大毘盧遮那成佛經疏 12

English (machine translation) 12

Language: English

12.2

Chapter 6: The Manifestation of Siddhi (Part 2)

Furthermore, concerning the ritual procedures of adhiṣṭhāna: as previously stated regarding empowering the wind [maṇḍala] and the like, making the seven bindus and other methods was not yet exhaustive, so it is fully clarified here. Whatever causes obstruction to the Path is rendered immobile using this rite. 'All in a single object' means causing all to abide the mind and realize it. To perform this rite, one first visualizes Mount Sumeru, king of mountains, with eight peaks; 'eight peaks' means forming mountain peaks surrounding the four sides. Atop the eight peaks, one visualizes a lotus; upon the lotus is a three-pronged vajra, its prongs pointing upward. The sūtra says 'place on its top,' which means the head of the pestle. Pointing upward, above this one visualizes the syllable A, surrounded by blazes of light. Having visualized thus, all obstacles are absorbed and eliminated. In this way one gathers them, causing them to abide in a single object without being able to move. This is not Ācalanātha; it has the meaning of stable abiding, freely cultivating the Path according to one's will without hindrance. Furthermore, concerning the accomplishment of medicine: whenever one wishes to accomplish such matters, there are sequential ritual practices; here only the general principles are briefly clarified. One applies adhiṣṭhāna to the medicine one hundred times; wherever 'a hundred' is said, eight more times are added. Having recited, one drinks it oneself as verification or gives it to others; it can eliminate all ailments, even dispelling illnesses resulting from past karma. All undertakings of increase correspond with the vajra-yellow color.

12.4

Next, the syllable Va gateway is clarified, which is the syllable va mentioned above; its essence is explained first, and then the stroke of samādhi is included. Its method of visualization is to visualize this syllable as entirely white, just like snowy mountains, cow's milk, and the like, bright and pure. First, from the navel upward, visualize an extremely white and brilliant white lotus; visualize the syllable Va of pure white color situated atop the white flower. When accomplished, one turns this syllable to form the principal deity. This is the foremost among rites of pacification (śāntika). That Buddha as the principal deity also assumes a tranquil appearance, abiding in peaceful samādhi with an extremely serene deportment. Pure white without compare, like the moonlight on an autumn night. That maṇḍala should be concentric circles, formed like a ninefold lunar disc, inside which one abides as if within a subtle white mist. When this rite is accomplished, all defilements, fevers, and the like can be quelled. Whatever corresponds with pacification is performed within this. 'Alike to cow's milk and garlands of pearls' means visualizing within this syllable a flowing stream of milk as described above, uninterrupted, pouring down into the heart like white pearls. If visualized pouring down upon oneself or another, there are no internal or external torments that will not be eliminated. Or visualize it like the moon or crystal, the light of the pure moon flowing everywhere; whatever affliction of tormenting heat there may be, all are eliminated when poured over with this. All śāntika rites correspond with white and are performed within this. The preceding syllable A was the vajra maṇḍala; this syllable Va is named the water maṇḍala.

12.5

□ Vajra-earth: yellow; ○ Water-earth: white; △ Fire-earth: red; Wind-earth: black.

12.6

Space has no fixed form, yet it manifests variously. Flowing forth from the maṇḍala of the moon disc and gathered mist like milk streaming down, it can eliminate all feverish affliction—namely, inner and outer hindrances are precisely feverish hindrances, all of which this can remove. To 'be freed' means to escape these sufferings and afflictions. Thus tying the mind to a single object, one accomplishes ghee, milk, pearl necklaces, lotus roots, crystal, curd, or water. Such substances are numerous; whatever one wishes to perform according to one's heart, provided it corresponds with the pacification of disasters, will all be accomplished. Whether one seeks longevity and living long without measure, or manifesting various wonderfully exquisite and extraordinary marks on one's body. Or what is called 'the most supreme' is the most supreme in subjugating through love and respect, causing others to love and respect one. Or whether one seeks retention of what is heard, or seeks sharpness of intellect, or seeks wisdom, and the pacification of various diseases—all such things can be accomplished. If a bindu is placed upon this syllable va, then in eliminating matters such as illness and affliction, as well as inner and outer poisons, one will swiftly achieve accomplishment. This is the auspicious maṇḍala of pacifying disasters. Yet because it encompasses and eliminates immeasurable things, it says 'and so forth.'

