大毘盧遮那成佛經疏 4

English (machine translation) 4

Language: English

4.1

Recorded by the Śramaṇa, the Ācārya Yixing

4.2

Chapter 2: Entering the Maṇḍala with Requisite Mantras (Continued)

As for the verse saying:
'Caityas, fire-god shrines,
Cowpens, sandbanks in rivers,
Temples of the devas, empty rooms,
And places where ṛṣis attained the path':
Even if it is not a sacred trace or a dwelling of monks, wherever a caitya has been erected within a locality, one may construct a maṇḍala around its four sides. 'Fire-god' refers to a place of fire sacrifice for pure-conduct brāhmaṇas; being especially clean, an altar may be set up there. 'Cowpen': in the villages of the Western regions, cattle are pastured together in one place, five or ten li away from the village. Having accumulated over a long time, cow dung and urine are piled deeply all over the ground, and Indian custom considers it pure. Even so, the cattle must have moved away; if the pastured cattle are present, it is also unsuitable. 'River sandbank'—the correct translation should be 'confluence of streams'—refers to a place where two or more waters merge. Around its banks and in between, it has repeatedly been flooded, washed, and cleansed, free of all defilement. 'Deva temples' are rooms for fasting and prayer by those who venerate worldly gods, and are also mostly quiet and secluded. However, if there are non-Buddhists of wrong views who lack faith, one should not make it in such a place. 'Empty rooms' refers to dwellings built by worldly people and later abandoned; free of turmoil and disturbance, they are suitable for performing the rites. 'Places where ṛṣis attained the path' are sites where worldly seekers of the five supernatural knowledges long resided and attained accomplishment; if there are definitely no other good sites, one may also make a maṇḍala therein. Furthermore, 'caitya' has the meaning of establishing what is lofty and superior, meaning that this person can constantly establish pure dharmas with unflagging resolve; although not visibly practicing the noble teaching at present, one should know that through merits planted in past lives they have wholesome roots within; hence it is called a stūpa. Moreover, fire can burn away overgrowth and defilement, meaning that although this person's body, speech, and mind cannot yet ascend cleanly to transcendence, they possess an inherent nature of wisdom within, are fond of practicing pure deeds, and are able to reform their faults; hence it is called a fire shrine. 'Cow' has the meaning of conduct, and 'pen' has the meaning of restraint and guarding, meaning that this person's disposition is gentle, pliable, and easily tamed, and that they can self-restrain their desires regarding the five sense passions without falling into heedlessness; hence it is called a cowpen. 'Confluence of streams' refers to those whose minds hesitate among the three vehicles, not knowing which path to definitely pursue. The ācārya should also advise and encourage them with the Dharma, saying: 'All these upāyas are the Buddha's teachings; simply study single-mindedly whatever you most delight in. Where they arrive is identical; you should have no doubts or misgivings.' If their faith is mixed with heterodox and orthodox, one should cut off their ford of delusion and show them the correct path. Because they can hold faith in both, they have previously had their minds washed by Dharma-water in past lives; this is also named a river sandbank. 'Deva shrines' refers to those who do not seek the three vehicles but aspire to celestial pleasures: in order to guide them to leave the three evil destinies and be born among devas of right view, one must gather them in; this is named a deva shrine. 'Empty rooms' refers to a person who, although living in worldly dust, naturally loves emptiness and solitude and disdains worldly clamour; this is a sign that their wholesome roots are about to ripen. Just as when a woman's pregnancy gradually matures, her sexual desire naturally wanes, so they are suitable for being taught. If they aspire to the path of the formless heavens, it is also named an empty room. 'Places where ṛṣis attained the path' refers to those who merely resolve to seek the ṛṣi path of the five supernatural knowledges and vidyādhara status, or wish for longevity to accomplish various worldly siddhis; one may also adapt to their inclinations and draw them in. Furthermore, there are heterodox students who deeply delight in the Vedic fire sacrifice methods and vow to be born in the Brahmā world; hearing that the Buddha's secret treasury also contains the mantra practice of the Fire Deva, with its exceedingly profound significance, they enter the true Dharma through this gateway. There are also those who serve Īśvara, Viṣṇu, Nārāyaṇa, the Sun and Moon Honoured Ones, and other worldly devas: hearing that the Buddha's secret treasury also contains mantras and practices of these devas, extending even to the Great Self body of Vairocana, they immediately believe, accept, and enter the true Dharma. Or there are those who aspire to be born among the devas of the three realms: hearing that the Buddha's secret treasury is replete with mantra practices of the deva vehicles, capable of causing one to be born in those heavens for boundless lifetimes without retrogressing or falling, ultimately attaining the supreme Heaven of Paramount Truth, they enter the true Dharma through this deep mental aspiration. Or there are those who venerate and practice worldly ṛṣi methods of the five supernatural knowledges: hearing that the Buddha's secret treasury is replete with various mantras of the great ṛṣis Kāśyapa, Gautama, and so forth, capable of bringing about inconceivable supernatural powers and even long life like Vairocana's, they leap with joy, make their resolution, and are able to enter the true Dharma. Through such various gateways, the Buddha taught that fire-god shrines and other places are all suitable for constructing a maṇḍala.

