大毘盧遮那成佛經疏 15

English (machine translation) 15

Language: English

15.2

Remainder of Chapter 11: The Secret Maṇḍala

Next, he questioned the Buddha sequentially using verse. Now they are listed in order, not yet formulated into metrical lines: Which task in the maṇḍala is performed first? (This means, among the many tasks in the maṇḍala, which should be done first? That is, which affair is performed first?) How many kinds of ācāryas are there? (Explain this as well.) How many kinds of disciples are there? (Let the Great Sage also explain.) How does one know the configuration of the land? He inquires about whether the ground is good or bad (meaning, choosing superior, middling, or inferior ground for accomplishments, etc.). How does one select the site? Having selected it, how does one purify it? (There are only three questions; furthermore he asks:) Having purified it, how does one abide stably? (Although it has been purified, fearing it might again be troubled by obstructors, he asks how one achieves stable abiding.) There are only three questions; furthermore he asks: How does one purify the disciples? May the Buddha explain. (Previously he asked how many kinds of disciples there are; now, having already obtained disciples, he asks what should be done first.) After they are purified, what are the signs? (Here he asks about the master, asks about the site, and asks about the disciples: three matters in three lines of questioning.) He asks: What is used for protection? Furthermore, how does one make protection for the site? (He also asks about the master making protection for himself, protecting the site, and protecting the disciples; there are three questions.) How does one adhiṣṭhāna the site? Sīmābandha, adhiṣṭhāna, and so on have multiple meanings; he also asks about these three matters. What is the initial operational procedure? (This refers to what should be done regarding the altar after completing the adhiṣṭhāna of the ground, its protection, and its purification. The tasks performed here are of two kinds: outer tasks refer to the various affairs of constructing the altar; inner tasks refer to the master visualizing his own body as Mahāvairocana and various other yogic practices.) What mantras and ritual methods are used? Is protection made first, or is purification performed first? He inquires about the precedence of the preceding matters. These two matters are operations. How many kinds of cords are there? How does one measure the ground? (This refers to measuring the ground with cords and combining the cords.) The cords are used to mark boundaries. How many kinds of offerings are there? How are the flowers, incense, and so forth? (Here there are also paste incense, lamps, and various offering items such as jeweled nets, jeweled pavilions, and trees; perform them following these examples, which is why it says "and so forth." "And so forth" denotes a plural.) He asks: What are the methods for offering incense and flowers? To whom should the flowers be offered? (This means there are various kinds of flowers, and the deities to whom they should be offered also differ. Which flower is used to offer to the Buddha? Which is used for bodhisattvas, devas, and the like?) Incense and the rest are also like this (inquired according to the method). How are the food offerings and the rest (food has superior, middling, and inferior distinctions) and the homa performed? He asks about the order for making offerings to the Buddhas and performing the homa. Listing the rules is the order; this is a general term. How does one present the seats for the deities? (What material should be used for the seats of the Buddhas, bodhisattvas, the eight classes, and so forth? How are they offered?) The Dharma teachings, rules, methods, sequences, and ritual procedures all determine the manifest forms, colors, and so forth (manifest refers to the blue, yellow, red, white, etc., of the deities; forms refers to matters of sitting, standing, large, or small; color refers to bodily signs and demeanor, such as joy, laughter, wrath, or peaceful abiding). These are three questions; may you explain them in sequence. The seals and one's own seat that do not conform to the rules (referring to one's own habitual seat for recitation, such as a grass mat; may the Guide explain them). From where do the mudrās arise? For what purpose is the teaching of these mudrās used? (Just as seals are made in the world for kings and others so that people will trust them and not doubt their authenticity, how is it with the Tathāgata's mudrās?) As for the names and titles of the mudrās, how do they obtain them so as to be called mudrās? (He wishes to understand this.) How many kinds of abhiṣeka are there? (He wishes to understand this.) How many kinds of samaya are there? For how long must the practitioner recite? (Accordingly there are three questions.) When a practitioner diligently cultivates the mantra gateway, in how many days can he accomplish the bodhisattva path? May the Omniscient One explain. After how much time should one perceive the truths? (This means attaining true knowledge and vision in the mantra gateway; the time when the meaning is realized.) How many kinds of siddhi are there? (He wishes to understand.) In how much time does siddhi arise? And explain the time of siddhi. (Accordingly there are three questions.) How does one ascend into the great space? How is the body secret? (Accordingly there are two questions.) How does one achieve the body of a celestial sage without relinquishing this body? Once accomplished, how do the various transformations arise? (Meaning that all things are accomplished in accordance with one's thoughts; from where do these arise? From one's own mind? From another?) Who produces the various transformations? Furthermore, from where are they produced? How are the sun, moon, fire, directions, planetary retrogrades, seasonal divisions, and other inauspicious occurrences eliminated? (The sun and moon causing fire calamities, or strange occurrences in the directions. "Mansions" are the twenty-eight lunar mansions; "stars" are the various stars.) And how does one completely eradicate those that arise from suffering the torments of saṃsāra? "Non-being" has the meaning of eradication. How does a practitioner constantly dwell in the same assembly together with all Buddhas? How many kinds of homa are there? Here he asks how many kinds of fire must be used when performing homa; he wishes to know this. "Increasing power within the fire" is the rite of paustika (increase). How many kinds of this increasing power are there? Like flowers and the rest, they are used everywhere. Regarding the natures of the different classes of deities (meaning the forms and types of natures of the Buddhas, bodhisattvas, and eight classes), one must recognize their fundamental natures—wrathful, peaceful, joyful, and so forth; may the Guide explain them. As for the fruits without remainder in the world and world-transcending, how many are there? What is their count? (World-transcending refers to Buddhas and bodhisattvas; mundane refers to the eight classes and so forth. When they attain siddhi, what are the measure, fruit, and count? There are six questions.) He further asks: What are mundane and world-transcending samādhis? Both possess excellent concentration; together with the former, these make eight. Where are ritual operations accomplished? He asks in what locality one receives the fruit of accomplishment. For those not yet accomplished it is also like this; he asks about non-accomplishment. Furthermore, at what time can one depart from karmic birth and thereby attain liberation? At that time, Vajragarbha, relying on the majestic spiritual power of the Buddhas of the ten directions, spoke verses to question the Buddha, answering the deficiencies of those bodhisattvas who practice mantras, whose essential dharmas and upāyas were not yet complete.

