大毘盧遮那成佛經疏 5

English (machine translation) 5

Language: English

5.2

Remainder of the Chapter on the Requisites for Entering the Maṇḍala

The verse states, "the practitioner who upholds the mantra," explaining the expedient methods of protection and establishment among the branch elements pertaining to the disciple. When the sixth night arrives, master and disciples alike bathe and purify themselves, put on fresh and clean clothes, and holding the offerings, proceed to the white sandalwood maṇḍala previously prepared, where [the master] should empower his own body, the place of practice, and all the disciples in accordance with the method. The expedient method for protecting the disciples is as explained below where entering into the consecration is discussed. At that time, the ācārya performs the offerings comprehensively in sequential order, visualizing that the various deities situated in the white sandalwood [positions] correspond with their secret mudrās, and upholding their mantras. The Guhyakā says: "Pressing the center-womb maṇḍala with the hand, recite the mantra once; in this manner, recite once and press once up to seven times, and it is the same for the remaining positions." Next, he should teach the Dharma for the disciples appropriately to open up and guide their minds, instructing them to take the three refuges and confess their past sins. Once they have confessed, their bodies and minds are pure like a bright pearl, capable of truly giving rise to the mind [of awakening]. Therefore, he next causes them to produce the bodhicitta, all as explained in the offering methods. Next, he should bestow perfumed paste, flowers, and the like, instructing them to direct their minds to make offerings to the deities, and afterwards bestow upon them the precept of wisdom unhindered throughout the three times. This ritual of receiving the bodhisattva precepts has a distinct protocol. The reason a bodhisattva generates the resolve and takes up the expedient trainings is entirely to accomplish the pure wisdom of the Tathāgatas, penetrating all phenomena of the three times in a single thought without obstruction. When someone abides in this precept, even at the time of first beholding the path of mental illumination, they possess such an inconceivable degree of power. Because this precept directly gives rise to the Buddha's wisdom and stands in contrast to the limited moral rules of the two vehicles, it is named after the wisdom unhindered throughout the three times. Next, he should bestow the tooth-wood, instructing the disciples to chew it, thereby observing whether the person possesses the signs of being a fit or unfit vessel. The reason for performing this ritual is also to accord with the worldly conventions of that region, using it as an occasion to effect empowerments through secret expedients. Whenever the people of India invite the saṅgha to a meal or even when worldly people invite one another, they always first send tooth-wood, adorning and offering it with various fragrant flowers, whereby it is known that they are invited to a meal on the following day. The reason for doing so is to demonstrate a mind of affectionate respect; fearing that [the guest] might have phlegm-accumulation or indigestion which might be stirred up and cause discomfort if they receive the offering, they first courteously protect and alert them, causing them first to purify the vessel of the body or take harītakī and the like, so that the next day they may drink and eat as they wish without offense or harm, with body and mind at ease. Now the ācārya acts likewise: when bestowing the willow branch upon the disciple, he takes this expedient as the vehicle to expound the profound Dharma: "I am now about to bestow upon you the ghee of the Buddha-nature, the unsurpassable savor of salvation; having already instructed you to produce the bodhicitta and cleanse the past hindrances of the three karmas, and having ground down the defilements with the teeth of discipline that is the unhindered wisdom of the three times, I now wish to cleanse away the faults of body and mind through this secret empowerment. You must also purify the faults of the mouth, and wherever you travel, do not recklessly proclaim [this teaching]. Tomorrow I shall bestow upon you the immortal nectar, causing all to be fully satisfied." One should take the wood of an udumbara or aśvattha that is straight, fine, and shapely, neither thick nor thin, measuring twelve finger-widths. For all measurement methods, one presses side to side the upper joint of the thumb; that is the correct measure. These two trees are the bodhi-trees of past Buddhas; if unavailable, one should seek a tree with milky sap, such as mulberry or paper mulberry. To mark the distinction between the top and bottom of the wood, the branch-tip is always the top and the root-base the bottom; wash it with scented water, and further anoint and fumigate it. At its lower end, wrap it with white thread and flowers for ornamentation and to serve as a mark, making top and bottom easy to recognize. One should press it with the hand and empower it with the Acala mantra, either a hundred times or a thousand times, preparing it in advance with solemnity. After the precepts have been received, the master should take one piece of tooth-wood and offer it to the deities, distributing the rest among the disciples, and have them exit outside the altar facing east or north to squat and chew it properly. Having chewed it, they should throw it straight in the direction they are facing to examine its omens. If the chewed end faces outward, that person's siddhi will not be accomplished; if it faces toward oneself, siddhi will be accomplished; if thrown far it rebounds close to oneself, it is a sign of accomplishing it before long; if the top stands straight upright, accomplishment is even swifter; if the top points downward, that person will enter the palaces of the asuras or nāgas; if it remains suspended in the air, know that this person has already attained accomplishment in the past. Furthermore, facing north and east signifies superior accomplishment; west signifies middling accomplishment; south signifies inferior accomplishment. Even so, if a person previously threw it facing east, but the chewed end faces east, it is turned away from the body, and accomplishment is likewise not attained; the rest can be known by inference according to this principle. The rest is as explained in the Guhyakā.

