大毘盧遮那成佛經疏 12.26

12.26

Next, the Buddha addressed the Secret Lord: "'I am primordial, all supreme Buddhas, the refuge of the world, acclaimed...' As he was about to expound the secret treasury, he first praised his own virtues because this teaching is difficult to believe. Just as when about to expound the Lotus Sūtra, he likewise praised it. 'Primordial' means the span of life (to be inquired further). 'Refuge of the world' is like all grasses and trees depending on the earth to grow; like merchants depending on a guide, sea voyagers depending on a captain, and the sick and suffering taking refuge in a great physician—these have many approaches that will all be explained. Here, the Buddha is also like this: he is the refuge for all. Yet there is a deeper meaning: although it says praising oneself, it is the intention of expounding the Dharma. For example, in the Sanskrit sound for 'I' (aham), there is the sound A (refer to the text), which is the meaning of the originally unborn. This permanent and unborn substance is that upon which all depend. 'Acclaimed' means that because I awakened to this non-arising, all worldly people acclaim me as 'Buddha'; it is not that the equal dharmadhātu has such a name. 'Teaching the Dharma incomparable': in this incomparability, what all non-Buddhists preach is a surpassable teaching, hence called comparable. In general, all who do not comprehend the secretly realized inner Dharma are non-Buddhists. Because the Buddha preaches this Dharma that has no equal, comparison, or analogy, his preaching of the Dharma is also incomparable. Furthermore, 'I' here has the syllable MA (also the sound ma, which is the meaning of non-arising; this also means preaching the Dharma within praise, to be inquired further). 'Originally tranquil, unsurpassable': in this word 'originally' there is the sound A, which is the meaning of non-arising; because it does not arise, it does not perish, and therefore it is originally tranquil. This Dharma is foremost and subtle, nothing can surpass it. Because it pacifies the sense faculties, the six faculties are constantly pure, and all evils are eternally extinguished, hence called tranquil. This syllable A is the mind of all Buddhas. Now when the Buddha speaks this syllable A in the verse, it means that although something is spoken among all words and intentions within the personally realized Dharma, this realm of inner realization is ultimately incomprehensible. Because the personally realized Dharma cannot be spoken, although the Buddha praises himself, he is praising this syllable A, since from the beginning this syllable has been the refuge of the world. Now expounding this personally realized Dharma, it is not the realm of the two vehicles and non-Buddhists; within their teachings there is nothing that can be compared to it, hence called incomparable. Just like one who drinks water knows for oneself whether it is cold or warm, yet cannot explain it to one who does not drink, how much less the realm of the Tathāgata? (One should cite the Saṃdhinirmocana Sūtra). Yet by the power of adhiṣṭhāna, the Buddha preaches this Dharma that is unspeakable of the unspeakable, causing Vajragarbha and others to be able to know it. This matter is indeed rare. (Regarding 'originally tranquil', one should know that the Dharma of original tranquility does not exist among the two vehicles or non-Buddhists; it is not reached by their mental realm.) 'Through adhiṣṭhāna, Vajradharas and bodhisattvas, the supreme vow of the Buddha's bodhimaṇḍa-seat can appear': this means that after the Buddha spoke this verse, he empowered them with the Buddha's divine power, and at that time all the vajra-bodhisattvas were able to manifest the bodhi-seat. This seat, speaking merely in worldly terms, is just a seating place. However, in the West this seat is called maṇḍa. Maṇḍa means firmness, immovability, having no equal or comparison, and pervading the dharmadhātu. Now manifesting this bodhi-seat is also like ghee appearing in curd, all flavors gathering in one place without separating (to be inquired further); it can appear due to adhiṣṭhāna. This seat is adorned by the Tathāgata's virtues and accomplished by immeasurable great vows; it is identical to the Buddha's body appearing universally in all realms of sentient beings to perform Buddha activities, hence called the 'supreme vow'. 'Like the Buddha's space, free of prapañca, non-dual from practice, corresponding with principle, accomplishing these undertakings': this seat is like space, free from all discrimination. Although the bodhisattvas practice various upāyas in this way, they are also non-dual and undivided, not departing from such wondrous principle, hence called 'corresponding with principle'. As the practitioners practice, the fruit they attain is also like this, identical to that seat without duality or division. 'Accomplishment' refers to the siddhi accomplished by the practitioner. 'At that time, from all limbs of the Buddha's body, this syllable appeared; for all worldly and transcendental, śrāvakas, pratyekabuddhas, dhyāna and contemplation, those diligently cultivating the accomplishment of siddhi': this means pervading the parts of the Buddha's body, all parts of the Buddha's body manifested this syllable A mantra. This syllable A gateway is the life-force of wisdom for worldly and transcendental beings, the two vehicles, samādhi, contemplation, and so forth. (Gathering the mind without distraction is called samādhi; next should be contemplation, as when a practitioner initially gathers the mind and contemplates a full moon, etc., which is contemplation. Below, the trend of meaning is constantly connected.) 