大毘盧遮那成佛經疏 17

English (machine translation) 17

Language: English

At that time, Vairocana the Bhagavat, observing the great assembly, addressed Vajrapāṇi, saying: "O Guhyakādhipati, there are eight secret mudrās, which are extremely secret..." In the previous chapter, the Tathāgata finished explaining the Dharma of entering and abiding in the secret maṇḍala. At that time, the great assembly again had this thought: "For such a secret Dharma that is so difficult to understand, what further complete upāya forms are there that can swiftly cause mantra practitioners to attain siddhi?" At that time, that Tathāgata knew what the assembly was thinking: within this secret, are there yet further profound secrets, or does it stop here? Because they could not fathom it, none could ask. Therefore, the Buddha did not wait for them to ask, but spoke on his own without being asked. As for "possessing divine efficacy": when the practitioner arranges the seating positions of the root deities and others in the maṇḍala, whether internally or externally, through these eight mudrās and mantras, because of the adhiṣṭhāna of the root deities, those deities will naturally descend to the bodhimanda and fulfill his vows for correct practice. Furthermore, in placing them into the position of the root deity, there is a divine efficacy that is identical. "Identical" means equal to the divine authority of the root deity. Having done so, they then depart. This is the nature of inconceivable resonance—just as the resonance of the sun and moon in water, fire, and mirrors is still inconceivable, how much more so the resonance of the Tathāgata's inconceivable dharmadhātu! These are mudrās practiced by the ācārya; one must not practice them heedlessly. Even one who has already entered the maṇḍala must not perform them heedlessly beforehand, let alone other people. It is not merely using the realm of the fundamental mantra as a symbol; "realm" is like the six realms, etc.—this is the realm of the mantra. In addition, when the maṇḍala corresponds to the root deity: as the root deity possesses such dharmas, I too possess them, hence they are complete. (This single matter is, as above, identical with that deity, meaning that form, colour, sitting, standing, and joy are also like this.) Abiding in one's own body in the form of the root deity, one should know it in this way; by knowing and seeing according to the station of the root deity, one attains siddhi. If the practitioner assigns and abides in the stations in accordance with these eight mudrās, mantras, and maṇḍala, if he can know this, he will approach siddhi and attain it before long. As for "abiding like the root deity": although the secret maṇḍala was assigned before, if one wishes to invoke the root deity, it is said that one must perform this method to attain it; if one does not perform this, it is not yet complete. This sūtra mutually completes earlier and later passages, uniting as a single matter with interweaving text; the practitioner must carefully compare and examine them to understand it. When the practitioner recites, he must also perform this method—invoking the root deity and whatever is wished for—and then he will be able to establish it swiftly on his own.

17.4

As for the first mudrā, make a hollow-palmed saṃpuṭa añjali; the two wind and earth fingers are straightened and separated, while the rest remain as before—this is it. This is the mudrā of the arising of the Tathāgata Vairocana's great majestic virtue. From within this arises the Tathāgata's great majestic virtue; this is the illumination of the sarvajñajñāna. Its maṇḍala is made triangular, and around its four sides there are further four triangles surrounding it; hence it is said to 'surround' it. Within it, one should visualize the Bhagavān Vairocana abiding in its center. As for the triangular maṇḍala, one should visualize an eight-petaled flower, and upon the lotus receptacle produce the triangular maṇḍala. This is the previous yoga seat: make this triangle with its apex pointing downward, and its color is red. Previously it was said that the triangle's apex points upward; here it points downward because the functional meaning is different. Imagine the Buddha within this, forming the mudrā of majestic radiance. Its mantra is:

17.6

Second, form the mudrā as before, but bend both wind fingers together to touch the tips of the two space fingers, joining so that both resemble the shape of the syllable va; this is the adamantine indestructible mudrā. 'Adamantine' is the Tathāgata's gnosis; not being produced from conditions, it cannot be destroyed, hence it is named 'adamantine indestructible'. Its maṇḍala is round in shape, like the syllable va (which is the fifth vowel of the ba series), surrounded by vajras (which should be vajras with flaming radiance). If one asks about these vajras, they are also on the four sides of the maṇḍala, as above. The so-called syllable va: this maṇḍala is perfectly round and white, and is likewise upon a lotus receptacle. Within it is Mahāvairocana Tathāgata; all below follow this pattern. However, of these eight mudrās, the practitioner takes any one according to need and employs it according to the ritual purpose. Its mantra is:

17.8

As for the third mudrā, form it as before, namely with a saṃpuṭa añjali; the two water and fire fingers are separated, and the earth and wind fingers, having been opened earlier, form the shape of a newly blooming flower. This is the tathāgatagarbha mudrā, also called the lotus-garbha mudrā. The maṇḍala is made as a round moon disc as before, differing only in being surrounded by four lotuses; within it one likewise visualizes Mahāvairocana Tathāgata. Its mantra is:

17.10

As for the fourth mudrā, it is like the previous third mudrā, with the two earth fingers parallel and bent together into the palm. This is the Buddha-voice adornment mudrā, and also the mudrā of adornment with myriad virtues. It is also called the adornment of the inner and outer. Just as worldly people have various chambers, garments, ritual implements, and the like, adorned with every kind of precious requisite, which is called 'replete with myriad virtues'; so too here, whether inner or outer, the Tathāgata's adornment of myriad virtues is fully present. The maṇḍala is half-moon shaped, with dots flanking and surrounding it; the rest should be contemplated as before. The mantra is:

17.12

Fifth: form the saṃpuṭa añjali as before and slightly separate and curve it; the two space fingers are opened (slightly curved inward), opening the center of the palms like someone cupping water. It is named the mudrā of arising from the Buddha's limbs, meaning that it is born from all the limbs of the Tathāgata. Its maṇḍala is shaped like a vase, the intention being to take the belly of the vase, which is round in shape. It is surrounded by four vajras; the rest is as before. Its mantra is:

