大毘盧遮那成佛經疏 19

English (machine translation) 19

Language: English

19.1

Recorded by the Śramaṇa, the Ācārya Yixing

19.2

Next: Chapter 21: Accomplishing the Stations of the Hundred Syllables

At that time Vajrapāṇi, Lord of Mysteries, said to the Buddha: "Extraordinary, Bhagavat!" He spoke in verse below: "The savior of the world through mantra (referring to the king of the hundred syllables above), that is, able to generate the mantras. The savior of the world through mantra: knowing the generation of the mantras from mantras. How? By whom? In what place? From whom are the mantras of the Great Sage generated? How? Who speaks [them]? May the Great Hero speak of all this; may the Granter of Wishes speak." The above is the sūtra text. At that time the Lord of Mysteries, hearing what the Buddha had spoken, attained what he had never had before, and said: "Extraordinary, Bhagavat! Speak of this savior of the world through mantra." "Savior of the world" is the Buddha. Just as the Buddha is a place of great refuge and salvation among all sentient beings, so too is this mantra: among all mantras, it is identical to the savior of the world, being the place of salvation for those mantras. Just as the Buddha is the refuge of all, so too is this mantra the refuge of all mantras. When this great holy one heard what the Buddha taught—that by means of a single syllable one can generate the immeasurable distinctions of the body, speech, and mind of mantras, manifest various bodies in accordance with the natures of sentient beings, preach various teachings, and display various vikurvitas—he accordingly asked: How is this mantra generated? Furthermore, who realizes and knows it? Where is it generated? He asks these three matters. (Further inquiring, yet undetermined.) "Great Sage" is praise. How to know is the first; who the knower is, the second; in what place (meaning through what it is obtained), the third; who generates the mantras, the fourth. The preceding asked who comes to know it, while this fourth subsequently asks who the generator is. "Great Hero" is the Buddha. "May [the Buddha] speak of all this as wished." The superior speaks of it. "May the all-knowing Granter of Wishes speak"—this praises the Buddha's virtue, being able to grant all wishes and fulfill them, hence called "Granter of Wishes"; thus he requested the Buddha to speak: "The Buddha, the Great Dharma-Master, the Sage who fulfills." Having spoken thus, the Bhagavat, the Great Dharma-Master, the Sage who universally pervades all worlds, Vairocana Buddha, the All-Knowing One, addressed [him], saying: "Good indeed, good indeed, mahāsattva, virtuous Vajrapāṇi! I shall speak of all (meaning, I shall speak of all of it for your sake): the mystery, most extraordinary, the secret essence of the Buddhas, which cannot be known by any non-Buddhists, the abhiṣeka of the Great Vehicle, the maṇḍala born of compassion (the abhiṣeka of the altar born from this). 'One who is gentle, compliant, endowed with good deeds, always compassionate, and benefiting others; those who observe bodhi through conditions are ever unable to see it (it cannot be seen).' Universally pervading all worlds, entirely pervading." At that time, wishing to speak of this heart-dharma of the mantra, through the adhiṣṭhāna of supernatural power the Buddha caused this speech to pervade the entire dharmadhātu, addressing Vajrapāṇi. The All-Knowing Vairocana [said]: "Good indeed, good indeed, great being, Vajrapāṇi, Venerable One! I speak of all my mysteries, the foremost and extraordinary, the utmost secret of the Buddhas, unknown to all non-Buddhists." The above is the sūtra text. The Buddha praised Vajrapāṇi: "Good indeed, good indeed, Vajradhara, Venerable One." "Venerable One" means endowed with myriad virtues. This dharma is the mystery among mysteries of all Tathāgatas, highest above all secret treasuries, guarded together and not given recklessly to people, a foremost, extraordinary, and hard-to-obtain dharma. Now, this secret of all dharmas cannot be known by any non-Buddhists. However, there are two kinds of non-Buddhists: first, the various worldly non-Buddhists; second, those considered non-Buddhists within the Buddha's teaching. For although they have entered into the Buddha's teaching, they are not yet able to know the Tathāgata's mystery; their minds still engage in wrong views outside the principle, hence they are also called "external." This dharma cannot be known by either kind of non-Buddhist. These non-Buddhists within the Buddha's teaching are the people of the two vehicles. Since the Buddha does not give it recklessly to people, having remained silent on this essence for long to await the proper capacity before giving it, what kind of person is fit to hear this dharma now? Therefore, it is next said that if someone within the Great Vehicle is able to enter the rite of abhiṣeka born of great compassion, they are fit to hear it; otherwise, they may not. Next it is also asked: Who is to be led into abhiṣeka and then must be anointed? If the person's nature is gentle, compliant, straightforward, and endowed with all good deeds, such a person may be led into the rite of abhiṣeka. Furthermore, one who has constant compassion is fit to be led into the maṇḍala. "Constant compassion" means: for example, some people have compassion at this time but not at that time, or have it in this place but not in that place, or have it toward relatives but not toward enemies. Now it is not like that: at all times and in all places, they constantly have a mind of compassion, which is also vast, universal, and equal; such a person is fit to be led into abhiṣeka. Having obtained abhiṣeka, only then are they fit to hear this; it is not like the sutras in ordinary circulation. This is also explained at length in the verses of the Lotus Sūtra regarding selecting people, which may be cited. Furthermore, those who observe through conditions are also not fit to hear this dharma. The Buddha's teaching is free from all marks and free from all conditions. If there are marks and conditions, one does not transcend the views of annihilation and permanence; therefore, they may not hear this dharma. Now, in saying "without conditions," does it mean rejecting all dharmas as completely non-existent and having nothing at all? It is not like that. Although the Buddha's teaching is free from conditions and free from marks, through upāya it is fully endowed with all wholesome merits, supernatural powers, and inconceivable, diverse realms: being in marks it is markless, and being markless it is fully endowed with all marks; being in conditions it is conditionless, and being conditionless it is fully endowed with all conditions; it does not mean mere emptiness or being simply non-existent. The general import is that one who is endowed with the great practices and great vows of a bodhisattva and has brought forth the great mind—to such a person it may be expounded. To the previous question of where it is generated from, it is now answered: it is generated from the Buddha's mind. "Guide" is the Buddha. If following the guide wherever he abides, this mantra has someone there who can know it. The "great self of the inner mind" refers to praising this mind. "Generated following that" means generated from all limbs and parts. "In accordance with the position of one's own mind, / The place where the Guide abides: / An eight-petaled [lotus] born from the mind, / A lotus flower exceedingly dignified and magnificent. / Within a full lunar disc, / Spotless like a mirror, / Ever abiding