大毘盧遮那成佛經疏 3

English (machine translation) 3

Language: English

3.2

Continuation of the Chapter on the Abiding Mind Entering the Mantra Gateway

The sūtra says: 'At that time, the Vajradhara Lord of Secrets addressed the Buddha, saying: "World-Honoured One! May the Savior of the World expound the marks of the mind. How many kinds of places where fearlessness is attained does a bodhisattva have, up to attaining the fearlessness of the equality of the intrinsic nature of all dharmas?"' This is still answering the preceding phrase on the marks of the mind. Because Vajrapāṇi had heard that the bodhisattvas of this teaching directly mount the mantra gateway to ascend to the bodhisattva grounds, he asked the World-Honoured One how many kinds of places where fearlessness is attained there are when these bodhisattvas practice the path. The Buddha again explains by contrasting the gradations in terms of the aforementioned three kalpas. The Sanskrit word āśvāsa should properly be translated as 'respite' (suxi). It is like a person who is seized by a powerful figure, choked by the throat, their breath cut off, on the verge of suffocating, who suddenly is released and revives. Sentient beings are also like this: bound by delusional karma and afflictions, obstructed wherever they touch conditions, upon reaching these six places they are as if reborn; hence they are called places of respite. It is also like crossing a treacherous, evil path where their mind is at peace and has nothing to fear; hence they are called places of fearlessness. The Buddha said: 'Lord of Secrets! When that foolish, childlike ordinary person cultivates good dharmas and destroys unwholesome dharmas, they shall attain the fearlessness of the wholesome.' The meaning of 'wholesome' extends to both shallow and deep. Here, the meaning clarifies the path of the ten wholesome karmas. For instance, worldly people, by the causes and conditions of the ten unwholesome paths, drift and sink in the evil destinies without end. Later, they attain the eight minds conforming to the world, gradually receive the three refuges and precepts, are born among humans and devas for immeasurable lifetimes, and later arrive at nirvāṇa. Because of being freed from the severe suffering of the three evil paths, it is called the initial place of respite. For a mantra practitioner, when first entering the samaya and cultivating offerings relying on the three mysteries, their station is equivalent to this.

3.4

The sūtra says: 'If one knows the self as it truly is, one shall attain fearlessness regarding the body.' This means that when cultivating mindfulness of the body, seeing that this body is composed of thirty-six elements and filled with five kinds of impurities and filth, one never generates craving and attachment on its account. Next, one further contemplates feelings, mind, and dharmas, attaining freedom from the four inversions of not contemplating the nature of the self, and attains a place of respite from the choking bonds of the body. For a mantra practitioner, when the various marks of the samādhi of the deity appear before them, their station is equivalent to this.

3.5

The sūtra says: 'If, regarding the bodily self gathered by the grasping aggregates, one renounces the contemplation of one's own material form, one shall attain fearlessness of selflessness.' This means that when contemplating that there are only aggregates and no self, through various analyses and inquiries among the aggregates, elements, and sense bases, a self cannot be found. 'Renouncing this material form of one's own' is like a tree casting a shadow: if there is no tree, from where could the shadow arise? Now, the five aggregates themselves arise from conditions and are entirely devoid of intrinsic nature, how much less could there be a self within this collection? As stated above, up to realizing a serene and quiescent mind free of all faults, this is attaining a place of respite from the choking bonds of a self. For a mantra practitioner, within all fragments of the yoga realm, being able to contemplate the ungraspability of mind without generating attachment or pride, their station is equivalent to this.

3.6

The sūtra says: 'If one destroys the grasping at dharmas abiding in the aggregates, one shall attain fearlessness regarding dharmas.' This means that the practitioner's mind abides in the aggregates and desires to initiate freedom from attachment; at that time, through metaphors such as illusions and mirages, they contemplate the aggregates as empty, attain freedom from the eight minds of agreement and disagreement, and realize the quiescent realm. Then, freed from the choking bonds of the aggregates, they attain a place of respite regarding dharmas. 'Dharmas' refers to the phrases of the ten conditionally arisen things. For a mantra practitioner, directly perceiving the yoga realm as being like mirror images and the moon in the water, without intrinsic nature and unborn, their station is equivalent to this.

3.7

The sūtra says: 'If one destroys dharmas and abides in the unconditioned, one shall attain fearlessness regarding the selflessness of dharmas.' This is precisely the mind that mounts the objectless, contemplating the nature of the selflessness of dharmas. When outside the mind the cognition of existent or non-existent images is completely ungraspable, the king of the mind is sovereign and awakens to the originally unborn; freed from the choking bonds of dharmas, one attains a place of respite in the selflessness of dharmas. For a mantra practitioner, when their mind attains sovereign functioning in the path of yoga, their station is equivalent to this.