17.14

As for the sixth mudrā, as before, the two fire fingers are slightly curved in a circle, both bent into the palm, hook-curved with their backs joined together, supporting the middle fingers; the rest remain as before, meaning it is just like the fifth mudrā. This is the Dharma-abiding mudrā. Its maṇḍala is shaped like a rainbow, with various colors interspersed, just like the radiant hues of a rainbow. Its shape is like an inverted rainbow, flat below, with vajra banners above. From the maṇḍalas discussed above, there have been lotuses, vajras, dots, and so on. Now, this maṇḍala takes each and every one of these to surround and adorn it, interspersing them (inquire further). Its mantra is: Its first syllable is the bīja, namely the syllable va, which signifies freedom from bondage. buddha-dhāraṇi: the Buddha's retention; smṛti (recollection) vardhana-kāri, the syllable is prolonged. kāri means to produce benefit, meaning to increase the power of recollection. dhara-dharaya: the first means self-holding, holding myself; the second means holding others, holding all (this 'all' belongs to the previous phrase). sarva-bhagavati: the Bhagavat, invoking the principal deity and praising the Dharma. ākāravati: meaning one endowed with form. samaye (explained as above) svāhā. This may perhaps not yet be certain; consult the Sanskrit text again.

17.15

As for the seventh mudrā, as with the previous saṃpuṭa, with both hands pinch earth and space together inside the palms and open the fire fingers, with the tips of the water and wind fingers joined together. The two earths are above the fire. The maṇḍala has the form of space (make it square), variegated and mingled with multiple colors; this is the color of space. Just as space contains all forms and images, so the Tathāgata's great emptiness gnosis contains all phenomena. Flank it with a dot on each of its two sides. The mantra is:

17.17

This is the bīja. This is a one-syllable practice. aveda (1), meaning endowed with all-knowledge, meaning the gnosis one has personally realized. vidhe (2), namely taking this endowed wisdom and bestowing it upon others. svāhā.

17.18

As for the eighth mudrā, having joined the palms (the palms facing each other), first turn to the left (when turning, the right hand is face down and the left face up, joined as before), then turn to the right (when turning, the left is face down and the right face up, remaining joined without separating)—this is it. This is the Tathāgata's swift retention mudrā, meaning the Tathāgata's power of secret supernatural penetration, the meaning of holding with swift power. The maṇḍala is like space as before, but changed to a blue color, surrounded by numerous white dots. The mantra is: This is the syllable khi; adding the samādhi [dot], it is the bīja. yoga mahāyoga: meaning the yoga of the buddhas. mahāyogini (2): this mantra lord abides in the great yoga; to those who have not attained yoga, it causes them to attain it. It means being able to bestow wishes upon practitioners, granting them mastery in yoga. yogeśvari (3) khaṃ (level tone): space. jale: arising, meaning born from space. ka is doing, making these arisings and so on in space. ke (4) svāhā.

17.19

Furthermore, the first belongs to Ratnaketu Buddha of the east; the second belongs to Saṃpuṣpitasaṃrāja Buddha of the south; the third belongs to Amitābha Buddha of the west; the fourth belongs to Dundubhinirghoṣa Buddha of the north; the fifth belongs to Samantabhadra Bodhisattva of the southeast; the sixth belongs to Mañjuśrī Bodhisattva of the southwest; the seventh belongs to Maitreya Bodhisattva of the northwest; the eighth belongs to Avalokiteśvara Bodhisattva of the northeast. One should know that these eight mudrās are all Vairocana's mudrās. For instance, the eastern mudrā is Ratnaketu Buddha's mudrā, and it is also Mahāvairocana Tathāgata's mudrā; the others follow this pattern (next, rely on the four mudrās of oneself). Next in the sūtra is the admonition to the ācārya regarding whom to transmit the Dharma to: if someone has not received abhiseka, it must not be shown to them at all. Next, if they are a gentle person (meaning soft, harmonious, compliant, and not hasty or violent, etc.); next, diligently energetic and capable of firm, supreme vows, meaning able to arouse diligent energy and spontaneously generate immeasurable great vows and broad aspirations; next, respectful toward teachers and elders (meaning the ācārya), meaning as in the Lotus Sūtra using one's body as a couch or seat, and so forth. Furthermore, mindful of kindness and virtue (mindful of repaying the Buddha's kindness), pure (both inwardly and outwardly pure), and relinquishing one's own body (if seeking the Dharma, not begrudging physical life, like the Great Being of the Snowy Mountains, etc.)—even if they have entered the maṇḍala, only if they possess such virtues may it be explained to them; it must not be shown to others thoughtlessly. Why is this? Because this is the essential point of the Tathāgata's secret treasury; wherever one travels, it must not be propagated recklessly. This is simply the Buddha instructing the ācārya; as for the position of a disciple who has not yet received permission and the like, it goes without saying—how could one speak of it recklessly, causing others to despise and slander it, thereby incurring for oneself the retribution of the Avīci great hell? 'Six months' is stating a number. If it is not accomplished in the first six months, practice for another six months, proceeding sequentially until it is accomplished, and only then stop. Where it says 'three months', it may also be understood by analogy. First recite and maintain the practice for six months; if there are no signs, go on for another six months; once there are signs, only then perform the accomplishment. If interpreted secretly, 'six months' refers to purifying the six sense faculties; 'three months' is for purifying body, speech, and mind.