'As the single syllable of life, sharing the same seed, the same life, the same refuge, the same deliverance, the same manifestation with all lives': as with all wondrous deeds performed in the worldly and transcendental realms above, the syllable A is their life. Just as if a person lacks the life faculty, all activities are abandoned and ruined, so it is with all worldly and transcendental virtues, samādhi, wisdom, and so forth: if separated from the syllable A gateway, they cannot increase or be accomplished, just like a dead person who can do nothing. Furthermore, the syllable A is the sound of an open mouth; without the sound of A, one cannot open the mouth; if the mouth does not open, all syllables do not exist. Therefore, the syllable A is the seed of all syllables. One should know that all myriad practices are also like this: they take the syllable A gateway as their seed; if separated from the syllable A, they are also not accomplished. 'Sharing the same refuge': just as sentient beings have no place to dwell without the great earth, so it is with this syllable A gateway: if separated from the syllable A, there is no place of refuge. 'Deliverance is also the same': one should know that the syllable A gateway is the great protector of all worlds. Finally, 'manifestation' means that, as above where the Buddha manifested the vajra-seat for the great assembly of bodhisattvas, all these supreme meanings can fully appear. Next, he speaks this mantra gateway, namely: Namaḥ samantabuddhānāṃ (homage to universal Buddhas, etc.) A (this is precisely the syllable A mantra gateway). 'Good man, this mantra is collectively empowered with the dharmakāya by all Buddhas of the ten directions. All who cultivate it, due to this mantra, can perform all Buddha activities, and even universally manifest physical bodies, revealing the wisdom of the Buddha to all realms of sentient beings.' As the Buddha can perform these activities, this syllable A gateway can also perform them in this way. One should know that its essence is identical to all Buddha bodies. 'The syllable A gateway turns all dharmas': through the turning of this syllable A, various virtues are accomplished. One cultivates and turns from this syllable A gateway (to be inquired further). 'Therefore, Secret Lord! Bodhisattvas of the mantra gateway and others who wish to see the Buddhas (meaning wishing to see the pure dharmakāya of all Buddhas), wish to make offerings (meaning traveling to all Buddha lands to make offerings, serve, hear the Dharma, and practice), wish to realize and generate the bodhicitta (meaning realizing bodhi to purify the mind), wish to gather together with the bodhisattvas (meaning dwelling together with Nārāyaṇa Bodhisattva and others to experience present dharmic joy), wish to benefit sentient beings (meaning constantly performing great Buddha activities for all sentient beings like Vairocana, accomplishing them in various ways), wish to seek siddhis (among these, the supreme accomplishment, namely the Buddha body, can still be quickly attained, how much more other accomplishments?), wish to seek sarvajñajñāna (indeed, with this syllable A gateway, there is no benefit or purpose that cannot be accomplished; in short, if one wishes to seek sarvajñajñāna, one will certainly attain it), should diligently cultivate this heart of all Buddhas': the Buddha said, 'Regarding the matters listed above, if you wish to seek them, there is no other method; you should only diligently cultivate this syllable A gateway.' 'At that time, Vairocana Buddha, regarding this king of mahākaruṇāgarbha-maṇḍalas, setting up the seats of all deities, expounded the inconceivable method of samādhi, supernatural powers, and mantra practices': as the arrangement of the positions of the maṇḍala was previously explained extensively, why explain it again now? This has multiple meanings: wanting to further enlighten a certain class of sentient beings, and causing those who previously heard it to understand it doubly clearly. Although the various positions and bhūmis were previously explained, they were not yet universal and complete; now they are explained further so that nothing is lacking. Furthermore, previously only their names were mentioned, and the forms of many were not yet described; now they are described further to make them complete. Why not explain them all together, but divide and explain them here instead? In this too there is intention: even for those with a deep love for the Dharma, it is not spoken to them all at once; it is to arouse a cherishing mind and gradually open the path. Furthermore, if one only takes the painted forms of the deities as real, then painters and the like could also accomplish the virtues of an ācārya. However, it is not merely through painting that one can accomplish that practice of mantras; one must correspond with samādhi and supernatural powers in each and every aspect before it is called an inconceivable practice. Now, because the Buddha wishes to reveal this, it says 'expounding the method of samādhi and so forth', meaning expounding it in correspondence with samādhi and supernatural powers. 'That ācārya, dwelling in the syllable A of the gateway of all-knowledge, taking the cord, pays homage to all Buddhas': as explained above, making the syllable A in the center, the syllable RA in the eyes, etc., has been fully explained in the previous chapter. Now, when wanting to construct the altar, one must first dwell in this samādhi, causing it to correspond with principle, and with corresponding wisdom lay out the measurements. In snapping the cord, one must ensure it is well positioned and not too loose. If it is not properly adjusted, it will cause the master and disciple to have much illness and be harassed by obstacles. If it breaks during use, it will also cause loss and damage. Next, one should know the directions: the reason for first determining the directions carefully is that if the disciple makes an error when practicing, perhaps mistaking east for west, the obstructors will take