大毘盧遮那成佛經疏 4.32

4.32

The first phrase universally takes refuge in all buddhas. Just as Vairocana's three bodies pervade all places, all the tathāgatas of the ten directions and the three times are also like this; now, having completely taken refuge in all of them with an all-pervading mind, one speaks this mantra afterwards, wishing to cause these bhagavats, so as not to transcend their fundamental vows, to jointly grant adhiṣṭhāna and act as witnesses. All the mantras below follow this example and will not be explained at length again. In the second phrase, the initial syllable A gateway is taken as the substance of the mantra, namely the bīja syllable; all the other syllable gateways serve to adorn this syllable, because this syllable gateway is the original source of the bodhicitta. Now, as for the sovereign mahākaruṇāgarbha-maṇḍala being made, one first uses fragrant water to sprinkle and purify it, all in order to cultivate such a mind-ground and cause it to be free from all defilements and impurities. If one speaks of the external realm, it is also the mind-ground of the vajradhara; therefore, all the remaining syllables serve to accomplish this syllable gateway. The syllable A means that all dharmas are originally unborn. Next, regarding the syllables pra-ra: pra is the ultimate truth (paramārtha-satya), and ra is called dust (rajas). Because all syllables enter the syllable A gateway, dust and defilement are originally unborn; dust and defilement being originally unborn is precisely the ultimate truth, and the ultimate truth is precisely the pure bodhicitta. Next there is the syllable ti: its true form is the syllable ta gateway, which changes into ti because it carries the vocalic resonance of samādhi. Ti means mind (citta), and it also means suchness (tathatā). Suchness in the true mark of one's own mind is precisely the pure bodhicitta. Pure bodhicitta has no defiled attachment whatsoever to any dharmas, and is called the lotus samādhi. For one who abides in this samādhi, even the empty characteristic of dharmas is unattainable; this is what is called the great emptiness of all buddhas. Next, explaining the syllables sa and ma: because meditation and wisdom are balanced and equal and possess the vocalic resonance of samādhi, it says same. Here they are explained merely in terms of syllable gateways. As in the various Mahāyāna sūtras and treatises, where the syllable A gateway is extensively expounded through the four siddhāntas, four unproduced states, and various causes, conditions, and parables, there are immeasurable meanings of phrases. Furthermore, because all spoken sounds carry the sound A, each and every syllable gateway fully contains all syllable gateways. If one grasps the meaning, one should explain it with sovereign ease in rolling transformation; below, it cannot be fully discussed. Furthermore, within a mantra there are syllable meanings and phrase meanings. The syllable meanings have been explained above. As for the phrase meaning, this apratisame means unequalled and peerless, signifying that this sovereign mind-ground maṇḍala surpasses all verbal expressions and parables, to the point where there is not a single dharma that can be its peer; thus it is called unequalled. Why is it like this? Because it fully encompasses the meanings spoken through the syllable gateways above. The third phrase's meaning says 'equal to space' (gagana-sama), meaning that this mind-ground is ultimately pure, without discrimination, without boundary, and equal to space. Furthermore, the syllable ga gateway means motion (gamana). Na is great emptiness, meaning sovereign mastery over dharmas. Because the syllable ga enters the syllable A gateway, all dharmas have from the beginning had no motion whatsoever; the Tathāgata in this dharma arrives at the limit of reality (bhūtakoṭi). Again, there is furthermore no motion; because there is no motion, this is abiding in great emptiness, with sovereign mastery over dharmas, because my mind-ground is ultimately equal to this great emptiness. One should know that the mind-ground of the disciple and the ground of the sanctuary (bodhimaṇḍa) are also like this; hence it says 'equal to space'. The fourth phrase's meaning says 'equally conforming' (samanugata): because the vajra ground is equal to space, it is able to equally pervade all realms of sentient beings, universally manifesting bodies conforming to their kinds; thus it is fit for painting the maṇḍala. Furthermore, sa means outflow (āsrava); ma means self and meaning. Because these realms of sentient beings are originally unborn, they are all suchness; therefore the dharmadhātu and the realm of sentient beings are ultimately equal. Nu is the samādhi of great emptiness; the Tathāgata, abiding in this samādhi of great emptiness, has no going, no arriving, and no coming or departing, yet is able to manifest in accordance