17.20

Next: Chapter 15, The Precepts of the Vidyādhara

17.21

At that time, for the sake of those bodhisattvas and others who cultivate the mantra practice, since there would be rules for the vidyādhara vows (vidyādhara-saṃvara) whose causes and conditions had not yet been explained, Vajrapāṇi therefore subsequently questioned the Buddha in verse; hence it says "chanted [verses]."
Now, as for precepts (śīla), in the language of the western region there are two: the first is the precept of practice (śīla), meaning it must be practiced to purify the body; this is śīla. The second is vrata-śīla. Precepts are twofold: original-nature precepts (prakṛti-śīla) and prescribed vows (vrata). Original-nature precepts mean purifying the sense faculties. Now, because vrata must be accomplished, it is prescribed. Later, [there are rules on] consuming air, and so forth, just as in the vinaya where rules are instituted in response to circumstances. In the current text, the precepts are "disciplinary vows" (vrata), also called "prescribed vows"—all of which are vrata; they are vows observed over a long duration. A vrata is a vow taken with a specific temporal wish: when the practitioner recites, [the wish may be for] one month or up to a year or several years; when this undertaking is concluded, the restriction also terminates, so it has no grand name.
Now, in this inquiry, both meanings are fully questioned. First, he asks: How are the prescribed vows of vidyā revealed?—that is, how are the aforementioned two kinds generated? Next, he asks: How is the practice cultivated?—meaning, knowing this, according to whichever direction one may be in, how should one practice so as to be free from attachment, abiding in a dwelling place to cultivate it? The intent of the question is that all dharmas are quiescent and signless; there is no sign of one who can cultivate or that which is cultivated. If there is something observed, that is an attachment. Now, how can one be free from attachment within the practice and attain the great fruit?
Next, he asks: Does the practice have specific periods of time? Just as worldly precepts and the like have time limits, and the full ordination of the śrāvaka lasts for a single lifetime, he now asks whether this vidyā has limits or not. The intent of the question is that since this vow is obtained through conditions, it has a beginning and an end. Yet the quiescent dharma has no distinction of beginning and end; how does it accord [with it]? Even granting that there is wisdom, what serves as its limit?
Furthermore, how does the vow-keeper increase majesty and virtue? That is, upon what does one rely, how does one practice, and by what dharma does one cause this majesty and virtue to increase, becoming equal to the accomplishment of all the Tathāgata's majesty and virtue?
He also asks about the time and place for observing this vow. He asks when one can be free of these things. Regarding the appropriate times, places, actions, what is Dharma and what is not Dharma, when can one be free of them? Now, the Buddha's precepts are the spontaneous wisdom of the Tathāgata, not bound to time or place, transcending dharmas and all actions. Now he asks: When can one be free of all these matters and enter into the single sign? "Time" refers to limits such as one month, one year, one day, or one hour; "place" refers to the place of dwelling—where can one practice, and where is it suitable?
"How can one quickly achieve success?" (meaning the aforementioned matters). "May the Buddha explain its measure"—meaning the measure of rapid accomplishment. Having asked about the beginning and end, he next asks about its measure: he asks how great the measure of this vow free from signs is, such that it can be attained.
Vajrapāṇi said: "I have already understood this dharma in the presence of past, former Buddhas. Now, for the sake of practitioners of the mantra practice, to enable them in future ages to quickly accomplish the Tathāgata's precepts, I ask this question; it is not for the sake of seeking anything else, nor for fame or profit. Now I speak true words: can this mind be witnessed and known by ordinary people? Only the Tathāgata can bear witness, and my deep intention is known only to the Buddha himself." Having taken the Two-Footed Honored One as witness, he firmly requests the Honored One Among Men to explain it for him. This is for the sake of future sentient beings. The "witness" is the "Honored One Among the Benevolent"—this refers precisely to the Buddha. He bears witness in accordance with the true nature of reality; hence it says "as it was realized."
The above consists of five verses in total, which are the questions.
At that time, Mahāvairocana heard him ask about the vidyā-precepts of all Buddhas, and therefore praised him, saying: "Excellent, excellent, O Greatly Courageous One!" Now, because he asked for the sake of all sentient beings, the Buddha praised him in return for the sake of all sentient beings. "Courageous" means being able to eliminate all obstacles of oneself and others. Furthermore, with diligent vigor, his own mind never rests; dwelling in saṃsāra without weariness, he can eliminate all enemies of ignorance. For these many reasons, he is called "Greatly Courageous." Just as one enacts great vows, seeks the great Dharma, undertakes great practice, and accomplishes great deeds—namely, causing all sentient beings everywhere to enter into the Buddha's knowledge and vision—he is therefore called a "Great Being" (mahāsattva).
This "sentient being" (sattva), in its correct Sanskrit sound, is *satta*, which has the sense of "attachment." Just as worldly people are deeply attached to body and mind and cannot part from them even for a moment, so too is a bodhi-sattva: he is attached to this practice of great bodhi, with not even a single thought of rest or relinquishment; hence *satta*. It is also called *sattva*, meaning "sentient being"; because among sentient beings he can cultivate the unexcelled path and can shoulder all other sentient beings, he is the unexcelled among sentient beings, and is therefore called a "great sentient being" (mahāsattva). Sentient beings have the sense of clinging to attachments; now, being able to liberate himself and also liberate others, he is therefore called a "great sentient being."
Because he can hold the secrets of the Tathāgata, he is named Vajrapāṇi. He is also named "Great Merit," which is an alternative epithet by which the Buddha praises the virtues of Vajrapāṇi. Praising him as having merit means that he accumulates the virtues of the Tathāgata.