5.4

Next, the ritual of the vajra-cord should be performed. In making the cord, one should select superior, fine strands of thread, wash them with scented water to make them extremely pure, and have a pure maiden twist them to the right. In twisting the five-colored threads, one should use the mantras of the five Tathāgatas, each empowering one color, and then comprehensively empower them with the mantra for accomplishing all activities. Making the cord for the maṇḍala is also like this. As for the colors of the five Tathāgatas: Mahāvairocana Buddha empowers white; Ratnaketu empowers red; Saṃpuṣpitagātra empowers yellow; Amitāyus empowers green; and Dundubhinirghoṣa Buddha empowers black. The ācārya first takes the cord himself, ties three knots to form the vajra-knot, and ties it around his left arm to protect himself; next, he ties it to the arms of the disciples one by one. In taking in the disciples in this manner, their entering the maṇḍala will be free from obstacles and tribulations. The method of the vajra-knot cannot be explained in detail in writing; it should be received in person from the ācārya. Furthermore, the five-colored cord is precisely the five wisdoms of the Tathāgata, and is also the five dharmas of faith, vigor, mindfulness, concentration, and wisdom. Because these five dharmas thread and subsume all teachings, it is therefore called sūtra; the old translation called it the 'cord scripture'. If an ācārya who has seen the truth is able to empower the five good roots in the disciples' bodhicitta with the five wisdoms of the Tathāgata, threading the myriad practices and tying them to the arm of yoga, he causes them to traverse birth and death without ever being lost or ruined. Only when one is able to embrace disciples in this way is it called skillfully making the vajra-knot. The ācārya says: "When wishing to perform the ritual for the disciples on this night, the offerings should be reduced to half of those of the seventh night. In addition, one should observe their inclinations and capacities, praise the secret teachings, arouse their desire and delight to fortify their minds, and distinguish for them the ten kinds of expedient trainings." However, this precept of unhindered wisdom throughout the three times should be heard by all who establish an affinity. As for the four root [precepts] and the samaya, along with another verse, one should whisper the instructions in their ear; only those receiving the complete consecration ought to hear it. The two verses of admonition are also Ārṣa; if one is able to recite the Sanskrit text in full, it is all the better; they are set forth below:

5.6

The verse means: From now on, you will have already obtained unequaled benefit, your station equal to the Great Self. 'Great Self' refers to the Tathāgatas who have accomplished the eight sovereignties of the self and are sovereign over phenomena, as well as the mahāsattvas. Next, it says that all the Tathāgatas and the assembly of mahāsattvas in this teaching have all embraced you. 'This teaching' refers to the vajra-bodhisattvas and others of the ten buddha-fields in this Great Vehicle secret teaching. Next, it says 'accomplish the great matter,' which means being able to accomplish the great matter. To be able to accomplish the causes and conditions of the great matter means to open, show, awaken to, and enter the knowledge and vision of the Tathāgatas, which is why it is expressed by synthesising the meaning in the sūtra. Next, it says, 'Tomorrow you will obtain birth in the Great Vehicle,' which means that after entering the mahākaruṇā-maṇḍala and receiving consecration, you will be born into the lineage of all Tathāgatas. Furthermore, leaving behind birth through conditions and karma, you obtain birth from the great emptiness; therefore, it is called 'birth in the Great Vehicle.' When the ācārya has finished instructing and sealing them in this manner, he has them once again sit sequentially outside the maṇḍala facing east. The ācārya should make offerings again, and with a mind of supreme sincerity welcome and invite the deities, saying: 'Tomorrow, out of compassion for the disciples and to make offerings to the holy deities, I shall establish the mahākaruṇāgarbha-maṇḍala and present offerings according to my ability. May you mindfully remember with compassion, and tomorrow descend and gather at the maṇḍala to bestow empowerment.' The general sense is like this; the rest is as explained in the Guhyakā. Having made the three invitations with supreme sincerity, he proclaims the verses of the vajra phrases to praise the deities, and then sends them off according to the ritual. He further expounds the essentials of the Dharma at length for the disciples, instructs them to maintain mindful contemplation, and sleep facing west resting on kuśa grass. If they encounter various visions in their dreams, they should all report them to the master upon rising in the morning, whereby he will know the signs of whether the practitioner's siddhi will be accomplished or not. If he is an ācārya who has seen the truth, he will naturally abide in deep yoga, clearly seeing the disciple's root conditions from beginning to end without error; even if he does not perform such external signs and acts in accordance with conventional truth, there will be no fault at all. If the master has not seen the truth, he should scrupulously rely on the ritual procedures, not allowing any omission.