4.4

Regarding the verse that says: "As explained above, / Or in a place of one's liking, / For the benefit of the disciples, / One should draw the maṇḍala": even if one seeks all the superior sites and is completely unable to obtain one, this secret teaching must not end up untransmitted; simply in accordance with whatever the ācārya's mind takes pleasure in, wherever there is ground deemed beneficial, one may construct the maṇḍala. If interpreted profoundly, so long as one observes that they have even a minor fraction of good roots and right aspiration, in all cases one may select their mental ground, leveling and evening it out to construct the mahākaruṇā-maṇḍala for them. Furthermore, even if such sentient beings take pleasure in worldly minor arts such as Cāmuṇḍā or Ḍākinī, they may also be gathered in through this gateway; when they are able to see this principal deity, naturally they will come to see the immeasurable assembly of holy ones. Question: "Above, in explaining the selection of disciples, it was required that they be endowed with all virtues and fit to be Dharma vessels before being taught. Why now, in the meaning of selecting the ground, is there none who may not receive the transmission, even down to a hair-like fraction of slight goodness?" Answer: "There are two kinds of disciples here. If seeking a disciple to transmit the Dharma who is worthy of succeeding to the rank of ācārya, one weeds out those who are not the right person, so that the Way is not practiced in vain. But for a disciple establishing an affinity, even the goodness of raising a hand or bowing the head is not omitted from being gathered in. Furthermore, because an ācārya of profound practice clearly discerns their capacities and conditions, it may happen that someone's capacity for the Way was already mature in the past and they are fit to be a Dharma vessel, yet in the present life they are submerged in defilement with only a tiny hair of good roots remaining; therefore, the ācārya selects from within this a minor portion of level ground and reveals the secret-garbha maṇḍala. Why must one wait for a person whose mind is pacified in the true principle before performing the Buddha-work? Therefore, it does not contradict what was said before."

4.5

Regarding the sūtra saying: "Lord of Secrets! In examining and selecting that ground, remove gravel, broken tiles and potsherds, skulls and hair, chaff and husks, ashes and charcoal, thorny bones, rotting wood, and the like, as well as insects, ants, dung beetles, and venomous stinging creatures": next, the secondary components of preparing the ground are explained. That is, within the ground previously selected, one marks out the site where the altar is to be placed, digs down to a depth of about one cubit, and carefully examines the earth one bit after another; whatever unusable things, insects, and so forth are there must all be removed. If these are present, they can give rise to numerous difficulties and be obstacles to the rite. As for stones and gravel, if there are few to be sifted, they should be sorted and removed. If sand and stones are abundant—piled up here and appearing there as well—so that it cannot be sorted and purified, one should abandon it and look for another site instead. However, if there is a large, flat rock, there are holy teachings that say one may erect a maṇḍala on it; it is only what is mixed within the soil that should be removed. According to Western worldly custom, people mostly eat from earthenware vessels, and once done eating, they immediately discard them, regarding them as polluted and no longer usable. Such things and other broken utensils of various kinds, along with skulls, miscellaneous bones, various nails, hair, hides, fur, chaff, husks, foul weeds, as well as ashes, charcoal, thorns, stakes, and rotting wood—in brief, such various unusable items that are not the original clean earth must all be sorted out. If they are so numerous that they cannot be sifted, one should also abandon it and look for another site; hence it says "and the like." "Insects and ants" in Sanskrit is *kṛmi*; this term is comprehensive, referring in all cases to minute, small bugs, all of which are to be sifted out and removed. "Dung beetles" are the larger ones. There are further earthworms and the like, whose meaning may be understood by analogy. "Venomous creatures" refers to the likes of snakes, scorpions, centipedes, and house centipedes; one should apply expedient means in every case to drive them away. If they are too numerous to be removed, then it is a place of obstruction and difficulty, and it should be abandoned.