17.22

From here on, the Buddha likewise answers in verse.
"The superior prescribed vows proclaimed by former Buddhas": The Buddha again cites Buddhas as witnesses. These vows were spoken by past Buddhas, and I now speak them in the same way. The ultimate Dharma is identical with the path of the ancient Buddhas; therefore, he cites this as witness to clarify that there are no two paths.
"The prescribed vows of vidyā give rise to wisdom; abiding in the prescribed vows, one is a Samyaksambuddha": By observing these vows, one gives rise to the practice of mantra and attains siddhi. By abiding in these vidyādhara vows, one is immediately identical to a Samyaksambuddha. "Samyaksambuddha" is another name for a Buddha; because one walks the path walked by the Tathāgata, one is immediately equal to a Buddha. Through this cultivation, people of the present age attain the fruit of siddhi. This answers how one abides in the vows. The Buddha's intent is to say: just as the Buddha abides in the vows, the practitioner should also abide in that way; that is, because of the three equalities and the increase of merit and wisdom, siddhi is accomplished.
"Arising equally from one's own mantra without doubts, one should cultivate the disciplinary vows; if one attains equanimity (samāhita)": "One's own truth" means that oneself, holding the mantra and mudrā, visualizes the personal deity (iṣṭadevatā); through single-minded mindfulness, one can see the personal deity. The personal deity is the principle of reality itself. Not only does one see the personal deity, but one also realistically contemplates one's own body as identical to the personal deity; hence it is called "truth." This has the upāya of the three equalities: the body is the mudrā, the speech is the mantra, and the mind is the personal deity. Contemplating the reality of these three things, they are ultimately all equal to myself; these three equalities of mine are no different from the three equalities of all Tathāgatas, and therefore they are real. When the practitioner cultivates, he must have firm faith that he can enter the great assembly of the ocean of Buddhas. If there is doubt, the practice of mantra will never be accomplished; therefore, he repeatedly admonishes and encourages so that doubts do not arise.
Because of freedom from doubt, one attains samāhita. "Equanimity" (samāhita) in Sanskrit is *samāhita*; that is, through the dharma of the three equalities, one draws in and gathers all virtues into one's own body; hence it is called "samāhita" (well-collected). Citing these three equalities is precisely the universal gathering of all virtues. Illuminating these three matters as ultimately all equal and gathered into one's own body is called samāhita. Furthermore, the combination of concentration (samādhi) and wisdom (prajñā) into a single unity is called samāhita. Being able to abide in such reality up to samāhita is precisely abiding in the Buddha's precepts.
"The bodhicitta dharma, the karmic fruits of study and practice: if the action in which the single sign harmonizes is free from [the sign of] precepts, it is not different from the wisdom attained by the Buddha. In the precepts, one attains mastery over all dharmas": Bodhicitta is the true cause of the Tathāgata (meaning the mind-king). "Dharmas" refer to mental dharmas, which are the bhūmis, pāramitās, sovereign powers, and so forth. In brief, all dharmas of virtue are included. These dharmas are all the retinue of the Buddha, and also the retinue of the bodhicitta, just as a flower calyx has petals and stamens. This wonderful fruit is identical to the Buddha. The so-called "karma" is purely wholesome karma; privately, I say it is the wonderful karma of the Tathāgata. Through this cultivation, one is equal to the Buddha; from the initial aspiration to the precepts and actions, all are equal to the Buddha. The Buddha abides in pure precepts while free from all signs, the so-called "free from all signs, all of a single taste." If one can abide in the precepts while being free from all signs in this way, these precepts are the Buddha's precepts, the actions performed are the Buddha's actions, and the fruit obtained is the Buddha's fruit, because the single sign is signless and free from actions. If a practitioner discriminates, "This is the precept, this is the one who holds it, and this is the dharma held," because this is unreal and involves grasping, he is not holding the Buddha's precepts.
Furthermore, these precepts are the uninstructed wisdom of the Tathāgata. By abiding in the Tathāgata's wisdom, one attains mastery over all dharmas. Because of mastery over dharmas, one clearly perceives the true nature of all sentient beings and can also benefit them in accordance with reality, causing all to become equal to oneself. Because abiding in these precepts gathers all dharmas, it is called "mastery." "Mastery" has the meaning of gathering and assimilating, meaning that one attains the Dharma oneself and can also benefit others. Therefore, the subsequent sūtra passage says, "penetrating into the meaning of reality"—this is it. "Meaning" (artha) means benefit, namely, beneficial interest (arthacaryā).
"Always cultivating without attachment, one regards tiles and rubble as equal to various jewels": This means that one attains mastery over all dharmas oneself, and also benefits sentient beings free from diverse discriminatory views of what is Dharma and what is non-Dharma, with a mind that abides nowhere. Because of non-abiding, one regards coarse, vile things and rare, wondrous jewels as equal, with a mind free of increase or decrease. At that time, the practitioner contemplates the five heinous deeds and the icchantika as equal to and no different from the Tathāgata's virtues, giving rise to neither increase nor decrease—how much more so for other things? If it reaches the point where, in contemplating all afflictions and evil karma alongside the Tathāgata's virtues, one gives rise to neither grasping nor rejecting, how much more so for tiles and rubble compared to gold and jewels?

17.23

Next is the answer regarding the measure of observing the precepts. Since it has a beginning, it must have an end; therefore the Buddha answers that it continues until seeing the lakṣa. As for the recitation count of the mantra, it always corresponds to completing the observances of the times and months. In an introductory, superficial sense, observing the mantra precepts involves limiting the precepts one keeps and limiting the count one recites—meaning once, ten times, up to a lakṣa and so forth, or for one night, one month, up to years. Thus here the Buddha says that one finishes only upon reaching the lakṣa. In a superficial sense, a lakṣa is one hundred thousand repetitions. But here it is not so: lakṣa means 'seeing'. When one sees reality, this mantra practice is then completed; otherwise, there is no stopping halfway. It is not like worldly reciters who limit it to such and such an amount, seeking merely shallow, superficial results. However, recitation here should first establish the upāya of the three equalities as explained above, namely the mantra, the mudrā of the body, and visualization of the deity. When seeing the deity, one's mind abides in resonance, and nothing can shake or disturb it. One also visualizes the recited mantra flowing from the deity's heart and entering one's own mouth without interruption, like a flower garland. One thereby fills one's body with such virtues of the Buddha, and they no longer flow out from the body. When it is about to reach fulfillment, signs gradually appear: either the signs of siddhi as spoken of in its own section; or various ailments and afflictions of one's own body being healed; or small insects and the like no longer infesting one's body, which becomes radiant, pure, and free from defilements; or having formerly had dull faculties and inferior wisdom, one now attains unforgetting dhāraṇī, able to expound multiple meanings from a single syllable, even chanting verses without any mental hindrance. These are the preliminary signs. Therefore the Buddha says that it is completed only when seen. Lakṣa has the meaning of 'seeing', and also the meaning of 'siddhi'. When the practitioner's mind abides in samādhi and sees the deity in tranquil, correct stabilization, even if Mount Sumeru, king of mountains, were to collapse and quake, it could not shake or disturb his mind. Or when facing various strange apparitions, such as the terrifying māra deeds in the bodhimaṇḍa, he can remain calm without fear; even the exquisite maidens of the māra palace cannot sway his resolve or provoke distracted thoughts. Why is this? Because he is sustained by abiding in the precepts of reality. One should know that at that time, he is not far from the path of seeing. Or at times, the taste of all food, even if bitter and astringent, becomes like amṛta; through this cause, his body is gladdened, and the coarse, vile tastes of the five desires cannot move him—this is the sign of greed being extinguished. The sign of anger being extinguished is that, because the practitioner's six faculties are gradually purified, it is like walking in a great wilderness at the height of heat, amid blazing sunlight and scorching sand, suddenly coming upon a clear spring to wash and bathe oneself; at that time, wrath, malice, and the like cannot disturb him. Furthermore, 'equal to gold and stone' refers to the three equalities. 'Months, times, and counts' are all the limits of recitation. In addition, lakṣa has the meaning of a target, like hitting the mark in archery. This is like the archery metaphor in the Śūraṅgama and the Mañjuśrī sūtras. Abiding in genuine truth and naturally according with it is the meaning of lakṣa.