5.7

The sūtra says: 'Seeing in a dream a dwelling place for monks' means that what is seen is pure, subtle and wonderful, adorned in various ways, and one enters therein to prostrate, kneel, and circumambulate, meeting with various auspicious and felicitous matters. 'Gardens and groves' means that what is seen is flourishing and luxuriant, unique with an abundance of flowers and fruits, where one either picks them personally or climbs trees and treads through the open air. 'Halls and chambers' means various chambers with fine latticework, extraordinarily splendid and fine, wherein one freely enjoys them and is physically and mentally delighted. 'Towers and belvederes' means multi-storied terraces that are bright and spacious, looking far out toward the four quarters, seeing various supreme sights, with one's spirit happy and unconstrained. All such cases as these are auspicious. The Dharma gateways symbolized therein are also as explained under the selection of the site. If it is contrary to this—such as seeing stūpas or monasteries burned, destroyed, desolate, or defiled—then it is not a good dream. 'Banner' means that a pennant or jewel banner stands high, grand, and beautiful before one, or one uses it to direct the multitude and none fail to obey; this is the image of establishing the tracks of the great bodhicitta and accomplishing the myriad practices. 'Parasol' means interlaced with the five colors of peacock feathers and the like, either overhead in the sky shading from above, or someone confers it and one holds it as one travels; this is the image of the universally sheltering vow of compassion. 'Mani jewel' also means round, luminous, and brilliantly transparent, or able to produce various items to bestow in charity to the multitude; this is the image of the pure mind's jewel of awakening and the four means of embracing to benefit others. 'Sword' means polished and reflective, refined, hard, and sharp, either conferred by someone or held by oneself; this is the image of the accomplishment of the nature of prajñā. 'Pleasing flowers' means various flowers growing on water or land, having superior, middling, and inferior grades according to their types; for instance, pure white is superior among colors, and sweet and mellow is superior among flavors; these are all omens of the blossoming of good sprouts, which should be discerned with the mind. A woman is an image of samādhi, and a man is an image of prajñā, also taking those who are upright, dignified, and revered and loved by others. 'Close relatives' means parents and the like. 'Good friends' means the masters who transmit the Dharma, spiritual friends (kalyāṇamitra), and the like. Or seeing a herd of cows grazing with an abundance of delicious milk, and someone milks them or one drinks and sips it oneself—these are all images of the superior flavor of ghee of the mahākaruṇā-maṇḍala. Or seeing sūtra pothi quires that are pure white and stainless, neat and well adorned with characters clear in color, recording and expounding various extraordinary matters, which is an auspicious sign; if the scrolls are soiled and damaged, or the characters and meanings incomplete and truncated, know that it is not good. Or seeing the buddhas personally rub one's crown, granting a prophecy right before oneself, consoling and encouraging with subtle voices, or seeing śrāvakas, pratyekabuddhas, and so on, up to dwelling in the open sky manifesting boundless vikurvita—in all such cases one should discern according to the matter and recognize the underlying causes and conditions. 'Various fruits' means rare and wondrous fruits seldom seen in the world, either conferred by someone or descending from the sky; these are all images of siddhi. Or crossing rivers, ponds, or the great ocean, or even dreaming that one drinks it all up in an instant—these are all auspicious; if one drifts, floats, and drowns with none to rescue, know that it is not good. Or hearing various pleasant sounds in the sky, singing Dharma tones, playing various instrumental music, or praising the merits of the Three Jewels, delightful to the mind to hear; or saying 'auspicious', or saying 'one shall give you the fruit of your heart's desire'—all such as these are good dreams, which should be distinguished into superior, middling, and inferior classes. Just as with monasteries and dwellings, there is the distinction between relying on the ground or being in the sky. Among the persons seen, there is also the difference between male and female, holy and ordinary. Therefore, the sūtra says: 'One should carefully distinguish them.' If contrary to the previous good signs—such as dreaming that one's body is pursued by a mad elephant or the like, terrified in dire peril, or riding a camel or donkey, or seeing a detestable, wicked person with tattered and ruinous clothing, or seeing one's own body rolling and lying in blue mud, excrement, and filth, or various impurities falling from the sky—these are all contrary signs. If one is an ācārya of profound practice, one will naturally know completely in yoga the matters dreamed by them and their causes and conditions. When the disciple rises at dawn and reports to the master, the master should encourage and inspire them according to their capacity, cutting through their web of doubts for them. If one observes that that person has no reason to attain success, one should not fully transmit the Dharma to them, fearing that without efficacy for a long time they might give rise to doubt and slander. Or, as explained in the Guhyatantra, perform a śāntika-homa for them to become free from all obstacles, and only then invite them to enter. If they see various extraordinary states, one should console and encourage them with Dharma words to cause them to be joyful. What is called 'well abiding in the precepts' is in Sanskrit called suvrata, which is a praiseful appellation for a disciple, like saying 'child of the Buddha' and the like. The gāthā spoken in the sūtra is also an ārṣa verse; it is even better to recite it along with the Sanskrit text, which is also preserved in full below:

