大毘盧遮那成佛經疏 11

English (machine translation) 11

Language: English

Regarding "At that time the Bhagavān again surveyed the great assembly, and in order to fulfill all wishes, he again spoke the Dharma-phrases that fulfill the resolute wisdom of the immeasurable gateways of the three times": surveying the great assembly is not without reason. He first observes the bīja-characteristics and fundamental nature of those sentient beings with the Buddha-mind—what teachings they are capable of receiving, and according to what type they can be benefited. Having contemplated them in this way, he knows that they can attain awakening and entry through those respective Dharma gateways. Because he wishes to explain this, he first observes their capacity. The resolute wisdom gateways of the immeasurable three times refers to the immeasurable, unhindered gateways of wisdom within a single thought of the three times. The Buddha explains this wonderful Dharma with various skillful means; all sentient beings each attain resoluteness in accordance with the wisdom gateway appropriate to them. Because the gateways are immeasurable, it is said "immeasurable gateways." The Buddha surveys the great assembly to explain this gateway of approach to the universal dharmadhātu, wishing to cause each to attain resoluteness in accordance with their original conditions; hence they are called "gateways of resolute wisdom." As for Dharma-phrases: having first contacted phenomena, principle can arise from phenomena, hence they are called phrases; that is, the phrases and verses, using names and words according to the conventions of worldly phrases and verses. Fulfilling: entering this Dharma gateway can generate Dharma gateways, generating the formless, secretly realized Dharma of the Tathāgata of the dharmadhātu; intending to fulfill all sentient beings with such Dharma so that none pass in vain. These phrases are verses; before combining the phrases, their meaning will later be formulated into verses.

11.4

Regarding "Space is immaculate and without intrinsic nature, / capable of bestowing all kinds of ingenious wisdom": the mind of sarvajñajñāna is equal to space—immaculate, immeasurable, unhindered, and without discrimination; this is the Dharma directly realized in the great emptiness of all buddhas. Without intrinsic nature means that this immaculate and pure dharmadhātu of emptiness also has no intrinsic nature and cannot be grasped. Because it is this very great emptiness, unconditioned and also without intrinsic nature, it can give birth to sarvajñajñāna, which is "ingenious wisdom," another name for wisdom. Were it not ingenious wisdom, how could it, in accordance with the various mental dispositions of all sentient beings, manifest the bodies they delight to see, speak the teachings they ought to hear, and match their capacities for understanding, so that all enter the universal dharmadhātu without failure? This is the utmost ingenuity among ingenuities. Because equal emptiness has no intrinsic nature, and the arising and cessation of characteristics are also without nature, it has mastery over phenomena and can generate ingenious wisdom, universally granting the wishes of all sentient beings. It is inconceivable and beyond measure.

11.5

Regarding "Because its original intrinsic nature is constantly empty, / dependent origination is extremely profound and difficult to see": this unattainable intrinsic nature of emptiness is the foremost, eternally abiding body of the Dharma-Buddha. Because it is free from the eight erroneous notions of emptiness and non-emptiness, it is this very profound teaching of dependent origination; unconditioned and uncreated, it can universally respond to sentient beings without moving from the dharmadhātu, capacity and response correlating like the moon appearing in clear water. Such a teaching of dependent origination is inconceivable. (The intrinsic nature of emptiness is constantly existent; it is not that it was previously absent and now present, or previously present and now absent; hence it is said that the original nature of emptiness is like this.)

11.6

Regarding "Advancing with special excellence through long and enduring time, / it bestows the unexcelled fruit in accordance with one's thoughts": enduring means constantly cultivating such Dharma practices, up to even great emptiness being unattainable because it has no intrinsic nature. Just as great emptiness can give rise to the myriad practices, so it is with this practice of the profound, equal dharmadhātu: if a practitioner can constantly practice like this, they can fulfill what sentient beings desire and wish for, and can even bestow upon them the unexcelled great vow.

11.7

Regarding "Just as all palaces and dwellings of every destiny / are established based on space without attachment in their functioning": fearing that people may not have faith or understanding, this further adduces a metaphor to illustrate it. Just as all worldly realms rest and abide based on space, yet this great space has nothing else to rely upon, nor does it think, "All worldly realms are born from me and abide relying on me." Nor does this worldly realm, abiding in space, think of its kindness and seek to repay it, thinking, "By the power of this space, I am able to obtain such peace and security." Why? Because it does not see space engaging in deliberate action; hence it does not think of repayment. Therefore, it next states in correspondence: "This pure Dharma is also like this; / the three existences are purified and born without remainder." In correspondence, it means that the practice explained above is also identical to space; it removes the hindrances of the three existences without remainder, and can give birth to the pure Dharma—what is called the birth of the pure, wonderful body of dharmatā. Next, it says: "Because the Exalted-Born One of ancient times cultivated this, / he came to possess all the practices of the tathāgatas." This further adduces antiquity as proof. "Exalted-Born" means "previously born"; "previously born" means the one who first awakened to this Dharma. If one awakens to this Dharma, one has inexhaustible adornment—the wonderful, adorned treasury of inexhaustible adornments of samādhi, wisdom, and spiritual power. It refers to a past bodhisattva named Exalted-Born Adornment, who was a son of the Buddha. He was an early practitioner, just as one says "previously born." In Sanskrit, it is vibhu, which means before long fulfilling all treasures, referring to the Dharma-treasures; he adorned his person with these virtues. This previously awakened one once attained such Dharma, and all buddhas have also attained this Dharma. Next, it says: "It cannot be found in other phrases; / one becomes a universal illumination of the world like the Bhagavat." The meaning of the next lines is: if apart from this one could accomplish such an inconceivable fruit of the dharmadhātu in other Dharma-phrases, there is no such possibility. Even if one were to seek it therein, there is no principle of obtaining it; it is like seeking oil in water—there is no such possibility. If a person can attain this Dharma of personal realization that is not from another, not awakened through another, they can illuminate the world just as the sun shines upon it. It is also like when a buddha appears in the world, serving as a great light universally for the entire world of ignorance.

11.8

Regarding "Teaching the practice that is utterly pure, / profound, vast, inexhaustible, and free from conceptualization": the Buddha taught this utterly pure, non-conceptual, discrimination-free, profound Dharma of self-realization; this Dharma is profound, vast, inconceivable, indestructible, and without end. This expresses the praise of the Dharma's virtues.