4.6

Regarding the sūtra saying: "Free from such faults": examples of this are numerous; one who grasps the principle should naturally make the discernment on the spot. That is, the ground may be sloping, or unevenly high and low, or its color and taste may not accord with the holy teachings. Among colors, yellow and white are superior; if purely black, it is unusable. As for tasting it, if sweet or bland, it is good; if pungent, bitter, salty, astringent, and so forth, it is unusable. Or if one digs it and refills the pit, if the soil does not fill it, it is unusable; if it refills to overflowing, it is good. Furthermore, within a single location, the southern side is inferior ground, suitable only for performing ābhicāruka [rites]. Furthermore, once the ācārya knows that the disciple's mental ground is fit for erecting the mahākaruṇā-maṇḍala within it, he should abide in deep samādhi, examine and discern it closely, and with wisdom select and weed out the unusable, heterogeneous, and defiled taints; thereafter, he works it until it is firm and solid, adorning it. Otherwise, the residual traces of past karma could give rise to hindrances. "Gravel" is like the views of disbelieving the true Dharma, stubbornly clinging to the self-aspect, denying cause and effect, and so on; because they are hard to carve or moisten, they can never sprout the shoots of goodness, and even if one applies effort to refine and cultivate them, nothing comes forth, and their subtle clingings are exceedingly numerous and mutually incompatible; hence they are compared to sand and gravel. "Broken tiles and potsherds" are like committing the five heinous offenses, violating the four grave prohibitions, slandering the vaipulya sūtras, and so forth; because the mind-vessel is ruined, it is of no use, and even if the flavor of the Dharma is poured in, it does not remain, being cast away by all virtuous assemblies; one should first use the hands of wise expedients to sift out and remove such obstacles. "Skulls" are like the obstacle of destroying the bodhicitta. In former times it once possessed human dharma and was the supreme head among the many limbs; because the life-faculty was cut off, the hundred parts collapsed, incapable of any function. Due to this bad habit, even if they are made to bring forth the bodhicitta again, it turns back into an obstacle, and they spontaneously take pleasure in backsliding; hence it is especially fitting to wash it clean so as to exhaust the residual traces. "Hair" refers to the sixty minds and so forth; they are born together with the eight minds that are the seeds of goodness, and as soon as they are perceived, they should be removed and clipped. Before attaining the supramundane mind, they arise in a mixed and confused fashion, difficult to untangle; hence they are called "hair." "Chaff and husks" are like the false imaginings of ignorance; because of clinging to prapañca, one obtains only the skin of name and characteristic, losing the rice of dharmatā; hence it is used as an analogy. "Ashes and charcoal" refer to delighting in lesser dharmas and giving rise to the mind of the two vehicles; if the good roots are burnt by this, they reduce to ashes and extinction, not producing the branches, leaves, flowers, and fruits of mahākaruṇā; hence it is used as an analogy. "Thorny bones" refer to having in the past performed various non-beneficial actions toward sentient beings, violating various minor vinaya rules. These are the residual obstacles of past lives, deaths, and old retributions; hence they are called "bones." "Rotting wood" refers to the type that lacks desire and is indolent, unfit for planting, cultivating, or crafting. Furthermore, the Sanskrit text also carries the sense of a tree stump (*sthāṇu*), meaning that from long ago, one has had an ingrained habituation toward the defilements, and the remaining stumps are deeply rooted and difficult to uproot. Because such past karmas are harbored within the mental ground, when practicing the Way with a single mind, māra affairs easily arise; hence one must examine and select beforehand. If they are too numerous to sift, one should abandon this ground and turn to other capacities. "Insects, ants, dung beetles, and venomous stinging creatures" symbolize various active defilements: ants symbolize delusion, dung beetles symbolize greed, and venomous creatures symbolize anger. Such types are very numerous, symbolizing various subsidiary defilements (upakleśa). The tiny ones symbolize immeasurable evil perceptions and views. Seeing that these creatures all possess the Tathāgata-nature, one should especially protect them and not cause their life-faculty to be cut off; merely use expedient means to drive them away so that they do not obstruct the practice of the Way or defile the maṇḍala. If one wishes to make the bodhimaṇḍa utterly pure, the one hundred and sixty kinds of superior, middling, and inferior subtle defilements should all be weeded out without remainder. Even in the ground for abhiṣeka, anything that is not fine, pure earth should be entirely removed; only then is it named ultimate purity.