17.24

Furthermore, as stated above, the realization of reality as of a single flavor is difficult to believe and difficult to understand. The Tathāgata, by means of other upāyas consisting of worldly methods of recitation, assists this realization of reality; therefore he next expounds the method of six months of recitation. Yet these are all secret and ultimate, not different from what preceded. In the first month, one should visualize a vajra: it is a square maṇḍala, yellow in color. One visualizes one's own body seated within it, identifying one's body with the syllable A. The syllable A is square and yellow; one should make it fill the interior of the body completely without deficiency, so that the entire body is this syllable. One should form the five-pronged vajra mudrā without needing to hold a rosary. For this mudrā, make a hollow-palmed añjali, bend both water [ring] fingers and clasp them right over left inside the palms, extend both space [thumb] fingers together, and bend the two wind [index] fingers toward the backs of the middle fingers—this is the Vajrapāṇi mudrā. During this one month, consume only milk and eat no other food. Simply visualize the recited mantra emerging from the navel and entering through the nose, just like regulating the breath. At that time, visualize this mantra as the breath itself, its color also yellow. If visualizing the mantra, let each phrase be one breath. If visualizing the bīja syllable, simply breathe continuously. Although it is called one month, whether it takes ten, a hundred, or up to a lakṣa of months, the limit must be seeing. Furthermore, 'one' has the meaning of a single characteristic and a single flavor; seeing this is called completing one month.

17.25

Next, in the second month, one abides in the water circle. The circle is round and white. One visualizes oneself within it, using the upāya as above, with the hands forming the lotus mudrā: both earth [little] fingers and both space [thumb] fingers are joined to form the platform, the remaining three pairs of fingers blossom open, and the fire [middle] and wind [index] fingers are brought slightly together side by side—this is the Avalokiteśvara mudrā mentioned before. One visualizes one's body as the syllable VA, white in color, also taking the white mantra as the in-and-out breath. Question: Does one visualize the syllable VA of the deity, or does one make the originally recited bīja white in color? In this month, form the lotus mudrā. During the second month, consume only water and nothing else. So-called consuming water means taking only this mantra-water of the inhaled syllable of white milk as nourishment. When the practitioner resonates with this, he naturally attains the sustaining power of the taste of Dharma and no longer thinks of other food; the taste of Dharma-joy simply fills his body. 'Equipped' means sitting within it; at that time, one visualizes only this syllable, not the image of the deity.

17.26

In the third month, one is in the fire circle, which means a triangular red maṇḍala, abiding in the superior fire circle. One visualizes being within it, taking the syllable RA as one's body. Form the wisdom sword mudrā, which is a saṃpuṭa añjali with both wind fingers bent to touch the two space fingers. The in-and-out breath is red. The meaning of the three months is as before, whether three months, thirty days, three thousand days, and so forth, taking seeing as the limit. During these three months, one does not seek any food, meaning one must not beg for food and the like. If there are offerings brought, one may eat at will; if no one offers food, one does not eat, taking only the syllable RA as nourishment. By this upāya, all sins and hindrances are burned away without remainder. For this reason, all darkness is exhausted and illumination is accomplished, which refers to the light of the Buddha's wisdom. 'Equipped' means fully using this mudrā.

17.27

In the fourth month, one is in the wind circle, which is a crescent moon (the same as above), black within. One takes the syllable HA as one's body, with the in-and-out breath and so forth as explained above. In this one month, one abides drinking only wind, eating no food whatsoever. This drinking of wind also means taking the in-and-out breath of the syllable HA as nourishment, not like non-Buddhists who live by ingesting air. One should form the wheel-turning mudrā; this is the mudrā with hands clasped in reverse formed previously. This is difficult to perform.

17.28

In the fifth month, going from the gold circle to water, equal to all buddhas, one dwells within the vajra-water circle. That is, form a square yellow maṇḍala containing a round white maṇḍala, with one's body seated within. Below the navel is yellow, and from the middle up is white. Inside, form no mudrā, but use the two syllables A and VA; the rest is as above. During these five months, one must not eat; all food is abstained from. That is, cutting off all food, one takes only the two mantras as the in-and-out breath for nourishment. From the fifth month onward, practicing the conduct of non-attachment and freedom from self, identical to the quiescent single characteristic, one is equal to the buddhas.

17.29

Next, in the sixth month, one dwells in the wind and fire circles, eliminating all hindrances. This also means there is a fire circle within the wind circle; following the principle above, below is the wind, and from the navel above is fire. Taking HA and RA as nourishment, whether offered or not, one eats no food at all, having completely abandoned gain and sustenance.

17.30

Next, the Buddha speaks of its merits. Because the practitioner practices by means of this upāya, all the Brahmās, Śakras, nāgas, and the rest of the eight classes of beings pay homage from afar and guard him together, coming before him to carry out his commands. Even medicinal spirits and the like come to ask what he desires and serve him. The vidyādhara ṛṣis dwell to his left and right; all evil yakṣas, rākṣasas, the Seven Mothers, and others who harm people also pay homage from afar, seeing his body blazing with fierce majesty like the fire of the great kalpa. All good wishes are accomplished at will, and those who cause hindrances can find no opportunity against him, no different from Great Śrī, Vajra, Avalokiteśvara, Mañjuśrī, and the rest.

