大毘盧遮那成佛經疏 10

English (machine translation) 10

Language: English

10.1

Recorded by the Śramaṇa, the Ācārya Yixing

10.2

Continuation of Chapter 3: Eliminating Obstacles

"Lord of Secrets! If the colors of the maṇḍalas and the colors of the respective honored ones are spoken of, they were taught by past Buddhas" means that the fundamental deities each have their own forms and colors, which will be explained further below. As explained above, rites are performed according to their fundamental positions; now colors are explained further. That is to say, among all the honored ones in the assembly, if one sees yellow, he should sit in a golden wheel; white, in a water wheel; red, in fire; and black, in wind. Next, the character for "color" below has a distinct Sanskrit meaning: it refers to physical form. For instance, if one sees a tranquil appearance, he must sit on a circular altar, and so on by analogy. Each and every one must be painted in accordance with the teaching. These were spoken by the ancient Buddhas; their path is mysteriously identical and not spoken by me anew, for the purpose of causing sentient beings to give rise to resolute faith. "Lord of Secrets! In future times there will be sentient beings of inferior wisdom who lack faith; hearing this teaching, because they previously lacked the faculty of faith, they will hear this and be able to disbelieve it." "Those lacking wisdom will have many doubts increase" because such sentient beings have dull faculties, little wisdom, and incomplete faith; therefore, hearing of these extremely profound matters, they cannot comprehend them, and the net of doubts increases further. This explains the source of obstacles. These mantra drawings, recitations, and the like all have profound meanings; they are entirely the inconceivable deeds of the Tathāgata. Just as when a person obtains such a medicine, he can ascend into the sky or enter fire and the like—this is simply because the assembly of conditions is fulfilled, and it is definitely not in vain. It is not something that people ought to calculate and explain the reasons for. As with such painted colors and the like, if one relies on the Dharma without doubt, one can deeply enter the inconceivable realm of the dharmadhātu. This can only be entered by those with faith; if one wishes to calculate and speculate with mental functions, how could one know the reasons without doubting? Just as when worldly people obtain medicine and fly into the sky, you cannot even fully comprehend this matter, yet with a foolish mind you disparage it, claiming it is not the Tathāgata's Dharma of true emptiness and marklessness—you only harm yourself in vain. "Hearing it, they merely remain stubbornly attached and do not cultivate; they harm themselves and harm others. Speaking thus of heterodox teachings and the like, [claiming] such is not taught by the Buddha" means that although such a person hears this Dharma, he cannot with resolute faith cultivate as taught to seek immediate efficacy; unable to do so, he generates slander, saying: "How can one attain bodhi through such teachings that cling to marks? This must be the teaching of non-Buddhists, not the Buddha's Dharma!" Just as when someone obtains divine amṛta, he should simply resolve his mind, generate faith, and consume it, and he will naturally see immediate efficacy. If he does not consume it by mouth yet seeks to ascend to heaven in broad daylight, and because he does not become an immortal slanders this medicine, one should know he is not a wise person; thus do those unwise people form such interpretations. "The all-knowing Buddha has already attained mastery over all dharmas for the benefit of sentient beings." This word "already" also means "thoroughly penetrated," which is the correct meaning, referring to being endowed with upāya such that there is no matter one does not comprehend. "Already those prior to this taught all of them"; the Sanskrit word order is inverted. The preceding text already clarified the Buddhas; only in this following line does it say that past Buddhas gave such teachings. "Having taught all of them to benefit those who seek; those fools do not know the empty marks of all dharmas, and teach all marks of dharmas. One should constantly abide in mantras, performing virtuous actions without doubt": this means that the Tathāgata is endowed with sarvajñāna and has attained mastery among all dharmas. Because sentient beings have inferior wisdom and are not yet capable of having the inconceivable power and function of the Tathāgata's own essence revealed to them all at once, he employs these upāyas of painting colors and the like, so that sentient beings, in whatever they undertake, may fulfill what they seek and gain benefit. Why is this? Because sentient beings have not yet comprehended the empty marks of all dharmas, therefore amid the markless he expounds through upāyas that possess marks. If a person grasps the Buddha's profound intention, he should abide in the practice of the truly eternal; all that he undertakes will enter the essence of the principle and become identical with the mind of sarvajñajñāna. For one who is without doubt and anxiety like this, no obstructive dharmas can gain an advantage over him.