4.7

The sūtra says: "Finding an auspicious day, an early morning, a fixed day, when the divisions of time, the presiding lunar mansions, and the planetary grahas are all concordant, and encountering auspicious omens before the time of the meal"—this uses the occasion of selecting the site to explain the sub-elements of selecting the time. In all ritual acts that are performed, they must correspond to the meaning of the time. Now, as one is about to select and prepare this ground, one therefore alerts and awakens the earth deity on an auspicious day. The other ritual occasions may be understood by analogy. "An auspicious day and an early morning" means that the performance of the rite should use the waxing fortnight of the moon (śuklapakṣa). Among these, the first, third, fifth, seventh, and thirteenth days are all auspicious and suitable for constructing a maṇḍala. Furthermore, the eighth, fourteenth, and fifteenth days of the month are the supreme ones; on reaching these days, one should always recite and also apply extra effort. "A fixed day" (niyata-divasa): in Western calendrical methods, one calculates the short months to determine which day it should fall upon; if a short month falls within the bright fortnight, the fifteenth day of that month belongs to the dark fortnight (kṛṣṇapakṣa) and is unfit for use. Moreover, calendrical methods calculate the mean motion degrees of the sun and moon to establish the mean new moon, with alternating short and long months. Because the sun and moon also have variations of speed in their mean motion—sometimes exceeding the mean motion and sometimes falling short of it—the true new moon may advance or recede by one day, and the true full moon may fall on either the fourteenth or the sixteenth day. In general, when the full moon is completely round, it is designated the fifteenth day of the bright fortnight; when the moon is exactly half, like a bowstring, it is the eighth day. Simply by determining it based on these standards, one obtains the fixed day. "Divisions of time" (muhūrta): in Western calendrical methods, day and night each have thirty muhūrtas, each with a distinct name. For instance, in daytime one measures the length of the shadow to calculate it: doing things at a certain muhūrta is auspicious, at a certain muhūrta is ominous, and at a certain muhūrta is neutral; each has its own category and symbol. As for "presiding lunar mansions," this refers to the twenty-seven nakṣatras. The celestial circuit is divided into twelve houses, just like the twelve solar stations here; each station has nine quarters (pādas). The entire celestial circuit comprises one hundred and eight pādas; each nakṣatra receives an equal four pādas, which constitutes the distance traveled by the moon in one day's journey. Passing through twenty-seven days, the moon traverses one complete circuit of the sky. Calculated according to the calendar, the nakṣatra in which the moon resides is the presiding nakṣatra of that day. The nakṣatras are classified as superior, intermediate, and inferior; their natures differ as hard, soft, restless, or still; and the ritual acts performed should also be made to accord with them. As for "the grahas," there are nine types of grahas: namely, the seven heavenly bodies—sun, moon, Mars, Mercury, Jupiter, Venus, and Saturn—together with Rāhu and Ketu, making nine grahas in all. Rāhu is the deity of the eclipse conjunctions. Ketu translates properly as "banner," and the banner-star refers to comets. Aside from these two grahas, the remaining seven heavenly bodies preside over the days in succession; their natures and types also comprise both good and evil, as explained in the Sanskrit calendrical treatises. As for "the time before the meal": day and night each have three divisions of time. Before the meal one may perform rites for averting disasters (śāntika); in the evening one may perform rites for increasing prosperity (pauṣṭika); and at night one may perform rites for subjugation (ābhicāruka). Entering the maṇḍala for abhiseka accords with the averting of disasters; therefore it says "before the meal." "Encountering auspicious omens": this means that when performing the rite, various extraordinary signs of forms, sounds, and so forth appear either on the ground or in the sky. On the ground: for instance, encountering a maiden holding a jar of the five products of a cow or a jar of scented water; or the objects she holds are of the same type as the wheel-seal and so forth; or it is an object revered in the world; or a vessel filled clean to the brim with white unpolished rice; or her clothing is stately, fresh, and beautiful; or she speaks various auspicious and harmonious words—these are all signs of accomplishment. In the sky: for instance, suddenly beholding celebratory clouds and auspicious vapors suffused with the five colors; or a bright, iridescent rainbow appearing out of season; or a flame-colored, fluttering shape resembling the accomplishment of a homa; or a display of five colors beside the sun; or a human form resembling someone abiding in tranquility; or fine and exquisite sounds in the sky, such as those of white cranes, peacocks, mandarin ducks, or wild geese, clear, harmonious, and pleasing to the human ear. Such as these are all likewise signs of accomplishment. The reason why one must accord with conventional truth is that the maṇḍala of the ultimate truth is subtle and quiescent; even people of pure faith and candid mind find it hard to accept with faith, how much more so those who harbor doubts? Because the persons to be saved have previously practiced the Vedic rituals and technical sciences (śilpakarmasthāna-vidyāsthāna), if they saw that the divisions of time for constructing the maṇḍala were erroneous, they would worry that it might bring misfortune, and would thus give rise to suspicion, saying: "I have heard that those with the wisdom of dhāraṇī understand everything without exception. Yet looking at them now, they cannot even select a good star or an auspicious time; how much less could they understand other profound matters?" Because of doubting the master and doubting the Dharma, they would lose their firm faith and instead invite severe transgressions. Therefore one must accord with their inclinations and capacities. Furthermore, such planetary grahas are themselves a kind of gateway of good spiritual friends (kalyāṇamitra) within the maṇḍala. Those fundamental deities are able to accord with worldly affairs and produce skillful means of adhiṣṭhāna. Because the ācārya skillfully chooses the auspicious time, it inherently correlates with the fundamental vows of those mantras, granting adhiṣṭhāna to enable freedom from all obstacles. Furthermore, the various gateways of conventional truth are all emblems of the dharmadhātu. What is called "an auspicious day and early morning" points to the auspicious morning of the union of the bodhicitta. The ācārya of profound practice, abiding in yoga, observes when the person to be saved originally planted the roots of goodness—whether long ago or far in the past; to whom the causes and conditions belong; and from what circumstances they arose. For instance, when a practitioner first generates the mind [of bodhi], it may be through seeing the Buddha preach the Dharma, or beholding a spiritual transformation, or seeing various pitiable sufferings; or they may generate the mind for the path toward a bodhisattva, śrāvaka, or pratyekabuddha; or through making offerings of flowers, incense, and so forth to the above fields of merit, their mind experiences joy and they immediately generate a vow aspiring to the fruit of Buddhahood. Because their past causes and present conditions mutually stimulate each other, their diverse capacities and awakenings differ. At such a time the bodhicitta may possess the power of tranquility; or at such a time it may possess the power of advancement; or at such a time it may possess the power of fierce majesty. If one establishes it in accordance with the skillful means of the various siddhāntas, the efforts will not be in vain and no obstacles will arise. As for "a fixed day": the sun is an analogy for the body of the fundamental deity; the moon is an analogy for cultivating the yogic practice. Because the moon of the practitioner's focused mind is sometimes bright and sometimes dim, or initiates practice too quickly or initiates practice too slowly, or exceeds the Middle Way or falls short of the Middle Way, this causes the time of capacity and awakening to have waxings and wanings. According to normal principles, it may be established when reaching a certain condition and a certain time; yet conditions and objects shift, so that it may ripen before reaching that time and place, or ripen only after passing that time and place. Such adaptations must all be skillfully known; hence it is called "a fixed day." As for "the divisions of time": regarding the practitioner's own ten minds in each and every bhūmi, each mind possesses cause, root, and fruit, making thirty minds in all. Within these thirty muhūrtas, one should also carefully and minutely examine: at what time can afflictions be subdued? At what time can virtues be increased? At what time should one abide with a tranquil mind in accord with the Middle Way? This is called understanding the subtle characteristics within time. As for "presiding lunar mansions": these are the conditions and objects through which the moon of the practitioner's yoga traverses; in all conditions and objects, one perceives the nature of the mind. Just as the arrayed nakṣatras differ in size and form, yet none fails to be round and luminous. As the moon's transit passes through the twenty-seven nakṣatras, because the nakṣatras it traverses differ in goodness and badness, the worldly divinations observing the moon also vary accordingly. For example, the Winnower nakṣatra (Mūla/Pūrvāṣāḍhā) likes wind; when the moon enters the Winnower, wind arises. The Net nakṣatra (Rohiṇī) likes rain; when the moon enters the Net, rain falls. The practice of bodhi is also like this: encountering conditions and confronting objects, its strength differs, causing the skillful means applied in subduing, gathering in, and tranquil practice to adapt accordingly. If the ācārya can profoundly examine capacities and conditions and clearly understand these matters, this is called being skilled in observing the presiding lunar mansions. As for "the nine grahas": the Sanskrit is graha, which means "to grasp and hold." The ācārya should observe what matter the hand of their mental power is capable of grasping and holding, so that the secret mudrā transmitted will not be rendered futile. For example, only a bodhisattva with a vajra mind can grasp the vajra wisdom mudrā of the buddhas; if it is conferred upon a person of lower bhūmis, it is termed a discordance with the planetary grahas. Among the nine grahas, the sun is an analogy for the fundamentally pure bodhicitta, which is the very essence of Vairocana. The moon is an analogy for the practice of bodhi: on the fifteenth day of the bright fortnight all practices are perfected, an analogy for attaining bodhi; on the fifteenth day of the dark fortnight all practices are exhausted, an analogy for entering parinirvāṇa; its rising and falling with time in between is an analogy for the power of skillful means. One should know that this already encompasses the gateway of the hundred-syllable vidyā. The Saturn graha holds the central womb (garbha); Mercury holds the lotus retinue on the right side; Venus holds the vajra retinue on the left side; Jupiter holds the fruit-virtues of the Tathāgata above; and Mars holds the greatly powerful vidyā-rājas below. Furthermore, these five grahas hold the five-colored thread (sūtra): Saturn is faith, Jupiter is vigor, Venus is mindfulness, Mercury is samādhi, and Mars is wisdom. As for the remaining two grahas, Rāhu governs obscuring obstacles and Ketu governs the appearance of inauspiciousness, and therefore they do not preside over the days. The initial division of the day is like the manifestation of the pure mind; the middle division of the day is like the launching of the manifold practices; the final division of the day is like the myriad virtues having been perfected and active effort gradually ceasing. The initial division of the night is like the stage of personal realization abiding in great nirvāṇa; the final division of the night is like recollecting the fundamental vows and generating the power of adhiṣṭhāna. Going around and returning to the beginning, revolving without end, the substance of the sun is one, yet the divisions of time differ across the four continents. Now, in this maṇḍala, the intention is to unfold the sun of bodhicitta; hence one selects the time before the meal. As for "encountering auspicious omens": this mind is without characteristics and without domain, neither conditioned nor unconditioned; even when observed closely with the five eyes of the Buddha, its appearance cannot be seen, yet there are various signs of the arising of roots of goodness that can be apprehended and known. If one is an ācārya who has seen the truth, one will naturally comprehend them directly; if one has not yet seen the truth, one should observe their domains within samādhi: either seeing that when they practice the six pāramitās, the various six hindrances cannot obstruct them, or that they are praised by sentient beings and even receive the prophecy of bodhi; or, like the various marks of the mudrās mentioned before, they appear luminously, remarkably, and extraordinarily in samādhi. Categorizing them through cause and effect, they can be understood mentally, up to the point where the mutual inclusion of the universal gateway can also be known.