there, / Is the mantra, the World-Savior Bhagavat, / Golden-colored, endowed with radiant flames, / Banishing poison, abiding in samādhi, / Blazing like the sun, difficult to gaze upon." For all those sentient beings, such an eight-petaled, mind-born lotus flower is exceedingly dignified and magnificent; within the full moon, like a spotless mirror. There abides and constantly dwells the mantra, the World-Savior, the Great Virtuous One. "Golden-colored, endowed with radiant flames, abiding in samādhi" means that this floral dais is generated from the mind. That is, observing the eight-petaled lotus flower of one's own mind, this flower is not born from any other place; it is born from the mind. The mind is the flower, without duality and without distinction. This floral dais is round and bright like the moon, pure and stainless like a round mirror. Since in the world there is nothing else that can serve as a metaphor, only a round mirror can be used as an illustration to make them grasp the meaning and forget the words. Yet in reality it surpasses that by hundreds of thousands of times and cannot be compared. Now within this circle is the mantra, the savior of the world, endowed with great merit, true golden in color, possessing blazing light, abiding in samādhi, dwelling here in tranquil stillness. One should visualize this single-syllable mantra king; from this mantra king one then visualizes the fundamental deity or Mahāvairocana, as explained above in the yoga rite. It has not yet been spoken clearly, so it should be inquired further, but the text above can be cited and inspected. "Harm" refers to all afflictions, all of which are removed and eliminated. Its awe-inspiring radiance is fierce and powerful like a hundred thousand suns joined together, like a seven-day-old infant who cannot gaze directly at the blazing sun to behold its brilliance. Now this light is also like that: all those sentient beings look upon the solar disc yet cannot see its true nature. Now this Buddha light is also like this. "Constantly within and without, / Universally and everywhere adhiṣṭhāna-empowering. / With such an eye of wisdom, / One knows the mirror of the mind." It is also acceptable to write "mind mirror." The mantra practitioner's eye of wisdom, observing this round mirror, shall see their own form and color (seeing one's own bodily form), the tranquil mark of true awakening. The body and the reflected image produced from the body; the image produced from body to body. The upper body is conditioned and with outflows; the lower body is unconditioned. Mind generating mind means the defiled mind generates the pure mind. "Constantly bringing forth purity, / Various self-created karmas (karmas of the defiled ālayavijñāna can generate pure karma)." When impure karma is eliminated, pure karma will become manifest. When pure karma has manifested, it generates light like lightning, illuminating universally. "Next, when that light appears, / Roundly illuminating like a flame of lightning." It also does not take the literal sense of lightning, but only takes the perfection of various multicolored lights, roundly illuminating with multicolored light. "The mantra practitioner can perform / All Buddha deeds." Universally within and without, known through the mirror-mind: "mirror" is the floral dais within the round brightness; one should know that this mirror is the mind, and one should know that this mirror is one's own mind. By what upāya does one come to observe and know it? It means, through the upāya explained above, placing the syllable RA on the two eyes; with this eye of wisdom observing the mind of the round mirror of dharmatā, it appears clearly before one. Who can observe it? It refers to the mantra practitioner. This practitioner, using the eye of the syllable RA with its wonderful wisdom and brilliance, observes the mirror of the floral dais. First making an external observation, distinct and shining brightly, within this round brightness the Tathāgata, even sounds, forms, and images, are entirely boundless. Having made it clear like this, one then draws this inward to become the internal body. That is, the previously visualized body of Vairocana, the visualization of tranquil proper reception and boundless awe-inspiring brilliance, becomes one's own body. One causes one's own body to be identical to that deity, abiding in tranquil stillness within the round brightness, identical to that Buddha. Because it manifests marks while being free from all marks, it is called the true mark. Why is this? This lotus is born from the mind: first placing the syllable RA on the eyes and observing the mirror of the heart's floral dais is external seeing; then through external seeing one accomplishes internal seeing, understanding one's own mind. Therefore the sūtra says: "With an eye of wisdom such as this." The reciter with the eye of wisdom, observing in the mirror, sees his own form and color, the tranquil Buddha mark. Body producing body, conditioning the mental consciousness to produce, constantly purifying various self-karmas. Next, that light, that lightning flame, encloses the mantra practitioner, performing all Buddha deeds. If seeing the pure self, it also means performing all deeds. The above is the sūtra text. What is called "generating" means generating body, speech, and mind. First visualizing the round and bright Buddha image, golden in color and so forth, one should know it is born from the mind; one then directs the external inward, such that the body is identical to the Buddha's mudrā, speech is identical to the Buddha's mantra sound, and mind is identical to the Buddha's mind—generation all arises from the mind. Thus, by generating this birth, one can purify all karmas; hence it is said "constantly purifying various self-karmas," meaning being free from all karmas. If one is free from all karmas, one is called the Buddhas. If one realizes thus, one is able to illuminate universally with a round light. Illuminating universally is performing Buddha deeds. In accordance with the universal illumination and adornment of body, speech, and mind, one shall perform all Buddha deeds, being identical to Vairocana. Who can perform these Buddha deeds? It refers to the holder of mantras. These are all the Buddha's answers to Vajrapāṇi regarding the place where mantras are generated. That is, this mantra is generated from the practitioner's body, speech, and mind. If known like this, it is internal and external purity, performing Buddha deeds. What the sūtra calls "self-karma" is Buddha deeds. It refers to universally manifesting physical bodies, or demonstrating the practice of the bodhisattva path in various places, the eight phases of attaining Buddhahood, and immeasurable and boundless deeds of past births (jātakas). In summary, all are the Tathāgata's self-karma. If one can know thus, this is attaining Buddhahood. Because the holder of mantras abides in the preceding successive upāyas of visualization, this mantra practice is the conditioned arising of this body, no different or superior to the Buddha. Therefore the sūtra says: "If those who see it become pure, hearing and so forth are also likewise." Those who see, hear, touch, or know all attain purity. The word "can" here encompasses multiple meanings. "Just as conceived in the mind, / One can perform all deeds." Next, that light, that lightning flame, encloses the mantra practitioner, performing all Buddha deeds. If the self is purified, it also means performing all deeds; the intention of the mind is also like this.