3.8

The sūtra says: “Furthermore, when with respect to all skandhas, dhātus, and āyatanas; the grasping and the grasped; the self, lifespan, and so forth; as well as the unconditioned emptiness of phenomena—their nature is without nature. When this wisdom of emptiness arises, one shall attain the fearlessness of the equality of the intrinsic nature of all phenomena.” This means that when one contemplates the ultimate emptiness of one's own mind, the self, the skandhas, phenomena, and the unconditioned are all of the same nature—that is to say, their intrinsic nature is without nature. When this wisdom of emptiness arises, it is precisely the arising of the mind that is utterly devoid of intrinsic nature. Toward karma, defilements, and the like, there is nothing at all to bind and nothing to liberate; therefore it says that one attains the equality of the intrinsic nature of all phenomena. At that time, one obtains a resting place from the two kinds of stifling bonds of the conditioned and unconditioned realms; this is precisely the mantra practitioner's sky-like, undefiled bodhicitta. Yet this mind, whether in bondage or freed from bondage, is ultimately devoid of characteristics. Since even the Tathāgata’s five eyes, gazing attentively, cannot apprehend its appearance, how much less can ordinary persons within the cycle of arising and ceasing? The reason for extensively explaining here the numerous mental characteristics of the three kalpas and the six places of fearlessness is merely to delineate external traces so as to clarify the depth and shallowness of cultivation and realization. Above, having already clarified the mark of seeing smoke, one may infer the nature of fire. One need only know that where the mental defilements are exhausted and prapañca ceases to function is the support of the sixth fearlessness—what further need is there to express it?

3.9

The sūtra says: “Lord of Mysteries! If bodhisattvas who cultivate the bodhisattva conduct of the mantra gateway deeply cultivate and contemplate the ten phrases of conditioned arising, they will attain mastery and realization in mantra practice, and even know all mental characteristics as they truly are throughout.” This briefly answers the phrase on cultivation in the earlier question. As in the myriad practices and upāyas described below, there are none that do not rely on these ten phrases of conditioned arising to purify and eliminate mental defilements; therefore, one should know that they are of supreme importance, and the mantra practitioner should especially attend to and contemplate them. Broadly discussing the ten phrases of conditioned arising in this chapter, there are roughly three types: First, because the mind is submerged in the skandhas and one wishes to counter real phenomena, one contemplates these ten phrases of conditioned arising—this is the illusion that is identical to emptiness, as explained previously. Second, because the mind is submerged in phenomena and one wishes to counter sensory conditions, one contemplates these ten phrases of conditioned arising—this is the illusion that the skandhas and the ālayavijñāna are identical to mind, as explained previously. Third, because the mind is deeply attached to and submerged in the reality-limit and one wishes to transcend the conditioned and unconditioned realms, one contemplates these ten phrases of conditioned arising—this is the inconceivable illusion, as explained previously, in which one is liberated from all karma and defilements yet karma and defilements are fully grounded. The ten similes in the Mahāprajñāpāramitā-śāstra also fully contain these three meanings. Here, when it speaks of “deeply cultivating and contemplating,” it intends to clarify this third tier. Take, for example, a practitioner in yoga: using one's own mind as the resonance and the Buddha's mind as the response, through the causes and conditions of resonance and response, Vairocana instantly manifests the body one delights in seeing and preaches the Dharma one needs to hear. Yet one's own mind is ultimately pure, and the Buddha's mind is also ultimately pure. If one regards one's own mind as self, then the Buddha's mind is other. Does this present realm arise from self? Arise from other? Arise from both? Or arise without a cause? When contemplated through the various gateways of the Madhyamaka-śāstra, arising cannot be found, yet the forms and sounds are clearly distinct; this is none other than the dharmadhātu. Discussed as illusion, it is illusion; discussed as the dharmadhātu, it is the dharmadhātu; discussed as pervading all places, it pervades all places. Because it is discussed as illusion, it is called inconceivable illusion. Furthermore, “deeply cultivating” means that from the attainment of the pure mind onward, from the sprouting of the root born of mahākaruṇā up to the ultimate upāya, every single dependent origination in between must be contemplated with these ten similes. Because what is realized becomes progressively deeper, it is called “contemplating.” Moreover, take the meaning of the four noble truths: simply indicating them within the Sahā world already yields immeasurable and boundless distinct names; how much more so within the inexhaustible dharmadhātu, where upāyas adapted to beings’ capacities could never be exhausted? Now, when in a single thought-moment of the pure mind the practitioner penetrates these four truths as numerous as grains of dust and sand—empty, they are ultimately unarisen; existent, they exhaust their natures and characteristics; middle, their entire essence is permanent. Because these three truths have no fixed characteristics, they are called an inconceivable illusion. Just as with the four noble truths, so it is with all other Dharma gateways. Therefore, only the Tathāgata can thoroughly plumb these ten similes and reach their source. The reason this sūtra explains the ten similes immediately after the undefiled bodhicitta is that it encompasses beginning and end and comprehensively subsumes all the bhūmis. Since whatever condition one meets becomes contemplation, it cannot be described in detail; for now, relying on the Commentary [Mahāprajñāpāramitā-śāstra], its general purport is clarified.

