大毘盧遮那成佛經疏 11.9

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?