10.4

Chapter 4: The Treasury of Universal Mantras

10.5

At that time, among the vajradharas Vajrapāṇi was the leader, and among the bodhisattvas Samantabhadra and others were the leaders; bowing their heads to the Buddha Vairocana, in the great king of maṇḍalas born from the great compassion womb, each wishing to expound extensive phrases of mantras according to the pure gateway of the dharmadhātu they had penetrated, they requested the Buddha: in order to completely accomplish this Dharma, these bodhisattvas and vajras, after each bowing their heads to Mahāvairocana, each wished in their own minds to expound according to the Dharma gateway of the pure dharmadhātu they had penetrated. Why is this? Because the essence of the pure dharmadhātu of such a great king of maṇḍalas is one, yet each bodhisattva attains mastery through one gateway and extensively expounds it according to what he has understood. If there are sentient beings who advance through that single gateway, they will before long become equal to that bodhisattva. These bodhisattvas are all the virtues of Mahāvairocana's inner realization; wishing to broadly open this gateway of knowledge and vision, each bodhisattva expounds a single gateway. At that time, through the endless, natural adhiṣṭhāna of those vajradharas and bodhisattvas, the Buddha addressed the good sons, telling them to speak the phrases of mantras that purify the dharmadhātu and the realm of sentient beings as they had penetrated them: at that time, the Buddha complied with their request through this "endless"—which may also be translated as "unharmed," "unmoving," or "indestructible," the latter being the correct meaning. Just as when someone is defeated in debate, he can no longer be salvaged; but if there is someone who can be free from that fault, others cannot overcome him. Such is the meaning of "indestructible." With the power of endless adornment and sovereignty, naturally attained without effort, he universally empowered those in the great assembly, and then addressed them, saying: "Good sons! You may now speak. According to the gateway of the dharmadhātu that you yourselves have penetrated, in order to purify the defilements of delusion of all realms of sentient beings and cause them all to become identical with that endless treasury of the true dharmadhātu, you should each speak your own phrases of mantras." At that time, Bodhisattva Samantabhadra, abiding in the samādhi of the realm of the Buddha's adornments, spoke a mantra of unimpeded power: among the bodhisattvas he was the leader, and having attained mastery over this Dharma gateway of the adornment of the Buddha's realm, he immediately entered this samādhi. "The Buddha's realm" is the true realm of personal realization of the Buddhas, which cannot be reached by śrāvakas and the like, as spoken in the "Upāya Chapter" of the Lotus Sūtra. "Adornment" is the essence of the Tathāgata's personal realization; the essence has immeasurable virtues, and the virtues each have immeasurable names, self-adorned with immeasurable adornments. This is an inconceivable dharma beyond words; how could there be speech within this samādhi? It means that because that bodhisattva abides in this samādhi, he attains unimpeded power, and from the gate of his face and his own mind he emits various lights, and within the light speaks this mantra.

10.7

The meaning here is: "Equal" means the ultimate equality of all dharmas. "Advancing" has the meaning of "gone," referring to the Buddha being the Sugata who realized correct awakening. Yet in this equal dharmadhātu there is no walking and no arriving; how could there be coming or going? Next it explains: because he can leave defilement and remove all obstacles, that is the meaning of superior advancement. Advancing without walking is the foremost Sugata. Through such advancement, one is able to accomplish the birth of dharma, which means being born into the Buddha's family from the equal dharmatā. Therefore it next says, "the greatest among the great," which is the great emptiness within the equal and unimpeded realization; great emptiness is the Buddha's realm. Furthermore, this mantra takes the syllable HA as its essence. HA means joy, which refers to the cultivation of the practicing bodhisattva. If sentient beings uphold, recite, or contemplate through this Dharma gateway, they will become equal to the gateway of Samantabhadra, and before long will attain the sovereign power of the samādhi of the realm of the Buddha's adornments.

10.8

At that time Bodhisattva Maitreya, abiding in the samādhi of generating universal great maitrī, spoke from his own mind: "Universal" means equal, completely pervading all dharmadhātu. Generating great maitrī commensurate with the dharmadhātu, he can universally bestow the bliss of the true Dharma upon all sentient beings; this is the gateway he has entered. In accordance with what he has personally advanced to and penetrated, entering samādhi he spoke the mantra; hence it says "spoke from his own mind." The meaning of the exposition is also as above.

10.10

Furthermore, this mantra takes the syllable A as its essence, which is the meaning of originally unborn. "Born" refers to all the cyclical dharmas of birth, old age, sickness, and death; their essence is constantly and naturally unborn, which is the meaning of the syllable A. Because he knows that the intrinsic nature of all dharmas is unborn, therefore for all sentient beings he is unsurpassable, supreme, and peerless. Furthermore, because he can know that the essence of dharmas is unborn, he thoroughly discerns all mental natures of the multitude of capacities, clearly perceiving them without anything not understood, and accomplishes them according to what they ought to attain. This is the highest among maitrī, universally bestowed upon sentient beings without exhaustion. Therefore, if there are sentient beings who can penetrate, uphold, recite, and practice the cultivation of this Dharma, before long they will become equal to the practice of Maitreya.

10.11

At that time Bodhisattva Ākāśagarbha entered the samādhi of the pure realm and spoke from his own mind: that is to say, abiding in this samādhi, he is able to know that the original nature of his own mind is pure, and comprehend that such a realm of the pure dharmadhātu is the secret treasury of great emptiness. Furthermore, this Ākāśagarbha is itself the great compassion womb, able to nurture and accomplish the bodhicitta.

10.13

This mantra takes the syllable Ā (long) as its essence. Ā (long) has the essence of the originally unborn; here this Ā (long) is the second vowel [sound], which is the meaning of emptiness. Because it is originally unborn, it is identical to space; that is, all phenomena are equal to space, and one personally attains such comprehension. The variegated garments are the Dharma gateways adorned with the myriad virtues. If a person can realize this emptiness-samādhi, they will be able to adorn their body with the myriad virtues, like clearly beholding manifest colors in the pure sky. The rest is as explained before.

10.14

Next, Sarvanīvaraṇaviṣkambhin Bodhisattva enters the Compassion-Power Samādhi and utters the mantra, which is the compassion of dharmatā. Through sovereign power, he can remove all coverings and hindrances of all sentient beings. Attaining sovereignty within these hindrances, he can abide within these coverings and hindrances and also remove them; this is the Great Compassion of the Tathāgata.

10.16

The meaning of this mantra is: embodying suchness, through this sovereign power one removes the coverings of all defiling dusts and realizes emptiness. The emptiness within emptiness is the meaning of great emptiness. This characteristic is subtle and difficult to dispel; throughout it speaks of breaking through the ignorance-samādhi and purifying the characteristics of confusion in one's own essence; therefore it is repeated, and the two syllables raṃ raṃ are repeated once more. Furthermore, explaining the characteristics: by abiding in the syllable raṃ, one can bring great benefit to all sentient beings, bringing forth this nature and removing the defilements. If there are sentient beings who enter this mantra gateway, before long they will equal the virtues of that bodhisattva. Whenever contemplating, one takes only the single syllable of the fundamental essence as primary; when reciting, one speaks them in full. This is the seed syllable (bīja). Furthermore, whenever syllables explain one another in sequence, just as first there is the syllable a, the subsequent syllables turn to explain it. Following the syllable gateways above, that which is not all-pervasive is not called universal.

