大毘盧遮那成佛經疏 11.13

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.