with conditions according to their mental capacity; hence it says 'equally conforming'. The fifth phrase's meaning says 'intrinsically pure' (svabhāva-śuddha): this turns back to explain the syllable A gateway of pure bodhicitta and the meaning of fragrant water. The Tathāgata combines the fragrance that equally reaches the dharmadhātu with the water of the samādhi of great compassion, and is able to universally sprinkle the mind-ground of all sentient beings, removing their defilement and impurity. Why is it like this? Because their intrinsic nature is pure. Just as the nature of water is inherently pure and thus able to purify all defilements and impurities, the Tathāgata's fragrant water is also like this: being intrinsically pure, it is able to purify the minds of all sentient beings. Next, explaining the sixth phrase's meaning, it says 'purifying the dharmadhātu' (dharmadhātu-viśodhana). Just as fragrant water is sprinkled on the ground to remove impurity, the Tathāgata is also like this: combining the fragrance of discipline, which is pure in nature, with the water of compassion, which is pure in nature, he universally sprinkles the mind-ground of sentient beings in the dharmadhātu, which is pure in nature, in order to completely purify all prapañca. One should also expand on this through the various syllable gateways; because all tathāgatas together pronounce such a great vow, it is called a mantra. Furthermore, the dharmadhātu is precisely the realm of sentient beings; the realm of sentient beings is precisely the mental realm; the mental realm is precisely intrinsic purity; intrinsic purity is precisely reaching everywhere, equal to space; being equal to space is precisely the unequalled, unequalled syllable A gateway. Just as space is boundless, one should know that the syllable A gateway is also boundless. Just as space is undefiled, unchanging, and unmoving, one should know that the syllable A gateway is also undefiled, unchanging, and unmoving. Just as space is free from all marks yet contains the myriad images, and is free from all action yet mundane activities are accomplished because of it, the syllable A gateway is also like this: signless and uncreated, yet fully endowed with inexhaustible adornments, accomplishing the inconceivable activities of universal gateways. One should speak of this with sovereign ease through various approaches like this. Yet there are furthermore immeasurable and boundless unprecedented dharmas that cannot be paralleled by space; therefore, the syllable A gateway serves as the mantra's bīja, surpassing all metaphors and parallels. The final phrase says svāhā, which means alerting and awakening. Because all tathāgatas, when originally practicing the bodhisattva path, together perceived such a meaning, they definitely made a lion's roar and uttered sincere words: 'I must certainly use this syllable A gateway to universally purify the inexhaustible realm of sentient beings. If this vow of mine is not in vain, whenever any sentient beings recite my sincere words without violating the rules, their wishes shall all be completely fulfilled.' Now, following the Tathāgata's samaya teaching, I utter this mantra, wishing only that without contravening the fundamental vows, my sanctuary may be fully adorned and purified; hence it says svāhā. In the mantras below that say svāhā, the meaning is largely the same. Whenever placing the five jewels inside, one should respectfully bow to the buddhas of the ten directions as before and supplicate them, saying: 'Tomorrow I shall perform the request for the Dharma.' From this third day onward, one should gradually determine the size and cardinal directions of the maṇḍala, whether four cubits or twelve cubits, etc. Up to the positions of the noble devas, all should be marked with dots of white sandalwood. If the ācārya cannot fully remember them, he may even draw their forms or write characters to record them, making each and every one distinct. When sprinkling and purifying with fragrant water is finished, one should use white sandalwood to smear and create a circular altar, measuring twelve finger-widths across. First, establish the seat of the Bhagavān Vairocana of the central garbha; next, in the east at the place of Great Heroic Exertion (mahāvīrya), establish the seat of all tathāgatas; in the southeast corner at the place of the Cintāmaṇi, establish the seat of all bodhisattvas; next, in the northeast corner at the place of Gaganalocanā, establish the seat of the Mother of Buddhas; next, on Vairocana's right side, establish the seat of Padmapāṇi; next, on Vairocana's left side, establish the seat of Vajrapāṇi; next, in the southwest corner, establish the seat of the Noble Acala; and in the northwest corner, establish the seat of Trailokyavijaya. Due west is the gateway opening, which is where the ācārya abides and practices the yoga of offering.