4.8

The sūtra says: "First, one should pay homage to all tathāgatas, and with such verses arouse the earth deity." When the ācārya is about to arouse the earth deity, he first directs his mind to contemplate Mahāvairocana's inexhaustible adorned body pervasively filling the dharmadhātu. All tathāgatas of the ten directions and the three times are likewise: each inexhaustible adorned body pervasively fills the dharmadhātu. From the bodhisattvas of the ten abidings up to the first bhūmi, their partially realized adorned bodies are immeasurable and boundless, filling the dharmadhātu without any gap, like oil in sesame seeds. One should visualize this body reaching everywhere before all the holy ones, paying sincere homage with the three karmas purified. Having obtained immeasurable merit through this condition, he should then bestow it upon that disciple with an unperverted mind, wishing that, free from hindrances and difficulties, he may swiftly attain unsurpassed bodhi. Next, he should recite verses to arouse the earth deity. As when Śākyamuni Buddha first sat at the bodhimaṇḍa, he addressed the demon king, saying: "Because in a former life you performed a single inexhaustible giving, you have now obtained the body of the sovereign heavenly lord. But over immeasurable kalpas, I have practiced such great giving beyond count, even not begrudging my own flesh, hands, and feet. How can you contend with me in superiority?" Māra said: "As for the merit I made, you have already borne witness. Who will bear witness to your meritorious deeds? If there is no witness, you fall into defeat." At that time, the Bodhisattva extended his right hand to point to the earth and spoke true words: "I originally practiced the bodhisattva path on this ground, performing various difficult practices and austerities; the earth deity witnesses and knows this." One should know that this pointing is precisely the body mystery mudrā. At that time, immeasurable earth deities welled up from the earth, revealed their half-bodies, and bore witness; because of this, the demon king's hosts retreated and dispersed. Now, because the ācārya wishes to cause the disciple to inherit the tathāgata's position before long, he likewise uses this mudrā to arouse the earth deity. At that time, that earth deity gives rise to great praise and joy, thinking: "Now this Buddha-son is able to establish a great cause and condition, and to protect us and keep us from harm and distress, he awakens us. I should use upāya to protect him and also cause him to be free from all māra-karma." Through the power of these conditions, this ground is made identical to vajra. The ārṣa verse spoken is called the naturally accomplished mantra. When performing the ritual, one should recite the Sanskrit text, which is now fully recorded. Recite it seven times, pressing the ground with the five wheels of the right hand.