15.4

At that time, the omniscient Bhagavat Vairocana, who is free from all afflictions, heard the secret and essential matters that had been asked, and praised him, saying: "Excellent, excellent, you of diligent zeal and great mind!" "Great" in all times refers to great mind, great vows, great practices, and so forth. "Determining the allocation of the seats of the deities in the secret maṇḍala" refers to definitively arranging the seats and so forth of the noble ones. "Secret" refers to the Tathāgata's treasury of profound mysteries, which has long been kept silent like the udumbara flower, spoken only on rare occasions; if someone is not the proper person, it is not casually conferred, unlike the common, apparent teachings. "Maṇḍala" has the meaning of possessing diverse virtues, which are the secret virtues of the Tathāgata. Such secret virtues, like a lotus blossoming, adorn themselves. "Determining the allocation of the seats of the deities" has the meaning of discerning and resolving. In this secret treasury of the lotus, distinguishing the various stages and all the tasks that should be performed are decided and resolved. "Deciding" means speaking with certainty. "The root and source of great compassion" arises and issues from the fundamental root of great compassion. "The unsurpassed Great Vehicle, the most secret of all Buddhas" means that this maṇḍala is the root and source of the unsurpassed Great Vehicle. That is, this bodhicitta has great compassion as its root, also like a womb, which is why it is called the root. "Vehicle" refers to the affairs of bodhisattvas practicing mantras; because they are fully equipped with upāyas, they travel the great straight path, entirely without obstacles or difficulties, and are able to reach the truth. It is just like riding a well-trained mount, traveling the great straight path to reach the great city. This is the supreme, secret, and essential Dharma of all Buddhas. If explained extensively, it could not be exhausted even through future kalpas; now, solely by means of upāyas, it is spoken in brief. Now, within a single word, all meanings and flavors are complete, which is why it is called "spoken in brief." These are the Buddha's secret matters; you are able to ask about them, and I shall speak of them in brief. Having first praised the Dharma and consented to speak of it in brief, he then answers in sequence according to what was asked.