advantage of it. Next, paying homage to all Buddhas means paying homage to the substance of the syllable A mantra. Having paid homage, the master stands in the southeast direction of the altar facing north, while the disciple stands in the northeast direction facing south, drawing the cord opposite each other. Next, the master leads the cord, turning toward the northwest corner facing east, and the disciple turns around facing west. Next, the disciple turns to the right to the southwest corner facing north, and the master turns around facing south. Next, the master turns to the right back to the southeast direction facing west, and the disciple turns around facing east. Thus the four cardinal directions are completed. The disciple then proceeds to the northwest corner facing southeast, and the master faces opposite him, thereby determining the northwest and southeast corners (and so forth; to be inquired further). When determining the four cardinal directions, one must be as careful as before and not alter them. If determining the four corners and the central intersecting boundary lines, one only needs to proceed conveniently turning to the right without causing obstruction, and that will do. Having done this, the ācārya again in yoga transforms the syllable A in the heart into the syllable VA; the upāya of arranging the syllable RA and so forth is no different from before, but by changing the syllable A in the heart, one becomes the body of Vajrasattva. One also visualizes one's own body as identical to that body, holding the Tathāgata's wisdom-seal. Although the syllable A is changed to VA, they are not separate. Why? Because being unborn, it is originally without binding; the essence is one, but the gateways are different. As for drawing the cord above, it has not yet touched the ground to snap the lines. Having formed this visualization, [the master] and disciple enter the central platform together, drawing the cord again as above, and following the previous order to determine the directions in the central platform as above. 'Non-dual corresponding form, Tathāgata form, emptiness-nature form': these explain each other. Praising this non-dual form as precisely the Tathāgata form; the Tathāgata form is precisely the emptiness-nature form. As for drawing the cord before the heart as mentioned, the master and disciple face each other, drawing and receiving the four cardinal directions and the four corners with intersecting paths, merely holding the cord as a seal without yet snapping it down. (First make marks at the four corners; having placed them, then proceed.) One should know that when determining this, visualize the syllable A on the crown pervading the entire body (all as explained above). Now, Mahāvairocana Tathāgata entered the mahākaruṇāgarbhasambhava-samādhi; could this mahākaruṇāgarbha-samādhi be different from the mahākaruṇāgarbha-maṇḍala in the previous chapter? It is precisely because the various directions of the previous altar were not complete, and the forms and colors were also not yet fully provided, that it is explained again. Next, having determined the directions, the master visualizes the syllable VA pervading the limbs of the body as explained above, visualizes his own body in the form of a Vajradhara, enters the central womb, draws the cord as before to determine all the directions, and then snaps the lines down (first determine the directions before snapping the lines; do not just snap them directly). Suppose the central platform is six feet square; measuring half is three feet, which is the width of the first court outside the platform. Divide these three feet into three layers (thus having three line-paths): the first is for circumambulation, the second is the place for setting offerings, the third layer is the seating place of the deities, and the fourth is the outer border (the three layers are all equal, while the outer border is narrow). Within these three feet, adjust them evenly so they are properly positioned. At the time of making offerings, the master should mentally intend that all who should arrive assemble here. However, those without drawn seated positions are all offered to within this outer border. Next, halving the three feet of the second court gives one foot five inches; the dimensions of the three-layered court are also evenly distributed into four paths within it, as above. Next, halving one foot five inches gives seven and a half inches, which is the measurement of the outer court. Within these seven and a half inches, also evenly place four paths so they are properly situated. The outer doorway of the first platform connects with the circumambulation path; take a small portion of it for the doorway position, and the rest for passageways (let worldly devas dwell by this door). If there is ample space outside the three-layered doors, make them as large as you wish; encroaching on more ground causes no hindrance. In the previous maṇḍala it said: 'In the second court place Śākyamuni, and in the third court Mañjuśrī.' Here the text is inverted. Because having first determined the central womb, one goes directly toward the third court to determine it, hence it says 'second'. It is not the second, but rather the third layer. Now here there is an explicit statement: Mañjuśrī is in the second layer, and Śākyamuni is in the third layer. Visualize the syllable A to determine the outer court, next visualize the syllable VA to make the central platform, next make the second court visualizing Mañjuśrī or visualizing the syllable VA, also pervading the limbs of the body as before. Next, for the third court one should visualize Śākyamuni, or make the syllable BHA (the voiced syllable bha). In the sūtra, from the discussion of determining the line positions to determining the colors, the explanation is not yet clear, and not recorded (to be inquired further).