5.9

The first half-gāthā praises the path of the Secret Vehicle. The 'wondrous vow' refers to the vow of sarvajñatā. If one enters this gateway of pure bodhi, one illumines and sees the clear path of the mental phenomena, which is the great bodhi path of the ancient buddhas; therefore it is called 'this wondrous path of vows'. The meaning of 'great mind' is as explained above under mahāsattva. The multitude of great minds of past, future, and present all ride this jewel vehicle straight to the place of awakening (bodhimaṇḍa); therefore it is called 'the Mahāyāna of the great mind'. The next gāthā praises the merits of the practitioner giving rise to the bodhicitta, and directly by means of the definitive Dharma seal of all tathāgatas confers upon them the prophecy of great bodhi; therefore it says: 'Now that you can resolutely seek, you shall accomplish the Tathāgata, / the great nāga of innate wisdom, revered by the world like a stūpa.' 'Innate wisdom' is the wisdom of the Tathāgata's own self-awakening and self-realization; Dharma that was previously unheard and unknown naturally appears clear and manifest before one without obstruction, hence it is so named. 'Mahānāga' is an alternative title for the Tathāgata, used as a metaphor for his inconceivable and boundless great function. 'Caitya' is translated as 'cluster of blessings', meaning that all merits of the buddhas are clustered therein; therefore people of the world all make offerings and pay reverence to it to seek blessings. Now that you have given rise to the bodhicitta, you can also embrace the boundless clusters of blessings of all tathāgatas; therefore the world should revere you with the thought of a stūpa. Next there is one and a half gāthās showing the seal of the real mark of the pure bodhicitta, which is opening the knowledge and vision of the Buddha to make them pure. 'Transcending both existence and nonexistence' refers to the inconceivable middle path arising from conditions, going beyond nihilism and eternalism, neither existent nor nonexistent, the place where all mental measures cannot reach; therefore it is named the stainless space-vajra-jñānamudrā. 'All phenomena are exceedingly deep and profound': because the mind-nature is exceedingly deep, one should know that the skandhas, dhātus, āyatanas, and so forth up to sarvākārajñatā are also exceedingly deep, because all phenomena do not depart from the real mark of the mind. Such a real mark can only be known by a buddha and a buddha, and cannot be reached by cogitation and conceptual differentiation; therefore it is called 'exceedingly deep and profound'. 'Mundane wisdom cannot comprehend': this states that this mind-nature cannot be conceived by any worldly persons of sharp faculties and intelligence; even if great debate masters such as the long-nailed brahmacārin (Dīrghanakha) use various causes, conditions, metaphors, and adornments to compare and measure it, in the end it is not their realm, and bitterly pondering and seeking it will only drive them mad; only those of firm faith relying on this secret upāya can enter it. 'Having no containment': what is called 'difficult to comprehend' lies precisely in this state of having no containment; because one knows in accordance with reality that the skandhas and the ālaya are originally unborn, there is nothing apprehended and nothing contained; at that time, all deluded thoughts and prapañca of the mind, thought, and consciousness (citta-manas-vijñāna) are completely purified, and the dharmadhātu is circularly illumined like an autumn moon in the sky; therefore the next line says, 'free from all deluded thoughts'. The Sanskrit text says 'free from all prapañca and deluded thoughts'; here, because the wording in the verse is abbreviated and the meaning is not different, it is not preserved in full. The next line says, 'because prapañca is originally nonexistent': if preserved in full according to the Sanskrit text, it should say 'because prapañca is without prapañca'; for all prapañca arises from conditions and has no intrinsic nature (svabhāva). Having no intrinsic nature is precisely being originally unborn; therefore it explains the previous line by stating that this very prapañca is itself without prapañca. Here it is expressed according to the general sense, hence it says 'originally nonexistent'. Next there are two lines explaining the ultimate upāya of this pure bodhicitta: by going beyond all deluded karma, one is able to accomplish the Tathāgata's wisdom-karma. The universal guidance and benefit is entirely a great cause and condition; therefore all that is done is without equal; hence it says 'all karma is peerless'. Next, explaining the previous line in turn, it unifies and discusses the grand principles of the conventional and the ultimate, hence saying 'always relying on the two truths'. This is what the treatise states: 'The buddhas preach the Dharma always relying on the two truths.' Now, the doctrine of this sūtra is that performing various fully equipped upāyas all conforms to conventional truth, and through this condition one obtains the seal of sarvajñajñāna, which is the ultimate truth; therefore the conventional truth is the cause and the ultimate truth is the fruit; the cause is like the four flavors, all being impermanent, and the fruit is like ghee, which is permanent. Yet when viewed with the lines on the ten conditionally arisen metaphors, the real mark of conventional truth is precisely the paramārtha-satya; therefore the provisional and the real are mutually identical and both inconceivable. Although these two lines are succinct, they can cause the practitioner to have no further doubt regarding all the upāyas of the tathāgatas; therefore one should extend this by analogy to connect and penetrate the text and meaning of the entire work. Having briefly revealed the path of great bodhi, it concludes by encouraging and sealing it; therefore it says: 'This vehicle is a wondrous vow; you should abide in this path', which is also to reiterate the meaning of granting the prophecy.