11.9

"Then the bhagavat Vairocana, having spoken this gāthā, gazed upon the whole assembly, including Vajrapāṇi, and addressed the vajradharas, saying: 'Sons of good family, each of you should now manifest the spiritual power of the dharmadhātu'"—spiritual power also means the active application of supernatural transformation (vikurvita). This supernatural transformation has a broad meaning, obtaining many from one—"'and phrases from which siddhi streams forth. If sentient beings see such dharmas, they will give rise to joyful leaping and abide in the experience of bliss.'" The Buddha's gazing upon the assembly was not without reason; it was because he wished to have each of them speak phrases of siddhi that stream forth from the power of the sovereign supernatural faculties of the inconceivable dharmadhātu. This "streaming forth" is called a "gateway"; the Sanskrit word has multiple meanings, and here the intent is to explain "streaming forth." This refers to how, from the Buddha-mind of the internally realized dharmadhātu, immeasurable gateways of skillful wisdom stream forth. This means that, just as explained before, each bodhisattva and vajra deity represents an internal realization of the Tathāgata, and from this manifests a Dharma gateway. Gateways include those that transmit the Dharma and gather sentient beings, leading that particular class to enter through this gateway and reach the stage of sarvajñajñāna. The Buddha's intention was to have each of them speak the gateway for entering the dharmatā: if there are sentient beings endowed with those dispositions, they will give rise to joy, generate wholesome roots, and thereupon from this gateway accomplish superior progressive practice, abiding in the peaceful and blissful practice of the Tathāgata. At that time, all the vajradharas paid homage to the bhagavat Vairocana: "'So it is, Master of the Dharma! We shall abide by your instructions'"—they abide by the Buddha's command and dare not disobey. However, the Tathāgata is the Master of the Dharma; if each were to speak differently in the presence of the Master of the Dharma, it would be inappropriate. This was to request the Buddha to speak it himself, so that all might hear. Why? "Bhagavat! To speak for ourselves before the bhagavat such dharmas as we have mastered would not be proper." This is inverted syntax. Then all the vajradharas again besought the Buddha, saying: "'We only pray that the bhagavat take pity on us and manifest the phrases from which siddhi streams forth. Why? Because to declare and reveal for ourselves before the venerable bhagavat the dharmas we have mastered would not be proper.'" What does this mean? The Tathāgata, the King of the Dharma, is supreme and unexcelled, because within this Dharma he has directly mastered it, completely and clearly perceiving it without remainder. As for us, by the power of the Buddha's grace, each of us has gained mastery from a single gateway according to our own mental capacity. If we were to proclaim it ourselves before such a great Master of the Dharma, it would not be appropriate. This expresses a sense of shame, modesty, and deference. In stating their intent in this way, they wished the Buddha to speak it himself. Why? Because in future ages, sentient beings who encounter this Dharma will obtain great benefit, opening the Buddha's knowledge and vision and swiftly achieving the Tathāgata's peaceful and blissful practice. Having spoken thus, the Tathāgata addressed Vajrapāṇi and the others, saying: "'Excellent, excellent, sons of good family! In the Dharma and vinaya spoken by this Tathāgata, that which is praised by all is what is called having shame. If a son of good family or a daughter of good family with shame sees such a dharma, two things will swiftly arise: namely, not doing what should not be done, and being praised by the multitude.'" The meaning of the Buddha's praise is: although these good men have thoroughly mastered the Dharma gateways they have entered, because they revere the Tathāgata and feel shame, they dare not proclaim them. One should know that this is the very hallmark of a good man, which is why he says "Excellent, excellent!" Next, based on their conduct, he guides and receives them; therefore he says that within the Dharma and vinaya spoken by the Tathāgata, one dharma is always praised above all, namely, shame (hrī). The Western Sanskrit term is different from "remorse" (apatrāpya). Explaining them further: what are shame and remorse? They mean possessing modesty and shame. If a person possesses a mind of shame, then they have shame and remorse. The Tathāgata constantly praises this one dharma. If a person can possess shame, then they will accomplish secret practice; one should know that this is indeed the point of departure. Because of possessing shame, one is able to be endowed with two dharmas: the first is that one does not do any of the tasks that should not be done. What should not be done? Just as worldly people each observe what should not be done within their own lineage and dare not do it—and the world calls them people who have shame—now these sons of good family are also like this: observing themselves within the Tathāgata's lineage, they know that all evil deeds within this Dharma should not be done. This is the first. Because of not doing evil, they are praised by the Tathāgata. Not only by the Tathāgata, but they are also constantly praised and proclaimed by the assemblies of all the devas, humans, asuras, śramaṇas, and brāhmaṇas of the ten directions, as well as the assemblies of both ordinary beings and noble ones; this is the retribution for not doing various evils. Furthermore, "being praised by the multitude" means practicing all good deeds together. Because they are endowed with all good, they are praised by the great assembly. "'Furthermore, there are two things: namely, causing what has not been reached to be reached'" means causing those who have not reached it to reach it, arriving at the wondrous jewel continent of sarvajñajñāna. Because of possessing shame, one is able to practice the two dharmas; and because of the former two attainments, one is able to reach the place to be reached, awakening now to what was not awakened to in the past, and hearing now what was not heard in the past. This is the first. Second, because of reaching what was not previously reached, one is born into the Tathāgata's lineage. Sharing the same abode with all the buddhas and bodhisattvas, one never departs from subtle and superior progress. This is the second. "'Furthermore, there are two things: namely, abiding in śīla'"—the so-called removal of heat and attainment of coolness is the meaning of śīla. Just as one who is hot longs for a cool pool or a cool room, and upon entering it is freed from the many distresses of heat and affliction; or like a person with a fever disease whose toxic heat illness is eliminated, so that body and mind are cool, well, and at ease—this shares the meaning of coolness. The natural precepts (prakṛti-śīla) of a bodhisattva are perfected spontaneously, without relying on instituted precepts. For example, the nature of the great ocean is intrinsically such that it does not harbor corpses, not because any person or creature causes it to be so. This is not the same as the śrāvaka precepts. As for the second dharma, because one is endowed with the precepts, one is always reborn among humans and devas. This refers to those who have not yet attained the stage of the dharmakāya: in life after life, their places of birth will always be among humans and devas, where they will be free from hindrances, see the buddhas, and hear the Dharma; this is a great benefit. "'Well done! Listen attentively and reflect on it well! I shall now proclaim the concordant phrases of siddhi streaming forth from mantra.'" Within this "well done" there is the meaning of "two virtuous ones," referring to the Buddha's praising their virtuous qualities and addressing them to make them listen well. "Streaming forth" is like when a buddha emits light: there is first an origin from which it emerges, such as the face-gateway, the ūrṇā, or the uṣṇīṣa. After emerging and completing the Buddha's work, it returns and enters again. These streaming-forth mantras are also like this: one should know that they stream forth from within the mantra. This refers to streaming forth the fruits of siddhi. This mantra originally emerges from the Tathāgata's internal realization within the Buddha-mind, creating immeasurable Dharma gateways to broadly accomplish the Buddha's work. After accomplishing the Buddha's work, it causes those sentient beings who should be liberated to enter the Buddha's dharmadhātu through this gateway; hence it is called "streaming forth." Therefore it says next that through these "concordant phrases streaming forth, bodhisattvas cultivating bodhi through the mantra gateway will swiftly