3.10

The sūtra says: “What are the ten? They are: like an illusion, a mirage, a dream, a shadow, a gandharvanagara, an echo, the moon in the water, a floating bubble, a flower in the sky, a whirling circle of fire. […] Furthermore, what is like an illusion? It is like the power of spells and herbs, which can create various forms and appearances that deceive one's own eyes so that one sees rare things, mutually generating one another and coming and going in the ten directions; yet they neither go nor do not go. Why is this? Because their intrinsic nature is pure. Just so is the mantra illusion: through the perfection of recitation, it can produce everything.” The Buddha explained that the power of herbs is inconceivable, as when a person, by the power of herbs, ascends into the sky, conceals their form, walks on water, or treads on fire. This matter is not something that the dialecticians can establish through inference to reveal its reason, nor can doubt be raised as to whether it must certainly be so or not be so. It transcends such realms of deliberation and conjecture; only one who personally practices with these herbs and wields them in application can directly know it. Moreover, just as through the causes and conditions of herbs and magical arts, various creating and created forms and appearances are manifested, though when thoroughly investigated one by one among the various conditions no place of arising is found, they are nonetheless clearly present before the five sense faculties. Though mutually generating one another and coming and going in the ten directions, they neither go nor do not go; this matter is likewise not a realm of conjecture and deliberation. The Commentary says: “The Buddha asked the Virtuous Woman: ‘Suppose an illusionist magically creates various things. What do you think? Does that which is created by illusion exist internally?’ She answered: ‘No.’ He asked again: ‘Does it exist externally? Does it exist both internally and externally? Does it go from a previous life to this life, or from this life to a future life? Does what is created by illusion have arising or ceasing? Is there truly any real phenomenon that is created by illusion?’ To all she answered: ‘No.’ The Buddha said: ‘Do you see or hear the instrumental music created by the illusion?’ She answered: ‘I both see and hear it.’ The Buddha said: ‘If an illusion is empty, deceptive, and without reality, how can instrumental music be produced from an illusion?’ The woman said: ‘Venerable Sir! The characteristic of illusion is naturally so: though it has no root, it can be heard and seen.’ The Buddha said: ‘Avidyā is also like this: although it does not exist internally, and so on, up to having no arising or ceasing, through the causes and conditions of avidyā the saṃskāras arise; if avidyā is exhausted, the saṃskāras are also exhausted.’”—and so on, up to the extensive explanation. Now, in this mantra gateway, the simile for the practitioner of recitation is also like this, as explained extensively below. Relying on the practice of the three mysteries, one attains all extraordinary and inconceivable matters. Though thoroughly sought within each condition, they are ultimately free from the four extremes. It is naturally so, not different from the pure mind, while the sovereign vikurvita is distinctly apparent without error. This matter is likewise not something that the great dialecticians of sharp faculties and clever debate can measure; only one who possesses complete upāya and accomplishes siddhi directly knows it.

3.11

The sūtra says: “Furthermore, Lord of Mysteries, a mirage is empty in nature; it is established and spoken of based on the delusions of worldly people. Just so are mantra characteristics: they are mere designations.” The Commentary says: “Because the sun's light and the wind stir the dust, in the wilderness it moves like wild horses; people devoid of wisdom, first seeing it, take it to be water. Sentient beings are also like this: the sunlight of the fetters and defilements stirs the dust of the saṃskāras, and the wind of improper mindfulness turns within the wilderness of saṃsāra; those without wisdom perceive one characteristic as male and another as female. Furthermore, if seen from afar, it is thought to be water, but up close there is no appearance of water. In this way, those far from the noble Dharma do not know selflessness or the emptiness of all phenomena, and within the phenomena of skandhas, dhātus, and āyatanas that are empty in nature, they give rise to notions of a person and the like. If they draw near to the noble Dharma, they then know the dharmatā of all phenomena, and at that time the various false and deceptive delusions are completely eliminated.” The intent of this sūtra is: just as worldly people gaze into the wilderness from afar, those gazing from afar merely see this shimmering appearance and forcibly establish a provisional name, but when seeking its actual reality, nothing at all can be found; hence it says, “established and spoken of based on delusions.” When a mantra practitioner in yoga sees various extraordinary realms, up to the inexhaustible adornments of the oceanic assemblies of all buddhas, they should at that time cultivate this contemplation of the mirage, fully knowing that they are mere designations, becoming free from pride and attachment, and drawing closer to the mind-ground. Then they will realize that the various causes and conditions of adhiṣṭhāna and vikurvita are merely the shimmering mirage of the dharmadhātu; therefore it says, “Just so are mantra characteristics: they are mere designations.”

3.12

The sūtra says: “Furthermore, Lord of Mysteries! Just as in what is seen in a dream, one abides for daytime hours, muhūrtas, kṣaṇas, years, and seasons, experiencing various types of suffering and pleasure, but upon awakening sees nothing at all; you should know that dream-like mantra practice is also like this.” The Commentary says: “Just as in a dream there are no real things at all, yet one considers them real, and upon awakening, knowing they do not exist, one laughs at oneself; people are also like this: in the slumber of the fetters, though there is nothing real, they become attached, and upon awakening when attaining the path, they realize there was nothing real and likewise laugh at themselves.” Furthermore, just as by the power of sleep, one sees phenomena where there are no phenomena, rejoices where there is nothing joyful, angers where there is nothing to anger, and fears where there is nothing frightful; sentient beings are also like this: through the power of the slumber of avidyā, where they should not be angry, sorrowful, or fearful, they give rise to anger, sorrow, fear, and so forth. Therefore, it now clarifies the inconceivable aspect of this dream matter. For example, in a dream, one sees oneself living for one day, two days, or even immeasurable years, where there are various lands and categories of sentient beings, and one ascends to celestial palaces or enters hells to experience various sufferings and pleasures; yet upon waking, it was but a single thought-moment. Seeking it through the four extremes within the causes and conditions of the awakened mind and the phenomenon of sleep, it is entirely unfindable, yet the dream events are distinctly apparent and remembered without error. Taking a single thought-moment as tens of millions of years, and a single mind as immeasurable realms—this matter cannot be fathomed to its bottom by the conjecture and deliberation of worldly-wise persons, nor is it something to be doubted; only the dreamer directly knows it. Now the yoga dream of this mantra practitioner is also like this: in an instant one may fully see immeasurable realms of adhiṣṭhāna; or without rising from one's seat, many kalpas pass; or one travels extensively through the buddha-lands, drawing near to, making offerings to, and benefiting sentient beings. When contemplating these matters among all the various causes and conditions, they do not arise at all and do not depart from a single thought-moment of the pure mind, yet they are distinguished without error. Who could conceive of this and explain its cause? Truly, only those who directly realize it know it themselves. When the practitioner attains such realms, they should only contemplate them with the simile of a dream: their mind will neither doubt nor wonder, nor will it give rise to attachment; thus with the dream of the universally manifested physical body, they produce inexhaustible adornments. Therefore, it says: “deeply cultivate the ten phrases.”