15.5

The Buddha said to Vajrapāṇi: Listen attentively! The Great Strength Maṇḍala's twelve auxiliary phrases generate the vidyārāja. "The Great Strength Maṇḍala" answers the initial practice first. That it "should be made first" means that, as explained above, generated from the twelve auxiliary phrases (from the twelve auxiliary phrases holding the verses, this Great Strength Vidyā is generated) with the dharmadhātu essence of the twelve phrases, one should first make that vidyārāja. Because this vidyārāja completely gathers all worldly and supramundane things, when first making an altar, one should first abide in the samādhi of that vidyārāja. "Rāja" (king) refers simply to Mahāvairocana. This means that in the mind, one places the initial syllable among the twelve syllables, taking the initial syllable to uphold the body, because the mantras are completely gathered within it. When one wishes to make a maṇḍala, one must recite it first. That is to say, when about to construct a maṇḍala, one must first recite it, and then abide in yoga; yoga is the practice conforming to principle of this vidyārāja. Having abided in yoga, one should correctly contemplate: for what is to be made here, what matter is appropriate? That is, in accordance with the five families. As explained above regarding the differentiated applications of the five syllables—whether square, round, triangular, crescent, and the like—for superior, middling, or inferior altars, what application is appropriate? What are the disciples' faculties and natures? Only after knowing such various things can one make it. However, the differentiated matters distinguished within the mantra king are not yet clear here, so he inquires further. Furthermore, there are two kinds of "knowing beforehand": because a master who sees the truth can, within such a mantra king, see all faculties and conditions with unhindered penetration; whereas a master who has not yet seen the truth must rely on the teachings and on what is transmitted by the master, contemplating the transmitted intentions and import, which is also the next [level]. Having contemplated and known them, he performs what is to be done according to what is appropriate; hence this mantra king is required first. Having upheld the body with the fundamental samādhi, one first recognizes the path of yoga, and thereafter performs all ritual actions at will. Yet, to explain it esoterically, these twelve mantra kings are precisely the vajra-samādhi; the bodhisattva, seated at the bodhimaṇḍa, must enter the vajradhātu, and thereby receive the common adhiṣṭhāna of simultaneous abhiṣeka by the Buddhas of the ten directions, attaining entry into the Buddha stage. Entering the Buddha stage is the ultimate meaning of realizing the Great Maṇḍala Born of the Great Compassion Matrix. Because Vajrapāṇi has also entered this mantra king, in this sūtra he also receives the common adhiṣṭhāna of the Buddhas of the ten directions, and now further determines the Matrix of Great Compassion. Were it not so, how could he attain the abhiṣeka of the Buddhas, equal to the stage of the Tathāgata Dharma King? However, regarding the ritual of constructing a maṇḍala, one first requires an ācārya; thus he answers next. It should be known that there are two kinds of masters: In general, regarding the stage of a master, one must fully understand the marks of the mantras, the mudrās, and the fundamental deity, penetrating each of them without doubt and clearly knowing the differentiated marks of superior, middling, and inferior dharmas. Yet there are two categories of them—"categories" means two: the first is understanding the profound secret, and the second is mastering the summary. That which is called "profound" means being able to thoroughly know the profound and extensive. That is, attaining the practice of samādhi within the practice of mantras, skillfully knowing the principles, broadly understanding the Mahāyāna, and being capable of receiving the entrustment. Here, "capable of receiving the entrustment" means that, skillfully knowing what is timely and appropriate and thoroughly understanding faculties and natures, toward those who are capable of receiving, he acts as an uninvited friend so that they do not lose the causal condition of the great matter. Toward those who are not yet capable, he protects their thoughts and further instructs, encourages, benefits, and gladdens them in other profound teachings. Therefore he is called "capable of being entrusted"; one should know that he is an elder son of the Buddha. Because he sees the truth, he sees the Dharma; that is, he sees the retribution in the present life, and therefore does not grasp at the marks of dharmas. He is free from the objects of the mind's conceptual discrimination, hence it is called "free." That is, he is free from benefits in the present life and directly seeks the Buddha path. One should know that this master is directly faced by the Buddhas of the ten directions, who each extend their right hand to stroke his head and bestow the abhiṣeka of Dharma to entrust the Dharma treasury to him. As for the second kind of master, he attains only the benefits of the present life. Regarding the benefits of worldly accomplishments, he has mindful inclinations within foolish phrases, and constructs altars for their sake. Yet he also fully understands the various upāyas of constructing maṇḍalas without error. The passage from "receiving the abhiṣeka of the master" onward reiterates the master of profound practice. Receiving the abhiṣeka and attaining the rank of ācārya is also called being authenticated by the Buddhas. Because in the maṇḍala he faces the deities directly and receives the master's stage of abhiṣeka, he is authenticated. One should know that here, one who receives the abhiṣeka of the Buddhas is a master of the profound secret; one who receives it from a worldly human master is an ācārya of the manifest summary. What Vajragarbha inquired about are all necessities concerning the maṇḍala, and the Buddha also answers them in verse in proper order. These verses are not yet punctuated here; the phrasing will be embellished later. After the Buddha answered regarding the master, he next answers regarding the characteristics of the disciple. Why is that? Because although there may be a master, if there is no disciple, then the conditions for transmitting the Dharma are lacking, causing the lineage of the Buddhas not to continue.