19.4

"Lord of Secrets, for a bodhisattva practicing the bodhisattva practice of the mantra gateway, dependent origination arises within the mind in this way; there is nothing superior to the Buddha." The above is the text of the sūtra. The master's explanation was not yet clear, so one should ask further (for now one may reflect on its meaning and assign the images in sequence). As for images and dependent origination: this means contemplating the eight-petaled flower of the mind, and the round clarity upon the flower, like a pure mirror and the like. At first it is not immediately distinct, but by means of the upāya of the wisdom eye of the syllable RA, it gradually becomes clear of itself, until one sees one's own body within the round mirror as identical to all buddhas and the rest. The arising of such dharmas is precisely arising from causes and conditions. If it arises from conditions, contemplating this unborn gateway is entering into the essential nature of the dharmadhātu. With the wisdom eye as the cause and the pure mirror as the objective condition, immeasurable buddha activities of one's own karma and so forth arise from causes and conditions; yet in reality they are not self-produced, not other-produced, not both, and not without cause, as stated in the *Mūlamadhyamakakārikā* and other texts. This Dharma is superior; nothing surpasses it. As said above, it is entirely free from all characteristics, without counterpart and without condition; why then is performing this contemplation and the like now not contradictory? Just as all syllables are born from the syllable A, when all syllables are born, that is precisely the meaning of the originally unborn. This is also like that: by the power of upāya, the Buddha performs this yoga practice within the signless and tranquil Dharma; within the signless he speaks of various signs, and these very signs are precisely signlessness. What is called signs are phenomena arising from conditions; yet in reality they are not self-produced and not other-produced; being free from the eight negations is the supreme signlessness; it is not that apart from signs there is another signlessness. If one spoke otherwise, it would be identical to the nihilistic emptiness of outsiders. However, an objection states: "Now this contemplates various realms of the deity's body, speech, and mind." "Furthermore, Lord of Secrets, for a bodhisattva cultivating the mantra gateway, from the body an image arises—meaning the reflection of the body arises. Body refers to the defiled body; reflection refers to the pure body. What arises here does not surpass the Buddha." The meaning is: among the arising of reflections, nothing surpasses the Buddha. "Just as the eye, ear, nose, tongue, body, mind, and so forth grasp [objects] in this way, their self-nature is empty, existing only in name; what is grasped is identical to space; without attachment, they arise from cause and karma." "Equal to reflections" refers to signs, and signs are worldly phenomena. Now the Buddha speaks of the practice of achieving buddhahood through mantras, yet he further clarifies the conditioned dharmas of worldly samādhi; why is this? Therefore the Buddha next adduces an analogy to explain it: "Just as the eye, ear, nose, tongue, and body are grasped by the four great elements, their self-nature is empty, existing only in name. What is grasped should be understood as identical to space, without anything grasped; arising from cause and karma is like a reflection"—the text of the sūtra. The cause is like a mirror, karma is like the body, just as a reflection appears when facing a mirror. As the practitioner first contemplates the bright mirror of the mind as an external condition, and then introduces it into their own body, if self and other are equal and non-dual, that is the accomplishment of yoga. One's own body is the cause, the object of condition is the condition; because cause and condition combine, the image arises. If one comprehends these causes and conditions, one attains equal, perfect awakening. Who attains perfect awakening? It refers to the mantra practitioner. The meaning is: just as in the world the five sense faculties and the like arise from the causes and conditions of the four great elements, arising from karma and the like, though they have signs and conditions, their self-nature is empty, identical to the supreme signless Dharma. Now this yoga is also like this: though seemingly having signs, it arises from conditions; the dharmatā of conditional arising is itself the substance of the syllable A dharmadhātu; how can one object that it is sign-bearing? If one comprehends this meaning, one attains perfect awakening. Therefore the sūtra says: "Just as the eye, ear, nose, tongue, body, mind, and the like are grasped by the four great elements, their self-nature is empty. Such empty names are merely clung to. Equal to space, without attachment, arising from cause and karma like a reflection and so forth. / The Tathāgata attains perfect awakening; they dependently originate with each other; continuously uninterrupted, if arising through conditions, / that is the arising of an image. Therefore the divine deities are I, and I am the divine deities, mutually giving rise [to each other]. / From the body of the deity the body arises, arising in the divine form of the image." The above is the text of the sūtra. What arises from me depends on the round mirror; when seeing the bright mirror, the reflection of one's own body appears. Because the round brightness has not yet been seen, there is no reflection. The Tathāgata attains perfect awakening; they dependently originate with each other, like an image arising in a mirror, images giving rise to each other. Amidst uninterrupted causes and conditions, from one's own defiled body the pure body arises, mutually giving rise to each other without interruption. Continuation within interruption is precisely uninterruptedness. If arising from conditions, it arises just like a reflection; this clarifies that it is not separate from causes and conditions. Therefore, the deities are I, and I am the deity, mutually initiating each other. Because they mutually give rise to each other, from the body the body arises (meaning the pure body arises), and thus the image and form of the deity arises. "The body arises from the body" means the defiled body gives rise to the pure body, and the pure body is the form of the Buddha, the deity; it should be understood in this way. Once one's own body and mind, one's own body, are purified, one is also identical to that, dependently originating with each other without interruption; hence it says that arising through conditions is the arising of an image. Because the internal and external cause each other, mutually developing and mutually seeing one another, the deities are I, and I am also the deities; the Buddha is I, and I am the Buddha. "From the body the form and image arise" means it arises from one's own body. "Having contemplated oneself, Lord of Secrets, Dharma conditions penetrating wisdom; penetrating wisdom conditions Dharma; they mutually perform actions, not abiding in emptiness of nature. / How, Lord of Secrets, does the mind give rise to mind? The image is able to arise." Penetrating is the meaning of realizing the fruit, arriving at where one should arrive. This "penetrating" should be called "realizing". Lord of Secrets, contemplate this: as in the mirror analogy spoken before, when the image appears in the bright mirror of the mind, there is no conceptual discrimination; it merely arises from conditions. Now contemplating this dharma: does it arise from the mirror? Does it arise from the face? Seeking it in this way, there is no real place. If it exists from the mirror, it should always exist even without a face; if it exists from the face, it should not be absent even without a mirror. Yet neither is possible; therefore know that it exists merely from conditions, while in reality it is always empty. This is Dharma. Due to contemplating this Dharma, one comes to accomplish realizing wisdom. Yet this wisdom is forever cut off from prapañca, and cannot be demonstrated or spoken. If one does not speak and does not liberate people, one would also violate one's original vow; therefore from the realizing wisdom, the condition of Dharma is born again; from the cause of the Buddha one sees the Dharma and attains buddhahood, and having attained buddhahood, one speaks the Dharma again. It may also be that this arising from conditions again becomes Dharma.