12.7

Next, the ra-syllable hindrance-eliminating maṇḍala is explained; it is the foremost true dharma among those for eliminating hindrances. This syllable ra is the red of red, the fire of fire, and the burning of burning. Because it can burn up and destroy various afflictions and karmic suffering, even down to committing the five crimes of immediate retribution in the present, if one cultivates this syllable gateway, it can also purify and remove them without remainder. Once sins are extinguished, all good virtues and merits arise. What is performed by this syllable gateway corresponds to Acalanātha Vidyārāja; furthermore, the mantra phrases of Acalanātha Vidyārāja can perform all matters of the three grades. As for its ritual, one first fixes the mind on a single object as above, contemplating an intensely red triangular maṇḍala, making it intensely delighting to the mind. This 'delighting the mind' samādhi means making it vivid, exquisite, and well-arranged. Moreover, 'delighting the mind' means forming it facing the heart; this is a secret term. Encircle it all around with garlands of flames resembling the appearance of blazes of fierce fire, and contemplate the syllable ra within. Once accomplished, transform it into Acalanātha Vidyārāja, forming an image of tranquil stillness—neither angry nor smiling, his form being serene and tranquil. It is also said that one first visualizes Acalanātha Vidyārāja, visualizes a triangle at his heart with the syllable ra within it, and once the syllable is formed, turns it back into Acalanātha Vidyārāja. Because of eliminating hindrances, sins are extinguished; because of tranquil stillness, disasters are pacified; this is precisely the meaning of 'sins are extinguished and blessings arise.' Next, 'the accomplishment of this is that thing' refers to this triangular altar. 'Graha' refers to the retinue of the Sun; in all there are eight luminaries, all of which are called grahas. All the grahas such as the Sun, as well as Agni and the like, together dwell in the southeast corner; their ritual procedures are largely identical. That is to say, one must use fire to perform it, or transforming fire to make it cold, and so forth, are all performed here. However, the secret intention is that it produces the Sun, and hence is the fire of wisdom; the Sun is also the sun of wisdom. 'Attracting' means attracting those who cling to evil dharmas and are difficult to tame, causing all of them to become pliant and subdued (the principle accords with the twenty-eight [nakṣatras] and twelve houses, which share the same position with the moon and water). Here, 'attracting and subduing evil persons' refers to persons who can subdue afflictions and attain sovereignty. 'And arousing hostility' means being able to cause both oneself and others to achieve it (meaning arousing their hostility and so forth). 'Withering the branches and parts' means being able to cause that person's body to wither away and become incapable of anything. All parts of the body have the three poisons as their fundamental substance; one causes them to wither away without remainder. Speaking in terms of external signs, 'drying up' is drying up dragon ponds and the like. 'Performing all of them' means that all matters corresponding to subjugation are performed here. Yet all must correspond with loving-kindness and compassion, for the sake of causing them to be subdued and well-tamed, thereby serving as causes and conditions for realizing the Buddha path. As for 'the syllable ha being the foremost and true,' this is the wind maṇḍala. The nature of wind can increase and enrich. 'Arising from wind' means that all matters that should employ the function of wind are produced from within this altar; it also means generating these various matters. The ten thousand things can be consumed, diminished, and transformed without limit; the functioning of this syllable is also like this. That is to say, all sorts of matters of increase, flourishing, and luxuriance that arise due to karma and the like all attain sovereignty. If a bindu is placed on top, it can destroy all those matters of causes, karma, and so forth. Its ritual is to first visualize the deity, and on his forehead connecting with the eyebrows form a crescent moon shape with the syllable haṃ placed within it. One first visualizes it formed externally, then turns it into one's own body. That crescent moon has the form of great majesty and majestic radiance, with black flames spreading outward all around, serving as an emblem of wind blowing and moving. 'Fierce' means forming its image in an extremely wrathful shape. It is said that this is merely the deity of the wind wheel, not Trailokyavijaya. Its image is also made deep blue (that is, of the black class). If one accomplishes this, one can bring about various benefits and advantages for all sentient beings. Next, 'accomplishment' means that the substances listed below are performed within the wind, and one can immediately accomplish them all in this present body. That is, ascending into empty space, supernatural transformations of the basis of magical power, the divine eye, the divine ear, and concealing one's body. 'Opening' means opening the palaces of the asuras and the like. Below, where it says 'recollecting,' this is merely performing it by employing the mind. These five syllables all accomplish the altar through the mind. One may also construct an altar by practical ritual methods, contemplating that the mind corresponds with it. If one constructs an altar through physical signs to cultivate the basis of magical power, one also sits within it to perform it. Lotus roots and the like are also placed within the altar to perform it, visualizing white milk flowing and filling it. In the past, when the Buddha sat beneath the Bodhi tree, he subdued the immeasurable armies of Māra from this syllable gateway. If the practitioner can practice according to the ritual, before long he will become identical to the Tathāgata, able to subdue those armies in his present body. 'Of great renown' refers to that conqueror of Māra.

12.8

Next, following the syllable-gateway ha, the syllable kha is explained. Ha carries the meaning of 'cause' (hetu): because there is a cause, there is the characteristic of receiving fruits in accordance with karma. Yet within this ultimate truth, the syllable-gateway ha is originally unborn; because it is unborn, a cause is ungraspable. When even this cause is originally unborn, how could there be karma and fruit within it? When one contemplates in this way, the matters of cause, karma, and fruit are completely tranquil and ungraspable. If one can contemplate like this, one is identical to the Tathāgata sitting beneath the Bodhi tree subverting Māra. Because such causes are ungraspable, its characteristic is like empty space, empty and yet further empty. When the Venerable Bhagavān explains its color, he speaks of the color of empty space. If one adds a bindu on top, one enters the syllable-gateway khaṃ. The deity spoken of by this syllable-gateway khaṃ is called supreme; that is, the supreme among the supreme, namely the great emptiness. If one wishes to accomplish all utensils and implements, all can be accomplished. Their names and types are immeasurable and cannot be fully stated. Its maṇḍala has no square, round, or crescent-moon characteristics; one should know that empty space has no characteristics, yet can accomplish characteristics. This altar is made in various colors; space manifests various colors and forms. 'Practiced together with the wisdom sword seal' means performing the accomplishment accompanied by the protection of the sword seal. If one makes a sword, it is made of refined iron. The noose is made of thread or lotus fiber. Its wheel is made of either gold or refined iron.