10.17

Because he observes sentient beings with this universal eye, he is named Avalokiteśvara. Having entered this samādhi, various lights emanate from his heart, and within the light this Dharma gateway mantra appears.

10.19

Hūṃ has the meaning of terror: through the power of great wrathful sovereignty, it terrifies those three layers of defilement hindrances, causing them to be purified and made identical to the Buddha Eye. Jaḥ, this final syllable, is the bīja. All syllables explain the meaning of this syllable; that is, arising and non-arising is the meaning of the syllable ja. Alternatively, taking the initial syllable sa as the essence, it is also used in the same way, having the meaning of awakening. Within the syllable hūṃ there is the syllable ha, which has the meaning of joy; above it is the dot of great emptiness, which is samādhi; below it is the stroke of samādhi. The lower stroke here is also samādhi, practicing within the two samādhis. The Buddhas of the three times all share this contemplation; hence it is called equal contemplation.

10.20

Mahāsthāmaprāpta also enters this samādhi, the same as Avalokiteśvara, because he belongs to his retinue. Jaṃ jaṃ has the meaning of arising. Why are there two layers? The first is the arising of the affliction hindrance; the second is the arising of the hindrance to the knowable. Entering the syllable A gateway means that the entire essence of both arisings is unborn. The dot above has the meaning of great emptiness, signifying that by removing the two hindrances one attains the arising of great emptiness. The syllable sa is the essence of the mantra bīja; sa has the meaning of immobility. Phenomena that abide in motion without moving entail arising and ceasing; whatever has arising and ceasing possesses the characteristics of abiding and motion. Therefore the sūtra says: 'Phenomena of motion and non-motion are all marks of disquiet.' Adding two dots to the side makes it identical to nirvāṇa, which is the meaning of firm abiding. Having already transcended the two hindrances and become identical to great emptiness, one firmly abides in this state just as the Buddhas abide; this is the state of great power. Just as in the world a person who possesses high official rank, abundant wealth, and overawes many people is called an influential person, this power is the rank. Saying that one transcends the two arisings and is identical to the Buddha's arising means this is the state of the Tathāgata. Attaining this great state and great power, he is therefore named Mahāsthāmaprāpta.

10.21

Next, the noble Tārā is also of the retinue of Avalokiteśvara; the samādhi entered is also as explained before.

10.23

Ta has the meaning of suchness; the dot at the side is the syllable a, signifying the practice of suchness. The syllable ra is defilement; the six defilements are the great ocean of saṃsāra. Because of contemplating this principle and nature of suchness, all defilements become identical to suchness and are originally unborn; this is the meaning of crossing the great ocean. Being able to cross this great ocean of saṃsāra means crossing over all phenomena. The repetition translates the Sanskrit word meaning 'utterly crossing over': having personally crossed over, one also universally delivers all sentient beings; hence it is called 'utterly crossing over'. If a person has not yet crossed over themselves but could deliver others, that cannot be; if they have crossed over themselves and can also deliver others, that is indeed possible. The next syllable ta is the essence of the Tathāgata: contemplating suchness and crossing the ocean of defilements, one succeeds in realizing the Tathāgata's own essence. As in the large text, there are five hundred noble Tārās, all born from the eyes of Avalokiteśvara, all being the sister-samādhis of Amitābha.

10.24

Next, Bhṛkuṭī enters samādhi as before.

10.26

The reason terror is spoken of twice is that the first is having fear, and the second is fearlessness. All sentient beings have fear because they have not yet attained the place of fearlessness. Yet within this they give rise to indolence and arrogance, their ego-clinging exalting itself; therefore she terrifies them, causing them to leave fear and attain fearlessness. Because she terrifies them to make them attain fearlessness, it is spoken twice. Injuring and destroying means shattering all hindrances. However, this mantra takes the syllables tara as its essence, and all the syllables serve to explain this. Ta is suchness. Ra is defilement; the dot at the side corner is a; a is practice. The essence of all defilements is identical to suchness; through this practice of suchness, one can subjugate and destroy all banners of view-arrogance and ego-clinging in saṃsāra; this is the meaning of great subjugation. In the great assembly of the Buddha, the vajradharas displayed an appearance of great terrible subjugation, appearing as if none could subdue them. At that time, from the brow-wrinkles of Avalokiteśvara this bodhisattva appeared. In the Western regions, the wrinkles on the brow are called bhṛkuṭī, like the wrinkles on a person's brow when angry today. This bodhisattva manifested a body of great wrath, and all the vajradharas felt fear and entered into the body of Vajragarbha. Then that Bhṛkuṭī advanced before the Vajradhara, who also felt great fear, went beneath the Tathāgata's seat, and said, 'May the Buddha protect me.' Then the Buddha said to Bhṛkuṭī: 'Sister! Halt.' Bhṛkuṭī then halted and addressed the Buddha: 'Whatever the Buddha commands, I shall carry out.' At that time, the fear of the vajradharas was also dispelled, and all rejoiced greatly, saying: 'How rare it is that this compassionate one can manifest such great strength and wrath! The secret meaning in this should be inquired about.'

10.27

Next is Pāṇḍaravāsinī Bodhisattva; the original Sanskrit sound should be preserved.