3.13

The sūtra says: “Furthermore, Lord of Mysteries! Understand through the simile of a shadow that mantras are able to produce siddhi, just as dependent upon a mirror the reflection of a face appears. That mantra-siddhi should be known in this way.” Here, the word 'shadow' refers to the simile of an image in a mirror from the Expository Treatise. That treatise says: “As for an image in a mirror, it is not made by the mirror, nor by the face, nor by the person holding the mirror, nor does it arise spontaneously, nor does it arise without causes and conditions. Why is it not made by the mirror? Because if the face has not yet approached, the mirror has no image. Why is it not made by the face? Because without a mirror, there is no image. Why is it not made by the person holding the mirror? Because without a mirror and without a face, there is no image. Why does it not arise spontaneously? Because if there is not yet a mirror and not yet a face, there is no image; the image exists only dependent on a mirror and dependent on a face. Nor is it without cause: if it had no causes and conditions, it would either always exist or always not exist; if the mirror and face were removed, it would still appear on its own; therefore it is not without causes and conditions. One should know that all phenomena are also like this: because a self cannot be found, and because all phenomena born of causes and conditions lack intrinsic mastery, phenomena belong to causes and conditions and thus are not self-made. If they do not exist of themselves, they do not exist of another either, and therefore are not made by another. If they were made by another, the efficacy of demerit and merit would be lost. Nor are they made jointly, because of having both faults. Nor are they without cause: just as the cause of karma from past lives and the conditions of good and evil actions in this life bring about suffering and pleasure, all phenomena must have causes and conditions; it is only through delusion that people do not know this. Like a young child who, upon seeing an image in a mirror, delights in it and grasps after it, and having lost it breaks the mirror searching for it, so that wise people laugh at him; pursuing further when pleasure is lost is just like this, and is also laughed at by the sages who have attained the path.” Now, in this mantra gateway, the Tathāgata's pure body of the three mysteries is taken as the mirror, and one's own practice of the three mysteries as the image in the mirror; dependent on causes and conditions, siddhi arises, just like the image of a face. When the practitioner accomplishes siddhi, up to producing the five supernatural knowledges, abiding in life for a long span of time, and beholding face-to-face the lands of the ten directions to journey through the Buddha-realms, one should always use this simile to contemplate this matter: does it arise from oneself, or from another? If one claims that another's adhiṣṭhāna of the three mysteries can grant this fruition, then before sentient beings had practiced, the Buddha's mahākaruṇā was also impartial; why did he not cause them to accomplish it? If one claims that practicing oneself in accordance with what is taught can attain this fruition, for what reason would one contemplate the body of the pure mirror of the three mysteries to seek adhiṣṭhāna? If it were produced jointly, there would be two faults. Why? If one claims that one's own mind is the cause, and awaiting those manifold conditions it only then attains accomplishment, then within this cause is the fruition of siddhi already present beforehand, or is it absent beforehand? If it were present beforehand, the manifold conditions would be of no use. If it were absent beforehand, of what use would the manifold conditions be? Yet this accomplishment of siddhi is also not without causes and conditions; hence the mirror-image verse of the Treatise on Great Wisdom says: “Neither existent nor nonexistent, / nor both existent and nonexistent; / not even accepting such speech— / this is called the Middle Way.” One should not foolishly give rise to grasping like that young child. Because one engages in contemplation in this manner, the practitioner's mind has nothing to be attained and does not give rise to prapañca; hence it is said that one should know it in this way.

3.14

The sūtra says: “Furthermore, Lord of Mysteries! Understand the accomplishment of the palace of siddhi through the simile of a city of the gandharvas.” The Expository Treatise says: “When the sun first rises, one sees city gates, watchtowers, palaces, and people entering and leaving. As the sun grows higher, it gradually vanishes; this city can only be seen with the eyes, yet does not genuinely exist. Someone who had never seen it before thought it was real joy and ran swiftly toward it. Approaching, it was lost, and as the sun rose higher it vanished. Tormented to the extreme by hunger and thirst, seeing hot vapor moving like wild horses, he thought it was water and again hastened toward it. Exhausted to the extreme in seeking it and finding nothing, he reflected and realized on his own, and his thirsty and longing mind subsided.” The practitioner is also like this: if, through wisdom, one sees that there is no self and no real phenomena, then one's inverted longings subside. The Śrāvaka sūtras lack this simile of the city of the gandharvas. Furthermore, using a city to illustrate the body, they teach that these manifold conditions are genuinely real, and only the city is a nominal designation, in order to destroy the notion of a self. Bodhisattvas of sharp faculties penetrate deeply into the emptiness of all phenomena, and therefore use the city of the gandharvas as a simile. Here, speaking of the palace of siddhi, there are superior, middling, and inferior kinds: the superior refers to the Akaniṣṭha Ghanavyūha Buddha-land, which transcends the three realms and cannot be seen or heard by the two vehicles; the middling refers to the pure and adorned [lands] of the ten directions; the inferior refers to the palaces of the devas, asuras, and so forth. When the practitioner accomplishes the three grades of vidyādhara-ṛṣi, abiding in such a palace of siddhi, one should contemplate with this simile: like the conditions of sea mist and sunlight, the settlements and magnificent multi-tiered terraces, figures and beings appear brilliantly; one must not foolishly give rise to greedy attachment and seek real things like those fools. By this reason, amid all sorts of supreme and wonderful five sense objects, the pure mind is free of obstruction.

