大毘盧遮那成佛經疏 12.7

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.