obtain the fruit of mantra siddhi therein"—here "fruit" refers to obtaining the fruit of inconceivable sarvajñajñāna. Next, at the beginning, "if a practitioner is one who has seen the maṇḍala, has been sealed and approved by the master, and has accomplished true speech"—from here onward, the sequential ritual of offering is further explained. First, one must have seen the maṇḍala; not only seen it, but one must be initiated by the master through the ritual of adhiṣṭhāna, as explained previously. Not only must one have entered, but one must practice sequentially. Because one practices in accordance with the Dharma, one receives the ācārya's sealing and approval and the transmission of the Dharma. Because one has obtained the seal of approval and abhiṣeka, it next says "accomplished the mantra." Furthermore, in the "Chapter on Worldly Recitation," one first visualizes a circular radiance within which the syllable-wheel of the mantra encircles (head to tail). When reciting, beginning with the first syllable, it enters the mouth and flows into the body, like an inhalation pervading all parts of the body. This is empowered by the sovereign spiritual power of the Tathāgata. Reciting in this way can eliminate all the karmic defilements of sentient beings. Having pervaded the body in this way, it emerges again from the mouth and enters beneath the deity's feet, pervading all the way to the original place. When each syllable flows in this manner, the subsequent syllables form an unbroken, continuous chain. If beginners fear that their minds will be scattered and they will be unable to accomplish it in this way, they should merely visualize the bīja syllable, performing it as before, until the mind becomes accustomed, and then gradually add syllables. Moving this passage into the previous chapter: as explained before, having seen the maṇḍala and gained entry, performing all the Dharma rituals up to abhiṣeka, having received the Dharma, practicing according to the Dharma, one thoroughly understands the sequential ritual applications of the mantra clearly and without obstruction, being competent to transmit the Dharma and obtaining the master's seal of approval. The sūtra says "the honored one," which refers to the master. Furthermore, "able to generate the bodhicitta" means that for the sake of seeking the Tathāgata's sovereign deeds and benefiting all sentient beings through universal gateways, one engages in this practice, not for any other purpose. "Deep faith, compassion, and free from stinginess" means having decisive right faith without doubt regarding the profound, vast, and inconceivable Dharma. Moreover, one has no stinginess in mind regarding wealth or Dharma; with a mind of great compassion, one pities all, constantly engaging in actions that benefit others without seeking self-benefit. "Abiding in self-control" means controlling one's own six emotional faculties and sense bases; this is natural morality. "Able to skillfully distinguish dharmas arising from conditions": for example, when a clear mirror directly faces various colors, they appear clearly before it. Such dharmas do not exist in the mirror beforehand, nor do the colors enter from outside; one should know that even when the two dharmas combine they cannot produce them, yet right within this they appear distinctly and clearly, impossible to grasp or obtain, and neither existent nor non-existent, visible only because of the combination of various conditions. One should know that all dharmas are also like this; up to the ten similes, one can master them all. Having contemplated thus, one also contemplates the fruit of mantra siddhi in this way. The marks of this siddhi arise from the combining conditions of the practitioner's own recitation and the deity's mantra, whereby all inconceivable events occur. Like mirror images of the dharmadhātu, they cannot be grasped, yet diverse accomplishments are attained. "Upholding the prohibitory precepts" refers to the complete precepts of the vidyādhara, wherein one skillfully upholds every single rule. By this cause and condition, one does not violate the samaya rules and attains the accomplishment of siddhi. "Well-abiding in the various trainings" refers to the signs of accomplishment in the superior, middling, and inferior dharmas of the mantra gateway. Thoroughly mastering every matter that should be trained in is what is meant by well-abiding within the superior, middling, and inferior dharmas. "Endowed with skillful means (upāya)" means personally comprehending the applications of the Tathāgata's skillful adaptability. When cultivating the mantra practice, if one happens to violate the monastic rules or the precepts of the two vehicles, one should not give rise to such deluded attachment as: 'Because of this matter, I have breached these precepts; I should know that I will go to an evil destiny,' harboring feelings of remorse that hinder correct cultivation. Why? All the upāyas of the Tathāgata exist solely for this great cause and condition. If, for the sake of upholding the pure precepts of the vehicles without upāya, one were to hinder the complete practice of the mantra, there would be no reason for this. Therefore, if a practitioner ever commits a violation, they should generate this thought: 'I now aspire to seek the unexcelled Great Vehicle to universally benefit all sentient beings. Because affairs could not be simultaneously fulfilled, I committed a violation in this regard. When I have attained the fruit of accomplishment, I should repent.' Because this wholesome intention is not a condition for violating precepts, it is not called a violation of precepts. As for "courageous," its meaning is as explained before regarding the teacher and disciple. "Knowing the proper time and non-time" means that in every sequential ritual application within the mantra gateway, one must not place what is before behind or what is behind before; what should be done first is done first, and what should be done later is likewise—this is called the proper time. Furthermore, various actions such as eating, drinking, and sleeping each have characteristics of proper time and non-time. For a mantra practitioner, if they sleep during the day and stay awake throughout the night, such things are also contrary to the samaya and do not conform to the proper time. "Fond of practicing generous giving" means that a bodhisattva of mantra practice always uses gifts of wealth and Dharma to gather sentient beings and lead them to enter the Buddha Path. If they cannot do so according to their capacity, they violate the vidyādhara precepts. "With a mind free from fear" means that when in an assembly, if there are sentient beings of diverse understandings and views who ask questions either to resolve doubts or to test depth, at that time, abiding in the Dharma, with a fearless mind and a mind free from attachment, one explains in accordance with their questions, causing them to enter right view without shrinking in faint-heartedness. "Diligently cultivating the ritual practices of mantras" means that in the gateway of practice, one never breaks off or halts. If one becomes lax and abandons it halfway, that is not the mark of vigor: what should be attained will not be attained, and what has already been attained will retrogress and be lost, thereby causing obstacles to the Path. Therefore, the practitioner is single-mindedly vigorous as if extinguishing a fire on their head; because of vigor and vigilance, they can even attain the Buddha's knowledge and vision in this very life, to say nothing of the other dharmas that aid the Path. Otherwise, they violate the samaya rules. "Mastering the true meaning of mantras" means knowing the profound imports within the superior, middling, and inferior accomplishments. In each and every syllable, regarding masculine and feminine vocalizations, from the gateway of entry up to the attainment of buddhahood, one skillfully discerns the signs of openness and obstruction therein. Why is this so? These mantras are the Tathāgata's own internally realized virtues, with which he adorns the dharmakāya, causing sentient beings each to see the dharmatā from the gateway with which they have affinity. When entering a single syllable, one is endowed with the virtues of immeasurable gateways, without duality or distinction. "Constantly delighting in sitting in dhyāna and delighting in producing accomplishments" means that in the mantra gateway, the mind abides in a single object without distraction. Whether contemplating syllables, contemplating sounds, or contemplating the bīja of the fundamental deity, focusing the mind on one matter without external conditions, one can attain great accomplishment. If the mind is distracted, even if one seeks accomplishment over immeasurable kalpas it cannot be attained; how much less could one presently obtain the Dharma's benefit in a single lifetime?