19.5

"Just as with white, yellow, red, and the like, when the mental agent acts, an attached mind arises, and corresponding to that category, the body transforms in such a way." The above is the text of the sūtra. The meaning is: Lord of Secrets, contemplate phenomena: the characteristic of the emptiness and tranquility of the dharmatā is that by conditioning this characteristic, through wisdom one is able to penetrate it. Dharma is that which is free from all signs; Dharma is condition; through contemplating this one enters into the dharmatā and penetrates Dharma. If one penetrates Dharma, that is penetrating conditions; penetrating conditions is penetrating Dharma, mutually giving rise to each other. Equally knowing that dharmas are empty and tranquil is penetrating Dharma. Due to conceptual discrimination arising, one knows that dharmas are empty; without wisdom as condition, conditions rely on Dharma, and Dharma relies on conditions, mutually dependently originating; this is called the emptiness of nature of all dharmas. If dharmas are thus empty of nature, how can vows arise from the mind? The sūtra text says: "They mutually do not abide in emptiness of nature. Lord of Secrets, how can the mind give rise to an image? Lord of Secrets, just as one directs the mind toward white, yellow, or red"—this adduces an analogy. Like when human eyes first see white, it is not yet distinct, and next the mind arises to discriminate: "Is this a condition?" There is no question above this. Vajrapāṇi does not ask out of ignorance; for the sake of sentient beings he raises the doubt. If it is so, that mind arises from the mind; who can know it? The Buddha then spoke an analogy: it is like white. Why? Because it differs from blue, yellow, and the like; when the mind gives rise to this understanding, it arises, and from mind, mind arises. If it is so even in the mundane world, one should know that from a defiled mind giving rise to a pure mind, it is also thus. "An attached mind arises": like when seeing white, the mind forms the understanding of white, and due to this white, it causes the mind also to become white. Like a monk contemplating white: he sees everything as white. When seeing blue, everything is also blue. "When acting": acting white upon white, the mind accomplishes it. The consciousness mind arises from the white mind, not from outside. Just as when a person contemplates white, they see everything as white. As stated in the *Samādhirāja Sūtra*: like a woman fond of adorning herself, gazing into a mirror and seeing herself, she in turn gives rise to affection and attachment. If a wise person contemplates: from where does this arise? Where does it come from? Contemplating each one, it cannot be found. Speaking from this: from the mind an image arises, and in turn one is attached to oneself. If one completely understands that this merely arises from conditions, there is no attachment. Using this to verify in oneself: it is one's own mind giving rise to the mind. "Corresponding to that category, the body transforms in such a way": this refers to the young maiden seeing her own body. If attached, it is saṃsāra; if conforming to the fact that it merely arises from conditions without self-nature, it is nirvāṇa; therefore it is said that the body transforms corresponding to that category.