10.29

Now this mantra takes the initial syllable ta as its essence, which is suchness. Suchness is the realm of the Buddhas, from which I am now born. White (pāṇḍara) is the bodhicitta; abiding in this bodhicitta is one's own dwelling place (vāsinī). This bodhicitta is born from the realm of the Buddhas; constantly abiding in this, it can give birth to the Buddhas. She is the mother of Avalokiteśvara, namely the lord of the Lotus Family.

10.30

Next is Hayagrīva Bodhisattva.

10.32

What is called emptiness is the dharmatā of all phenomena. Still practicing this practice, one attains the fruit of dharmatā and furthermore constantly bestows this upon others. Here speaking of devouring means devouring all phenomena that hinder bodhi through this practice of emptiness.

10.34

Except for the dharmatā of all phenomena, the rest are all phenomena that hinder bodhi. Because devouring, shattering, and destroying these leaves none remaining, one succeeds in attaining wrathful great power. This bodhisattva is the vidyārāja of the Lotus Family.

10.35

Next is the mantra of Kṣitigarbha Bodhisattva. At that time, this bodhisattva enters the Indestructible Vajra-Practice Samādhi. 'Vajra' is the bodhicitta; this bodhicitta is indestructible, and progressing by relying on this is the vajra-practice.

10.37

The reason there are three is the practices of the three vehicles. This bodhisattva benefits sentient beings through various Dharma gateways.

10.39

Being able to skillfully practice this practice of benefiting sentient beings, he is truly a Buddha-son, born from the good nature, and therefore called 'good son'. Being born from the Buddha, he is called a 'Buddha-son'. This bodhisattva can expound various practice gateways of the three vehicles to benefit sentient beings, as broadly explained in the Daśacakra. Next, Mañjuśrī enters the Samādhi of the Buddha's Empowered Supernatural Power; this adhiṣṭhāna-samādhi is as explained at the beginning of the Mahāvairocana Sūtra above.

10.41

Furthermore, ku has the meaning of crushing and destroying. Māra is the retinue of Māra, namely the four māras. This mantra takes the syllable ma as its essence, which is the meaning of great emptiness; realizing this great emptiness crushes and destroys all māras.

10.43

The meaning of this mantra is: Hehe Kumāra, abiding on the path of liberation, recollect your original vows! All Buddhas attain buddhahood in the dharmakāya and enter the secret essence of body, speech, and mind, which no conscious being can equal. Yet recollecting their original vows, through sovereign power they return to saṃsāra to rescue and cross over sentient beings. The meaning of this mantra is also thus: this Kumāra has long since attained buddhahood in the dharmakāya; therefore he is requested to recollect his original vows and deliver sentient beings. Through entreating the bodhisattva's original vows, if there are those who see, hear, touch, know, or recollect me, all will attain definitive certainty in the three vehicles, up to fulfilling all vows. This bodhisattva has long since attained buddhahood, being called Samantadarśin Tathāgata or Samantanidarśana Tathāgata, and through the power of Great Compassion and adhiṣṭhāna manifests the body of a kumāra (youth).

10.44

Next is the Vajrāparājita Samādhi. Having no equal is called 'invincible' (aparājita). Because of directly awakening to the vajra-essence of all Buddhas and being able to hold the wisdom of all Buddhas, he is called Vajradhara. Taking refuge in all vajras: the vajra is the wisdom seal of all Buddhas, an alternative name for all Buddhas.

10.46

This is the essence of the mantra, having the meaning of fearlessness. Ha is practice; the dot above is great emptiness; the stroke below is samādhi; the so-called great emptiness practice samādhi is an alternative name for the great vajra-samādhi. Because it can subdue and none can surpass it, it is so.

10.47

Next is the Mother of Vajras, namely Māmakī. Mā has the meaning of mother; makī also has the meaning of many; she is the mother of all vajras, from whom the wisdom of all vajras is born.

10.49

Here, the syllable tri above is taken as the essence. Ta is the meaning of suchness; ra is the meaning of departing from dust and defilement; i is samādhi; this is the suchness stainless samādhi, from which the wisdom of all vajras is born. The syllable ṭa is incomplete, being half an essence; destruction of the essence without completion is the meaning of death. Through this samādhi one slays those abiding on the avidyāvāsanābhūmi; having already slain the avidyāvāsanābhūmi, jayanti has the meaning of victory and also the meaning of birth: like comprehending suchness and purifying defilements and hindrances, one attains invincible birth; therefore she is the mother of all. Arising unconquered means giving birth to all vajras. The vajras are the unconquered ones, and it also means giving birth to all unconquered persons. This unconquered birth is also called amṛta-birth.

10.50

Next is the Vajrasphoṭa mantra.

10.52

This syllable va is because there is a na below; by adding this syllable above va, this syllable na is the dot of great emptiness. If the dot is attached above, it becomes the next syllable dha, with no need to add na. Here, phaṭ is taken as the heart, which has the meaning of binding, namely the vajra-bond. Bandha has the meaning of universal protection, binding them everywhere. Binding them everywhere means binding that essence of the dharmadhātu. The single dot [of the anusvāra] has the meaning of pervading all places. Having comprehended the vajra-essence of the dharmadhātu, binding it so that it is not destroyed is the meaning of sīmābandha.

10.54

Next is the mantra of Krodhacandratilaka Vajra.

10.56

The above takes the syllable *hrīḥ* as its heart. *Hrīḥ* has the meaning of gathering and summoning, and also the meaning of invoking. Containing the syllable *ha*, it is practice; containing the syllable *ra*, it is departure from dust and defilement; adding the upper stroke, it has the meaning of samādhi. The two dots on the side are identical to nirvāṇa; this means possessing all the merit of the buddhas, with the wish: 'May I also be likewise.' Next, the syllable *hūṃ* has the meaning of terrification. In order to quickly fulfill this merit of all buddhas, through the practice of firmly advancing in the undefiled samādhi identical to nirvāṇa, it greatly terrifies all māras, causing them all to retreat and disperse.

