大毘盧遮那成佛經疏 11.30

11.30

Where it says: "The Buddha told the Lord of Secrets: 'Produce accomplishment through the syllable A gateway'"—this means performing the ritual of accomplishment within the phrase of full awakening. Where it says: "Either in a dwelling place of the saṅgha, in a mountain cave, or in a clean room"—any place one desires and takes pleasure in, as well as the esoteric explanation, have already been given above. Where it says: "Pervasively array all limbs with the syllable A, and recite it three lakṣas [of times]"—this means arraying this syllable A with the mind. From the crown of the head, eyes, ears, and so forth, extending pervasively to internal and external parts of the body, one also recites this syllable three lakṣas of times, whereupon it is accomplished. Moreover, that [lineage's] explanation says: the tutelary deity (honzon), the bīja, and the full moon disc constitute the "three." The syllable is within the moon disc, and the moon disc is upon the tutelary deity's heart; when one visualizes one of them into completion, all three are spontaneously completed. Because one focuses on these three objects, it is called "three lakṣas." *Lakṣa* has the meaning of "seeing" (lakṣaṇa/darśana). Having recited these three lakṣas, one comes to the fifteenth day of the bright fortnight, which is the full moon, completing the recitation of three lakṣas according to the text. Where it says: "Next, at the full moon, make offerings with all that one possesses"—this means constructing the accomplishment maṇḍala on the fifteenth day of the bright fortnight. When performing this ritual, one offers all that one possesses to the Three Jewels and performs the ritual of accomplishment. When performing the ritual of accomplishment, one also recites this syllable (the esoteric explanation may be understood as before). Where it says: "When performing this ritual, even Samantabhadra Bodhisattva, Mañjuśrī Bodhisattva, the Vajradharas, and so forth, or other noble devas will appear before one, rub the crown of one's head, and proclaim: 'Excellent, practitioner!'"—this is explained as: or other vajradharas; this cannot be fixed definitively, but whenever any single deity arrives, it constitutes accomplishment. However, when seeing them, superior, middling, and inferior signs are also mentioned. If one sees them clearly in person with no difference from being face-to-face, it is superior accomplishment; if one merely hears a voice appearing before one to instruct, encourage, benefit, and gladden, it is middling accomplishment; if one sees them in a dream or the like, it is inferior accomplishment. Furthermore, differences in clarity or dimness at the time of seeing indicate the presence or absence of hindrances (the esoteric explanation can be comprehended in the mind). When the tutelary deity and others thus manifest before one to grant adhiṣṭhāna, then "one should bow, make obeisance, and present argha water"—this is water with fragrant flowers, with the addition of the five jewels, grains, and so forth, as explained above. "Immediately one attains the samādhi of never forgetting the bodhicitta." Because the practitioner attains this samādhi, their body and mind both attain pliancy (pliancy means that defilements and hindrances are eliminated). Where it says: "Furthermore, reciting and practicing with such pliancy of body and mind, one will attain, according to one's rebirth, purity of mind and purity of body"—this means that by using this pliancy to array contemplation and recite with utmost retention, the five sense faculties such as the body are purified. As explained in the "Chapter on the Six Sense Faculties," myriad phenomena are all seen, and one is able to know the Buddha's mind, and so forth. Because body and mind are purified, one attains [a body] that arises according to intention—a mind-made body that arises following one's thought. Arising according to intention is the cause, and recitation is the purification; thus one obtains purity of body and mind that arises according to intention. Where it says: "If one places it upon the ears and maintains it, one will attain purity of the ear faculty"—this is explained as: if the practitioner wishes for the ear faculty to be purified, they visualize and array the syllable A upon their ear faculty and thereafter recite; they will immediately attain purity of the ear faculty, retentive hearing without forgetfulness, and the ability to hear the Dharma taught by the buddhas of the ten directions and even the sounds of devas and so forth, just as taught in the *Lotus Sūtra*.