11.10

Next, the signs of mantra accomplishment are explained. Someone might doubt: "Within the unconditioned dharmatā of all phenomena, how could there possibly be such various phenomenal characteristics?" Now, wishing to awaken him, [the sūtra] replies: "This fact is truly existent; you should not give rise to doubts." First, worldly matters are taken as metaphors. Moreover, [the sūtra says]: "'Master of Mysteries! For example, in the desire realm there is the vidyā of Ishvara pleasing and satisfying desires, [which extends] up to all devaputras of the places of desire.' As explained in the Mahāyāna, the desire realm has thirty-six places: the eight cold and eight hot hells together make sixteen; also the four great continents, each of which has two intermediate continents (totaling twelve continents, which together with the preceding make twenty-eight); and the six heavens, together with animals and pretas (totaling thirty-six). This lord of the heaven of Ishvara, by the power of this vidyā that pleases and satisfies desires, manifests various multifaceted articles of sensual pleasure, and is able simultaneously to fill these thirty-six places. It also says, '[they] become intoxicated by this, producing an array of wondrous varieties, up to and including personally enjoying them.' This means that for all devaputras and devakanyās, he manifests external and internal, sentient and insentient objects. Such as manifesting foods, flavors, music, and so forth, each of which can be enjoyed directly before them. If they see bodies such as female forms, they can also entertain themselves with the five desires, each according to their heart's wish. Because they encounter extremely wondrous objects of the five desires, their minds are entirely intoxicated. How much more so could the Tathāgata's mantras not universally manifest form-bodies to perform Buddha-deeds? Furthermore, good son, just as the heaven king Maheśvara has a vidyā named 'Superior Mind-born Vidyā,' by the power of this mantra he can simultaneously produce great transformations, appearing throughout this trichiliocosm to manifest for every single sentient being all the beneficial things they cherish and delight in, which, according to their enjoyment, are all real and not false; he also transforms into the bodies of the Śuddhāvāsa heavens and their subtle and wondrous enjoyments, as the sūtra explains. How much more so the power of the Tathāgata's mantras! Setting aside these matters: just as worldly illusionists can even by their mantras manifest various orchards, fruits, conveyances, humans, beasts, and so forth; and again, just as the asuras have their own mantras by which they can transform their bodies to equal Śakra and sit upon the Good Dharma Hall of the Trāyastriṃśa Heaven, causing all the devas to give rise to doubt and wonder; and again, just as worldly people have mantras that can neutralize all poisons and various afflictions of cold and heat; and again, there is the devī Kuntī, who has her own mantra by which she can inflict great pestilence upon all humans; up to worldly people who, at present, by means of mantras turn fire cold and turn ice hot—how much more so could the mantras empowered by the Tathāgata's sovereign divine power fail to pervade the dharmadhātu and perform Buddha-deeds on a vast scale? Therefore, one should give rise to faith, trusting that this majestic power and function is real and not false. Before the practitioner of recitation attains siddhi, he might doubt in his heart: 'Does this thing definitely exist, or does it definitely not exist?' If one discriminates such inconceivable fruits with the conceptual mind, there is ultimately no principle by which they can be attained. To remove this doubt, the preceding metaphor was spoken. However, the majesty and power of this mantra does not emerge from within the mantra, does not abide in the place of the reciter, nor does it enter into the body and speech of the person who is empowered; when one investigates its nature and characteristics, they are completely ungraspable, yet it can perform all activities, bending and accommodating to accomplish them as appropriate. This is profound dependent origination: the nature of dharmas exists based on manifold conditions, just like the inconceivable dependent origination of the moon in the water or an image in a mirror. '[Good son, through the power of mantra empowerment, it is born by dharmatā and has nothing that it oversteps, because samādhi does not overstep it.]' This means that mantra siddhi is originally accomplished. Why is that? The Tathāgata presently realizes this inconceivable Dharma: the intrinsic reality of the syllable A has from the very origin been fully endowed with immeasurable sovereign power and inconceivable power. The substance of this siddhi is permanently abiding and unchanging; it is only because practitioners do not personally understand and know it that they do not obtain such a fruit. Now, by using this practice to purify their bodily, verbal, and mental karmas, if they are able to resonate with the Dharma, it will naturally be accomplished. Dharmas are naturally thus; they are never in vain. This inconceivable fruit will spontaneously arise when conditions convene, just as the ocean tide never misses its time. Furthermore, this mantra itself is without beginning and without end; if it had a beginning and an end, it would have an exhaustion, which would make it an impermanent, perishable dharma—how could it then be called the Tathāgata's sovereign power? Because the substance of this Dharma transcends the three periods of time and is constantly present in the three periods of time, therefore the Buddha-deeds performed across the three times naturally never cease or lapse, and do not miss their appointed time. It is like ocean water: when the bright moon is completely full, it naturally surges and billows without missing its appointed time. 'The profound principle of dependent origination that is inconceivable': if the fundamental substance of the mantra were not accomplished beforehand, it would be unable to respond to stimuli without missing its appointed time. If, even though the mantra has such power, the practitioner's mental activities do not yet resonate with it, he will also be unable to make that empowerment manifest. Yet when conditions convene, it is naturally accomplished; thus we know it does not come from there, does not go from here, nor does it abide in both places. Being devoid of intrinsic nature, it can yet convene conditions and also accomplish the fruit of siddhi; nor does it exist spontaneously—one should know that it is precisely the inconceivable fruit of the profound dharmadhātu. Arising from conditions, it is eternally devoid of intrinsic nature, and inconceivable. If the practitioner practices continuously, it will certainly be the ultimate fruit harmonizing with the supreme principle. Such a supreme principle cannot be known through speculation and discrimination. This is citing the preceding metaphors to encourage faith. 'Therefore, good son, comply with and thoroughly penetrate the inconceivable dharmatā, and never interrupt the mantra path.' This inconceivable fruit of mantras cannot be known by discrimination, nor can it be realized through small counteractive practices that cling to practice-stations according to one's limited capacities; therefore, only those whose power of faith is firm can enter into it. Hence, metaphors were first cited, and next the supreme principle was further clarified, to exhort [practitioners] to rely upon this gateway, contemplate the supreme principle of inconceivable dependent origination, constantly seek to thoroughly penetrate such an inconceivable dharmatā, and, complying with this principle, cultivate the practice of mantras without allowing it to be interrupted, whereby one will naturally attain Buddhahood. This mantra path is precisely the birthplace of inconceivable dharmas. Because of an inconceivable cause, one obtains an inconceivable fruit.