15.6

Next is the distinction of the characteristics of disciples, of which there are four kinds: first, the disciple of timed recitation; second, [the disciple of] untimed [recitation]; third, [the disciple of] both timed and untimed; fourth, [the disciple of] neither timed nor untimed—these are the four. As for the so-called 'timed', it refers to when a disciple approaches an ācārya to request the practice of the mantra method. If the master has seen the truth, he will naturally discern the disciple's capacity and conditions, know that he is competent for the matter, confer upon him the method of practice, and have him perform the recitation, setting a limit of a certain amount of time within which he should attain siddhi, and further preparing the upāyas for siddhi. If he is a worldly master, although he does not directly perceive the predisposition before him, he simply proceeds according to the teaching, instructing the disciple to recite and praying for signs of mutual resonance in the experiential sphere. The master himself also recites; if there is resonance and the disciple attains the experiential signs, he is permitted to receive the Dharma, at which time the master himself will naturally know it. Once resonance is attained and the practice of the Dharma is conferred upon him, he is also instructed to recite as above; this too possesses its own prescribed procedures (inquire further). As for 'untimed', just as in the previous method he is instructed to cultivate the practice of mantras, expecting to attain siddhi at a certain time; however, if the proofs of the method according to time are not accomplished, additional preparatory practices must be undertaken; hence it is called 'untimed'. As for 'both timed and untimed', although he has received the master's verbal instructions as above, he has not yet been able to practice according to the Dharma, nor has he reached the time of siddhi. This [state] is neither within the time nor outside the time, like being in the stage of training; hence it is called the proposition of 'both'. As for 'neither', he has merely aroused the mind of refuge, but there is no sequential progression whatsoever. Although the master has accepted him, he is awaiting the proper time and conditions as something is not yet complete, and the master has not yet been able to grant him the essential Dharma of mantras; hence it is called 'neither'. Furthermore, as for 'possessing all the characteristics', there are two kinds of characteristics: first, external characteristics, meaning that the limbs and faculties are without deficiency, as will be explained in detail below; second, internal instruction, meaning that he can practice everything according to the Dharma, strictly obeying the Buddha's injunctions without daring to transgress them—such things are the internal characteristics (as for the 'Buddha's injunctions', one should know that they are simply the master's teachings, because the master acts in accord with the Buddha's teaching; inquire further). However, these four kinds of persons are all in the stage of cultivation and study, not yet having reached fulfillment. Once there are disciples, one first knows the characteristics of the site; the instruction on the site should be explained next, which refers to the mind-ground. Knowing the characteristics of the site, one should construct the maṇḍala. To construct a maṇḍala, one must first select the site; hence selecting the site is explained next. The so-called 'site' is simply the bodhicitta. Purifying this mind first is precisely performing the purification first. It was explained earlier that one proceeds as before with the eight-petaled [lotus] mind, and so forth. Purifying its site first means the upāyas for purifying the bodhicitta as explained previously: visualizing an eight-petaled lotus flower, visualizing the syllable A upon the lotus receptacle, placing the syllable AṂ upon the crown of the head, also placing the syllable RAṂ in the eyes, and contemplating one's mind, keeping one's throat neither too low nor too upright, and so forth—these are all upāyas for purifying one's mind-ground. Having purified the mind-ground, one next places the syllable RA in one's two eyes to contemplate it; this is selecting the mind-ground and further dispelling all defilements. This upāya has already been fully explained before; one should simply perform it as before. When it says that if the mind-ground is free from faults, one attains fearlessness, it means that by means of the pure bodhicitta one transcends all characteristics; this is being able to transcend all faults, namely transcending defilements and secondary defilements such as the delusions of view and craving; hence it is called 'transcending all faults'. Because one transcends the perils, fears, and various instabilities of such defilements and evil destinies, one attains a state of peace and bliss; hence it says 'fearlessness'. When one is to attain purity, one transcends all faults. As for 'being about to attain all purity', because one transcends all faults and the mind has nothing to fear, one is able to ultimately purify the bodhicitta. If one has reached such firm abiding in the pure ground, one immediately beholds saṃbodhi. 'Knowing' means knowing like this; knowing like this is beholding the Buddha's place. 