12.9

(With the sharp edge below, it is named nārāca.)

12.10

(This is named mudgara.)

12.11

Such implements are very numerous and cannot be fully recorded; there are others.

12.12

In performing any single rite with the various implements above, one uses this syllable khaṃ to accomplish it. Whether one attains upper, middling, or lower accomplishment, one employs it according to the matter at hand. Down to, once accomplished, grasping it to travel to the Buddha realms, one is called a vidyādhara. Next, the meanings of the five syllables are explained in further detail. If one abides in this principle and accords with the matter at hand, one can accomplish all tasks. Therefore, the Buddha looked upon the great assembly and addressed Vajrapāṇi, saying: 'When this mantra bodhisattva practices the bodhisattva conduct, the syllable a is its own intrinsic color, relinquishing everything internally and externally.' 'Attaining all phrases and meanings' means attaining correspondence with the fundamental essence and intrinsic color of the syllable a. The essence is fundamentally unborn, identical to the body of the true mark of the vajra. If one corresponds with this mark, one can relinquish all dharmas, regarding the coarse and the subtle as equal. It is like regarding tile and gold alike; because one skillfully abides in the contemplation of equality, one is completely freed from all the three poisons and sinful karmas. If one is like this, one will attain a pure mind; having attained this purity, one is identical to the Munis, the Buddhas, capable of universally benefiting all sentient beings, transcending sins, and abandoning all faults and afflictions.

12.13

Next, the syllable-gateway va is explained. If one can correspond with this and understand all rules and procedures (that is, the rules and procedures of the sequence of mantras), one can perform great beneficial tasks for all sentient beings. One should first contemplate this syllable as above, white as snow and milk, flowing and pouring into one's heart. If it flows and fills one's body, interior and exterior are both purified, and all who see one will perceive one as identical to a Buddha's body. Furthermore, it streams forth from one's body, pervading the bodies of all sentient beings to make them exceedingly pure and replete, and further flows and fills the great earth. One should know that, in the secret interpretation, this is precisely the water of great compassion. Contemplating that the world is exceedingly feverish and afflicted, one brings benefit to it, causing them to drink it, touch it, or eliminate numerous afflictions, definitely acquiring capability toward unexcelled bodhi; this water manifests identical to amṛta. Whether exoteric or esoteric, in both interpretations there are worldly and supramundane functions and benefits. 'Without doubt' means that one should give rise to resolute faith without doubt.

12.14

Next, the syllable RA gateway (with the dot added) is explained. It should also be visualized as before, totally tranquil, with blazing radiance like a wheel of fire, encircled by light, pervading inside and outside, all assuming this color. Flowing outward, even illuminating the bodies of others, it also causes this gradually to expand and pervade the dharmadhātu, capable of eliminating various evil matters of all sentient beings and satisfying whatever they desire; it is also capable of performing various supernatural transformations. Next, the practitioner places the syllable RA from the navel upward and places the syllable VA in the navel; both manifest supernatural transformations: fire is produced from RA and water is produced from VA, thereby eliminating afflictions such as cold and heat. Even for the heat of the eight great hot hells, one can use the syllable VA to produce cooling and extinguish it; for the eight cold hells, one can use the syllable RA to produce warmth and extinguish it. Next, below, one further places the syllable RA and so forth, and places the syllable HA atop the banner emblem, which can eliminate all sins and sufferings of oneself and others. Furthermore, as described above, one creates a great vajra wheel; this is the most diamond-hard of the diamond-hard. In that great vajra Indra wheel, one twin-forms the two syllables A and VA, and from the dragon direction (the western direction), one can then subdue all. Wind can pervade all places, either opening or destroying; 'opening' means opening the asura palaces and all obstructive physical matter, and 'destroying' means crushing and breaking them down. Whatever is formed by the karmic causes of various mixed colors, internal and external, can all be opened and destroyed. The 'color maṇḍala' means relying on its original color; this is the wind maṇḍala described earlier. 'Contacting the heart' means contemplating this syllable within a perfect luminous [disc] directly corresponding to one's heart, which can purify the mental faculty—that is what the Lotus Sūtra calls the purification of the mental faculty. Reciting it while walking back and forth in kinhin, contemplating this syllable and generating the thought of lightness, rising lightly, one can then levitate one's entire body into the air and manifest various supernatural bases. Alternatively, sitting and contemplating the syllable A within the auditory faculty, hearing sounds as this syllable exits and enters, one attains the thoroughly clear divine ear faculty. Some say that using any single syllable will accomplish this; or perhaps this text refers to the application of the syllable A (inquire further). 'Mind-made body' is stated in summary: whatever is desired according to one's intent is accomplished, just as attaining a mind-made body enables thought to reach the ten directions. One should know that the Tathāgata possesses such unhindered upāya, being able to universally manifest a physical body within practice that is signless and free of signs, accomplishing all Buddha-works. Just upon holding and reciting it, one can destroy all seeds of birth-and-death and accomplish the seeds of bodhi. 'Revolving' means the revolving of revolving and reciting. If a practitioner can cultivate like this, the Buddhas will always manifest before that person, fulfilling their wishes like a shadow following the body. Once the practitioner has fulfilled their wishes, they will not abandon all sentient beings, but will also constantly manifest before them, fulfilling their wishes and causing them to attain Dharma-joy. Therefore it is said: 'Resembling an image, in all places, according with all sentient beings.' Why is this? This Tathāgata abides on the stage of the three equalities, free from conceptual discrimination and prapañca, and further transcends all characteristics of the mental sphere, also free from all time, place, and deeds. 'Time' refers to the time of arising and ceasing in the three periods of time. 'Place' refers to location. 'Deeds' refers to various karmic actions. Although manifesting myriad images, there is nothing manifested; being identical to the ten similes, and because both dharma and non-dharma are far transcended, one still attains such an inexhaustible store of adornments, and can therefore universally respond to all sentient beings. Therefore, the practitioner should diligently seek this unsurpassed siddhi of mantra practice, namely the Tathāgata's sarvajñajñāna. One should know that among all accomplishments, it is the uppermost, without peer and without comparison. Because this sarvajñajñāna is born from mantra practice, one should diligently train in it. The above concludes the Chapter on Attaining Siddhi.