11.11

"At that time, the Bhagavat again dwelt in reliance on the unobstructed power of the three times, in reliance on the inconceivable power of the Tathāgata's empowerment, and in the power of the Adorned Pure Treasury Samādhi": relying on the unobstructed power of the three times and relying on the Buddha's inconceivable power—these are the two kinds of reliance. This samādhi is the basis of support for the functional application of the inconceivable and unobstructed empowerment throughout the three times. Relying on this substance of Dharma, one can accomplish the Tathāgata's inconceivable deeds—namely, pervading the ten directions and the three times, and through universal gateways benefiting all sentient beings, causing them all to ultimately dwell in the stage of primordial omniscient knowledge. This self-realized Dharma of the Tathāgata's inconceivable reliance, which adorns and purifies itself through immeasurable samādhis, wisdoms, and powers, is precisely the substance of the mantra. This is the Tathāgata's treasury of all virtues, inexhaustibly adorned without deficiency, the mark of complete accomplishment. "Immediately, from within his samāpatti, the Bhagavat emitted the inexhaustible verbal communication of the inexhaustible realm, and relying on the power of the dharmadhātu, the unequaled power, and the faith-understanding of correct awakening, flowed forth from four places with a single sound." This means that from the syllable A, three syllables emerge to form four syllables; these four unite into one and are distributed everywhere. Emerging from the sound-gateway, the syllables also pervade everywhere. "Universally pervading all dharmadhātus, equal to space, reaching everywhere without exception": when the Buddha dwells in samādhi, he produces this communicative karma. "To communicate" (biao) means to signify (biao). This sound can pervade everything; it is that which is sealed and accomplished by all Buddhas. A seal (mudrā) is precisely the meaning of signifying and communicating; it is the Tathāgata's verbal communication. This refers to the power of the Tathāgata's faith-understanding (already explained in the introductory section); the place from which sound emerges to be heard is called a gateway, and what is heard as sound are precisely the four syllables A and the rest. Because sound is emitted from this syllable A, it is called a gateway. This syllable A is precisely the Buddha's mouth, precisely the Buddha's mind, precisely the speaker, and precisely the hearer. Relying on the power of the dharmadhātu and the unequaled power, it generates equal verbal communication and emits immeasurable sounds, which is the Tathāgata's functional activity of verbal karma that guides and benefits through universal gateways. From the Tathāgata's mind, this equal and wondrous sound emerges and divides into four places, just as the four great rivers flow forth inexhaustibly from Lake Anavatapta. The basis of reliance for this mantra is also like this: with a single wondrous sound, it can communicate the inexhaustible dharmadhātu, generating one another in turn without end. These four places are the four syllables, four virtues, four colors, and four boons; from the Dharma-Buddha's mind, the four virtues blossom. Here, using phenomenal signs to signify the principle of internal realization, the four syllables are distinct, the functions of the four colors differ, and the boons granted are likewise diverse. These four virtues universally pervade the space-element; like space, which is immeasurable and free from conceptual discrimination, being free from the middle and the extremes, they are inexhaustible. The manifestation of this mantra is also like this.