5.10

'At that time, the Vajradhara Abiding in Non-Prapañca addressed the Buddha: "May you expound the precepts of unimpeded wisdom of the three times, so that if bodhisattvas abide in this, they cause all buddhas and bodhisattvas to rejoice"': the text above only spoke of receiving the unimpeded precepts of the three times without manifesting their marks; therefore, the Vajra Abiding in Non-Prapañca took advantage of the opportunity to raise the question. Furthermore, the reason why the World-Honoured One waited for the question before speaking was also to elucidate the Dharma gateway and the retinue mutually. Now this pure precept takes the vajra-jñānamudrā of abiding in non-prapañca as its essence; therefore he specifically addressed this deity, wishing to make person and Dharma correspond, and to have someone to whom the transmission is entrusted. The ācārya also said: 'These marks of the precepts are also adhiṣṭhāna phrases; when transmitting them, one should first chant and hold the Sanskrit text, and then explain it in the local dialect, which is even better.' Now they are listed in full below:

5.12

The first line says: 'Child of the Buddha, listen attentively.' In Sanskrit, kula means family or clan, and putra means son. If explained according to conventional truth, being born among the four castes is in all cases called a great family; hence they are called 'sons of good family' (kulaputra). Now, being able to be born into the house of the Tathāgata, it is the most supreme among all families; hence they are called 'sons of good family'. The ācārya said: 'It is appropriate to grasp the sense and say "child of the Buddha", which makes the meaning prominent.'

5.13

The sūtra says: "If a son of good family abides in this precept, he should unite body, speech, and mind as one." This 'precept' is called saṃvara in Sanskrit, which has the sense of mutually conditioning and mutually completing this precept—that is, it is brought together and constituted by wisdom, upāya, and the like. 'Śīla', on the other hand, solely has the meaning of purity. Furthermore, saṃvara has the meaning of equality. When the Buddha says to unite body, speech, and mind as one, this is abiding in the gateway of the three equalities, and therefore it receives the name of 'precept without obstruction across the three times'. Just as when the Buddha briefly expounded the instructions for the śrāvakas, he said that the purity of these three paths of action is the path of the Great Ṛṣi, and after twelve years gradually expanded its meaning into the various rules of discipline. The meaning of this brief precept of the vidyādhara here is also like this: if the practitioner's upāyas of the three actions all properly accord with the state of the three equalities, one should know that he is fully endowed with the disciplinary rules of all the Buddhas. Furthermore, rending the net of all conceptualizations is the meaning of saṃvara. The net of views of prapañca, with warp and woof mutually woven, overlaps and interlaces, and is therefore called a net. Now the practitioner contemplates that the actions of body and speech inherently have no separate substance: gathering the branches back to the root, they are only the one mind; and the dharmatā of this mind is eternally the equal dharmadhātu. Therefore, when abiding in this precept, the various actions of body, speech, and mind are all of a single characteristic, and the immeasurable nets of views are completely purified and eradicated. Hence it receives the name 'abiding in the vajra-mudrā free of prapañca'.

5.14

The sūtra says: "He does not produce any dharmas." The various five aggregates rely on afflictions, and afflictions rely on karma; these various karmas are all generated by body, speech, and mind. If divided according to body, speech, and mind into the ten paths of wholesome and unwholesome karma, tracing their strands reveals them to be immeasurable and boundless. Therefore, with the three actions, whenever there is practice, there is the conduct of progressive striving; one who loses progressive striving falls into inverted conceptions. Due to inverted conceptions, immeasurable marks are produced; obstructed by these marks, one does not attain the Buddha's unobstructed wisdom. Now the practitioner deeply contemplates the ten clauses of conditioned arising and clearly understands that the three actions are ultimately unborn; the dharmatā is naturally so, eternally free of activity. This is called abiding in the unconditioned precept. Since such a pure precept is not even something produced by the Tathāgata, how much less could one abiding in this precept produce any dharmas?