19.6

From "Inwardly contemplating within the mind" onward are verses. "Lord of Mysteries, furthermore, just as inwardly contemplating a maṇḍala within the mind cures a fever, and that sentient being's fever is immediately eliminated"—that is to say, in a single kṣaṇa it is so. "Kṣaṇa" is deva beyond doubt; this character for "heaven" is not used. The mind is not different from the maṇḍala, nor is the maṇḍala different from the mind. Why is this? Because that maṇḍala has a single characteristic. Regarding "mental orientation" (manasikāra), one contemplates blue, yellow, red, white, and so on. Just as when cultivating the ten kṛtsnāyatanas and the like, when visualizing the color blue everything is blue, this blue is produced solely from the mind. Because one employs mental orientation for a long time, the mind can produce it; these colors manifest in accordance with the mind. Since the mind can take objects, it can produce their kind. "Affection" (rañjana) means grasping; one should know that what is produced from the manas and citta is of the same kind with it. Since the mind is thus, body and speech are likewise. Next, an analogy is also cited. Furthermore, it is like establishing a maṇḍala within the mind, making a triangle and so forth, as explained above. For instance, as an upāya to eliminate heat, one makes a circular maṇḍala, white in color, with the syllable VAṂ inside it, or with a dot placed atop the bīja-syllable, and so on. The rest can be understood by analogy to this. This dot immediately eliminates the torment of heat, becoming the flavor of amṛta. By practicing this method, producing it from the mind, it can eliminate heat, and in as little as a single kṣaṇa that illness is immediately eliminated; it arises from the mind. One should know that the mind is not different from the maṇḍala, and the maṇḍala is not different from the mind, because they are of a single characteristic. This means that the maṇḍala and the mind are non-dual and without distinction; the present method can also be understood in this way. Next, the Buddha again cited an analogy. Just as an illusionist conjures men and women and so forth, [as the sūtra states]: "Even so, Lord of Mysteries, just as illusionists create a conjured man, and that conjured man again creates a conjured manifestation, what do you think, Lord of Mysteries? Which one is superior?" Vajrapāṇi answered, saying: "Bhagavat, there is no difference between these two persons. Why is this? Bhagavat, because they are not truly born. Both men are fundamentally empty in nature, equal to an illusion." "Just so, Lord of Mysteries!" "Matters" refers to matters such as siddhis, and "and so forth" means many. Matters produced within the mind are all produced from the mind; these two are empty in nature, without discrimination (meaning non-dual and without distinction). From the mind and what is produced from the mind, both of them are empty, non-dual, and without distinction. The conjured person again produces a conjuration; of these two illusions, which one is superior? Which is better and which is worse? Which is longer and which is shorter? Which is beautiful and which is ugly? The sūtra's statement "which one is superior?" asks which of these two illusions is superior and noble. The answer is that these two have no difference. Why is this? Because both are produced from what is unreal, and both are fundamentally empty in nature. When an illusion makes an illusion, what distinction is there in what makes the illusion? The Buddha accordingly said: "Consider this Dharma: just as a circular mirror and so forth produced from the mind, the mind is the mirror and the mirror is the mind, non-dual and without distinction; their differentiated characteristics cannot be debated." If the mind is defiled, it is mundane; if it is a mind freed from defilement, it is a supramundane mind. The above concludes the "Chapter on the Hundred-Syllable State." The explanation was not yet clear and should be asked about again. Yet its general meaning is that, because one has previously cultivated yoga, it is accomplished, extending to the extremely vast and universal. However, if one does not use this upāya of wisdom to contemplate the emptiness and dharmatā so as to wash one's mind, it is still a mundane dharma. Therefore, one must cultivate this contemplation to enter the dharmatā of the maṇḍala, accomplishing the altar of great emptiness, which lacks nothing and is eternally, ultimately pure. This is its general outline.

19.7

Next is Chapter 22: "Recitation for Accomplishing the Hundred Syllables".

19.8

The sūtra states: "Listen attentively, Lord of Mysteries! For the savior of the world through mantra, body and body are not different"—this means this body is not different from that body. What is called abiding in the mind is indeed using that mantra body. "Mind is produced from mind"—the former is the mind that has arising, and the latter is the purified mind; it can cause the mind to be purified. "All-pervading light flows forth from that place"—it flows forth from the pure mind. The word "that" refers to the former mind. Light arises in correspondence with yoga; through correspondence with yoga, this light is produced from that mind. "Always unable to be known by fools"—this means that fools are unable to know it, unable to comprehend this path. "Even the parts produced from the body, the parts are not different from the body." Bodies produced from the body are of immeasurably many kinds. Since bodies are immeasurable, likewise the expressions of the mantra are immeasurable. "Like a cintāmaṇi"—this refers to the auspicious wish-fulfilling jewel; according to whatever benefit is desired, it is accomplished. "In this way, the body of the illuminator of the world accomplishes all benefits. Lord of Mysteries, how is it that without discrimination, all deeds of the dharmadhātu follow and revolve? Lord of Mysteries, furthermore, just as the realm of space..." and so on. The Buddha told the Lord of Mysteries: "Listen attentively! The savior of the world through mantra, body and body are not different. Mind produces mind, skillfully causing it to be purified. From that place flows forth all-pervading light, in the places of the limbs in correspondence. Fools do not know this path, even to the parts produced from the body being of immeasurably many kinds." This is the sūtra text. Still, due to holding the mantra, there are differences in these words. Mind produces mind, and can skillfully purify it; what flows forth from that is precisely this body not being different from that body, produced from one's own body, which is being produced from the mind. Because all defilements are purified, all affairs are accomplished. Because it possesses this virtue, light flows forth following the various limbs and performs the Buddha-work. Such matters as these cannot be known by ordinary fools. Because they do not know this path, they receive the name "fools." "This path" is the practice of mantras, because by accomplishing mantras one attains siddhi. From this body, further bodies are produced, namely the desire and form realms and so forth; their categories are numerous, all issuing from a single mantra as immeasurable body, speech, and mind. As explained above, immeasurable bodies are produced from the upper, middle, and lower parts of the Buddha. This practitioner is also like this: in accordance with the upper, middle, and lower parts of the body, one may manifest the four Buddhas, the four bodhisattvas, and even the various eight classes, just as explained in the Mahākaruṇāgarbha, immeasurable in number. Furthermore, a doubt is raised: "Above it was said that mantras are signless and objectless, equal to the great void and indifferentiable. How can there be these various matters?" The answer: By analogy, it is like a wish-fulfilling jewel fulfilling all wishes, and even the three matters can also be purified. If someone wishes their body to be pure, by the power of the jewel their body is made like lapis lazuli. If one wishes speech and mind to be pure, they are also purified in accordance with their parts. Mundane things are still like this; how much more so could the tathāgata's marvelous cintāmaṇi jewel not perform such things? Like a worldly jewel, though it performs various tasks and fulfills various wishes, it is serene and unmoved, without thought and without contrivance, neither coming nor going. To accomplish all things, how much more so the great jewel of the Tathāgata? Therefore, the indiscriminate dharmadhātu is like a great nāga in its palace, without arousing thought or stirring volition, yet in accordance with the force of karma and the like, it sends down rains of diverse flavors. For this reason, within the signless emptiness, manifesting the universal-gate deeds of immeasurable body, speech, and mind can be attained in this very body; one need not doubt it. Furthermore, by analogy, space is not counted among sentient beings, yet it is what sentient beings rely upon. It is not a body, not a jīva, not a māṇava, not an agent, not an experiencer, and so forth; all deluded imaginings are eliminated, it is completely free from discrimination, and neither goes nor comes. Yet it is not different from the realm of sentient beings; the karmic actions that all sentient beings rely upon are all accomplished through this, benefiting sentient beings to accomplish various tasks. One cannot say that because space can accomplish all tasks, space is conditioned and possessed of characteristics. Now this maṇḍala of great emptiness is also like this: ultimately pure, there is nothing it does not do, constantly abiding in serenity yet achieving non-empty accomplishment. Therefore, the sūtra encourages faith, saying: 'One should know it thus; do not give rise to doubt.'