4.10

The translation says: You, deity who personally protect (the character 'in/to' belongs to the next line).

4.12

The translation says: toward all Buddha-guides.

4.14

The translation says: Practiced supreme practices.

4.16

The translation says: Purified the ground and pāramitās (the meaning implies 'and so forth').

4.18

The translation says: Just as when crushing Māra's hosts.

4.20

The translation says: The Śākya Lion saved the world.

4.22

The translation says: I, too, shall subdue māras.

4.24

The translation says: I draw the maṇḍala.

4.25

The intention of the verses first addresses the earth deity, saying: You goddess who personally protect this great earth have formerly made offerings to and attended upon all Buddha-guides, practicing supreme practices to purify the bhūmis, purifying and fulfilling the pāramitās and other various merits. As the Mahāprajñāpāramitā extensively explains throughout the dharmas, it is therefore said 'and so forth'. In the present translation of the verse, five characters form a line and cannot include everything, yet 'ground and pāramitās' already encompasses these many virtues. The next verse states the reason for arousing [her], speaking truthful words: Just as the Bhagavat of old, when subduing the hosts of heavenly māras in the bodhi-maṇḍala, you appeared in the great assembly to bear witness, and because of this the Bhagavat was called the Śākya Lion, able to stride alone fearlessly to rescue and protect the world. I now also wish to follow the Buddha's practice and continue the Tathāgata's deeds; therefore, I draw this maṇḍala. Although I have not yet attained everything identical to the Tathāgata, by being empowered by Mahāvairocana's three mysteries, I can also manifest the Buddha's body and universally assemble the entire maṇḍala gathering. Therefore, you should also now appear to bear witness, so that the māra hosts cannot destroy it. Furthermore, the earth deity is a goddess; 'woman' has the meaning of samādhi, which is precisely the Mahāvairocana Bhagavat's samādhi of protecting and upholding the mind-ground of all sentient beings. Just as the Dharmatā Bhagavat of old, when subduing the demon king of avidyāvāsanābhūmi and his dust-sand-like great assembly in the bodhi-maṇḍala, repeatedly extended the five powers with the hand of prajñāpāramitā to press upon the mind-ground of all sentient beings, at that time your samādhi appeared to bear witness, and thereby the four kinds of māra armies of immeasurable sentient beings to be liberated retreated and dispersed; thus he was called the Śāntakarma Lion, able to rescue the world with sovereign supernatural powers. I now also wish to level and cultivate the disciple's mind-ground and draw the mahākaruṇā-maṇḍala; you should also bear witness for me and cause the hosts of the four māras to be subdued. Furthermore, explaining through the syllable gateways, this ārṣa possesses immeasurable meanings, but when grasping its ultimate principle, it resides precisely within the syllable ta. In Sanskrit, tathatā means 'suchness'; within the prolonged sound of the syllable tā, it contains the sound of A, because all dharmas are originally unborn. Just as in dharmatā there is no increase or decrease, one uses this meaning to arouse all earth deities. When reciting that verse, one should kneel on both knees on the ground, and using the hand of wisdom, extend its five wheels to press the ground with a flat palm, and only then recite this ārṣa verse. Make the mudrā seven times, empowering seven times; this is precisely called the correspondence of mantra and mudrā. The ācārya said: "When wishing to perform this ritual, first empower one's own body with the samaya dharmadhātu vajra-svabhāva, all as explained in the ritual of offerings. Having purified one's own mind-ground and the ground of this bodhimaṇḍa with the syllable-gateway RA, in yoga one first raises the half-moon wind-wheel and empowers it with the syllable HA; next, raises the water-wheel and empowers it with the syllable VA; next, raises the vajra earth-wheel and empowers it with the syllable A. Contemplating with single-pointed focus in clear correspondence, skillfully regulate the mind and breath; recite the syllable-gateway A in a single breath without interruption. When strength is exhausted and breath returns, recite it again, for one breath or three breaths, until there is a sensible feeling. Through such upāya of single-pointed focus, one immediately enters samādhi, directly seeing the great assembly of secretly adorned Buddhas and bodhisattvas, or seeing for oneself all faults within the internal and external ground."