3.15

The sūtra says: “Furthermore, Lord of Mysteries! Understand the sound of mantras through the simile of an echo. As an echo exists dependent upon sound, that mantrin should understand in this way.” The Expository Treatise says: “In deep mountain gorges, in deep and sheer ravines, or in vast empty halls, because vocal sounds reverberate against each other, sound arises from sound and is called an echo; unwise people consider it to be real. A wise person thinks: ‘This sound has no maker; it is merely that due to the propagation of sound, there is further an echo that deceives the ear faculty.’ When a person wishes to speak, there is also wind in the throat and mouth, called udāna, which returns down to the navel. When the sound comes forth, it strikes seven places—the crown of the head, gums, teeth, lips, tongue, throat, and chest—and then recedes; this is called speech. Deluded people do not understand and give rise to the three poisons. Wise people fully understand and their minds have no attachment, but merely accord with the dharmatā of all phenomena.” When a mantra practitioner, during yoga, hears the various sounds of the eight worldly winds, whether favorable or adverse, or when the holy ones manifest before them to instruct with immeasurable Dharma sounds, or when, through the purity of the tongue faculty, they are able to fill the worlds with a single sound—upon encountering all these states, they should also contemplate with the simile of an echo: these exist merely from the manifold conditions of the three mysteries; these matters neither arise nor cease, neither exist nor do not exist; therefore one should not falsely give rise to prapañca within them, and at that time will spontaneously enter the Dharma gateway of sound-wisdom.

3.16

The sūtra says: “Furthermore, Lord of Mysteries! Just as, because of the moon rising, it shines upon clear water and the reflection of the moon appears, so is the mantra simile of the moon in the water; that vidyādhara should speak in this way.” The Expository Treatise says: “The moon travels in the sky while its reflection appears in the water; the moon-disc of the real nature of phenomena is in the sky of suchness, the nature of phenomena, and the reality-limit, yet the marks of 'I' and 'mine' appear in the water of the ordinary person's mind. Again, like a small child who, seeing the moon in the water, joyfully wishes to grasp it, while an adult seeing this laughs; the unwise are also like this: because of the view of a self they see an 'I', and lacking real wisdom they see manifold phenomena, and having seen them, they joyfully wish to grasp these marks, at which the sages who have attained the path laugh. Furthermore, it is like seeing the moon's reflection in still water, but not seeing it when the water is stirred. In the still water of the mind of ignorance, the reflections of the defilements of self, mine, and arrogance are seen. When the staff of real wisdom stirs the mind-water, they are not seen; for this reason it is said that bodhisattvas know phenomena to be like the moon in the water.” A vidyādhara practitioner is also like this: because their own mind is limpid and pure through the upāya of the three mysteries, the Ghanavyūha ocean-assembly of the Buddhas all appears within it. Or, through their own wish-fulfilling jewel body, they appear within the mind-water of all sentient beings. At that time one should attentively contemplate: does this mark of Ghanavyūha arise from my pure mind, or does it arise from the Buddha's pure body? Since the dharmatā of self and other is fundamentally unborn, how much less could anything be born from conflicting causes and conditions? Furthermore, just as in all rivers, wells, pools, and vessels large and small, the moon does not come and the water does not go, yet the single disc of the pure moon is able to universally enter all waters; so am I now also like this: the minds of sentient beings do not come, and my own mind does not go, yet the benefits gained through seeing and hearing are all real and not false. Therefore, one should stir it with the staff of wisdom and thereby know it lacks reality. One must not, like that young child, employ upāya wishing to seize it as a plaything. Having quieted one's own intention, one should further expound it to others in accordance with suchness, unmoving; therefore it is said that the vidyādhara should speak in this way.

3.17

The sūtra says: “Furthermore, Lord of Mysteries! Just as when heaven sends down rain, bubbles are born, the various transformations of mantra-siddhi should be known to be also like this.” The Śrāvaka sūtras compare sensation to a floating bubble, while in the Prajñā[pāramitā sūtras] bubbles are used as a simile: although they have no real intrinsic nature, the causes and conditions are still real phenomena; among the ten similes, there is 'like an illusion/transformation', but the bubble simile is not clarified. Now the meaning of this sūtra's simile is again distinct: like rainwater in the summer, from within the rainwater various floating bubbles are born according to whether the drops are large or small, their shapes and types being diverse, yet the nature of water has one flavor and serves as its own cause and condition. Inquiring through the four propositions, there is no distinct phenomenon produced; therefore this bubble entirely accords with conditions. The arising of the bubble is the arising of water; the ceasing of the bubble is the ceasing of water; therefore this simile is used for the transformations of the mind itself. For instance, the practitioner, taking their own mind itself as the Buddha, is in turn shown the upāya of awakening by the mind-Buddha, entering progressively into immeasurable Dharma gateways. Furthermore, taking the mind as the maṇḍala, this object serves as a condition for the mind, able to produce manifold inconceivable transformations. Therefore, the practitioner contemplates with the simile of a floating bubble, knowing it is not separate from their own mind, and thus does not give rise to attachment. The Expository Treatise also says: “Those who cultivate concentration possess fourteen transformations; devas, nāgas, ghosts, and spirits can also perform transformations. Like magically created light having no fixed substance, it exists simply when the mind gives rise to it, and ceases when the mind ceases; this phenomenon has no beginning, middle, or end; its arising comes from nowhere, and its cessation goes nowhere; one should know that all phenomena are also like this. Furthermore, just as the mark of transformation is pure like empty space without defilement and not stained by sin or merit, all phenomena are also like this: the nature of phenomena, suchness, and the reality-limit are spontaneously and ever pure. For example, the four great rivers of Jambudvīpa each have five hundred minor rivers as their retinue; these waters have manifold impurities, but entering the great ocean, they all become pure.” This shares the same meaning as the bubble simile.