12.15

Chapter 7: Accomplishing Siddhi

12.16

'Then Vajradhara, with auspicious and wondrous eyes blooming like rare blossoms': the vajra is a metaphor for the Tathāgata's secret wisdom. As for the vajra, there is no phenomenon capable of destroying it, yet it can destroy myriad things. This wisdom is likewise: it is not destroyed by anything, yet it can shatter all that can destroy and is hard to destroy, namely the roots of the three poisons. Furthermore, this bodhisattva's body is itself the substance of the vajra, and all the Buddhas of the ten directions together bestow the Tathāgata's vajra-wisdom mudrā into his hands; therefore, he is named Vajradhara. 'Auspicious' praises the virtue of Bodhisattva Vajrapāṇi. The complete and flawless possession of all wholesome merits is the meaning of 'auspicious.' At that time, that bodhisattva, having heard the profound, rare, and marvelous Dharma of the Buddhas spoken above, gave rise to a rare resolve; his eyes bloomed, and single-mindedly contemplating the Buddha without looking away for even a moment, he then gave rise to the four universal vows. Furthermore, just as an earthly lotus gradually grows, yet cannot bloom and flourish unless sustained by the light of the sun and moon and by the proper seasons, the bodhisattva is likewise: although possessing the secret bodhicitta and the treasury of the Tathāgata's merits and dharmatā, unless sustained by the blazing sunlight of the Buddhas' equal great wisdom, it will not bloom. Now, because this bodhisattva has wonderfully attained the true knowledge and vision of this dais of the Lotus Flower of the Wondrous Dharma, he further questions the Buddha, wishing to broadly propagate this Dharma of the mind-ground and transmit it to all sentient beings, causing them all to blossom in this same way. Furthermore, what was spoken above is the syllable A gateway, the Tathāgata's vajra-nature, the gateway of the wondrous principle that is fully endowed with the treasury of merit and eternally abiding. 'Twirling the vajra pestle' contains a subtle meaning: it signifies the desire to turn this unhindered secret wisdom into the minds of all sentient beings. Why is this? Because such a Dharma of self-realized extinction is subtly pure and unsurpassed, yet sentient beings do not realize it themselves; on account of these causes and conditions, they suffer immeasurable terrors, pains, and afflictions amid the secret jewel-treasury of immeasurable Buddhas. For this reason, giving rise to a mind of mahākaruṇā, he wishes to turn this wisdom to cause all to have the eyes of their minds bloom. 'The subtle emanation of fiery radiance': fire is a metaphor for prajñāpāramitā, untouchable on four sides because it cannot be grasped. Moreover, its essential nature is stainless, capable of burning all the stains of affliction and falsity, just as the fire at the end of the kalpa leaves nothing remaining. 'Universally illuminating the Buddha-lands': with this light of wisdom universally illuminating all those with affinity who should be liberated throughout the immeasurable dharmadhātu, there is none before whom it does not universally manifest, preaching the Dharma in accordance with their capacities in a form they delight in seeing, causing all to enter such a syllable A gateway. 'The Buddha-lands' are the worlds without remainder (in my private view, these worlds are the lands of the pure mind, the vajra lands that are eternally indestructible). 'Uttering a melodious voice in praise of the Muni sovereign over dharmas' refers to uttering a subtle and wondrous voice to question the Tathāgata. 'Sovereign over all dharmas': just as an elder in the world is fully endowed with wealth, lacking nothing, and is therefore able to accomplish whatever he wishes according to his desires, the Tathāgata is also like this; being the King of all dharmas, there is no Dharma-wealth he does not fully possess, and he can therefore accomplish great matters inconceivably, accomplishing all things. 'Muni' means tranquil silence. The eternally tranquil land is subtle, utterly tranquil, profound, and far-reaching, beyond the reach of words. As for such a Dharma of the dharmadhātu's serene great nirvāṇa, only the Buddha alone is completely pure in it; therefore, he is named Muni. 'Speak of the mantra practices; those practices are unobtainable': this refers to the mantra practices of the three equal karmas; just as these practices of the Tathāgata attain the unsurpassed great fruit and retribution, may the Buddha preach these practices and vows for our sake. The intention of the question says: regarding these mantras and practices, the Buddha said they can accomplish all the vast and profound matters of the Tathāgata's merits. In short, immeasurable, boundless, unprecedented dharmas are all accomplished. However, there are no dharmas that do not enter into the syllable A gateway; if they enter the syllable A, then from the very origin they are fundamentally non-existent, because all dharmas are originally unborn. If dharmas are originally unborn, then even this mantra is unobtainable, much less the initiation of various practices therein! This very lack of birth, lack of arising, and unobtainability of dharmas while being endowed with all merits is the inconceivable realm of the Buddhas, known only between Buddha and Buddha. Buddha and Buddha realize it for themselves; if one hears, sees, and realizes it, one can then use immeasurable upāya to demonstrate and awaken sentient beings. If the mind does not realize it for itself, there is no way one can fathom such matters to preach them for others. How is one to cultivate such inconceivable non-arising and non-ceasing? Furthermore, whence does this practitioner come, and whither do they go? The intention is to ask how the practice of the unborn is set in motion. Why is this? If it were a phenomenon of arising and ceasing, one could speak of characteristics of accomplishment and destruction. Now this Dharma has no such characteristics; how can it be accomplished? This meaning is also extremely profound. The original essence of the mantra is tranquil and pure; how is practice set in motion? May the Buddha proclaim it for me. 'Preach all for me' means to expansively preach it completely for me, namely to preach this rare and unsurpassed Dharma. Such profound dharmatā is like the great ocean to which the myriad streams converge. This convergence of myriad dharmas directly accords with Mahāparinirvāṇa, which is the meaning of initiating practice. Just as with the mundane ocean, various colors and flavors entering into the great ocean all become of one color and one flavor, without distinction and unchangeable, the Tathāgata's great ocean is also like this: all myriad dharmas and myriad practices entering into this all become of one taste of inconceivable liberation, without any distinction (thus the speech is concluded).