10.58

Next is the mantra of Vajrasūci.

10.60

The meaning here is: needle (sūci) has the meaning of sharp wisdom. Penetrating with this sharp wisdom like a vajra drill, there is no dharma it does not pierce. The intent of wisdom penetrating dharmatā is the meaning of the vajra needle—namely, piercing through ignorance to the limit of dharmatā.

10.61

Next is the mantra of all vajradharas. At that time, vajradharas as numerous as the dust motes of ten buddha-kṣetras entered together into the vajra invincible samādhi, no different from Vajrapāṇi, and likewise emanated inconceivable light from their own minds, in which this mantra appeared. One should know that the rest of the retinue is also likewise. *Hūṃ hūṃ hūṃ*. It takes the first syllable as its essence; it is also the great emptiness practice samādhi. This samādhi is none other than the practitioner of the great vajra invincibility. Entering this samādhi, it is therefore named the great emptiness practice samādhi. The three syllables indicate multiplicity; since all sentient beings' many vajras spoke it together, the three syllables are therefore combined.

10.63

*Jhaṃ jhaṃ*: *ja* has the meaning of birth, and having a dot on top is great emptiness. Having broken through all obstacles, one should attain the birth of great emptiness, which is the birth of the buddhas. The birth of vajra wisdom is none other than the birth of the dharmakāya of the buddhas. As the *Aṅgulimālīya-sūtra* speaks of giving birth to this unborn body, that is its meaning.

10.64

Next, the various kāṅkaras speak this mantra. This refers to those who are exclusively at the side of the principal deity, receiving commands to go and come and carry out whatever is to be done. Likewise identical to the vajradharas above, they enter the great vajra invincible samādhi and speak the mantra; all the kāṅkaras of all families together use this mantra.

10.66

Here *ha* is practice and is joy, and having the syllable *e* in the middle is samādhi. Doubling the utterance means practicing the ultimate practice, meaning the ultimate concentration.

10.68

It is used by the messengers common to the three families.

10.69

Next, Śākyamuni Tathāgata enters the Ratnasambhava samādhi. Jewels come forth from there, so it is named 'treasure-source' (ratnasambhava). Just as the great ocean produces various jewels, if one reaches that isle, then according to whatever one requires, nothing is lacking. After the Buddha entered this samādhi, from the portal of his face he emitted various lights, in which this mantra appeared, extending everywhere to all buddha-kṣetras. One should know that the remaining mantras are all spoken in this way.

10.71

Now for this mantra, the initial syllable *sa* is the essence. *Sa* has the meaning of outflow (āsrava) and also the meaning of solidity. Entering the syllable A gateway, it is without outflow and without solidity. If there is solidity, it is a dharma of arising, ceasing, and disintegration. If it is made identical to the syllable A, this solidity is originally unborn; that is to say, attaining mastery among all dharmas equal to empty space, being able to act as an isle of all treasures. In my personal opinion, Śākyamuni, through the power of mahākaruṇā, even for icchantikas and the like whose bodies are entirely tight-knit like vajra, also causes them to break through this view and enter the Buddha Dharma, fulfilling his vow of bestowing the great jewel. Is this not attaining mastery among all dharmas, able to break through all solidity?

10.72

Next is the mantra of the ūrṇā: this is accomplished through the immeasurable merit of the Tathāgata as an adornment. Because it is a mass of merit, it assumes the form of a samādhi maiden. As a member of Śākyamuni's retinue, she also enters the Ratnasambhava samādhi and speaks this mantra.

10.74

*Hūṃ*: this heart is the bīja. The syllable *ha* is practice identical to great emptiness; having the syllable *u* below is samādhi; the dot on top is the great emptiness practice samādhi. Relying on this to advance in cultivation, one is able to reach the treasure place; hence one can freely give to others, causing their wishes to be fulfilled.

10.75

Next, 'all uṣṇīṣas' refers to the uṣṇīṣas of the buddhas as numerous as the dust motes of ten buddha-kṣetras. 'Uṣṇīṣa' has the meaning of noble supremacy, situated topmost upon the body. It is another name for the eighteen distinct qualities (āveṇikadharma) of a buddha. The form and appearance of this principal deity is entirely identical to Śākyamuni, fully possessing the marks of a great person, differing only in that the topknot within the uṣṇīṣa is shaped like a bodhisattva's topknot. It also abides in the Ratnasambhava samādhi and speaks this mantra.

10.77

*Hūṃ* has the meaning of terrification, by ferocious power universally breaking all bonds identical to great emptiness. *Phaṭ* has the meaning of non-arising: just as when the substance is destroyed it is not permitted to arise, so it must certainly die. It means breaking all dharmas without exception, causing them all never to arise again, identical to the great emptiness liberation of all buddhas, which is to enter the summit of the distinct qualities of a buddha.

10.78

Next is the mantra of Aparājita. He is a member of Śākyamuni's retinue, and also enters the Ratnasambhava samādhi as above to speak the mantra. This is an emanation body of Śākyamuni, concealing his immeasurable autonomous supernatural power to manifest this form of a wrathful vidyārāja, meaning to subdue sentient beings and exhaust all obstacles.