3.18

The sūtra says: 'Furthermore, Secret Lord, just as in the sky there are no sentient beings, no life-span, and their maker cannot be found, yet because the mind is deluded and confused, such various false views arise,' on which the *Treatise* says: 'Being "like space" means that there is only a name but no real entity. Space is not an object that can be seen; because one looks from afar, the light of the eyes turns back and perceives a pale blue colour. All phenomena are likewise empty and nonexistent. Because people are far from the taintless, real wisdom, they discard dharmatā and perceive varied external things such as "other" and "self", men and women, houses, cities, and walls. Their minds become attached, just as a young child looks up at the blue sky, claiming it has a real colour, whereas if someone flies up extremely far, there is nothing to be seen. Furthermore, just as the nature of space is constantly pure, yet people claim it is impure because of clouds and gloom, all phenomena are also like this: their nature is constantly pure, yet because of the gloom of lust, anger, and so forth, people claim they are impure.' When this sūtra says 'deluded and confused minds', it is like someone who, through various conditions such as illness or non-human beings, has a deluded and confused mind and falsely perceives various forms of figures and things in pure space, which are either terrifying or enticing. When one recovers one's fundamental mind, one realizes that when these things arose they did not defile space, and when they perished they did not restore its purity; originally they did not obstruct space, nor were they different from space. When practitioners cultivate meditative practice, if various demonic events or various realms of karmic afflictions occur, they should all settle their minds in this simile of being like pure space. Even if they abide in hell for immeasurable kalpas, at that time their minds will be free of hindrance, like someone who has attained supernormal powers flying freely within the single manifest colour of space, unsoiled by the dust of false conceptualizations of persons and phenomena.

3.19

The sūtra says: 'Furthermore, Secret Lord, just as when a person holds a firebrand in hand and spins it around in the air, the appearance of a wheel is produced,'—this is like a person holding a firebrand and rotating it in the air to create various appearances, whether square, round, triangular, or a crescent, large or small, long or short, as one pleases. The foolish and young observe it, take it to be a real thing, and form an attached thought. Yet in reality, no phenomenon is produced at all; it is merely that the swift force in the hand is able to wield a single fire to form immeasurable appearances. When mantra practitioners are in yoga, whatever they wield in accord with the mind is accomplished without exception, even to the point where spinning unhindered at the single syllable A gateway forms immeasurable Dharma gateways. At that time, they should form this contemplation: it is brought about solely through the skillful use of the swift power of the single substance of the pure bodhicitta; they must not form various views within it, deeming it superior and marvelous and generating prapañca. The *Treatise* does not have the fire-wheel simile, but has a different shadow simile, which says: 'Like a shadow that can be seen but cannot be grasped, all phenomena are likewise: seeing, hearing, perceiving, and knowing through the visual faculties and the rest are truly ungraspable. Furthermore, like a shadow that appears when reflecting light and is absent when not reflecting it, when the afflictions of the defilements obstruct the light of right view, there are the characteristic marks of self and the characteristic marks of phenomena. Again, like a shadow that departs when the person departs, moves when the person moves, and stays when the person stays, the shadow of good and bad karma is also like this: when going to a future life, it also goes; when staying in the present life, it also stays, because retribution is uninterrupted. When [karmas of] fault and merit ripen, it emerges. Yet this shadow is not an existent thing; it is merely a phenomenon that deceives the eyes.' Just as spinning a firebrand swiftly turns to form a wheel without being truly existent, the meaning of the simile is largely the same.