'One should abide firmly therein' means that having already attained transcendence of all faults, one is not defiled by the discriminations of defilement; one should guard it without moving, not allowing it to degenerate or be lost, and one will certainly be able to reach unexcelled bodhi. Merely beholding such pure bodhicitta, ultimately and without remainder, is itself the accomplishment of sarvajñajñāna; other than this, one cannot purify the site. As for 'if one abides in discrimination, it is not a pure site', if it is other than this, one cannot purify its site. This means that if the ācārya does not purify the site of his own mahākaruṇāgarbha-maṇḍala in this way, it cannot be called purely selecting its site. Because he cannot transcend the illusions of vain conception and discrimination, he remains constantly amid faults and cannot escape dread and distress; how could it be called well purifying the maṇḍala site? Therefore the sūtra says: 'If the practitioner abides in discrimination, even if he purifies the site, it is not pure. Secret Lord! It is because he is separated from bodhicitta.' Both kinds of masters must abide in bodhicitta; if one is in discrimination, it is not a pure site. As stated earlier regarding constructing the altar, although the method of preparation is applied up to the measure of one cubit, the site is still not accomplished. One must still abide in bodhicitta for a short while; apart from this, it cannot be accomplished. Digging out bad soil and picking out sand, gravel, hair, tiles, stones, and the like—if there are subtle impurities, there is no way to examine and remove them one by one. Furthermore, even if it is clean within one cubit, should there be various foul things beyond one cubit, one cannot pick them out either; how then could this maṇḍala attain ultimate purity? Therefore, one should know that if one can purify this bodhicitta, abandon all the dung of conceptual discrimination and prapañca, and purify the ground of one's own awakening, one should know that this is called well cultivating its site. If a human master interprets according to the literal text, merely following the sequential methods and practices of the previous statements to act according to the external matter, one should know that this person is in the stage of a foolish ordinary person and cannot comprehend the secret function. One should know that adopting such an interpretation was not spoken by an omniscient person. Why is this? If one cannot purify this mind-ground and still harbors discrimination and false thoughts, then one has not yet been able to abandon the cause of suffering; therefore, it was not spoken by a Samyaksaṃbuddha. Inside and outside depend on the mind; because the mind is pure, the site is pure; therefore one should abandon discrimination and purify all sites. The matter regarding the site is thus fully answered. Having purified the bodhicitta, one should nurture it with the mahākaruṇāgarbha. Fearing that the various altars mentioned might lack the proper methods, I shall explain them extensively in sequence (this sequence refers to following the Dharma). Those people did not know what should be done first; being foolish, they did not understand (they only asked about superior, middling, and inferior fruits, not knowing to abide in the mind-ground). If, without abiding in the mind, one seeks the unexcelled Buddha of the world, it is impossible, nor can it be called sarvajña; furthermore, one cannot abandon the cause of suffering that is these discriminations. Fearing that they might degenerate and fall, one must establish a sīmābandha. Therefore the sūtra next says: 'Guard it with the Immovable Honored One,' which is the Vidyārāja Acala. One should take the heart of Acala's mantra as the pure bodhicitta. 'As' refers to what is to be done. Exhorting the disciple to arouse the mind in this way is precisely abiding in bodhicitta. 'Should guard the disciple' refers to Acala, which is simply the syllable HA gateway; HA has the meaning of cause. This pure bodhicitta is everything; first abide in bodhicitta. Master and disciple both abide in it, and then protect it with these two Honored Ones; it is the cause of [sarvajña]jñāna. Beside it is the long Ā, which is practice; above it is the circular dot, which is realization and the meaning of great emptiness. With this wonderful cause, one gives rise to correct practice; practice is equal to emptiness. Using these three dharmas to guard his mind makes it ultimately immovable and unassailable. If one does not use Acala for protection, using Trailokyavijaya Vidyārāja is also permissible. 'Loka' (realms/ages) refers to the three poisons; because he subdues the three poisons and attains great mastery in the world, he is called Trailokyavijaya ('victorious over the three realms'). This also has its upāyas; inquire further. If a disciple can accomplish this matter, he is not encompassed by delusion. Delusion is attachment; if there is attachment, one cannot abide free from delusion. Freedom from delusion is immovability; whatever is viewed and whatever is grasped are all delusion. It means not being shaken by false clinging; one will definitely accomplish unexcelled bodhi. Pure and undefiled, it is identical to empty space; empty space cannot be shaken, is vast and boundless, and can contain all material forms; one should know that the omniscient mind is also just like this. Next, consecrating the ground refers to the syllable A gateway; one should consecrate it with the syllable A. This is the teaching of the Buddhas. All Tathāgatas in the past attained right awakening through this gateway; with this one guards the mind. Or, placing AṂ upon the crown and placing RA in the eyes and so forth fortifies the bodhicitta; therefore one attains the accomplishment of sovereign activities. If it were otherwise, one would not attain mental sovereignty; hence it says 'none other'. 'None other' means that when all Tathāgatas attain buddhahood, there is no different path; there is only this single gateway. First, consecrating the ground relies on the Buddha's teaching; 'Buddha' refers to the syllable A. Second, mental sovereignty refers to placing the dot; the dot is samādhi; because concentration and wisdom are equal, there is complete sovereignty. One should never deviate from this teaching. Arousing the mind initially relying on the Buddha's teaching is the syllable A; later attaining buddhahood and becoming equal to the Buddhas is also the syllable A. The bodhicitta arises in reliance on the Buddha, and therefore all discriminations are eradicated. Although one has not yet attained buddhahood, this is the seed devoid of conditions. The questions and answers concerning consecrating the ground are now concluded.