4.26

The sūtra says: "Making offerings with perfumed paste, flowers, and the like." It is not merely arousing [her]; one should also make offerings of various incense, flowers, lamps, and so forth to the Buddhas of the ten directions and the earth deity. However, the ground here has three kinds: namely, purifying one's own mind-ground, the disciple's mind-ground, and the ground of the bodhimaṇḍa with the syllable-gateway RA, and upholding them all with the syllable-gateway A to make them vajra. If explaining the meaning of offering according to the secret interpretation, it is also like this. If the ācārya dedicates the various merits of the pure bodhicitta toward the sarvajñajñāna-mudrā, that is making offerings to all Buddhas and earth-upholders within his own dharmadhātu. Bestowing this merit upon the disciple to aid the causes and conditions for attaining Buddhahood is making offerings to all Buddhas and earth-upholders within the dharmadhātu of the disciple's mind. If using it to adorn this vajra bodhimaṇḍa, that is making Dharma offerings to all Buddhas in the worlds of the ten directions. Having made offerings, one should again take refuge in all tathāgatas. One can understand the rest by analogy.

4.27

The sūtra says: "Thereafter cultivate the ground. In their proper order, it should possess all virtues." This means that whenever one wishes to create a maṇḍala, one must first perform rituals such as this, and only then dig the ground to inspect and cultivate it. It also combines the three meanings of ground and both the shallow and secret interpretations, up to possessing all branches in the order spoken by the sūtra; therefore it is said that it should possess all virtues.

4.28

At that time, Vajrapāṇi, wishing to clarify the Tathāgata's profound and secret purport and to cut off the doubting minds of future disciples, bowed his head to the Bhagavat's feet and spoke a verse, saying: "The Buddha-dharma is free from all marks, ... up to, not conforming to the way of that which is naturally so." This means: I personally heard from the Buddha that the dharmatā of all phenomena is far removed from all marks, and that where the Dharma-Buddha abides is abiding in the state of Dharma. Whether tathāgatas appear in the world or do not appear in the world, it is ever naturally quiescent and inconceivable, beyond the reach of thinking and discrimination, nor can it be expressed by inferential cognition or metaphors. If the marks of dharmas are eternally so, they cannot be created by the Buddhas, let alone can conditioned marks assemble and accomplish them? Why does the Greatly Diligent One, the God of Gods, now teach these conditioned phenomenal marks such as inspecting the ground and building the altar, along with the sequential practices of mantras, causing practitioners to prepare various offerings of incense and flowers, their mouths following vitarka and words, their bodies learning the comportment of hand mudrās, and their minds fixing on the color, form, and position of the deity? Since these are conditioned and marked, how can they properly accord with the unconditioned and markless way of that which is naturally so? We only pray that the Bhagavat will disclose the profound purport therein, and eradicate worldly false attachments according to words as well as doubting and slanderous feelings.

4.29

From "At that time the Bhagavat" onward is the Bhagavat's verse reply. First, stating "Listen well to the marks of dharmas" is because the meaning of the dharmatā of all dharmas is extremely profound and difficult to see, and therefore he admonishes him to listen well. Now, dharmas are eternally devoid of intrinsic nature and arise from a multitude of conditions; this is the mark of the eight minds, transcending all prapañca. Where else would you seek the unconditioned dharma that is free of marks? Thus the next line says: "Dharmas are free from conceptual differentiation and all false discrimination," and so forth. If one understands that all dharmas are fundamentally devoid of marks in this way, one clearly sees the dharmatā of the mind, which from the beginningless origin has always been unborn of itself; at that time all karmas of body, speech, and mind are like space, inexhaustible, and so it says: "I have attained the most perfect awakening, which is ultimate like space." However, all foolish common persons, because they do not know in accordance with reality, harbor perverse, deluded attachments to various realms, namely "times, directions, and various marks," and so forth. "Overcome by desire and ignorance," they are constantly moistened by the water of craving and covered by ignorance. If I were to abandon upāya and directly explain such a dharma of self-realization for the sake of sentient beings, how could they awaken and understand so as to be able to make progress? Therefore the verses next clarify the intention in establishing the teachings, stating that for the sake of saving them, he speaks in accordance with upāya. The Buddha's meaning is: Because the extremely profound marks of dharmas cannot be directly proclaimed, by the power of upāya I entrust them to this maṇḍala with its requisite components, so that beginners have a ground on which to place their minds and their actions are not in vain. By means of this, receiving the Buddha's adhiṣṭhāna and concurrently coming to contemplate the phrases of the ten conditioned arisings, they can playfully manifest supernormal faculties without moving from dharmatā, universally contemplate all spiritual friends, and adorn all buddha fields. He does not wish practitioners to discard all practices and dwell in the signless, nor does he wish them to cling to all practices and dwell in signs. Therefore it says that although he speaks of the deeds performed according to time and direction, "Yet in reality there are no times or directions, nor any maker or creator; all those dharmas abide solely in dharmatā." If all conditioned dharmas abide entirely in dharmatā, how could one be like that foolish person who either wants to flee from space or wants to greedily cling to space? Furthermore, in this context the ācārya extensively explains the parable of the three carts from the Lotus Sūtra. Just as the elder's sons were young and ignorant, and though he admonished them with various good words wanting them to escape the peril of the fire, it was utterly impossible; at that time, the elder saw that in their deep minds their attachment was solely on playing, and so through an upāya he told them: "Now outside this gate there are three kinds of wonderful carts. You should go take them, and you can amuse yourselves." At that time, because those sons heard the name of play, it suited their wishes, so with eager enthusiasm they vied with one another in rushing out. When they all obtained the precious vehicle, supremely adorned, it was something their past minds had never imagined. This maṇḍala dharma gateway is also like this: the Tathāgata uses worldly conditioned phenomena to delineate and illustrate the inconceivable dharmadhātu, in order to reach down to the capacities of the multitudes. If it is accessible to them, they can then universally believe, understand, and vigorously practice; and when, blessed by the adhiṣṭhāna of the three mysteries, they see the luminous path of their own mind, they then know that the various names and words are all the secret designations of the Tathāgata, something that ordinary sentiments could never have imagined either. For example, when it says reciting for three months, this is the upāya of the three turnings within the naturally pure, fully luminous nature; how could one interpret it merely as ninety days? Again, for example, the Buddha Ratnaketu in the east means the initial arising of the pure bodhicitta; how could one interpret it merely as the eastern direction? Reasoning by this analogy, all the remaining dharma gateways can be grasped by the mind; hence it says: "Yet in reality there are no times or directions [...] they abide solely in dharmatā." Furthermore, the Bhagavat's mahākaruṇā is limitless; pitying the sentient beings of future eras whose obstacles are heavy and faculties dull, unable to suddenly enter the dharmadhātu, he therefore within this profound, secret treasury provides shallow and brief upāya alongside the revolving dhāraṇī, so that if they contemplate and practice among these phenomenal matters, their worldly siddhis will also be achieved and their efforts not in vain, and with the secret aid of the three mysteries they will ultimately achieve buddhahood. Therefore the next verse says: "Furthermore, Lord of Secrets! In future times, sentient beings of inferior wisdom, self-shrouded by folly and craving, rely solely on signs, constantly delighting in annihilation and permanence. The deeds performed according to time and direction, the various marks of good and unwholesome, they blindly and dimly delight in seeking the fruits thereof, not knowing or understanding this path. For the sake of saving them, I speak in accordance with upāya." Therefore, one who transmits the Dharma should skillfully recognize the capacities and conditions, know the bounds of the dharma gateways, and prescribe medicine according to the illness so as not to misjudge the capacity. If one hastily speaks the profound meaning of emptiness to someone attached to signs, it will cause fear, doubt, and an increase in their lack of faith. If one hastily confers shallow and brief dharma gateways upon those of sharp faculties and deep wisdom, they will consider them not in accord with the unconditioned correct path and give rise to disdain. Since this brings no benefit to others and also breaches samaya oneself, one should first abide in yoga and contemplate their root-and-branch causes and conditions. Having thoroughly understood them, one should contemplate the intention of presenting the provisional to reveal the real in this dialogue, disperse into all gates of upāya, and instruct them; then it can bring great benefit, so that no obstacles or difficulties will arise.