12.17

Next, when the Tathāgata responds, "The mahāsattva's mental locus is called the maṇḍala," and so forth: The mental locus can also be called the mental station; it directly points to the locus of this very mind of sentient beings, which is the mahākaruṇāgarbha-maṇḍala of all buddhas. Why is this? Sentient beings are themselves the receptacle of the lotus dais; however, because the four kinds of defilements constantly arise within them, being obscured and covered by these, they cannot clearly know and realize this on their own. If one can self-realize the mental locus, one knows that this mind's own-nature is constantly pure. Such a pure and unstained locus is indeed the ground of the buddhas' greatly perfected dharmatā. Therefore, the intention of the Buddha's answer is: if one wishes to know the practice and fruit of the mantras, one must seek them in the mental locus. "All speak thus" means that the buddhas of the ten directions and the three times all speak thus as well—it is a single path without difference, not something said by me alone. Regarding "in the various mental loci of mantras, that consciousness knows and receives the fruit": "fruit" refers to the fruit of the unexcelled bodhi of the buddhas, and "receives" refers to realization. The Buddha's intention is: if one can enter this syllable A gateway, one can recognize the mental locus; if one knows this locus, one attains the fruit of mantras. The Buddha's intention also is: all dharmas entirely exist through the mind. For instance, when a person's eye sees a visible form: when the eye sense-faculty confronts visible form, it cannot clearly know whether it is blue, yellow, red, white, and so on; next, the visual consciousness arises, but does it definitely conceptualize this as blue or yellow? Next, the mental consciousness discriminates and analyzes, saying, "This is blue, yellow, red, white," and various other distinct characteristics. One should know that they exist only due to the mind's discrimination. (Inquire further). Regarding "definitely gladdens the mental locus of the mind" (this "mind" in Sanskrit is *citta*, which is the conceptualizing and cognizing mind; next, *hṛdaya* is the center of the locus): Just as those of the two vehicles entering the path must also first attain a resolute mind. This resolute mind is indeed samādhi. Because of attaining a resolute mind, the mind attains joy and bliss, which is the bliss of immediately experienced dharmas self-realized in the inner mind. Because of having samādhi, true knowledge and vision arise. However, the three vehicles each have their own samādhis, differing in depth. The meaning here is: if one can realize this mind of the mind within the mental locus (this is indeed the *hṛdaya*), this is the Tathāgata's great resolute mind (meaning samādhi); because of having this samādhi, one attains entry into the syllable A gateway. Because of entering the syllable A gateway, one can fully understand the practice and the fruit of mantras. If one fully understands that practice and fruit, this is receiving and attaining the unexcelled great fruit. The Buddha's intention is: because the mind abides in samādhi, one attains the real vision of the ultimate One Vehicle, and can thereby know this matter for oneself. Otherwise, though one hears it, there is no benefit. Therefore, from here on, the initial gateway for practicing samādhi is properly explained. As asked above by the Vajradhara: "From where does this mind of mantras come? To where does it go? How is its fruit attained?" Now the Buddha's intended answer is: mantras arise from one's own mind, and even if one wishes to know the practice and fruit-retribution of mantras, they also manifest from the mind; outside of this mind there is no other dharma. Why is this? This maṇḍala is called pure because the own-mind of all sentient beings is originally pure, yet because it is covered by ignorance they cannot clearly understand it. If one purifies this mind, that is the locus of the maṇḍala; it does not come from anywhere else. Practice and fruit-retribution are also like this. Because all myriad dharmas, up to the myriad differences of visible forms such as shapes and colors, all exist from mental discrimination. Now this syllable A gateway also does not come from outside; it is produced solely from the mind, with no other place of origin. Why is this? Because through upāya one cultivates samādhi, one's mind gradually becomes pure. Because the mind is pure, the syllable A manifests within it. This syllable A is indeed the mind of all buddhas. Because the wheel of the mind is pure, the syllable A can manifest; by entering the syllable A gateway, this is the mark of accomplishing the great fruit-retribution. Therefore, know that this fruit is also attained by the mind; in truth, no one can bestow it upon you—it is attained through this self-realization. One should cite the meaning of the non-stealing precept in the *Aṅgulimāla-sūtra*. However, this source of the mind is subtle, marvelous, and quiescently beyond; without name or mark, it cannot be shown. By what upāya can it be seen? Now, in order to transform bodhisattvas of the mantra practice, the buddhas employ an upāya directly from the mind of the mental locus of ordinary beings, without employing other counteracting practices and the like. This locus of the mind is located innermost within the ordinary being's mind; it is the *hṛdaya* mind. One who is about to learn contemplation should also contemplate the shape of a lotus at this locus. Why is this? This mind of all sentient beings is the cause of the lotus samādhi; because they have not yet been able to make it blossom, it is entangled by the defilements, and therefore they cannot understand for themselves the real mark of their mind. Therefore, one should first contemplate this mental locus as an eight-petaled lotus, contemplating it so that it blossoms fully with all its stamens. On this dais, one contemplates the syllable A positioned in the center; from this syllable immeasurable light radiates, which