11.12

Next, he explains the division of four places within the Buddha's mind. The mantra begins by stating, "Homage to all Tathāgatas." In the next phrase, "manifold gateways," *viśva* has the meaning of "manifold" and also the meaning of "skillful." *Mukhebhyaḥ* has the meaning of "gateways"; that is, the gateways of skillful conversion through displaying manifold wondrous wisdom-actions via universal gateways. *Sarvathā* means "in every way"; it does not merely mean paying homage with body and speech, but rather paying homage completely with all three karmic modes, just as within the bodily manifestation, each and every part of the inner and outer body pays universal homage to all Tathāgatas. Next is the essence of the mantra: *a* (short), *ā* (long and drawn out), *aṃ*, *aḥ*. The meaning of these four syllables has already been explained. "Pervading from this, the mind of the fully and perfectly awakened one" (this is an inverted phrasing)—it pervades from this. "At once, all sound-gateways of the dharmadhātu [emerge] from the insignia-sounds of the fully and perfectly awakened one": that is, from the four virtues of this mantra, it pervades the minds of all Tathāgatas. Just as from one syllable arise two syllables, from two syllables arise four syllables, from four syllables arise eight, and from eight arise sixteen, in this way unfolding endlessly. Yet the first syllable is identical to the second syllable, and the second syllable is likewise identical to the third, being equal and without distinction. These four syllables are the authentic foundational essence of this entire scripture; all secret storehouses are born from them—they are the very mind of Vairocana Buddha. As for these insignia-sounds mutually emitting sounds: as mentioned above, from the one arise four, and from the four arise immeasurable syllables and sounds pervading the dharmadhātu, each syllable and sound mutually emitting sounds. From within this one syllable's sound, all other syllables' sounds emerge, and other syllables do likewise; this is the Tathāgata's insignia-function. These inconceivable sounds mutually penetrate, manifesting the immeasurable virtues of all Tathāgatas, both self and other. From within a single sound, immeasurable manifold sounds, phrases, and meanings each emerge; therefore it is said, "and they mutually emit sounds." "The bodhisattvas, having seen and heard this, attained what they had never had before"; hence it is called rare. "Opening wide their eyes": when the mind is in samādhi, the eyes are neither open nor closed. Now, seeing this matter and marveling at what they had never experienced, they open their eyes wide. My own personal reflection is that just as an unopened lotus blossoms due to sunlight, so too the eyes and minds of these bodhisattvas open due to the Buddha's adhiṣṭhāna-manifestation. "Emitting sweet and wondrous voices, before the Omniscient One who is free from fever, they spoke a verse, saying": that is, before the possessor of sarvajñajñāna who is free from the fever of afflictions, they praised him. "Marvelous is the mantra practice, capable of possessing vast wisdom!": they praise this mantra practice as exceedingly marvelous, for it can manifest four virtues from the Tathāgata's mind, and from these each emit immeasurable, inconceivable, secret, and wondrous sounds that pervade the dharmadhātu, each sound moreover mutually emitting all sounds without duality or difference, yet having distinct functions to accomplish the Buddha's work. This manifests that the Tathāgata's secret dharmakāya, the storehouse of wondrous adornment, possesses immeasurable adornments of merit; hence the phrase "capable of possessing vast wisdom." This wisdom has no boundaries, like the great void universally containing all phenomena; hence it is called "vast." Therefore, this vast wisdom is peerless wisdom, incomparable wisdom. By virtue of this wisdom-phrase, it can cause one to achieve Buddhahood. "If this pervades": that is, pervading all worlds by means of this mantra—this is precisely the syllable *A* gateway. "One accomplishes Buddhahood, the Two-Footed Honored One": within the mantra syllables, by means of this wondrous sound pervading the worlds, it can cause those who hear it to be definitively established in unexcelled bodhi; hence it says "accomplishes Buddhahood, the Two-Footed Honored One." "Therefore, be diligent and vigorous; regarding the heart of the Buddhas' speech, constantly cultivate it without interruption, purifying the mind and freeing it from the self": there are two kinds of diligence—the upper diligence is vigor without interruption, and the lower diligence is constant cultivation without interruption, because the Sanskrit terms are distinct. That is, regarding this heart of the mantra spoken by all Tathāgatas—which is the four syllables above—it encourages sentient beings that regarding the heart of the mantra thus spoken, they should diligently study the phrases without interruption, and constantly purify their minds by means of this. "Purifying" means purifying all karmic delusions and obstructions, both internal and external. "Freeing from the self" means becoming free from the two selves of persons and phenomena. One should know that this mind is the Buddha's mind, and the Buddha's mind is the mantra heart. "Then the Bhagavat again spoke this Dharma-phrase: In the mind of the fully and perfectly awakened one, one achieves siddhi": the previous chapter already explained worldly siddhi, guiding the practitioner to arrive at world-transcending siddhi; for this reason, he explains here using the Buddha's mind to perform the work of world-transcending siddhi. The Buddha's mind refers to the four syllables of the mantra above; whichever syllable one takes to practice with, all succeed. Practicing this to bear fruit, one will attain the fruit that transcends the world. The mind of the fully and perfectly awakened one is the mantra heart. One who wishes to achieve this siddhi must first choose a location. "Gardens and groves" refers to places where people plant, cultivate, and graft gardens. If it forms naturally without planting, it is an open wilderness, not a grove. "Monastery" is *vihāra*, translated