17.31

Next: Chapter 16, On the Ācārya's Real Knowledge

17.32

Although the characteristics of the ācārya and the disciples, and the upāya of constructing the maṇḍala to initiate disciples, have been extensively explained above, at that time the Vajra-Holder again asked the Bhagavat Mahāvairocana about the heart of all maṇḍala mantras; yet the true characteristics of the ācārya herein had not yet been extensively explained. Now, to fulfill its meaning and taste, Vajrapāṇi inquires once again: What is the heart of all mantras? Upholding what Dharma and by what upāya does one obtain the name of ācārya? And reciting and upholding what kind of heart mantra does one obtain the name of ācārya? Next, because Vajrapāṇi is able to establish the roots of good of all sentient beings and fulfill their mantra practice, the Buddha, observing this questioning, is pleased in his mind and praises him. Knowing what Dharma the minds of the assembly wish to hear and asking about it, he causes them to rejoice. Vibhu is an epithet of the Buddha, and also has the meaning of 'Dharma King'; it is used here because of phonetic convenience. Furthermore, as for the 'heart of the mantra' here, this 'heart' is hṛdaya in Sanskrit, which is the real mind. From the beginning until now, the questions and answers have all been in verse, and here they are in verse as well.

17.33

Next, in response, it says, "Supreme among secrets." Regarding "the wisdom of mantras": it means the supreme, unsurpassable wisdom among wisdoms. Now I shall speak this teaching; you should single-mindedly and attentively listen. Next it says, "Child of the Buddha, excellent, excellent, Great Being!": the Buddha praises Vajrapāṇi, wishing to gladden that great assembly. Speaking in this way refers to responding to the question. Regarding the characteristic of having secrets: it is the supreme characteristic. The wisdom born from the mind mantra is the greatest. What is called "the mind of all" is none other than the syllable A. Because all vocal sounds have this syllable as their head, if there were no sound of this A, one would be separated from all speech, and there would be nothing to say. You should know that simply opening the mouth to produce sound is itself the sound of the syllable A. Although the preceding text stated that jñāna excludes the sound of A, nonetheless A has an internal and an external: even if the external sound is absent, one cannot be separated from the internal sound of the syllable A. "Internal sound" refers to the sound of A within the throat. You should know that this A is the meaning that all phenomena are originally unborn. If one can thus clearly understand that the original nature is unborn and free from cause and effect, one then attains the permanently abiding, unborn state. This mind mantra is itself the locus of immeasurable meanings, generating all worldly and transmundane phenomena everywhere. Being free from all frivolity, upon all prapañca being forever stilled, skillful wisdom arises. This wisdom is the wisdom of śamatha and vipaśyanā. From this wisdom, immeasurable insight and upāya arise, pervading everywhere because they are free from conceptual proliferation. "Skillful wisdom" is another name for sarvajñajñāna. In what way, Lord of Secrets, is the syllable A the mind of all mantras? "The mind of all mantras" is a question the Buddha himself poses and then answers. This syllable A is just like a seed. Just as in the world, the Buddha, the Two-Footed Honoured One, calls the syllable A a seed: a seed can produce many fruits, each in turn producing hundreds of thousands and tens of thousands, and so on, proliferating limitlessly and ineffably. Now, seeing the seed, one recognizes the fruit; since the cause is like this, you should know that the fruit must also be like it. Now this syllable A is also like this: from this fundamental, uninstructed, spontaneous wisdom, all wisdom-activities arise. "Arranging it on the limbs": "limbs" refers to one's own mind. Because this mind subsumes all parts of the body, apart from the mind there is no body, and apart from the body there is no mind; it is also identical with the syllable A, hence the reciprocal terms. If one arranges this, one is identical with the buddhas: that is, from the syllable there is the fruit, and the fruit is the Buddha; being able to truly and universally know, he is called the Truly Awakened One. Because of recognizing the noumenal nature of this syllable, he obtains the name "Tathāgata." The noumenal nature of this syllable is the meaning that this mind is originally unborn. Therefore, "all are thus" means that all are identical with the syllable A, and all are mantras. "As well as abiding in the limbs" means that although various syllables are added, the syllable A is also present among them. Furthermore, completely abiding in the limbs with the syllable A as the mind is like a person having a mind that pervades the limbs, this mind experiencing all suffering and pleasure. The syllable A also pervades all limbs. However, it is the meaning that this mind is originally unborn, spoken by the Buddha, the Two-Footed Honoured One; therefore, "all limbs abide, arranged on the limbs." Regarding "conferring it everywhere in accordance with the method of corresponding": next, it exhorts the practitioner that they should arrange it on the limbs, meaning arranging it upon the heart. In Sanskrit it is called akṣara. The syllable A pervades all syllables; if there were no syllable A, then a syllable could not be formed. There must be the syllable A: if a syllable has no head, then it does not form a syllable, and A is the head. "Everywhere" means pervading all. "All" has phenomena and principle: that is, verbal expression and realization of principle, the principle of mantra, are all pervaded, hence "all" is repeated. This A is like a person's physical limbs and internal mind; this A pervades everywhere. If one arranges all syllables without body and mind, then the limbs are incomplete. These are the limbs of the body; according to the Dharma and in accordance with the principle, it is arranged