scatters in the four directions and unites into a garland, like a flower garland. It is called a garland because many flowers are linked and strung together in continuous succession; because many are united into one, it is called a garland. This is also like that: immeasurable rays of light are united to become a single garland of light. Why must one contemplate eight petals, neither more nor fewer? This has two meanings: First, although ordinary beings cannot yet understand for themselves their mental locus, naturally upon it there are eight segments, like the shape of a closed lotus. Now one simply contemplates and illuminates this mind to make it blossom, which is the samādhi contemplation and is convenient. As for its principle: if one contemplates this eight-petaled flower, one attains accord with the principle. These eight petals are the four directions and the four corners; the four corners are the Tathāgata's four wisdoms. First, the syllable A gateway is the bodhicitta; next, the syllable Āṃ is the accomplishment of unexcelled bodhi; next, the long syllable Ā is the cultivation of bodhi practices; next, the syllable Aḥ is the great nirvāṇa. The petals of the remaining four corners are the four means of embracing (inquire further into their characteristics). First, one generates bodhicitta from the syllable A gateway (this is the place from which mantras come); next, one knows its fruit (inquire further into the meaning of this sequence); next, because this is the meaning of the four A syllables of the syllable-wheel, wishing to accomplish the great fruit-retribution, one cultivates the practices of the Tathāgata; through cultivation, one realizes the great nirvāṇa; because of realizing the great nirvāṇa, one is able to see the mind's nature, knowing that the essence of this mental dharmadhātu is originally and constantly quiescent in mark; therefore, at the very end is the syllable Aḥ gateway. As for why it says "fully endowed with stamens," there is also a meaning: when this lotus-samādhi mind blossoms, immeasurable Dharma gateways are all fully endowed—namely, the six pāramitās, eighteen emptinesses, thirty-seven factors [of awakening], dhyāna meditations, liberations, the one hundred and eight samādhi gateways, and the five hundred dhāraṇī gateways; immeasurable and boundless [dharmas] such as these are all fully endowed without exception. One should know that all Dharma gateways exist from the mind. "Recollecting that lotus locus" means contemplating the syllable A upon that lotus dais; hence it is called "seated upon it." Regarding "because it completely and universally illuminates the classes of sentient beings": when the light of this flower garland appears before one, a quiescent and illuminating light is produced from this mind, universally illuminating all classes of sentient beings. All sentient beings also possess such a nature, but because they are veiled by ignorance, they do not recognize the nature of their own mind, and thus cannot obtain such sovereign functioning. When they understand for themselves the source of the mind, they will also be able to universally manifest physical bodies in the ten directions to teach and transform, no different from a buddha. They are called "sentient beings" (born of many) because, due to ignorance, they are born through karmic momentum and receive retribution in the four modes of birth; because they are born through karmic momentum, they are called sentient beings. Now [the Buddha] wishes to teach those sentient beings so that they fully recognize the mind's dharmatā, opening that flower dais so they attain the Buddha's knowledge and vision. Knowledge and vision is like the worldly saying, "the mind opens and the intent is resolved." This meaning is reasonable: because the mind opens, one enters the syllable A gateway. Moreover, saying "seated upon it" also contains multiple meanings: it may mean seated on the flower, or it may mean when one's own body is seated, or it may mean that when an accomplisher of the great maṇḍala performs this contemplation in the maṇḍala and enters the syllable A gateway, he can see the radiant light universally manifest physical bodies to perform various buddha works. However, when a practitioner first learns the contemplation, before his mind is ripened and before it can manifest directly, he should first paint a wonderful lotus, making it extremely fine and subtle as explained above, and also place the syllable A upon it, constantly contemplating it before him. He should paint it within a circular illumination. This circular illumination is like a round, clear mirror; in its center, the circular light of the syllable A is extremely profound. Contemplating it intently within for a long time, it can then appear distinctly before him. Having seen it in an external place, he turns to contemplate his own mind, contemplating the syllable A within the circular illumination. As with the syllable A, one should understand that syllables such as Ma follow the same principle (inquire further). When the practitioner's inner contemplation is complete and mature and he sees the syllable A, its light radiates outward from his heart in the four directions, pervading all the buddha-lands of the ten directions. This light extends from the crown of his head to his feet, encircling the practitioner's body all around, beyond all metaphor. Question: Why contemplate a lotus and not other flowers? There is also a meaning to this. Just as a worldly lotus emerges from the mud: though its birthplace is foul, the lotus's essential nature is pure, its marvelous color incomparable, undefiled by any stains. Ordinary beings are also like this: although their various impurities and faults of the three poisons are immeasurable and boundless, this lotus samādhi's profound fruit also grows within them, which is indeed the light of the Tathāgata's universal great wisdom. Regarding "gathering a thousand lightning flashes": just as a single flash of lightning in the world cannot yet be looked at steadily because it dazzles people's