises again": this expands on the preceding marks. It means that not only does he manifest the Buddha's body filling all worlds of the ten directions, but the bodies of the vajra-holders, bodhisattvas, and others he manifests are also everywhere. Moreover, taking the bodhisattvas and vajradharas numbering like dust motes of ten Buddha lands, their bodily, vocal, and mental seals are differentiated and distinct. Each of their central deities, forms, classes, and retinue members fills all worlds of the ten directions just like Vairocana, without obstructing one another, like the Net of Indra. Here, three holy beings are briefly cited as the foremost: Vajradhara corresponds to the vajra-wisdom gateway, the upāya of subjugation; Samantabhadra corresponds to the suchness dharmakāya gateway, the upāya of pacifying calamities; Avalokiteśvara corresponds to the lotus-samādhi gateway, the upāya of increasing benefits. Citing these three aspects, the immeasurable and inconceivable wonderful functions are already encompassed within them, which is why they are specifically mentioned. When it says 'and so forth', it extends to the gods, the eight classes of beings, and the sages of the five supernormal powers; they are symbolized by the externally manifested maṇḍala, as can be understood by analogy. In such varied causes and conditions and through countless upāyas, he responds and manifests through universal gateways to teach and transform sentient beings; though there are differences of depth and degrees of coarseness or subtlety, when examining their actual reality, they are none other than secret adhiṣṭhāna, each able to reveal and show the Tathāgata's pure vision and knowledge. If separated from such a seal of dharmatā, the rest are all produced from attachment and views, making companions of heavenly māras and non-Buddhists—how could they be called 'pure phrase meanings'? Next, it further explains: what is called 'pure phrases' is the supernormal vehicle of sudden awakening and attaining Buddhahood. If bodhisattvas of other vehicles aspire to unexcelled bodhi with various toils, not begrudging their physical lives, over countless asaṃkhyeya kalpas, some attain Buddhahood and some do not. Now, if a bodhisattva of this mantra gateway can practice the upāyas without falling short of the rules, they will even behold the adhiṣṭhāna realm of inexhaustible adornments within this life—and not merely witness it: if they wish to ascend to the Buddha stage, becoming identical to Mahāvairocana Tathāgata, that too can be achieved. Furthermore, when the practitioner first arouses the mind and enters the syllable A gateway, this is the sprout born from the Tathāgata's vajra nature. One should know that once this sprout is born, it progresses continuously without regression, until bodhi is attained and there is no further practice to be increased, after which it rests; hence it is said to be 'sequentially fulfilled in this life'. Here, 'sequential' in Sanskrit conveys the senses of non-abiding, vigorous progress, and universal traversing. That is to say, from first arousing the mind, wishing to enter the bodhisattva stages, one practices upāyas based on these mantra essentials and reaches the first bhūmi. At that time, with a non-abiding and unceasing mind of progress, in order to fulfill the second bhūmi, one again practices upāyas based on the mantra essentials and reaches the third bhūmi. At that time, with a non-abiding and unceasing mind of progress, in order to fulfill the fourth bhūmi, one again practices upāyas based on the mantra essentials and enters the fifth bhūmi. In this sequence, up to fulfilling the ten bhūmis, one achieves right awakening by a single practice and a single path. Even if the secret intention is revealed through different upāya gateways, none deviates from such a precious vehicle. 'Born through conditions and karma' means that due to sentient beings' causes and conditions of ignorance and craving, they create various false, impure acts of body, speech, and mind, and riding on such karma they are born into bodies within the six destinies, increasing their transmigration and fully experiencing all sufferings. Now, cultivating the pure wisdom gateway of the equal three activities, all seeds of karma and lifespan in the skandhas and the ālaya are completely incinerated, and they attain the undefiled great bodhicitta that is like space. The equal seeds of all tathāgatas produce the sprout of dharmatā from within the compassion womb, and its stem, leaves, flowers, and fruits fill all dharmadhātus, becoming the king of bodhi trees blooming with myriad virtues. Yet, viewing it in terms of the four kinds of non-arising, there is no arising at all, nor any place of arising; one should know that this arising is precisely arising from great emptiness. Therefore it says: 'when the seeds of karma and lifespan among the classes of sentient beings are eradicated, the seed of the sprout arises again'. Furthermore, if one were to sequentially observe and hear the spiritual benefactors and dharmadhātu gateways manifested by the Tathāgata, numbering like the dust motes of ten Buddha lands, immeasurable and boundless asaṃkhyeya kalpas would not suffice to encompass them. Through the adhiṣṭhāna of the Buddha Sun, during the very span of the assembly's session, they all manifest before them. This is the wondrous sign of inconceivable supernormal power displayed when about to preach this sūtra. Just as Mañjuśrī, seeing the various conditions of the bodhisattvas practicing the bodhisattva path in the eighteen thousand lands illuminated by the white ūrṇā, knew that the Buddhas were about to open the provisional and reveal the real to preach the Lotus Sūtra, one should know that Vajrapāṇi and the others were likewise: universally seeing that the adhiṣṭhāna worlds only preach the Dharma gateway of equality, they knew that the Tathāgata was about to expound the teaching that all vehicles are one's own mind attaining Buddhahood. Therefore, the questions that follow below arise based on this.