4.30

The sūtra says: "Lord of Secrets! In the locations explained as such, at whatever ground, prepare it to make it firm, take gomaya and gomūtra that have not touched the ground, mix and smear them, and next sprinkle it clean with the scented water mantra." As explained in the teachings, whenever constructing a maṇḍala, it must be finished within seven days. On the very first day, the ācārya should abide in the intrinsic nature of Mahāvairocana Tathāgata, and then alert the earth deity and adorn the body through upāya, all as explained in the sequence of offerings. Having alerted [the deity], he immediately uses the Acala mantra to protect it with adhiṣṭhāna, and then digs the earth to select and prepare it according to the rule. He should first dig one cubit at the center; having finished selecting, he fills it back in: if it overflows with an excess, it is superior ground; if it is as before, it is middling; if it does not fill, it is inferior. Having removed the various faults in this order, he finely prepares the excavated soil and fills it in little by little, moistens it with bovine liquid, and tamps it firm so that it is flat and level just like the palm of a hand. Next, he mixes gomaya and gomūtra to smear it. According to the shallow and brief explanation, these are cow dung and liquid, used to accord with the local custom of that region which regards them as pure. According to the secret explanation, *go* means practice; because of entering the syllable A gateway, all dharmas are devoid of practice. *Ma* means self, and *ya* means vehicle. Why are all dharmas devoid of practice? Because in all dharmas a self cannot be found. If there is no self, there is nothing to be conveyed and no conveyer; only then is it named the Great Vehicle. *Gomū* has the same meaning as previously explained; *tra* means tathatā free from dust and defilement, which is the dharmatā of the mind. If the practitioner can purify and prepare the mind-ground like this, it will be ultimately pure and free of all obstacles. Whenever having selected and leveled the ground, knowing its orientations, one pierces the center of the maṇḍala to a depth of about one cubit, and uses the mantra that accomplishes all matters to empower the five gems, five grains, and five medicines, and places them inside it; the removal of defilements, warding off, and so forth are all as explained in the ritual of offerings. According to the profound and secret explanation, this means establishing the jewels of the five wisdoms within the bodhicitta, which can sprout the five kinds of wholesome shoots and extinguish the five kinds of faults; hence they are called the five grains and five medicines. Having placed them like this, one smears it clean again to make it extremely flat and level; one should take the vase intended for consecration, fill it with pure water without letting it become completely full, insert various flowers and fruits, place the five gems, grains, and medicines inside, and set it at the place where the treasures are buried. After setting the vase on the third day, every day at the three times one should recite the mantra that accomplishes matters one hundred and eight times to empower this vase with adhiṣṭhāna, and then perform the remaining duties. On the evening of the fourth day, next empower the scented water with the scented water mantra, either one hundred and eight times or up to a thousand times, and then sprinkle it clean. That mantra says:

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大毘盧遮那成佛經疏 — Classical Chinese