5.15

The sūtra says: "What is the precept? It is contemplating and relinquishing one's own body to offer it to the Buddhas and bodhisattvas. Why is that? If one relinquishes one's own body, one relinquishes those three things. What are the three? They are body, speech, and mind." Next, this explains that upholding the non-active precept fully endows one with wisdom and upāya. The practitioner contemplates that within the bhūta-koṭi of the body, no body can be apprehended; this itself is the Tathāgata's liberation. Therefore, he completely relinquishes this body to offer it to all Tathāgatas. From this point onward, in all movements, pauses, gifts, and deeds, whatever he does is for the Tathāgata's liberation, not for his own body. Although he blazes with the myriad practices in various ways, adorning Buddha-lands and maturing sentient beings, the dharmatā is naturally so and is not produced. For one who can reverently practice in this way, it is called an endless accumulation of merit; it is called an inexhaustible river of merit. Whatever droplet of wholesome roots he produces is cast into the ocean of the dharmadhātu, and therefore, extending even to the utmost limits of the realm of sentient beings, it is never exhausted. The ācārya said: "In the recitation of the Sanskrit text there is a verse: 'If there is a liberated person / who upholds this dharma of liberation / and makes offerings to the liberated ones, / this merit is the most supreme.'" If a mantra practitioner does not understand such a pure precept, then even if his mouth recites mantras, his body holds secret mudrās, his mind abides in the samādhi of the deity, and he fully cultivates the sequential rites to make offerings to the deities, this is still termed 'producing dharmas' and has not yet escaped the net of self and person; how could he be called a bodhisattva? Therefore the sūtra next says: "Hence, son of good family, by receiving the precept of body, speech, and mind, one is called a bodhisattva. Why is that? Because one is free from that body, speech, and mind. Bodhisattva-mahāsattvas should train like this." Here, 'should train' was translated in the old versions as śikṣākāraṇīya, like the fifth category of precepts which encompasses the vinaya-skandhas and rules of deportment. Scholars of the Mahāyāna are also like this: they should uphold this upāya of the precept and universally enter into all mantra practices. If the precept is deficient and yet one can accomplish the bodhisattva practice, there is no such possibility.

5.16

The sūtra says: "Next, on the following day, having empowered oneself as Vajrasattva, one makes prostrations to the Bhagavat Vairocana." This refers to the day following the reception of the precepts, namely the dusk of the seventh day. When performing the various tasks of creating the maṇḍala, one should always empower oneself as Vajrasattva—that is, contemplating oneself as the Vajradhara. The upāyas therein are as explained in the sūtra text of the lower chapters and in the sequence of offerings. An ācārya who has seen the truth abides in the mind of Vajrasattva, which is the unequalled bodhicitta. Because of this secret adhiṣṭhāna, none among all undertakings can be ruined. Next, one should project the mind as before and make prostrations to Mahāvairocana Tathāgata, and then recite the Trailokyavijaya mantra to empower the pure vase; this is also the mantra for accomplishing all tasks. One should first take a pure vase made according to the rules, draw clean water and pour and strain it according to the rules, place the five jewels and five grains inside, and take various fragrant waters, inserting wonderful flowers and fruit-bearing branches into it with various adornments, tying its neck with fresh, clean silk cloth. In all cases one should, according to the sequence of offerings, dispel impediments, remove impurities, and purify it with the seed-syllable of the dharmadhātu-heart before empowering it. In general, the number of mantra recitations has no fixed limit; one should calculate it by the number of syllables, as explained in the Susiddhi. Furthermore, therein, whichever of the three families of maṇḍalas is being made, one empowers it respectively with the family-heart or family-mother mantra. Now in this sūtra, the all-purpose task-accomplishing mantra is generally used for empowerment, and the mantra also has both extensive and abbreviated forms, so the number of repetitions is not discussed in detail; one should determine it by judgment. For the greatest, recite up to a hundred times; for the medium, five hundred times; for the least, up to a thousand times. Having completed the empowerment, it should be placed outside the gate of the altar previously marked out with white sandalwood. Those who wish to enter the maṇḍala should first be sprinkled with this, causing their past obstructions to be purified and eliminated, so that they may then see the maṇḍala. Furthermore, mix fragrant water in a separate vessel using saffron, camphor, sandalwood, and various other wonderful fragrances, empower it with the mantra, and give it to them to drink a little. This is called 'vajra-water'. Because of the secret adhiṣṭhāna, even the heavy obstructions of the hells are completely eradicated; inside and outside are both purified, making them fit to be Dharma-vessels. The ācārya said: "This is called 'oath-water'. It also conforms to conventional truth, like the method of taking an alliance oath, causing them to swallow this fragrant water before all the noble ones and swear in their own minds, ensuring that they do not regress from the great vow of bodhi." Furthermore, blending the fragrance of the unobstructed precept with the clean, white heart-water of the syllable VA gateway, all who drink or touch it are certain to attain unexcelled saṃbodhi. Purifying their minds in this way, they are then fit to enter the secret maṇḍala.