15.7

Having consecrated the ground with adhiṣṭhāna, one must next use cords to determine the positions in the maṇḍala. As for "cords", the Sanskrit name is sūtra, which means to link and maintain manifold virtues so that they do not disperse; hence it is called "cord". There are four kinds of thread: white, yellow, red, and black. "Mindfully recollecting this" means that one should hold them with mindful recollection. One more kind is added: the colour of space. Space can contain all forms and appearances; that is, it is endowed with all colours. If one relies solely on the colour of space, it is a pale blue-green colour, like the colour of the leaves of grasses and trees. White signifies faith; yellow is vigor; red is mindfulness; black is concentration, the colour of concentration being identical with the colour of nirvāṇa. Wisdom is great emptiness: great emptiness is endowed with all characteristics yet has no characteristic; therefore it is all colours. Whenever twisting the cords together, if one does so completely in accordance with the method, one should erect a separate maṇḍala, arrange treasure vases, incense, flowers, ointment, lamps, etc., as well as various foods and drinks, and make diverse offerings (further inquire about the method). Then have a maiden twist them. One should first administer the eight precepts to her, have her wear fresh, clean clothes, and bathe with fragrant water so that inside and out she is pure and clean, and have her sit in the center of the altar to twist them. As for the method of twisting the cords: beforehand make fine threads extremely uniform and balanced, keeping their size, looseness, and tightness properly proportioned, and do not break or splice them in the middle. Furthermore, when twisting, cover the mouth with a piece of silk cloth. For each colour of thread, fold it back and forth to make nine strands, and then twist them into a single strand. The thread should have only one beginning end and be bent and folded, without any splicing in the middle. One strand of each colour; all five colours are twisted together to make one cord. If in twisting the cord, the slackness, tightness, coarseness, or fineness are not balanced, and one does not apply one's whole mind to making it, it will create obstacles when applied to mantras, harming both the master and the disciple, or causing them to become mad and disordered; one cannot fail to be cautious. Personally, I hold that the maiden represents samādhi. Because samādhi is extremely even and balanced, the five powers and the five faculties are perfected; through these faculties and powers, one can link and maintain the manifold practices (further inquire). "Equally held in the sky": there are two kinds of this. If it is an ācārya of profound practice who wishes to construct the altar, having purified the ground of bodhicitta, in yoga for the sake of delivering the disciple, he contemplates the adhiṣṭhāna positions of the Garbha Great Maṇḍala with correct attention, so that all the divisions and positions are vividly clear. Like being "equally held in the sky": "equal" means pervasive; "held" means it should be made like this; "made" means knowing the sequence, first establishing the space, with the positions of the revered ones being equal. Second, placing the cords on the ground of the maṇḍala, as if directly before one's eyes; however, for the sake of delivering people and conforming to worldly truth, one applies the cardinal directions to the altar ground, and then above it uses the five-coloured cords and outlines to determine the directional positions. If it is an ācārya of profound practice, he must also first use these cords to determine the directional positions. Having determined the directional positions, he should carefully deploy his mind to arrange them one by one, also causing all the directional positions to appear as if directly before his eyes. Or he may copy them down with paper and brush to refer to and apply at the time, so that when encountering the task, he does not doubt or make an error. What is called "equally in the sky" means, as explained above, first facing the disciple, pulling the cords to determine the directional positions, not yet letting them touch the ground. First draw them taut facing each other in the air, each holding them at heart level, making them go around in sequence. If there is no fully qualified disciple capable of building the altar together, one may also plant a peg in the disciple's place to do it. Having determined them like this, one then uses the mind to arrange and determine the positions and ranks, and then snaps the cord to draw each one. If he is a yoga ācārya, he also establishes the directional positions within this [contemplation], seeing all the Buddhas, bodhisattvas, devas, spirits, and so forth vividly fixed in their places; only then, conforming to worldly conventions, does he snap the cords according to the positions, representing them according to their forms and colours. One should know that this is the supreme position. "All Buddhas and wise ones": the Buddha-sons praise the bodhisattvas as possessing wisdom. "All Buddha-sons and wise ones, the lotus delights the mind and is supreme, praised by the world as auspicious"—meaning what the world praises as auspicious. This next answers regarding the symbols of the seats. Just as worldly people regard the lotus as auspicious, pure, and capable of delighting people's hearts, now in the secret repository, the wondrous Dharma lotus of the Great Compassion Garbha is also the most deeply secret and auspicious, and the bodies of all adhiṣṭhāna Dharma-gateways sit upon this flower terrace. Yet worldly lotuses also have immeasurable gradations, namely differences in size, opening and closing, and variations in colour and hue; likewise, the flower terrace of the mind-ground also has distinctions of provisional and real, open and closed, etc. Hence it says, "The wise should know this." If it is a Buddha, one should make an eight-petaled puṇḍarīka, a white lotus flower, causing its petals to open and spread in the four directions. If it is a bodhisattva, one also makes this flower seat, but has the flower half-opened, not letting it fully open (the flower may be white or yellow, or made as a jewelled lotus, any of which is permissible; but the red one is a worldly flower and is placed below). If it is a pratyekabuddha or śrāvaka, they should sit upon a flower terrace, or sit upon the petals of a kumuda flower, representing partial wisdom of shallow discernment and broadness. This is the blue lotus. This is merely a lotus of blue colour; yet there is also a distinct blue lotus, sitting upon the blue lotus leaves of the water lily (jīva/padma), leaves born from the lotus flower, whose species is not of this kind. If it is the devas of Śuddhāvāsa up to the Brahma devas of the first dhyāna, who are conventionally designated in the world as Brahma and so forth, they all sit within red lotus flowers. "Mindful" means recollecting without forgetting. Its colour is pure red, which the world calls the king among seats. If it is the devas of the desire realm, earth-dwelling spirits, etc., one uses symbols according to their respective ranks. For example, for the image of Śakra Devendra, paint Mount Sumeru, the mountain spirit sits on a mountain, the water spirit sits on water, the tree spirit sits on a tree, the city spirit sits on a city; there are very many such cases, which can be understood by analogy. For the lower devas, allocate the ground as their seat; that is, the devas of the desire realm, etc., sit either on grass or on dry leaves, etc. "Mindful" means reflecting with thought. Furthermore, the Tripiṭaka Master said: "In the Western regions there are many kinds of lotus. The first is padma (there are two kinds: one is red, which is the lotus flower of this country; the second is white, which is the white lotus now present in this country, not the puṇḍarīka). The [second is] utpala (also having two colours, red and white; there are also those that are neither red nor white, whose shape resembles the nīlotpala flower). The [third is] kumuda (having two kinds, red and blue; it is also said that kumuda is the blue-coloured lotus). The [fourth is] nīlotpala (this flower grows from cow dung seeds and is extremely fragrant; it is what Mañjuśrī holds. His eyes being like blue lotuses also refers to this. There is also the sugandhika flower, which is similar but with smaller flowers). The [fifth is] puṇḍarīka (the flower may have a hundred petals, petal overlapping petal, round, neat, and lovely; the outermost petals are extremely white, and toward the inside the colour becomes gradually faintly yellow, until the innermost ones are close in colour to the calyx. This flower is extremely fragrant. Formerly, when King Virūḍhaka harmed the Śākya maidens, Mahākāśyapa took this flower from Lake Anavatapta, wrapped it with water of eightfold virtues, and sprinkled them; the bodies and minds of the maidens attained peace and comfort, and when their lives ended they were born in heaven. Because he cast the flower into the lake, it subsequently became a seed, which still exists today. The flower is large and lovely, more than a foot in diameter, and especially lovely. This is the one cited in the Lotus Sūtra. It is the eight-petaled one of the maṇḍala)."