eyes, how much more so when immeasurable lightning flashes gather together! This explains the meaning of the garland of light scattering in the four directions with fierce and blazing majesty. When this light radiates from the heart and pervades everywhere, it can pervade all worlds; all sentient beings who are receptive to liberation will have him manifest before them, appearing in forms they delight in seeing, expounding the wonderful Dharma according to their capacities so that they attain deliverance—all true and not in vain. It is like various forms appearing in a clear worldly mirror, yet there is that which it does not illuminate and cannot universally manifest. The mirror of the pure mind is not like this: without obstruction in the ten directions, it fully manifests the dharmadhātu. This is merely borrowed as a metaphor, but in truth nothing can compare to it. When the practitioner sees the syllable A in the circular illumination, he can pervade all directions to perform buddha works, yet he remains quiescent without any activity, just as the moon in water simultaneously manifests in diverse vessels according to their differences. Yet when viewed with wisdom: if the nature of water is not clear, the moon will not appear; though the water is clear and still, if there is no moon, it also cannot appear. Without coming or going, it appears clearly before one, existing solely through the conjunction of conditions. Furthermore, when the moon rises, though it can bring all kinds of things in the four continents to completion and benefit them, it does not form the thought: "I can universally illuminate all things and cause them to grow." The practitioner's contemplation of his own mind is also like this, manifesting diverse images just as the moon does in water. Up to this chapter, the fruit of mantras has been explained; from this chapter onward, the upāyas of practicing to enter realization are explained in succession, beginning from this point. In this, there are also many secret dharmas of sitting, rising, and deportment, which are set forth separately below. Because the holy one kept this sūtra secret, they are not explained clearly in sequence. As described above regarding contemplating the eight petals and the syllable A gateway, this is first used to purify one's own mind so that the flower dais can appear; now, wishing to nourish and flourish it to accomplish the great fruit-retribution, the upāya of contemplating the syllable Vaṃ gateway is further explained. Although entering the syllable A gateway earlier is called fully understanding the nature of the mind, it has not yet attained ultimate manifestation before one; therefore, one further enters the syllable Vaṃ gateway. This is samādhi, which will be used to accomplish the bodhicitta. Just as a worldly lotus depends on water to grow, and without water it will soon wither and rot; the practitioner's bodhicitta is also like this: if the water of samādhi does not irrigate his mind, it also cannot flourish and open. This syllable Vaṃ should be contemplated at the intersection of the four cranial sutures on the crown of the head, causing the front of the syllable to adhere upright on the head; later there is an even more secret contemplation, whose method is also distinct. One contemplates the dot of the syllable as the practitioner's head, and the remainder as the parts of the body and the four limbs. (Question: Does water flow down from the syllable A into other syllables, or not?) Because the practitioner does not yet recognize his own mind, as an upāya to make him recognize it, he first contemplates the lotus. Further, using the water of samādhi to wash and cleanse his mind, when this syllable A is seen clearly and thoroughly, all stains of the six sense faculties are completely purified. Because the six sense faculties are purely clean and unstained, the nature of the mind is unstained like the light of a clear crystal moon; know that this is called "seeing." Seeing is itself accomplishment; accomplishment is itself identity of essence with the dharmadhātu. One should know that this dharmadhātu is originally quiescent, that upon which all sentient beings and worlds rely. Just as sentient beings rely on the world, and further the earth-wheel relies on water, water relies on wind, wind relies on space, and space serves as the reliance for all while having nothing to rely on. The dharmadhātu is also like this: because of the defilement of sentient beings' ignorance, they cannot understand it for themselves; now, because the six sense faculties are purified, they see it clearly. When not yet seeing it, there are further upāyas, which are also in other chapters, and it is not simply contemplating these two syllables. When the practitioner contemplates himself, he further causes the syllables to pervade his limbs and body. When clearly doing this, everything is distinct, and he becomes a vidyādhara. Because he is able to directly employ these syllable gateways for himself, he becomes a vidyādhara-ṛṣi. Furthermore, what is called "seeing" this dharmadhātu is not an attained seeing: because it is free of stains, one can see; this seeing is itself the essence of the dharmadhātu. Just as because a mirror is clean, the myriad images appear on their own, yet it does not form such discriminations as "I can see that, and that is what is seen," nor does it discriminate marks of coming and going; it is seen solely through the conjunction of conditions. All sentient beings are also identical with the essence of this dharmadhātu; when seen like this, this is the mark of siddhi, able to universally manifest physical bodies and display the inexhaustible treasury of adornments. Because the practitioner's mind is pure, he not only fully possesses the bliss of the wondrous heavens, but also attains the subtle bliss of the great nirvāṇa, and also sees the Tathāgata-pada. Pada is the seat of the buddhas (meaning the dwelling place of the buddhas). When seeing as described above, it is not yet called the vision of ultimate accomplishment.