19.9

At that time the Bhagavān further proclaimed the phrase of purifying the realm of inexhaustible sentient beings, the phrase streaming forth from samādhi, the inconceivable phrase, and the phrase of the gateway transforming others: 'If originally born, it does not exist; conforming to worldly conventions, how could one know emptiness, giving rise to practitioners? If its intrinsic nature is thus, awakening cannot be apprehended; with a mind equal to space, giving rise to the arising of bodhi, one should bring forth the arising of compassion, conforming to all worldly realms.' The above is the text of the sūtra. Abiding in purifying the realm of inexhaustible sentient beings means the original vow to purify all sentient beings in inexhaustible worlds. Because sentient beings possess defilements, they cannot liberate themselves; now [the Buddha] wishes to universally open for them the knowledge and vision of the Tathāgata to make them pure, causing their grounds of body, speech, and mind all to be purified and devoid of defilement. One should know that this phrase of purifying inexhaustible sentient beings is itself the phrase streaming forth from samādhi; the phrase streaming forth from samādhi is itself the inconceivable phrase; the inconceivable phrase is itself the phrase of the gateway transforming others. Transforming the defilements of others into intrinsic purity, and transforming the ignorance of others into the illumination of the Tathāgata—therefore it is called the phrase of the gateway transforming others. 'Others' refers to sentient beings. Because it transforms defilement into purity, this Dharma gateway is spoken. 'If originally born, it does not exist': if originally there is nothing that exists, yet arising conforms to the world, how should one know emptiness? That is to say, how should one know the emptiness of all dharmas? 'Giving rise to this yogin': the verse inherently raises a question; this question arises by relying on the Buddha's supernatural power. If one says that originally born it does not exist, yet there is that which conforms to the worldly realm, how should that practitioner cause the practitioner to give rise to this emptiness—namely, pure emptiness? If one says that it is non-existent, how could this pure emptiness arise? If originally there is nothing that exists, this arising also conforms to original non-existence, which is precisely original non-arising. How does the yogin perceive emptiness? This emptiness is itself the nature of the mantra. How does it give rise to the yogin? 'If its intrinsic nature is thus, awakening and names cannot be apprehended': this means that when contemplating, names cannot be apprehended; strictly speaking, it is 'contemplation', and contemplation is identical to awakening. 'With a mind equal to space arising' refers to the arising of the bodhicitta; this cites the previously explained ten metaphors. Because awakening is originally unborn, signless, and unobtainable, one attains this mind equal to space. Being pure, non-conceptual, and so forth, as explained above, it is not merely empty, but wisdom arises—namely, bodhi. 'One should bring forth benevolence and compassion, conforming to all worlds; abiding in the practice of mere conceptualization, one is then named the Buddhas.' This means the Tathāgata thoroughly understands that all dharmas are originally unborn and originally non-existent; speaking of conforming to worldly conventions to liberate sentient beings, 'existence' refers to universally manifesting various expedient means to benefit sentient beings, which exist through conditions of receptive capacities, yet are originally non-existent. The nature of sentient beings is intrinsically non-existent; through cultivation, one knows that this nature of sentient beings is intrinsically empty and tranquil. Because one awakens to and knows that this nature is empty, there are only names and it cannot be apprehended. That is to say, the emptiness of emptiness is merely a name, ultimately unobtainable upon search; this is unobtainable emptiness. It is not like those of inferior wisdom who cling to this emptiness as real existence. One contemplates sentient beings as identical to empty space; the intrinsic nature of empty space is free from contemplation and illumination, and free from all false thoughts and prapañca. When one thoroughly understands empty space in this way, one knows the true reality, and should not grasp at this dharma of emptiness. Because this empty space is unobtainable, it is not completely non-existent, but truly has its own nature; what is called the nature of emptiness is precisely not empty. One should know that this which is not empty is precisely the mind equal to space. The mind equal to space is precisely pure bodhi, and from this pure bodhicitta, the great compassionate mind arises. Why is this so? After the practitioner thoroughly realizes this bodhicitta, they produce this thought: 'All sentient beings are all like this, fully possessing the Tathāgata's treasure yet without being aware of it themselves. Due to these causes and conditions, they undergo exhaustion and suffering in vain without any benefit.' The bodhisattva gives rise to the great compassionate mind on account of these four conditions. Because of failing to understand this mind, birth-and-death is vast and saṃsāra is endless; understanding it, one is a bodhisattva. Because all sentient beings possess the nature that can be awakened yet cannot awaken by themselves, the bodhisattva gives rise to great compassion for this reason, and will speak expedient means to confer rescue and protection. Precisely by means of this great compassion, in order to eliminate the defilements of inexhaustible sentient beings, they conform to the world and establish expedient means. Because the categories of the realm of inexhaustible sentient beings have many mutually distinct dispositions, desires, faculties, and conditions, the bodhisattva conforms to them to transform and guide them; hence it is said, 'conforming to the world'. 