5.17

"Then the Vajradhara, Lord of Secrets, questioned the Buddha in verse" and so forth explains the constituent parts of constructing the maṇḍala. In the verses, he first praises the Buddha: "We only pray that the Omniscient One, the most supreme among all who expound the Dharma, will explain that time." This 'time' is the precise limit of the period from the initial drawing of the maṇḍala until the completion of the work. Next, it says: "At what time does the great assembly universally gather and manifest auspicious signs?" This means: at what time do all the universal-gateway bodies that accord with their types within the mahākaruṇāgarbha universally gather and appear before the bodhimanda, demonstrating awe-inspiring verification through the adhiṣṭhāna of supernatural powers? If the disciples' faculties are pure and sharp, and their capacity to be crossed over is profound, they may at this time directly behold the boundless noble assembly, just like those seated in the assembly on Vulture Peak who together saw the pure land transformed three times and the Buddhas of divided bodies, with no difference at all. One should know that that time is precisely when the maṇḍala ācārya transmits and upholds the true words and executes the Tathāgata's tasks; hence it says "diligently upholding the mantra". Having spoken these verses, the Bhagavat then addressed the Wise Vajradhara: "Always during this night one should make the maṇḍala." This means that within this seventh night, the Dharma rites must all be brought to completion. Herein, the entire period from sunset until the dawn light appears is called 'night'. Entering the first part of the night, one should immediately draw the various positions and set up the various offering implements, completing the dismissal before the dawn light appears. If one violates this rule, obstacles will arise, even causing the dwelling place on which one depends to become inauspicious. However, in the profound secret interpretation, the auspicious meeting of the capacity for the Way is precisely the 'time'; or through the upāya of adhiṣṭhāna, one may contract a hundred kalpas into a single night, or expand a single night into a hundred kalpas; length and brevity depend on conditions, without any fixed limit. If it is an ācārya of shallow practice, he must fully adhere to the rules: during the daytime, he should mark out the boundaries and, using white sandalwood and the like, draft and determine the shapes, positions, and divisions of the deities. As the day approaches dusk, he should prepare fragrant flowers, lamps, candles, and the like in advance, all of which must be arranged beforehand. The Guhyakā says: "In a single place on the north side of the maṇḍala, draw the task-accomplishing mantra in white to dispel all difficulties, and arrange the offering implements." The ācārya said: "If one cannot paint all the deities completely within a single night, it poses no hindrance in principle to do so gradually starting from the fifth day after receiving and upholding the ground." Furthermore, there are three other kinds of upāyas—the deity's form, the mudrā, and the syllable—as explained below.