10.80

Taking the first syllable as the essence, it takes the very first conjunct syllable *dhra* as the bīja. *Dha* has the meaning of dharmadhātu. *Ra* has the meaning of defilements, obstacles, and all dust; if it enters the syllable A gateway, it is without dust or obstacles, which is the dharmadhātu. One should know that because it is identical to the dharmadhātu, where else could there be any dust? This is the meaning of great emptiness. If someone abides in this samādhi, then among all obscuring obstacles none will not be destroyed. Doubling the utterance means utterly breaking dust and obstacles. Hence it is said to be the dustless samādhi, namely the *rīṃ* syllable gateway. Next, saying the conjunct syllable *jrīṃ* is samādhi; that is to say, all obstacles do not arise, and one attains the birth of great emptiness. This bīja syllable possesses various adornments of concentration and wisdom; therefore, one can attain mastery in saṃsāra, and sitting beneath the bodhi tree, crush the four māras' hosts. 'Aparājita' (Invincible) means there is nothing that cannot be broken.

10.81

Next is the vidyārājñī Aparājitā, who takes a female form. Speaking this mantra, she enters samādhi as explained before.

10.83

Next is the mantra of the Earth Deity. The earth can sustain all things, and all things depend upon it for growth; one should know that this is none other than the Buddha Mind. Just as the Tathāgata's mind can sustain all things, she deeply enters the sustaining-the-origin samādhi and speaks the mantra. She is also simply an upāya emanation body of Śākyamuni.

10.85

Next, the deva Viṣṇu has many alternative names; it is an alternative name for the deva Nārāyaṇa. He is an emanation body of the Buddha; his samādhi is the same as before. *Viṣṇave* (namely, using his original name to make the mantra) takes the first syllable as the bīja. *Vi* has the meaning of emptiness; *ṣṇu* has the meaning of advancing and the meaning of arising, advancing by mounting emptiness. This refers to this deva mounting the garuḍa bird and traversing the sky. In my personal opinion, that Śākyamuni among the Five Families of Buddhas sits mounted on a garuḍa signifies advancing through empty space.

10.86

Next is Rudra, who is also an emanation body of the Buddha, an emanation body of Maheśvara (also named Īśāna). *Rudrāya* (namely, using his original name as the mantra) takes the syllable *ru* as its heart. *Drā* has the meaning of bestowing, like having much oneself and being able to grant it to others. The so-called vehicles (yāna): vehicle is the meaning of the syllable *ya*. Having penetrated such a jewel vehicle oneself, one can universally bestow it upon all sentient beings. *Ru* is the stainless samādhi; having attained this samādhi oneself, one further bestows it upon others.

10.87

Next is the mantra of the Wind Deity. He is also an emanation body of the Buddha, with the samādhi as before. *Vāyave* (namely, using his original name as the mantra) takes the syllable *vā* as its essence. *Ve* has the meaning of bond; entering the syllable A gateway, it has the meaning of being without bonds, which is liberation. The dot of the syllable A beside it is practice. The third syllable, *ve*, has the meaning of ineffability, and adding the syllable *i* makes it samaya. These are the vehicles; by means of the unhindered vehicle, one crosses over all.

10.88

Next is the deva of melodious sound (Madhurasvarā). This refers to the devas who display beautiful chanting, somewhat different from gandharvas, who are instrumental musicians.

10.90

Taking the initial syllable *sa* as the essence, it has the meaning of solidity. If there is solid abiding, then there are the characteristics of arising, abiding, changing, and ceasing; entering the syllable A, which is originally without solidity, there is consequently no formation or disintegration. The remaining syllables all explain this. In my personal opinion, pleasing sentient beings with this wondrous sound, using soft words to delight the minds of the multitude and make them joyful, one preaches non-solidity to make them aware of impermanence, verifying and attaining the solid Dharma of the Tathāgata.

10.91

Next is Nirṛti, the lord of rākṣasas, who is also an emanation body of the Buddha.

10.93

He constantly devours sentient beings. The Tathāgata is also like this, able to devour the sentient beings of all dust and obstacles without satiety. In *adhipataye*, the syllable *dhi* contains the sound of *dha*, which is the dharmadhātu; adding *i* makes it samādhi, the so-called dharmadhātu samādhi. *Pati* is called abiding; abiding in this dharmadhātu samādhi is called wondrous abiding. Contemplating all defilements and obstacles as none other than the dharmadhātu, entering into the dharmadhātu has the meaning of devouring them into the belly. The final syllable *ye* is the vehicle (yāna); this vehicle is incomparably swift. It is the locus, gateway, essence, and bīja syllable.

10.94

Next is the mantra of King Yama. He is also an emanation body of the Buddha.

10.96

*Vā* has the meaning of firm abiding, and also of eliminating all bonds—meaning eliminating bonds through the principle, not through non-dharma. Within the syllable *sva* there are multiple sounds, which is thusness (tathatā); the syllable *sa* has the meaning of firmness. The syllable *ya* is the vehicle; mounting this vehicle of thusness to advance in practice, the dot of the syllable A beside it is practice. Advancing mounted upon the characteristics of thusness means going forth to achieve complete awakening.

10.97

Next is the mantra of Mrtyujanman. This is the vidyārāja of Yama; also, in order to accomplish the maṇḍala generated from mahākaruṇā, he speaks this mantra according to what he has penetrated.

10.99

Severing all sentient beings to the end without remainder is killing. This vidyā achieves mastery in the dharma gateway of death; it is an emanation manifested by the Buddha, not truly killing all sentient beings. It takes the initial syllable *mṛ* as its bīja.

10.100

Next is the mantra of the deity Kālarātrī. She is the consort who attends Yama.

10.102

Taking the initial syllable *kā* as its essence (making it), because in the darkness of night there is much terror and various perils, in order to eliminate those fears of long-night obstacles and defilements within the darkness of ignorance, this mantra is spoken.