into Chinese as "dwelling place." "Caves" are natural stone caves in mountains, or those excavated by human labor. Or again, a place pleasing to the practitioner's mind—one may also cultivate the path in it. If explained according to the esoteric sense, "gardens and groves" refers to the great bodhicitta: this place is vast and open, with nothing it does not contain; relying on this to cultivate the path is the foremost and supreme place. "Dwelling" refers to the four brahmavihāras, or it is said to be mahākaruṇā, because all bodhisattvas always delight in dwelling therein. "Cave" refers to a secluded and tranquil place; that is, the cave of profound dhyāna-samādhi, in which the lion king of beasts also dwells. "A place pleasing to the mind" means, according to the suitable time among all Dharma gateways, focusing the mind and practicing in accordance with each individual gateway—namely, the six pāramitās and so forth, as explained in the *Prajñāpāramitā*, cultivating within them as one's mind pleases. "Contemplate that bodhicitta, up to its initial abiding, without giving rise to doubts or anxieties": that is, using the mind to contemplate one's own bodhicitta, which is the primary practice of world-transcending siddhi. Abiding in this without extraneous conditions is samādhi. Because one is constantly self-aware in this contemplation, all webs of doubt will gradually be cleared away, until arriving at the state of no doubt where no doubts arise; this is true abiding in bodhicitta. At that time, when manifold signs appear, do not harbor doubts or anxieties, and one will gradually see the true suchness. However, when practicing here, there are broadly two stages: the first is the non-samāhita stage, and [the second] is the samāhita stage (translated as *dengyin* [equipoise]). Before achievement, there must first be the signs of achievement; up to when achievement is about to occur, there are also signs of impending achievement: these are all the non-samāhita stage. When one first attains worldly siddhi, the consecrated medicines and so forth all have inconceivable power and function, extending even to the ability to roam the Buddha lands; these are signs prior to achievement, yet one attains such verifiable inconceivable phenomena. The mind gains firm faith and increases in excellence, gaining entry into the stage of equipoise. When the practitioner initially cultivates the skillful means of world-transcending contemplation, he first contemplates the principal deity; having contemplated well based on a painted image, at first he attains clarity with closed eyes, and thereafter he gradually sees with open eyes as well, appearing distinctly clear without obscurity: this is the not-yet-equipoised state. If, because of attaining such results, his mind redoubles in faith and joy, his mind becomes pure through this faith, and gradually he does not grasp at them, the mind being non-dual; this non-duality is also eliminated, leaving no views of distinction between middle and extremes. Dispelling all mental conditions, the myriad dharmas are equal; at that time, it is named the sign of samāpatti. Although one has not yet attained siddhi when the manifold signs appear, because of this one can gradually attain it; therefore, it is called the not-yet-equipoised stage (my personal reflection: this is like the worldly threshold concentration). "Taking whichever single mind, placing mind upon mind, one realizes the utterly pure phrase; undefiled, stable, and immovable, non-conceptualizing like a mirror, appearing extremely subtle before one. If one constantly contemplates, cultivates, and accords with it, up to the image of the principal deity and of one's own body all appearing": when one has first contemplated the principal deity and it appears clearly, one takes any one among the four syllables and places it on the principal deity's heart; this is what the scripture calls "according with the mind." That is, placing this syllable of the Buddha's mind upon the principal deity's heart ("taking the mind" means taking the syllable of the Buddha's mind; "placing on the Buddha's heart" is called "giving to the mind"). One takes any mantra heart and visualizes placing the heart mantra on the principal deity's heart. Or, one's own body becomes the principal deity, and one places the heart syllable upon the heart; hence it says "placing mind upon mind," and so forth. When contemplating in this way, one performs the contemplation of utmost purity and freedom from defilement, because the mind of all principal deities is always thus. When contemplating purity in this way, because one does not relate to external conditions, one abides stably and immovably; not conceptualizing the characteristics of any phenomena and not giving rise to false thoughts, at that time one corresponds with the contemplation of the Buddha samādhi and the like, just as a clear-eyed person faces a bright mirror. The "mirror" here is the contemplation of the circular, bright, pure, and undefiled state upon the principal deity's heart. "Extremely subtle" means that when first contemplating the bīja syllable, one makes it extremely fine and small, because it is the heart bīja. Having previously contemplated and seen the form of the principal deity, one contemplates this bright, pure mirror upon the principal deity's heart; this syllable is within the mirror, and when one contemplates this syllable single-mindedly, within it one comes to see the true form of the principal deity, and also sees one's own body within the circle; this is still the sign of the not-yet-equipoised state. Abiding solely in this single realm without being shaken by defilements and obstructions, because one constantly cultivates like this, when one's own reflection appears, upon the heart there are also the bright circle and the syllable. At the time of initial contemplation, whenever one sees a single syllable, the three matters appear naturally. Later, one sees the principal deity upon the bright circle in the heart, and upon the principal deity's bright circle one again sees one's own body; thus they illuminate each other without obstruction. This is called reflection siddhi; this too is the non-equipoised stage.