3.20

'Secret Lord, you should thus understand the Great Vehicle phrase, the mind phrase, the peerless phrase, the definite phrase, the samyaksaṃbodhi phrase, and the phrase of the gradual arising of the Great Vehicle.' The Sanskrit word for phrase is *pada*, the meaning of which was explained before. These ten similes are all the profound dependent origination of the Mahāyāna follower, not a place where śrāvakas and pratyekabuddhas find footing; hence it is called the Great Vehicle phrase. Regarding the true nature of the mind, there is not a single phenomenon that can display it, nor can it be transmitted to others; only when one deeply contemplates in this way, with the clouds of hindrances and coverings parted, will one personally realize it; hence it is called the mind phrase. The wisdom of the Tathāgata cannot be paralleled among all phenomena, nor is there anything superior to it; hence it is called peerless. And the dharmatā of the mind fits it like a box and lid, matching seamlessly without distinction; thus it is called the peerless. If one understands the place of the mind through the ten dependently arisen things, one will abide therein; hence it is called the peerless phrase. Using the meaning of these ten dependently arisen things, the buddhas make a definite lion's roar, expounding the seal of the dharmatā of the tathāgata-nature mind. If there is someone who can faithfully understand it, even if all the māras of the worlds in the ten directions were to transform themselves into buddhas expounding an imitation prajñā, they could not change their mind and make the character of phenomena otherwise; hence it is called the definite phrase. By means of this correct contemplation of the Middle Way, leaving behind the conditioned and unconditioned realms, the mind completely devoid of intrinsic nature arises, which is none other than the manifestation of the mind-Buddha; hence it is called the samyaksaṃbodhi phrase. Because one deeply cultivates contemplation, just as entering the great ocean becomes progressively deeper, even up to Vairocana who with supreme wisdom contemplates and is able to exhaust its source and bottom, it is called the phrase of the gradual arising of the Great Vehicle. One should know that these six phrases explain each other in sequence and generate each other in sequence. Vairocana takes the inconceivable dharmadhātu of these ten phrases of dependent origination to create the inexhaustible treasury of adornment, and from the gates of the dharmadhātu numbering as many as the dust motes in ten worlds, constantly brings forth all the jewels of the faculties, powers, limbs of awakening, the Path, meditative dhyānas, and liberations, bestowing them everywhere upon sentient beings without ever being exhausted; hence it is said that he 'is replete with the wealth of the Dharma'. The wisdom-karma of all tathāgatas is fully equipped through this; hence it is said that he 'brings forth all kinds of great wisdom in skillful arts'. If within a single thought-moment one clearly perceives the meaning of the ten dependently arisen things, then going up one reaches the end of the inexhaustible dharmadhātu, and going down one reaches the limit of the inexhaustible realm of sentient beings, and all the mental characteristics therein can be clearly perceived and understood. Because they all arise from conditions, they are at once empty, provisional, and the middle; hence it is said that he 'knows all mental characteristics according to reality and universally'. The ācārya said: 'When a practitioner first cultivates meditative practice and the sphere of experience presents itself, through the power of internal causes and external conditions, the wisdom of dependent origination is naturally born. This is not like the ordinary path where one attains thorough penetration only after the exertion of practicing samādhi reaches its utmost.' The Sanskrit text states: 'From this point onward, the order of recitation by the mantra practitioner, the authentic siddhi, and the arising of authentic fruits will be explained next.' This was noted by the transmission master, which is why it is not fully set forth in the sūtra. The general meaning is: having finished expounding the various mental characteristics of the pure bodhicitta, from this point forward it clarifies the upāya for advancing practice and the arising of siddhi fruits.

3.21

Chapter 2: Entering the Maṇḍala with Requisite Conditions and Mantras

3.22

Regarding 'Entering the Maṇḍala with Requisite Conditions and Mantras', Chapter 2: The previous chapter has already contrasted the various mental states with the mind of sarvajña. However, by what upāya can one attain this wonderful fruit? Therefore, this chapter next clarifies the practice for entering the maṇḍala with its complete conditions and limbs, and the essential mantras, all of which are explained extensively here. For instance, knowing that milk and curds have the nature of clarified butter, one then instructs to assemble the various vessels and apply the upāya of churning and agitating, because it arises from conditions. One should know that this is no different from the phrases of the ten dependently arisen things. Furthermore, in the śrāvaka sūtras, the Vinaya is regarded as a secret treasury: only after examining the person and screening the assembly is it conferred; if one has not generated the moral discipline, one is not permitted to listen to or practice it. In the Mahāyāna, holding mantras is also regarded as a secret treasury: those who have not entered the maṇḍala are not permitted to chant, recite, accept, and uphold them; it is equivalent to eavesdropping on the poṣadha, which contrarily incurs a heavy fault. Why is this so? Just as worldly people lovingly nurture a young child, though having no stinginess in their affection, they do not hand over fine swords like Ganjian and Moye to the child, because the child does not know how to handle them skillfully and would certainly harm their own body. This Dharma gateway is also like this: the purport of becoming a buddha with one's own mind is difficult to understand. Fearing that future sentient beings might slight the Dharma, fail to consult good spiritual friends, and without receiving the adhiṣṭhāna of the three mysteries, rely on their own minds and cling to the text to rashly practice on their own, laboring long without being able to achieve anything and conversely slandering this sūtra, saying it was not spoken by the Buddha. Furthermore, the text of this sūtra has two interpretations: the superficial-brief and the deep-secret. Within the deep-secret interpretation, there are again shallow and deep levels. Those who browse through it rashly do not understand the secret appellations, think they are external phenomena of conditions, and generate pride and negligence in their hearts, saying to themselves: 'I practice the True Path, what use have I for incantations and rituals?' Through such conditions, they evoke the karma of obstructing the Dharma and fall into bad destinies for immeasurable kalpas. Therefore, those who study mantras must first enter the maṇḍala. The name and meaning of maṇḍala will be explained further below.