everywhere. "Everywhere" means arranging everywhere; although one may not yet have arranged all syllables everywhere, taking this syllable A as the beginning is itself arranging all syllables everywhere. Furthermore, this syllable A can articulate all worldly speech, and further, through this speech, one can understand all transmundane principles. Why is this? One must rely on this syllable A to generate all worldly speech. Yet this speech is not apart from the syllable A, and because it is not apart from the syllable A, one knows that it is not apart from the unborn nature of phenomena. Therefore, due to the syllable A gateway, all worldly phenomena exist; and due to all worldly phenomena, one attains awakening to the syllable A gateway. Furthermore, because this mind pervades all bodily parts, accordingly arranging it on the limbs of the body is truly arranging it on the various limbs in accordance with the Dharma and principle. Therefore, it pervades all syllables, and also pervades the inside and outside of the whole body. Therefore, now pervading in accordance with principle is the meaning of harmonious blending; just as the syllable A pervades all syllables, it is harmonious blending, which is adding the lipi syllables onto the syllable A. Now, for the syllable ka and others, if the mouth does not have the sound of the syllable A, it does not form a syllable. You should know that these syllables originally have no expressive virtue or name, but come to exist because of the syllable A. Just as a person without a head has all limbs dead, so too is the syllable ka and others: if they do not take the syllable A as their head, they are not formed nor do they have names; hence the syllable A is their life. Lipi obtaining the samādhi sounds of i, ī, and so on are also initiated due to meditative absorption. If the syllable ka had no A, and one merely made a short guttural sound in the throat, the syllable ka would not be formed. Because adding the syllable A forms ka, you should know that the syllable A is unborn and ka is uncreated; its meaning is accomplishment through harmonious combination. Others follow this model. The sūtra text: "Therefore this can pervade all bodies and can produce the various types." This "various types" is viśva, meaning skillful; it can produce various inconceivable phenomena and can pervade all bodily parts. Now, regarding syllables, Sanskrit has two sounds: one is called akṣara, which is the root syllable; the second is lipi, which are the augmenting syllables. The root is the original syllable; for instance, the first two sounds of the syllable A are the root. Next, from i, ī, up to u, au, a total of twelve syllables, are augmenting syllables born from it, all of which are feminine sounds, while its root syllable is a masculine sound. The masculine sound has the meaning of insight; the feminine sound has the meaning of concentration. Its root syllable pervades everywhere, and the subsequent augmenting syllables also pervade everywhere; the root and augmenting do not differ from one another. Since all of them are based on the substance of the root syllable having an origin with strokes and dots added, the root and augmenting are neither one nor different. Just as a vessel holds water: because the vessel holds the water, the water does not depart from the vessel. This is also like that: mutually supporting each other, they can pervade the internal and external. Regarding "corresponding": in Sanskrit it is yogi, which is the meaning of the syllable A. Corresponding is the meaning of yogi. It is not only the syllable A that pervades everywhere; from ka, kha, and so on up to sa, ha, they also pervade everywhere. Why? These are all root sounds, and their root sounds are identical with the syllable A. Just as the syllable ka and others each have augmenting syllables born from them—for instance, within the syllable ka there are ke, kai, ku, kū, ke, kai, all of which are feminine sounds. Yet when strokes are added onto the body of the syllable ka, it becomes an augmenting syllable. The body is insight, while the addition is concentration; concentration and insight mutually support each other and unite as one without losing their essence, and the parallel practice of śamatha and vipaśyanā also pervades all stages. The augmenting pervades the root, and the root pervades the augmenting; the proliferation pervades the seed, and the seed also pervades the proliferation. Furthermore, with syllables such as this A, from the syllable there is sound. Just as from the single syllable A, whenever in any vocal sound there is the sound of A, it cannot be apart from this syllable. Because of the syllable's sign, sound is produced; because there is sound, it is generated in the limbs, being able to express all transmundane phenomena. If there were only the written syllable, it could not signify the principle; one must rely on vocal language to have something signified, such as red, blue, yellow, white, and so on, east, west, south, north, large, small, square, round, superior, inferior, noble, base, and all other categories of phenomena, before they can be understood. However, since all sounds of speech are born from A, you should know that these sounds express various distinctions. Since they are born from the meaning of original unbirth, when one sees them arise and express, one immediately understands original unbirth. Therefore, when the sound comes forth, the noumenal nature is revealed; original unbirth and all phenomena arising from conditions mutually generate each other and mutually express understanding. However, this syllable A not only pervades the bodily parts, but also completely fills all that is non-body; therefore, from this mind of the syllable A, various merits are born. Now, wishing to expound this gateway of arranging syllables, it is to enable practitioners to completely generate all the various merits of the Tathāgata right in their own bodies. Just as when a seed is sown, immeasurable fruits are successively generated, he therefore again exhorts practitioners to clearly listen and attentively receive it.