11.13

Next, regarding the "second verse of the Fully Awakened One": initially one visualised the fundamental deity, but now one visualises only the Buddha. Why is this? Because the forms of all venerable ones are gateways to seeing the dharmakāya. Regarding "Upon a mirror-maṇḍala, / a great lotus king seat, / dwelling profoundly in samādhi": furthermore, in this mirror there is, as it were, the image of a cave; one contemplates this cave as extremely deep, with a Tathāgata residing within this cave, seated in profound depth. Regarding "Holding all [syllables], with a crown of hair coiled in a topknot, / encircled by immeasurable light, / free from false attachments and conceptual discrimination, / originally tranquil like empty space. / Contemplating therein, / practicing mental concentration in recitation, / cultivating samāhita for one month, / reciting to complete one lakṣa": to engage in such visualization within it is called truly seeing the Buddha. When seeing in this way, one forms the syllable upon that Buddha's heart and recites the mantra syllable with single-minded focus; this is exclusively directing the mind to a single object, without any external conditions whatsoever. One recites mind-to-mind without letting anyone hear, yet within samādhi a sound naturally flows forth, unceasing like flowing water. What is called a *lakṣa* is translated here as "seeing", meaning that the mind abides on a single object, clearly appearing before one. If speaking in worldly language, it is merely one hundred thousand times. Regarding reciting for one month: one month means that *samāhita* is perfected and one enters the first bhūmi. In the secret treasury, the first bhūmi is the first month; this is the stage of *samāhita*. Earlier it spoke of the three phrases: bodhicitta as the seed, mahākaruṇā as the root, and upāya as the culmination; here the practical methods are explained in full. The second phrase visualises the Buddha within the deep cave of the mind-mirror, up to manifesting one's own form as the fundamental deity: first one visualises a round, bright, and pure mirror upon the fundamental deity's heart; in the mirror is the shape of a cave, and within it is the fundamental deity—this is truly seeing the Buddha. Having seen the Buddha, upon this Buddha's heart there is again a round, bright, and completely pure [mirror]. Initially, one visualises this extremely pure mind-mirror as exceedingly subtle and small, and later it gradually enlarges, directly facing one distinctly; hence it says "manifests before one". Within this matchless purity is the bīja syllable; properly contemplating this bīja syllable with single-minded focus is itself reciting that syllable. From this, one comes to see one's own mind, and also sees one's own body having the substance and characteristics of the fundamental deity within the Buddha's heart. If one visualises the round brightness upon one's own heart, the Tathāgata fundamental deity is also within it. In this way, they alternately appear to each other without mutual obstruction; the fundamental deity is pure and free from all conceptual discrimination—up to this point, it is called seeing the bodhicitta, which is the seed for initially attaining buddhahood. This is also called one vision and one object, and hence is called one lakṣa. This is the method of prior attendance in supramundane practice; when perfected in this way, one enters the stage of faith (further inquiry needed regarding the aspects of bodhicitta practice). Next, regarding "mental concentration": from one up to ten it is thus; whether one reaches one hundred, one thousand, or ten thousand, etc., they are all one; because it pervades for a long time, upon reaching that long time one is able to see it for oneself. The Sanskrit term is *samāhita*, which means equal concentration (*dengyin*), and also means the sense of focusing the mind on a single object—that is, the sense of single-mindedness. Regarding "Next, in the second month, / offering scented paste, flowers, and the like, / to bring benefit / to various kinds of sentient beings. / Furthermore, in other months, / relinquishing all gain and offerings": just as in the previous mundane practice there were also offerings such as scented paste, mentioning them again here has an intent distinct from before. Here, *samāhita* has already been attained; since [the mind] is pure, gentle, and pliant, it can succeed in accord with whatever task is undertaken. In accord with offering a single incense, it can truly pervade the entire dharmadhātu and universally pervade the realms of all sentient beings, bringing various benefits that succeed in accordance with whatever is undertaken. This is explained extensively in the *Avataṃsaka [Sūtra]*'s "Dedication" chapter. As with incense and flowers, all deeds performed are also like this; there is none that fails to accomplish great Buddha activities. Furthermore, regarding "other months": here there are two months of practice, leading directly to the first bhūmi (further inquiry needed). Regarding "relinquishing all gain and offerings": interpreting it textually, it means relinquishing the agreeable and disagreeable aspects of the eight worldly dharmas, because they obstruct the Path. In its secret meaning, these are the bodhisattva's great roots of wholesome merit; this retribution is inexhaustible and does not manifest outwardly; having attained the jewels of merit of immeasurable Dharma gates, one should not generate clinging attachment toward them. If one generates clinging attachment to gain and offerings, one will not quickly enter the correct stage; therefore one must relinquish these gains and offerings. At that time, the practitioner again reflects properly—that is, from bodhicitta generating compassionate vows, arising gathered by the principle, which is why it says "reflects properly". The intent of reflection here means: "I must reflect in accord with the principle in this manner and attain mastery." Regarding "Then, in yoga, / reflecting with mastery, / may all beings be unhindered / and all sentient beings be brought peace and happiness": this is generating a resolute compassionate vow. Why do sentient beings equally possess such enlightened nature, yet do not understand it themselves and endure great suffering and distress? Thereupon one gives rise to great heroic resolve, vowing to accomplish them by countless upāyas, unfailingly causing them all to reach the stage of all-knowledge, removing all their defilements and hindrances without remainder. Regarding "Desiring to accomplish the perfect fruit / praised by the Tathāgatas": this refers to the Tathāgatas' immeasurable knowledge and vision, their ultimate accomplishment of skillful means and marvelous expedients. If one does not attain this, how could one appear in the world for the sake of the one great cause? "That marvelous upāya praised by all Buddhas, I shall swiftly accomplish." Regarding "Or fulfilling the hopes and wishes / of all sentient beings, / in accord with the principle, without hindrances or covers, / giving rise to such conditions": being unhindered in this way, one engages in recitation with such conditions. Regarding "By my merit, pulling out all suffering, etc.": with a mind of mahākaruṇā fulfilling all the hopes and wishes of all sentient beings, pulling out their great suffering and bestowing present joy, this too can be accomplished. Why is this? Because the practitioner's own mind is free from defilements and hindrances, they possess great power and ability, and can also remove hindrances for sentient beings according to their capacity; through the causal condition of both self and other being unhindered, one can achieve success according to each matter. This is the conduct and vows of Samantabhadra. What does this look like? It means generating such a vow of mahākaruṇā: "May all the suffering of beasts / devouring one another be eternally eliminated. / May the realm of hungry ghosts / be constantly replenished with food and drink. / May the various severe torments / endured in hell / swiftly be extinguished and eradicated, / by virtue of my merit"—that is, by virtue of the immeasurable supreme merit produced by me. "In another month relinquishing gain and offerings" refers to the third month. Having no craving or attachment internally or externally is called relinquishing gain and offerings; however, in external matters one never seeks nor accepts gifts. Relinquishing this gain and offerings without relinquishing sentient beings, through the mantra practice, everything is accomplished. Regarding "And through countless other gateways, / repeatedly reflecting in mind, / generating vast compassion and pity. / With the three phrases of adhiṣṭhāna, / mindfully recollecting all, / one recites the mantra with the mind": these compassionate vows also have immeasurable varieties; one should not think that during the recitation of the first and second months one generates vows in this way. In the first two months, one merely acts with an attitude of faith and understanding, but is not yet able to achieve it; in the third month, all that is wished is accomplished, and therefore one dedicates it to self and other. When the mantra practitioner grasps the intent, they act in accord with each task; washing the mind repeatedly with the water of mahākaruṇā in this way gradually endows this bodhicitta with great momentum. Continuing up until the eleventh bhūmi, its dynamic function gradually increases, all being brought to perfection through this. In the first month is the bodhicitta; in the next month one contemplates the Buddha's form, called the verse of the Fully Awakened One; in the third, one abides in the mantra free from all characteristics, called the three months and also called the three lakṣas. Furthermore, vast adhiṣṭhāna refers to the Tathāgata's divine power of adhiṣṭhāna, which is accomplished through three phrases. Now, wishing to carry out the Tathāgata's tasks, one contemplates and recollects these three phrases. Thus the sūtra says: "Through the power of my merit, / the Tathāgata's power of adhiṣṭhāna, / and the power of the dharmadhātu, / pervading the realm of sentient beings": when these three phrases unite, vast power of adhiṣṭhāna is produced. Having recollected thus, one should recite this verse; this is the heart of all mantras. Taking the merit of the three phrases, as one takes flowers and the like, one empowers them with mental recollection: just as flowers are empowered with the flower mantra, and incense with the incense mantra, even up to pulling out suffering, bestowing joy, and offering to the Buddhas in all places, everything is accomplished. Even if one does not use their fundamental mantras to empower them, using the subsequent vidyārājñī will also bring success. The power of my merit pervades the realm of sentient beings, and the Tathāgata's power of adhiṣṭhāna is equal to the dharmadhātu. "All seeking benefit and purpose / are entirely enriched. / In accord with the principle, / whatever they contemplate is accomplished." Due to abiding in the principle, whatever one fixes one's mind upon is accomplished. Even up to eliminating suffering, suffering is eliminated, etc., by virtue of the power of my merit, by virtue of the Tathāgata's power of adhiṣṭhāna, and by virtue of the equal power of the dharmadhātu. Because these three conditions unite, one is able to accomplish inconceivable deeds. When one acts in this way, one should know that it broadly conforms to the principle; hence it says "one will attain accord with the principle". With power equal to empty space, it immediately connects to the Ākāśagarbha Vidyārājñī Mantra.

First 13 of 38 passages. Read on

Linked texts (1)

大毘盧遮那成佛經疏 — Classical Chinese