3.23

The sūtra says: "At that time, the Master of Secrets, Vajradhara, addressed the Buddha, saying: 'How rare, Bhagavat! You have explained this self-realized saṃbodhi of all buddhas, the inconceivable dharmadhātu surpassing the stages of mind, wherein all limbs and parts emerge, and the Tathāgata's body reaches everywhere throughout the ten directions, returning again to dwell in its original position.'" Here, Vajrapāṇi, receiving the Buddha's spiritual power, grasped and understood the preceding text, first praising the Bhagavat as exceedingly wonderful because, by possessing great upāya, he was able to expound this self-realized saṃbodhi of all buddhas—namely, one's own mind's self-awakening to the inconceivable dharmadhātu, which transcends all stages of mind and is genuinely without any support. Just as worldly people, when lifting their feet and walking, always depend upon the earth, so too the bodhisattva progresses by depending on the mind; hence this mind is termed the "ground" [or stage]. Because the mind still has that upon which it depends, it is not yet termed proper and universal knowledge. The Tathāgata has already crossed beyond these subtle prapañca, and his forward progress has completely ceased; thus it is called "surpassing the stages of mind." Although ultimately peaceful, extinguished, and ineffable, he can nonetheless, by means of various pathways of upāya, expound the Dharma for classes of sentient beings according to their original dispositions of faith and understanding; this constitutes the expression of understanding the traces of the inexhaustible adornments of the mind of all-knowledge. The inconceivable dharmadhātu is compared to the lotus dais. The various pathways of upāya are compared to the lotus petals. Although the words expressing this understanding are concise, they encompass the overarching theme and subtle tenets, leaving nothing omitted. Next, he entreats the Buddha: "We only pray that the Bhagavat next expound the great king of maṇḍalas born of the womb of great compassion for practicing mantra deeds." Now we will briefly take the womb as a metaphor. When the practitioner first generates the mind of all-knowledge, it is like the conditions of the parents coming together, when the consciousness-seed is first lodged within the womb. At that time, it gradually develops and grows, crafted by the skillful winds of karma. Up to the time of initial birth, when all sense faculties and bodily parts are completely provided, it is first born into the lineage of the parents. This is just like relying upon the mantra gateway to practice the myriad deeds of great compassion, so that the pure mind becomes manifest. Furthermore, this infant gradually acquires human capacities and learns various skills and arts. Once the arts have been mastered, he performs tasks and enterprises. This is like initiating upāya within the pure mind to cultivate and regulate one's own ground, benefiting objects in accordance with conditions to ferry across sentient beings; hence it is called "born of the womb of great compassion." Furthermore, initially entering the gateway of the pure bodhicitta and seeing the Dharma and illuminating the Path is like the consciousness-seed at the stage of the kalala. From the first to the seventh bhūmi, it is nourished by the myriad deeds of great compassion, just like being in the womb. From effortless [activity] onward, one gradually learns the Tathāgata's upāya, like the infant already born learning various skills and arts. Arriving at the Tathāgata's stage of all-knowledge is like the skills and arts having been perfected, applying them in administering governance; hence it is called "born of the womb of great compassion." This is another layer of the esoteric maṇḍala. Now we shall use the lotus to illustrate the meaning of this maṇḍala. Just as when a lotus seed is within its hard shell, the nature of the branches, flowers, and leaves is already fully and distinctly present, so it is with the worldly seed-mind. From this, it gradually grows, up until the flower bud first emerges; the lotus dais and fruit are concealed inside the receptacle of petals, just as the supramundane mind is still within the skandhas. Furthermore, because it is enveloped by this receptacle of petals, it is not damaged or ruined by various conditions such as wind and cold. Its pure colors, filaments, and pistils flourish day and night, just as the womb of great compassion is already accomplished. When it shines and opens up in the sunlight, this is like upāya being fully perfected. Now, concerning the meaning of the wondrous Lotus Maṇḍala here, Vairocana's original ground of the constant mind is the complete body of the flower dais. The fruit-virtues of the ghee of the four buddhas and four bodhisattvas are like the various fruits maturing together. The diverse jñānamudrās of the esoteric wisdom of the vajras, numbering as many as the dust motes in ten worlds, are like the filaments and pistils. The gateways of the pāramitās of the myriad deeds of great compassion, numbering as many as the dust motes in ten worlds, are like the receptacle of petals. The immeasurable response-bodies of the three vehicles and six destinies are like the roots, stalks, branches, and leaves, alternating in radiant luster. Because it is fully provided with such an entire wheel of virtues, it is called a maṇḍala. However, by virtue of the Tathāgata's adhiṣṭhāna, from the virtue of the Buddha's self-realized bodhi there appears the central womb body of the eight petals. From the esoteric vajramudrā, there appears the first tier of inner retinue members such as Vajrapāṇi. From the myriad deeds of great compassion, there appears the second tier of the great retinue members, the mahāsattvas. From the upāya of the universal gateway, there appears the third tier of bodies pleasingly seen by all sentient beings according to their classes. If this is compared to the abhiseka of a wheel-turning king, then the third tier is like the rulers of the myriad realms, the second tier is like the various ministers of the royal court, the first tier is like the imperial kin and inner counselors, and the central womb is like the sovereign who rules by non-action. Therefore, the constant wisdom of the flower dais is the king of the great maṇḍala. If viewed from the fundamental tracing to the manifested traces, then from each single gateway of the central womb, the various gateways of the first tier individually emanate. From each single gateway of the first tier, the various gateways of the second tier individually emanate. From each single gateway of the second tier, the various gateways of the third tier individually emanate. If viewed from moving from cause to fruit, then the guiding and drawing together accomplished by the third tier can lead to the second tier; the guiding and drawing together accomplished by the second tier can lead to the first tier; and the guiding and drawing together accomplished by the first tier allows one to see the central womb. Stated from this perspective, although the original dispositions of faith and understanding among the classes of sentient beings are immeasurable and boundless, the benefits effected by this maṇḍala Dharma-gateway are likewise completely inexhaustible. Therefore it says: 'In order to fulfill the needs of those immeasurable sentient beings of future ages, and for the sake of rescue, protection, and peaceful happiness.'

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大毘盧遮那成佛經疏 — Classical Chinese