15.8

Next, replying regarding the meaning of worship: Here the reply, while perhaps not following the sequence of the questions, is nonetheless entirely based on the meaning of what was asked, without deviation from the principle, as should be understood. One should know that worship is, in brief, of four kinds: First, offering incense, flowers, and the like (along with paste incense, lamps, and so forth, up to food and drink; this is worldly offering, presenting merely material things). Second, joined palms (meaning paying reverence; this is a mudrā). Third, loving-kindness and compassion. Fourth, directing the mind, meaning imagining incense and flowers filling the dharmadhātu. Having directed the mind, one then uses the añjali-mudrā; together with loving-kindness and compassion, in all three matters one directs the mind. Although the sūtra does not mention incense, flowers, and the like, in principle they must be present. 'Hands of flowers' is an overall recapitulation of the añjali-mudrā; these flowers are produced from the hands. 'Generation' refers to offering the mudrā produced from all limbs. Regarding contemplating the bodhicitta: 'Hands of flowers generated' means forming the mudrā; having formed the mudrā, one then directs the mind to offer worship. As for this mudrā produced from all limbs, there was a mantra for it earlier, yet it was said there was not yet a mudrā; this should be investigated. Having thus consecrated with the mudrā, one should be mindful of the bodhicitta and visualize these flowers issuing from the hands, making an offering of them. 'Each and every one' refers to directing the mind. To all buddhas and their offspring born [of Dharma], attentively with these faultless flowers, their sweet fragrance and light illuminating the dharmadhātu as the king of trees, one visualizes the tree pervading the dharmadhātu and blooming with flowers to worship the buddhas. Offerings consecrated with mantras, supremely wondrous and abundant, emerging as great clouds from within the dharmadhātu. As for 'raining flowers before the buddhas from them', it means that from the buddhas and bodhisattvas down to the two vehicles and eight classes [of beings], each is worshipped by consecrating the offerings according to their own fundamental mantras and mudrās. When the practitioner offers incense and flowers, it should be done with mantras; for instance, when offering flowers, one uses the flower mantra, and so forth. If the mind does not abide in concentration, by what means could this be accomplished? Hence it is said: 'Freely functioning through samādhi.' Consecrated with mudrās, one then directs the mind: may these flowers be fragrant, sweet, free of all faults, and may they generate supremely wondrous abundance, like great clouds emerging from within the dharmadhātu. 'Raining flowers from them' means they arise from the dharmadhātu, constantly and everywhere generating diverse radiances before all buddhas. Furthermore, with these flowers and the like completely filling the dharmadhātu as a single great tree, no different from the heavenly wish-granting tree, raining diverse flower-clouds, flower-incense, banners, canopies, and food and drink, measureless, boundless, and inexhaustible, everywhere before all tathāgatas, one performs diverse offerings so that each and every one is ubiquitous. Having thus directed the mind, one consecrates them with mantras. That is, for what is offered to each deity, one consecrates it with the mantra and mudrā of that deity. Next, for those lower than these—meaning the eight classes and so forth—there are also mantras and mudrās used according to their respective classes. Yet these deities are in turn lower than these heavenly spirits. Now, next to speak of the devas: 'according to the fundamental yoga' means corresponding to each, that is, corresponding with the fundamental deity, as in using red for wrathful ones, and so forth. Where in the sūtra there are mantras and mudrās, or where some are missing, there is separately a common auspicious mudrā. As with flowers, paste incense and the like are also contemplated with corresponding principles. One should pinch the tips of the space and water fingers together, extending the other three fingers spread out; using this mudrā to consecrate the various articles, even all the implements of worship in the maṇḍala are consecrated with it, and all succeed. Even if the fundamental deity has their own mudrā, when intent upon it at the time, if one also uses the common mudrā to consecrate them, it is likewise permissible. The mantras for incense, flowers, and the like are the previously explained mantras for incense, flowers, lamps, and so forth, each according to its class. As the Prajñāpāramitā Sūtra states: 'If one wishes, with a single flower, to offer worship universally to all buddhas, one should practice this prajñāpāramitā'—this is precisely it. Here, merely by directing the mind with a single flower or incense, through consecration and samādhi, one is universally able to offer worship to all worthy and noble ones pervading the dharmadhātu, making this root of wholesome goodness inexhaustible. If one does not form the common auspicious mudrā, there are also the vajra-fist mudrā, the lotus mudrā, and the Avalokiteśvara mudrā, formed only with the right hand; only for terrestrial devas does it suit the left hand, yet fearing that the left hand may be holding implements and the like, causing the right hand to form the mudrā to consecrate the articles is also permissible. However, when offering worship, after first consecrating with the mudrā, one should then raise it up, dedicating one's mind to presenting the offering, and only then place it before the deities. If it is paste incense, it may be used to anoint the body of that deity, placed in accordance with the proper place of adornment, or placed before them. When raising flowers and the like, distinctions of high and low are also spoken of. If for a buddha, it should be level with the crown of the practitioner's head; for a bodhisattva, at the heart or above; for the two vehicles, above the navel. Pure buddhas and bodhisattvas are held at the heart, and worldly devas at the navel—this is fixed. Terrestrial and other devas are below the navel, descending successively. Having formed the mudrā, one raises it toward the sky to present it to the buddhas, down to the terrestrial and other deities, causing it to descend successively. As above, there are four classes of deities emerging from the Buddha's body; now the height of presenting flowers is also aligned with the navel and below, matched with the positions in the maṇḍala. However, there are two kinds of master: If one is accomplished in yoga, solely because the mind of samādhi is completely free, and because one has already penetrated the mantra gateway, whatever is done according to the mind is immediately accomplished, without necessarily relying on ritual practices to attain success. As for the second, the worldly master, they must rely on ritual practices and use mantras and mudrās to consecrate them before it can be accomplished.