17.34

When the sūtra says, 'Buddha-son, listen attentively,' this 'Buddha-son' should indeed listen attentively as I now explain this sūtra text on the heart of placing syllables. 'Placing' refers to the syllables. 'Heart' refers to the inner mind. The Sanskrit word is surata, which means 'attached'—being attached to the subtle Dharma, it is called surata. Furthermore, surata means 'dwelling together in bliss'—meaning dwelling together with the wondrous principle and experiencing the bliss of the present dharma. Furthermore, delighting in and being attached to wondrous deeds, it is called surata. Again, because of its meaning of abandoning the heterodox and tending toward the orthodox, it is called surata. Moreover, because of its meaning of pervasive desiring and seeking, it is called surata. Next, in the Buddha's reply: '[Placing] heart upon heart, and distributing the rest to the limbs—when all is thus performed, I, the Buddha, abide myself upon the yoga seat.' By placing the heart upon the heart, and distributing the rest to the limbs, when all is thus performed, it is identical to my own body. 'Performed' means placed; it means performing it in this way. Because it is placed upon the heart, it is called 'heart upon heart.' As ordinarily spoken of, 'heart upon heart' refers to manas and mano-vijñāna. Here the meaning is different: it refers to placing the syllable A upon the practitioner's heart. A is the heart of all dharmas, and placing it upon the heart is therefore called 'heart upon heart.' Because this is the very first, it is first placed upon the heart. The heart is the lord of all the limbs; the syllable A is likewise the lord of all mantras. Having placed this, the remaining syllables are then placed upon all the limbs, as explained in a subsequent chapter. However, this method of placing the syllable A is as explained in the preceding text: first visualize one's heart blooming as an eight-petaled [lotus] and place the syllable A upon it; this syllable A then possesses a round, luminous radiance. Combining the practitioner's mind of defiled desire with the mind of true wisdom, it becomes identical with the real and shares a single taste. One who visualizes in this way is the Tathāgata; hence it says, 'If he performs it in this way, he is me.' 'Me' is the Buddha pointing to himself. Furthermore, the Great Self is the Tathāgata; hence it says, 'He is me.' 'He is me' means he is the ācārya. Not only does one become an ācārya through this yoga, but through this one also becomes a disciple. 'Abiding upon the yoga seat' refers to the square, which is the great Indra seat, the vajra-wheel seat. Abiding upon the syllable A, using this as a seat, and being in union with this true principle, the seat is named the yoga seat. One who sits upon this yoga vajra seat is the Tathāgata. 'Remembering and contemplating the Tathāgata' refers to contemplating the Buddhas; there are those who match this vast wisdom—'matching' means knowing. If one can know in accordance with the teaching, the Sammāsaṃbuddha, the Greatly Virtuous Honoured One, declares him to be an ācārya. Because he matches this, he is the Tathāgata; the Tathāgata is he—meaning such titles are his very body. If one possesses this Dharma, one attains a mind accomplished in vast wisdom; because he is able to accomplish vast wisdom, he attains the name of ācārya. If he is an ācārya, know that he is the Buddha. He is the Earth—meaning able to sustain everything existing in the world, as well as the various crops of karmic fruition and enjoyment. I am also able to sustain the karmic fruitions and so forth of all sentient beings without discrimination. 'Wondrous Voice' (Sarasvatī) is the name of a deity. The Golden Light [Sūtra] calls her the Goddess of Great Eloquence; 'great eloquence' refers to the tongue. My emitted voice surpasses hundreds of thousands of Brahmā-sounds, and hence gains this name. 'Brahmā' refers to nirvāṇa; previously 'Great Brahmā' was liberation, but here 'brahmā' refers to a brāhmaṇa, meaning one who has not yet realized it. 'Brahmacārya' refers to the name of one who practices holy conduct; know that he is a bodhisattva, know that he is Brahmā, know that he is Viṣṇu. An alternate name for the Sovereign Deity (Īśvara), correctly pronounced Viṣṇu. Know that he is the Sun Deity (Sūrya), know that he is the Wind Deity (Vāyu) and the Moon Deity (Candra). Brahmā is Śakra and Mahābrahmā. Know that he is the Black Night Deity (Kālarātrī), that he is Yama. Possessing great nirvāṇa, he is called Brahmā. Vi- is emptiness, -ṣṇu is samādhi. This samādhi is the Buddha's four bases of supernormal power (ṛddhipāda). 'Sovereign' means attaining mastery over dharmas, like the six meanings of bhagavat. 'Able to dispel all dark obscurity' refers to the sun of great compassion. Furthermore, Varuṇa is the water nāga; because he governs water, he possesses the water of great compassion that can sprinkle everywhere. Just as the moon nourishes all things in the world, the Buddha also nurtures the bodhicitta of all sentient beings. Śakra was established through a hundred gifts—opening the four city gates a hundred times to give generously. Śa is a hundred, and kra is courageous giving. The Buddha is endowed with immeasurable hundreds of gifts; hence he is named Śakra. The 'creator and establisher of the world' refers to the deity of the five great elements; worldly non-Buddhists call him the creator and establisher of the world. It is also Viśvakarman; I also generate all minds and am the lord of the mind, and therefore gain this name. 'Time' (Kāla): the three times are me. 'Yama' means one who will lead to a destination—meaning leading to good destinations and evil destinations. Leading to the place of slaughter, he is named Yamarāja. But I lead to good places and slay their afflictions. Ya- means the vehicles of the three yānas. -ma is me. The times established by me, transcending the three times, are all me; all are the mind. This is in response to the non-Buddhists of time (kālavādins). 'Bathing' is spoken of as the name of a deity; purifying body, speech, and mind is the foremost bathing. 'Expounding' refers to non-Buddhists; their names refer to what I truly am. He is a bhikṣu, he is the one whose [outflows] are exhausted, he is the auspicious one—referring to Śrīdevī (Goddess of Merit); I also possess all dharmas. It refers to holding the secret as the three mysteries. 'All-knowing' (sarvajña) is also a name found among non-Buddhists; I am truly so. Because of self-realization, it is not merely an empty name. 'All-seeing' is also the name of a deity. 'Sovereign over all dharmas' is also a deity conventionally transmitted in the world; I am truly so. 'Wealth' is also the name of a deity, meaning mastery—giving as soon as needed; the Buddha is truly this. If one abides in bodhicitta and the nature of sound and wisdom, and is not attached to any dharma, one is said to be all-pervading. This is an alternate name for the sarvākārajñatā (all-aspect wisdom); it is being endowed with all wisdom. 'Bodhicitta' is samādhi; sound emerges from the syllables, and distinguishing it through wisdom, it is wisdom. He is the reciter, because the mantra is born from me; hence I am the reciter. He is also the holder of mantras; because they are born from me, I hold them. Because the mantra syllables are born from me and I hold them, he possesses great auspiciousness and is also the mantra king, meaning me. He is the vajradhara, meaning holding this secret wisdom. Next, as for all the syllable-wheels on the limbs: at the heart position, the heart abides, placed conveniently as appropriate. Abiding in the position—the position is where it abides. He is the Earth Deity (Pṛthivī), he is Sarasvatī, he is the perpetual bather and the perpetual brahmacārin, and he is also the primary deity of the non-Buddhists who bathe perpetually. Pra- has the meaning of liberation, which is Brahmā. He is also a bhikṣu, he is the one whose outflows are exhausted, he is Mañjuśrī (Wondrous Auspiciousness), he is the holder of the secret, he is the all-knowing. The all-seeing is the Sovereign King over all dharmas. He is the one abiding in the bodhicitta, he is the nature of wisdom. He is unattached among all dharmas. He is all-pervadingly expounding. He is the holder of auspiciousness. He is the king of mantras. He is the vajradhara. In short: all that is arrayed in the great maṇḍala, as well as the one hundred and eight titles of the Tathāgata and so forth—there is none that is not [identical with him]. Why? Because the reality of this syllable A eternally pervades all places. If one can correspond in this way, one is identical with Vairocana pervading all places. Therefore, the Buddha spoke thus in the sūtra. The above completes the explanation of the heart.

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Linked texts (1)

大毘盧遮那成佛經疏 — Classical Chinese