10.103

Next are the Seven Mothers of King Yama. There are seven sisters; regarding the names of these Seven Mothers according to other sūtras, all use their original names to make mantras. Now their collective [mantra] is spoken as follows.

10.105

It takes the initial syllable *mā* as its bīja, which has the meaning of non-self (anātman).

10.106

Next is Śakra Devendra.

10.108

Śakra has the meaning of a hundred merits. Because on the causal ground he cultivated merit a hundred times—namely, holding a great unhindered donation assembly one hundred times to universally give to sentient beings—he was able to achieve this supreme birth. Taking the initial syllable *śa* as the bīja, he was named accordingly. It has the meaning of cessation: pacifying all obstacles. Once obstacles are pacified, his merit increases; *kāra* is advancement. Furthermore, *śa* is śamatha. Constantly benefiting the devas with profound words, his heart is therefore made into the mantra. He is also an emanation of the Buddha.

10.109

Next is the mantra of the Nāga King Varuṇa. This is the nāga in the great ocean; all nāga kings share this mantra.

10.111

Because he achieves mastery in water, he is named Lord of Waters. It takes the initial syllable *a* as its bīja.

10.112

Next is the mantra of Brahmā. In order to accomplish that Mahākaruṇāgarbha, it is also as spoken above.

10.114

He is the lord of sentient beings (Prajāpati). All sentient beings exist because of Brahmā; hence he is named the Lord of All Sentient Beings, because he can generate all sentient beings. It takes the conjunct syllable *pra* as its bīja syllable. *P* is ultimate reality (paramārtha); *ra* is obstacles and defilements; in the supreme truth, obstacles are non-obstacles. All noble ones are born from this, so the lord is the Lord of Generation (Prajāpati). He is also an emanation body of the Buddha.

10.115

Next is the mantra of the Sūryadeva:

10.117

It takes the initial syllable A as its bīja, which means "originally unborn." Realizing this principle oneself and imparting it to others is the meaning of constantly benefiting sentient beings, just like the sun. Worldly people speak of the sun as that which constantly benefits sentient beings.

10.118

Next is the mantra of the Candradeva:

10.120

If there is no death, then there is also no birth. That which is unborn and undying is called amṛta. Worldly people consider the moon able to eliminate the afflictions of poisonous heat just like amṛta; hence it is named after it. Among the flavors of all amṛtas, none surpasses the pure moon samādhi.

10.121

Next is the mantra of the nāgas. Previously it was the nāga king; this one applies universally to all nāgas.

10.123

This is explained as "cloud-devourer." It is darkness, which is the defilement-obstructions of sentient beings. Being able to devour all obstructions and attain mastery is why it is so named. It takes the initial syllable mi as its substance, which means "I"—that is, "non-self."

10.124

Next is the mantra of the two gatekeeping nāga kings, Nanda and Upananda:

10.126

"U" means to transcend. They transcend the saṃsāric flow of all phenomena and abide in the supreme state, and by means of this they protect the world; hence they are named after it.

10.127

Above, the retinue of Śākyamuni is concluded. All of them abide in the Ratnasambhava samādhi and, as transformation bodies of the Buddha, teach mantras in order to accomplish the Mahākaruṇāgarbha.

10.128

As for when Vairocana Buddha speaks the vidyārājñī, the mother of all bodhisattvas who grants unerring siddhi and desires from his own teachings: "His own teachings" refers to the teachings realized by the Dharma Buddha himself, namely the secret and equal teachings. It is so that all practitioners herein will not be in vain—"unerring" means not being in vain. In accordance with their capacity, they all tend toward the principle of the dharmakāya and become identical to that Buddha; therefore it is said to be "unerring." Just as the bodhisattvas mentioned above spoke mantras each wishing to guide and gather practitioners of their own kind, such that if anyone practices, they will become equal to them; now the Dharma Buddha himself speaks the vidyārājñī mantra, so that if anyone practices it, they will be born into the dharmakāya from Gaganarocanā, no different from myself.

10.130

The mantra begins with homage to the pervasive buddhas, because the name "all" is still all-pervading. For example, pointing to "all buddhas of the east" does not pervade the ten directions. To exclude such partial "all," it says "pervasive buddhas." Other [passages] follow this. The section on Gaganarocanā, mother of all buddhas and bodhisattvas, is finished. Then, for the pacification of all obstructors, the Buddha realized the samādhi named "Fire-born" and spoke this mantra that greatly crushes obstructions. It possesses great majesty and can eliminate all kinds of obstacles and difficulties for mantra practitioners, even up to when the Buddha was at the Bodhi tree: through this mantra, there was no army of Māra that was not dispersed and destroyed, to say nothing of worldly obstructions! Furthermore, these obstructions, in brief, are twofold: first, internal obstructions, which arise from one's own mind, of which there are so many types they cannot be detailed; second, external obstructions, which arise from external affairs, which are also very numerous. It can crush and destroy them all.