15.9

Next, replying regarding the meaning of homa: One should know that homa is of two kinds: first, internal; second, external. The so-called internal and external divisions—division means distinction. Homa has the meaning of burning, because homa is able to burn away all karmas. Since all sentient beings are born from karma, from birth they generate karma, cycling endlessly in saṃsāra. Because karma is eliminated, birth is also eliminated, which is the attainment of liberation. That which can burn karma is called internal homa. From what is one liberated? One is liberated from defilements, karma, and suffering. Having departed from the worldly, the seed is then born, namely the pristine white bodhicitta. Like worldly fire, when it has burned things, only ashes remain. Here it is not so: having burned all defilements, like the fire of the cosmic destruction leaving no residue, a sprout is also born from within this, namely the bodhi sprout. That which can burn here is wisdom. As previously explained, contemplating the syllable raṃ surrounded by a garland of flames, one imagines this pervading one's body, and that the body holds a sword and a noose. Through this gateway of the syllable ra, one can exhaust all karma and purify all hindrances. When karmic hindrances are purified, one's own pure seed can be born. Therefore, next contemplating the bodhicitta, one should know that the bodhicitta can generate the seed. When contemplating thus, one should imagine the syllable vaṃ pervading all limbs, with white amṛta flowing out from the pores, pervading the ten directions to sprinkle the bodies of all sentient beings. Because of this cause, the seed is gradually nourished and grows; hence it is called internal homa. Next, explaining external homa: it has three elements: first, the fundamental deity; second, the mantra; third, the mudrā. First, the fundamental deity (the fundamental deity is installed for the sake of worship, installed according to the tradition of one's school; or in the fire there may be the positions of the maṇḍala; to be asked further). Second, the mantra (the hearth, the place where fire is set; this is the mantra, present in the fire). Third, the mudrā (the mudrā is the seat of the ācārya; one's own body is itself the mudrā). When performing external homa, make these three positions correspond directly with one another. These three also signify purifying the three karmas. The three fundamental positions—meaning the three positions of body, hearth, and deity—each have the three positions of fundamental deity, mantra, and mudrā. Purifying the three karmas accomplishes the three rituals (meaning calming calamities and so forth). The deity is mental karma, the mantra is vocal karma, and the mudrā of the master's body is bodily karma. Through these causes and conditions, one can purify the three karmas and accomplish the three rituals, namely calming calamities, increasing prosperity, and subjugation. 'Paths of the three karmas'—path has the meaning of convergence. Words accord with principle; because they accord, they converge. 'What you practice is the bodhisattva path'—that is, the three paths converge into a single accord. Moreover, the syllables contemplated in the three rituals are each distinct: If performing calming of calamities, contemplate the syllable raṃ, adding a bindu above and making it white; for increasing prosperity, imagine the syllable laṃ as yellow; for subjugation, imagine the syllable aṃ as either black or red. As with the syllables, the colors of the deity and of one's own body are likewise made to correspond with these three rituals, and it is then accomplished. Among these there are further distinctions of superior, middling, and inferior: calming calamities is superior, increasing prosperity is middling, and subjugation is inferior. What is performed in this way is called external homa. One should know that both these internal and external homas are called supreme; if not corresponding to this, it is practiced in vain without benefit. Because one performs external homa, it can lead one into internal homa. However, in principle internal and external are originally without distinction; for those seeking worldly accomplishment, this distinction is made to have them perform external homa. If one acts differently from this, meaning not relying on the explained ritual procedures, one should know that this person has no understanding, and their efforts are wasted without fruit. Departing from the wisdom of mantras and acting delusionally according to one's own ignorant mind, one will ultimately never obtain the fruit of worldly and supramundane siddhi; hence it is said that they do not obtain the fruit.

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大毘盧遮那成佛經疏 — Classical Chinese