'Conceptualization abides merely in mind, then one is named the Buddhas.' One should know that it arises established from conceptualization. What is called emptiness is established from within conceptualization. Having abided in mind-only, one again attains this mind-only to establish all dharmas. 'Contemplating this as the emptiness of emptiness' means that the designation 'emptiness of emptiness' exists from contemplation; it is also merely a name, emptiness arising from the mind. The method of calculating numbers below proceeds, distinguishing from one, two, and three (meaning the distinctions of one, two, etc.). Here 'distinguishing' (分) is in the falling tone. Diligent one! That emptiness is thus, up to increasing in sequential order, which is this syllable A and so forth. 'Conceptualization' means the sense of mere conceptualization. As above, this syllable A is precisely conceptualization. Spontaneous wisdom is also the Buddha, meaning empowered by the Buddha. 'If one establishes conceptualization as empty and not empty, and observes the method of calculating numbers below proceeding, beginning with distinctions from one, two, and three, so is that empty hero, up to increasing in its sequence. The syllable A is this primary syllable, corresponding to the adhiṣṭhāna of spontaneous wisdom.' This is the sūtra text. It was previously said that attaining the mind of space is precisely the arising of the bodhicitta. Bodhi is awakening; how could this mind be empty? Rather, it truly possesses merits as numerous as the sands of the Ganges. Although possessing the Tathāgata's immeasurable merits, it is signless, nameless, and impossible to demonstrate. Just as the Dharma-character masters speak of the sixteen kinds of emptiness, and the Large Prajñā speaks of the eighteen kinds of emptiness, all are to clarify this meaning. If it were merely empty and entirely devoid of nature, how could it accomplish such inconceivable vikurvita virtues to liberate sentient beings? One should know that this emptiness is the principle of self-realization. Since conceptualization is empty and non-existent, names are also thus; this place cannot be indicated, and the signs of verbal expression are tranquil. If one were to speak of such a dharma of self-realization to the ordinary and foolish, it could never be grasped. One should know that this merely possesses the name of emptiness; supreme above the eighteen kinds of emptiness, it is precisely the great emptiness of the Buddhas, and is truly not vain. The metaphor of calculation here is like the worldly method of laying down counting rods: initially one draws and places the number one as its basis (calculation in the West is done by drawing in the dirt; before finishing, one redraws it), and up to millions and asaṃkhyas all arise from this; yet initially before laying down the calculation, originally these numbers did not exist. From within this empty ground originally without numbers, one lays down one count, or two, or three, up to the immeasurable. When the calculation is finished, one removes all positions, returning to emptiness as originally. Yet the counted numbers are self-realized in the mind of the calculator, clearly present without loss. Although numbers are established from original non-existence, now they have returned to the original and truly do not exist. Yet the method of numbers is retained in the mind without being lost; this is non-existence yet existence, existence yet non-existence. Now this syllable A gateway is also like this: from original non-arising, in order to conform to the world, it sequentially brings forth immeasurable Dharma gateways. Although it brings forth these immeasurable expedient means, they are nevertheless not different from the meaning of the original unborn nature of the syllable A, just as those numbers do not depart from one. Because the initial method of calculation begins from one, all numerical methods do not depart from one; even ten thousand is ten thousand ones, unable to be separated. All other numbers can be understood accordingly. Now, that all these dharmas cannot be separated from the syllable A is also due to this. However, a treatise master further cited a metaphor: like the crawl of worms, immeasurable worms follow one another continuously to form a path, having various forms such as square, round, bent, and curved; if one separates and distinguishes them, each is individually just one worm, having no signs of bending, straightness, length, shortness, and so forth. Now this Dharma is also like this: within the ultimately self-realized, inconceivable empty Dharma, it possesses all virtues. Yet arising from conditions, there is no original arising, and it does not depart from the one principle of the originally unborn nature. That this syllable A is the foremost, corresponding to the adhiṣṭhāna of spontaneous wisdom, means that because spontaneous wisdom empowers this syllable gateway, it gives rise to immeasurable speech; speech has immeasurable sounds, sounds have immeasurable principles, which is identical to the one in those numbers pervading all. The great emptiness is also like this: possessing all dharmas, it pervades all dharmas. This syllable A is also thus: all mantra gateways exist from the syllable A, just as the myriad phenomena exist from space; it does not merely generate all syllables. In each and every gateway of these generated syllables, the principle of non-arising is revealed.