10.132

It takes the last two syllables as the bīja, and all the phrases accomplish this. First, "caṇḍa": can means "death"; entering the syllable A gateway, it means "originally free of birth and death." Ḍa means "battle"; with this master of great power free of birth and death, one battles the four māras. Next, ma means "I"; entering the syllable A gateway, it is non-self and also emptiness. Ha means "joy" and also "practice." "-roṣa-": it has the syllable ra, which is defilement-obstruction; it has the u sound, which is samādhi—namely śamatha, meaning samādhi. Ṇa means "emptiness"; the fifth syllable is the great emptiness samādhi. Sa means "firm"; pha means "dharma"—because one fully knows that the world is like a mass of foam, it is easily broken and defeated. Beside it is the dot of the syllable A, which is practice. Ṭa means "battle," able to confront the terrors of obstructions and break them. Ya means "vehicle." Hūṃ is the great emptiness practice samādhi, as explained above. Tra (which is tathatā)—ra is undefiled; ka is "action," meaning that all dharmas are uncreated. In the syllable hāṃ, ha means "practice," and it also has the a sound, which is the vajra samādhi that terrifies māras and obstructions. The dot is great emptiness; with this unmoving movement of great emptiness, one greatly terrifies all māras and obstructions. In the syllable vaṃ, ma means "I"; entering the syllable A gateway, it is non-self. Furthermore, with this samādhi of great emptiness and non-self, one terrifies the māras, because this syllable also has the a sound and the dot. The four syllables ha, ro, hāṃ, and ṣa all have the a sound, which means repeatedly terrifying the māras, profoundly terrifying both internal and external obstructions. The mantra of the noble Acala is concluded.

10.133

Next is the mantra of the vidyārāja Trailokyavijaya. All are from Vairocana Tathāgata abiding in the adhiṣṭhāna-samādhi of observing the peak of the Dharma banner, as explained in the initial "Introductory Chapter." The Tathāgata spoke these two vidyās, both of which are samādhis of that Dharma Buddha, in order to guard and increase the practitioner from their initial arousal of the bodhicitta, allowing them to bring about the perfection of the Buddha fruit, never retrogressing and never falling into wrong paths—this is Acala Vidyārāja. To subjugate difficult-to-tame sentient beings of the world—this is Trailokyavijaya Vidyārāja. They are spoken in succession. As for the so-called "three worlds," "world" refers to greed, anger, and delusion; subjugating these three poisons is called "subjugating the three worlds." Furthermore, because of greed in the past, one now receives this body of retribution for greed, and again produces karma of greed to receive future retribution. It is likewise for all three poisons; this is called "subjugating the three worlds." Furthermore, the "three worlds" refers to the triple realm, meaning that Vairocana Tathāgata, starting from the Peak of Existence down to the lowest planes, transformed successively from top to bottom in every heavenly abode, manifesting as masters of great devas with immeasurable retinues. Now, surpassing those devas by hundreds of thousands of millions of times, they felt unprecedented fear, wondering what sentient being could surpass them. Even up to subjugating them with the Dharma, he descended in succession. Because he is able to subjugate the lords of the three realms, he is called the vidyārāja Trailokyavijaya.

10.135

Now, this mantra takes this syllable tri as its substance; above it has the ta sound, which means tathatā. Ra is defilement-obstruction. It has the i sound, which is samādhi; for the substance of tathatā is originally unborn. Because it is unborn, defilements and obstructions are also originally unborn of themselves. Cultivating in accord with this principle, one is fully endowed with both concentration and wisdom, and is thus able to subjugate the three worlds.

10.136

Next is the mantra of the śrāvakas:

10.138

The general explanation says: free from conditioned arising. Arising is due to karma; freedom from arising is due to freedom from karma. First, he (it has the ha sound, which is practice and joy, namely śrāvaka practice; the i sound of samādhi is śrāvaka concentration); next, the syllable tu (it has the ta sound, which is the tathatā entered by the śrāvaka; it also has the u sound, which is samādhi); next, the syllable pra (the ultimate truth seen by the śrāvaka); next, the syllable ra (the six sense objects faced by the Hīnayāna); tya (the meaning of riding upon tathatā, namely what the śrāvaka rides upon); vi (it has the va sound, which is bondage; the i sound, which is samādhi); gata (transcended). The rest may be broadly explained by category. The meaning of terrifying obstructions is as explained above, differing only in śrāvaka practice. This is the great compassionate vow-power of the Dharma Buddha: for the benefit of sentient beings, he manifests the mantras of śrāvakas and pratyekabuddhas in samādhi. If there are sentient beings who should enter the Way through this Dharma, he causes them to enter the Mahākaruṇāgarbha through this gateway.

10.139

Next is the mantra of the pratyekabuddhas:

10.141

As explained above, śrāvakas and pratyekabuddhas take phrases of dharmas as mantras. Now using a single syllable is the essential purport of the doctrine. That is the ultimate abode of practice, hence a single syllable is used.

10.142

Next is the mind mantra of all buddhas and bodhisattvas:

10.144

Above, ra is defilement; below, va is bondage. Vi means the cessation of the path of words, and also samādhi. Dhi means imparting. The i sound is samādhi. Because one is self-sufficient, one imparts to others. Because one has personally attained sarvajñajñāna, one can impart this vow to others. Consider this to be the mind of all buddhas. The syllable tya (conjunct) is the bīja. It is connected with the a sound in the preceding phrase, and takes precisely this a sound as the substance of the bīja, which is the meaning of "originally unborn."

10.145

Next are the mind mantras of the universal worldly devas and others:

10.147

It takes the very first syllable ro as its bīja.

10.148

Next is the mantra of all buddhas:

10.150

Next is the mantra of the guardian. This is Aparājita, precisely "difficult to withstand" (meaning held by power, impossible to gaze upon, and also meaning difficult to subjugate). He is the kāṅkara of the Dharma Buddha, constantly to the right of the inner gate, named the messenger Aparājita; the power of the samaya of all buddhas cannot be transgressed. Receiving and practicing the vajra precepts, none dare violate or transgress them. He is also called "Unviewable," because this kāṅkara is as fiercely blazing as hundreds of thousands of suns; none dare look at him, just as a newborn infant cannot bear to look up at the solar orb; hence he is named after this. Constantly at the Buddha's inner gate, whenever there are orders he acts as told; hence he is called kāṅkara.

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Linked texts (1)

大毘盧遮那成佛經疏 — Classical Chinese