12.18

There is yet another upāya, namely the visualization of the syllable RA gateway. The practitioner places these two syllables upon both eyes, blazing with light like lamps of red flame. When sitting, the practitioner should slightly bend their neck and, with this immaculate radiant light, contemplate and illuminate their own mind internally; by means of this syllable RA, they are thus able to perceive the nature of the mind. In lowering the throat, one should make it neither too bent nor too straight. This has two significances: first, it regulates the body so that illnesses and suffering do not arise, for if one sits too bent or too straight, the four great elements will fall out of harmony; second, it purifies the eye faculty so that one quickly reaches the source of the mind. This syllable RA gateway is the radiant lamp of pure knowledge and vision; because with this wisdom one equally contemplates the dharmatā of the lotus throne of the mind, one quickly attains accomplishment. Furthermore, when sitting, the tongue must neither touch the upper palate nor hang too low, but should be positioned in the middle. Contemplating one's own mind with such purified eyes is also free from marks of subject and object; it is simply because causes and conditions are complete that such vision is attained. The above was the Buddha's explanation to Vajrapāṇi of the marks of going and coming. This practice is born from the mind; the mind acts as the illumination, capable of seeing the path of the tathāgatas, and practice is itself the path. 'Path' refers both to practice and its fruition. Not only do I speak thus, but that which is spoken by the tathāgatas of the three times is also without difference. As for the mantra upāyas spoken of above, up until this mind-ground is immaculate and pure, constantly manifest before one like a round mirror, one should know that this is the true mind jointly proclaimed by the previous Buddhas. Such nature of the mind is ever-abiding, changeless, and indestructible; it is the great parinirvāṇa of the Buddhas, and is therefore called the truth. Because this mind is purified through the syllable RA gateway and the like, and because the light of true wisdom is generated, one sees the path traversed by ancient Buddhas, namely the mantra of the secret treasury. When the practitioner perceives this mantra path, their consciousness also radiates light. 'Consciousness' refers to the six consciousnesses. As taught in the Hīnayāna, 'citta', 'manas', and 'vijñāna' are merely distinctions in name. In the Mahāyāna, there are distinct characteristics: the body of the six consciousnesses is merely the concordant gathering of the three conditions and cannot decisively comprehend all phenomena; that which can discriminate is the mind. Because the mind is purified, the six consciousnesses also burst forth in brilliant radiance. Just as a great precious jewel is intrinsically pure by nature and unstained by dust and defilement, if a person polishes and refines it, gradually removing the coarse defilements until it becomes even brighter, it can freely rain down jewels of matchless luster and color. The six consciousnesses of sentient beings are also like this: because the source of the mind is pure, the six consciousnesses are also completely pure; this is what is called the intrinsic purity of the six sovereign kings. When that practitioner who upholds mantras perceives the nature of the mind in this way, they perceive the Rightly Awakened One, the Most Honored of Two-Footed Beings. Being eternally free from perversion and error is called 'right'; through this right knowledge and vision, they presently awaken to all phenomena. The most honored among two-footed beings of humans and devas is called 'the Most Honored of Two-Footed Beings' (to be checked further against the sūtra and commentaries). Why is this? If one were to depart from this nature of the mind and see the Tathāgata elsewhere, there is no such possibility. When the practitioner sees this mind-Buddha, it is called the supreme accomplishment of siddhi, namely the attainment of the supreme permanent body. Siddhis are of many kinds, either mundane or supramundane, with immeasurable variations. This accomplishment here is the supreme supramundane accomplishment, namely accomplishing the supreme permanent body; this permanent body is the indestructible vajrakāya of the Buddhas. When one sees this mind, it is seeing the state of the Tathāgata, knowing that all phenomena are like the ten similes: unproduced and unceasing, their nature is ever unborn. Attaining this true wisdom, one sees the dharmatā.

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大毘盧遮那成佛經疏 — Classical Chinese