19.10

Next, [the sūtra] says: 'Secret Lord! Contemplate this diffused conventional designation in space, empowered by the syllable A, accomplishing the path of samādhi. Secret Lord! In this way, with the syllable A arranged in various placements, up to having form or having no form, having marks or having no marks, everything is from the syllable A.' Placing the seats refers to the various adornments. 'Contemplate' means causing the Secret Lord to contemplate this. It means that while abiding in the adornments of various forms and images, their positions are distinguished. Because these dharmas are originally unborn, they display their own form; their own form is indeed the syllable A. Within their own form, they display original unbornness. 'The syllable A is thus, Secret Lord! Arranged in various placements. I contemplate abiding in the unborn; the own-forms of dharmas are displayed'—this is the text of the sūtra. Contemplating this syllable A, the myriad worldly images flow out in space; all worlds are born from this, yet it is originally unborn. The conventional establishment of the syllable A is empowered, and samādhi is accomplished. Realising samādhi, being endowed with prajñā, and accomplishing the myriad practices all stem from this syllable A; the perfection of merit and wisdom all comes from this syllable A gateway. This syllable can produce various colours—namely blue, yellow, red, white, and black, up to countless mixed varieties—and various shapes—namely triangles, squares, circles, crescents, and the like, as well as countless variations of personal deities (iṣṭadevatā) and so forth. If one recognises the true meaning herein, without exception one enters wholly into the gateway of the syllable A and becomes identical with Vairocana. The syllable A gateway explained above precisely reveals one's own self: that my own self is originally unborn and unceasing. That which is unborn and unceasing is the body of the Tathāgata; one should contemplate it in this way. Therefore it is said that the syllable A reveals its virtues through its own form. Next is the meaning of non-attainment. The meaning of unobtainability is displayed from the form of the syllable Va; this Va serves to realise original unbornness. The appearance of the form of the syllable Va is precisely the meaning below of 'the path of speech is cut off'. What meaning does this illuminate? The Buddha said: The syllable A possesses all virtues; they may be revealed directly from the syllable A gateway by way of the originally unborn, or they may be revealed through other gateways—namely the gateways of syllables such as Va. Although their meanings differ and their gateways are also distinct, there is no difference in the meaning of original unbornness of one's own self that is shown. If a dharma has a single existent [characteristic], that is an expressible mark, not the dharma wherein the path of speech is cut off. Because in the syllable Va speech is cut off and the workings of the mind are extinguished, one enters the syllable A gateway. Because of the syllable A, one knows that this Va cannot be expressed or demonstrated. All the following are the marks of distinct gateways. Or because all dharmas are free from fabrication, the form of the syllable Ka appears. This illuminates the single syllable A gateway, yet in wishing to clarify that all dharmas are originally free from fabrication, this syllable Ka appears. However, this syllable Ka precisely clarifies the meaning of the syllable A. For example, with the syllable Ka, if a horizontal stroke is not placed on top, the sound of the syllable Ka is not formed. The reason it is not formed is that the sound A is lacking within Ka. At the very top of this syllable Ka there is the form of A; one should know that all these one hundred syllables are like this, which may be understood by analogy below. If there is no sound of A within it, the mouth does not open and naturally there is no sound either. Or because all dharmas are equal to space, the form of the syllable Kha appears. Or because activity is unobtainable, the form of the syllable Ga appears. Or because the composite mark is unobtainable, the form of the syllable Gha appears (the ālayavijñāna containing all defiled and pure seeds is the meaning of storehouse). Or because dharmas are free from arising and ceasing, the form of the syllable Ca appears (ca properly translated is the meaning of death and cessation). Or because dharmas have no shadow-image, the form of the syllable Cha appears (as in worldly phenomena, where due to the conjunction of the sun, trees, and so forth, a shadow is produced). Or because in all dharmas freedom from birth is unobtainable, the form of the syllable Ja appears. Or because all dharmas are free from adversaries, the form of the syllable Jha appears (this has the meaning of 'this' and 'that'; if there is 'this' and 'that', then there are adversaries). Or because all dharmas are free from inferiority, the form of the syllable Ṭa appears (ṭa has the meaning of egotistical pride and self-elevation, opposite to which there is inferiority; if there is pride and inferiority, then there is the meaning of arising and ceasing, which does not accord with the syllable A. Because the sound A is within it, it precisely clarifies the meaning of having neither inferiority nor pride). Or because all dharmas are free from nurturing, the form of the syllable Ṭha appears (this is the meaning of nourishing and establishing, as when water and soil are regulated to nourish tree stumps and so on, whereby they receive nourishment; yet all dharmas enter the syllable A). Or because enmity is abandoned, the form of the syllable Ḍa appears (enmity refers to one's self exclusively doing evil in all places, evil being dualistically contrasted with non-evil). Or because calamity is abandoned, the form of the syllable Ḍha appears (this is the meaning of calamity; namely, the anomalies of locusts, water, and fire in the world, as well as the invasion of thieves and bandits). Or because dharmas are free from tathatā, the form of the syllable Ta appears (if one contemplates the existence of tathatā, there is an object contemplated; because there is an object contemplated, there is arising and ceasing, which does not accord with the syllable A. Therefore tathatā must also be abandoned). Or because dharmas are free from an abode, the form of the syllable Tha appears (if there is 'this place' and 'non-place', then thoughts of right and wrong arise, which do not accord with the syllable A). Or because all dharmas are free from giving, the form of the syllable Da appears (if there are giver, receiver, and given objects, it does not accord with the Path; as spoken in the Prajñāpāramitā). Or because the realm of all dharmas is unobtainable, the form of the syllable Dha appears (realm means each maintaining its original position; the images of dharmas are manifold, and 'realm' has the sense of myriad images being within it. This realm is unobtainable). Or because the truth of all dharmas is unobtainable, the form of the syllable Pa appears (the truth of the ultimate meaning is also unobtainable). Or because all dharmas are like foam and unsolid, the form of the syllable Pha appears (foam has the meaning of being unsolid; freedom even from unsolidness is the virtue of the syllable A). Or because all dharmas are free from bondage, the form of the syllable Ma appears (if one sees bondage and liberation, there is an adhering mind. Entering the syllable A there is neither bondage nor liberation, because of unbornness). Or because in all dharmas contemplation is unobtainable, the form of the syllable Bha appears (contemplation is illuminating contemplation; when illuminating contemplation is established, there is a place of rebirth. If one realises original non-existence, there is neither birth nor contemplation). The explanation of the syllable here should not explain this syllable Ma; this is a separate explanation of the meaning of emptiness, an error in the text. Or because vehicles are unobtainable in all dharmas, the form of the syllable Ya appears (vehicle refers to the three vehicles; whatever rides boats, carts, and the like to reach an arrival point has this meaning. If there is something to ride, there is something attained). Or because all dharmas are free from dust, the form of the syllable Ra appears (ra has the meaning of defilement; defilement means causing pure colours to be soiled, which is dust defilement; all dharmas are free from all defilements). Or because all dharmas are markless, the form of the syllable La appears (if there are marks, they are contrasted with marklessness, which does not accord with the syllable A). Or because all dharmas are free from speech, the form of the syllable Va appears. Or because all dharmas are free from stillness, the form of the syllable Śa appears (śa has the meaning of calm stillness; if there is calm stillness, there is distraction; without stillness and without distraction, the reality of dharmas is thus). Or because all dharmas are by nature foolish and dull, the form of the syllable Ṣa appears (ṣa has the meaning of foolish worldlings having no knowledge; folly and wisdom are faults, which do not accord with the fundamental reality). Or because truth is unobtainable, the form of the syllable Sa appears (this truth has the meaning of reality; truth and non-truth form a duality, which is a worldly dharma). These are the manifestations of the forms of the syllables. As for the manifestation of the syllables (the virtues of all dharma-gateways are contained herein), or because all dharmas are free from causes, the form of the syllable Ha appears (ha has the meaning of cause; if there is a cause, there is an effect, which is the dharma of arising and ceasing. Entering the unborn gateway, there is neither cause nor effect; others should be understood likewise).

First 10 of 28 passages. Read on

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大毘盧遮那成佛經疏 — Classical Chinese