5.18

When the sūtra says, "The transmission ācārya," having already known the proper time, it next clarifies the ritual procedures for establishing [the maṇḍala]. When the sun sets, the ācārya and his assisting disciples, having each bathed according to the ritual rules, put on fresh, clean garments, generate the mind of great compassion, and take up the offerings to proceed to the site of the maṇḍala. First, they should ritually empower each item individually according to the Dharma, as explained in the sequence of offerings. Next, they must protect and maintain their own bodies according to the ritual rules. He summons the disciples who are to be initiated, performs protection for them, sprinkles them with fragrant water, and has them all sit in order in one place. Thereafter, the ācārya goes before the gate of the place of practice, comprehensively directs his mind, and bows down with his head to the ground to all the Buddhas of the ten directions, also as explained above. Then, holding the five-colored cords, he stands facing the maṇḍala position and places them upon his head. Next, he visualizes his own body becoming Vairocana, which is what the sūtra calls "empowering oneself as Mahāvairocana." Why is this? Because Mahāvairocana is the ācārya of this Great Compassion Womb [Maṇḍala]; therefore, when the practitioner conducts the affairs of an ācārya, he must make his own body into Vairocana. When he performs various practical tasks concerning the maṇḍala, he makes his own body into Vajrasattva. The skillful means of this adhiṣṭhāna are as explained below in the text and in the ritual manuals. Furthermore, the practitioner must know the eight directions of the protectors, for the construction of the maṇḍala proceeds in accordance with their rotation. In the east is Indra; proceeding around sequentially, one reaches Yama in the south, Varuṇa in the west, Vaiśravaṇa in the north, Īśāna in the northeast, Agni (Homa) in the southeast, Nairṛti in the southwest, and Vāyu in the northwest. The deities of the upper direction mostly rely on the right of Śakra; the deities of the lower direction mostly rely on the right of the Nāga Lord—the upper referring to those dwelling in space, and the lower referring to those dwelling on earth. In addition, the three concentric boundary walls of the Womb in the center have all been marked in advance so that the corners and quadrants are even and equal, and the locations in the diagram are established beforehand, ensuring that the seat of Mahāvairocana corresponds to the center of the five kinds of treasure heaps. When the time comes to draw the various forms, the ācārya first goes to Indra's direction and bows according to the ritual rules; next, he stands in the fire direction facing north, while the assisting disciple stands at Īśāna, holding the cord (sūtra) between them to mark and fix the outer boundary. The disciple then circumambulates to the right to Nairṛti, and the master also turns to the right facing west, holding [the cord] between them. The ācārya then circumambulates to the right to the Vāyu direction, and the disciple also turns to the right facing north, holding it between them. The disciple again circumambulates to the right to Īśāna, and the master also turns to the right facing east, holding it between them. Whenever one circuit is completed, they must ensure [the cord] is level with the navel in empty space, level, straight, and even. Arriving at the second circuit, they turn to the right as before and snap the cord in succession to make the boundary lines. Next, they mark and fix the four intermediate directions. The ācārya again circumambulates to the right to Nairṛti; the disciple, being previously at Īśāna, turns to the right facing him and holds it. The disciple then circumambulates to the right to the Vāyu direction, while the master turns to the right to the Agni (Homa) direction, the disciple also turning to the right facing him and holding it, making sure it is at the navel and determining its position in the air. The disciple then circumambulates to the right to Nairṛti, while the master turns to the right to Īśāna, snapping [the cord] facing each other. The disciple then circumambulates to the right to the Agni (Homa) direction, while the master turns to the right to the Vāyu direction, also snapping [the cord] facing each other. The ācārya said: "As for the cross-shaped boundary lines of the cardinal four directions, although the sūtra does not state it, in principle they must be present, and they must also be snapped and fixed by turning to the right facing each other." Having thus established the outer boundary and the aspects of the eight directions, one next enters inside to first establish the outer boundary of the central womb, likewise rotating and snapping to form the square outline as before. The aspects of the eight directions having already been fixed, they are not made again. Next, one establishes the outer boundary of the first layer, and then the outer boundary of the second layer, likewise following the procedure of the central womb. Their dimensions of breadth and width should each decrease by half in succession. Supposing the central womb is eight feet square, the first layer should be four feet wide, the second layer should be two feet wide, and the third layer should be one foot wide. The ācārya said: "Such is the original rule. If one fears the disparity between large and small is too wide, it may be adjusted slightly according to judgment, without departing from the principle." Having divided it thus, each individual layer is further divided into three parts. The innermost part is the ambulatory path; hence it is called 'the path walked by the sons of the Buddha.' The next part is the place where offerings are arranged. The next outer part is the place where the seats of the various honored ones are set; thus these two parts are the stations of the holy deities. Next, beyond this, a perimeter boundary is made. Within this space, one should direct one's mind to contemplate and invite and make offerings to all the honored ones corresponding to their directions and stations. Why is this so? Because if the ācārya in the midst of activities should forget or make an error, so that the arrangement of the honored ones is not comprehensive, those who ought to be summoned but lack a designated station are all to be mentally offered to here. In the method of dividing these three parts, one first takes a small portion inside the outer boundary of the first layer to serve as the perimeter boundary. Its width should be determined by judgment, aiming just to allow sufficient room for the seats. Within this perimeter boundary, one divides it equally into three parts: one must first determine the inner division for the seats of the honored ones, and next determine the middle division for circumambulation and offerings. Thus the first layer is completed. Next, in the second layer, one also divides it gradually from outside toward the inside. Next, one divides the third layer in the same way. As stated above, the radiance from the navel of Mahāvairocana Tathāgata downward is the station of this third layer. The radiance emanating from above the navel up to the throat is the station of the second layer. The light from the throat upward to the crown of the head is the station of the first layer. The central womb is the eight-petaled lotus of Vairocana's own mind. The vajra disciple who joins in establishing the maṇḍala must be thoroughly versed in the essentials of the mantra teachings and close in standing to the master, so that they can assist one another without omission. If such a person cannot be found, one merely selects someone who has already received initiation according to the Dharma and instructs him as the occasion requires. If even such a person is lacking, one should drive pegs to accomplish it. First, one drives a peg at the master's station in the fire direction; next, one also places one in the Īśāna direction and draws the cord. That is, the master first mentally marks the peg in the fire direction as his own station, and then draws the cord from Īśāna to Nairṛti; the rest can be understood by applying this rule accordingly. The ācārya also said: "If one wishes to draw the cord together, one must only take a disciple who is about to be initiated; first sprinkle him with empowered fragrant water and perform the work together with him. The altar positions that have been drawn should temporarily be covered with an object so that he cannot see them." 'Square and equal with four gates' means that every layer of the courtyard is provided with four gates so that they are centered and equal; one gate facing west is opened to allow entry and exit, while the other gates are blocked off with boundary cords. Guhyakā says: "Whenever opening gates in the various directions, divide the width of that quadrant into nine equal parts, taking the central part for the gate, while the remaining eight parts are divided with four parts on each side of the gate. The gate used for entering and exiting should be made slightly wider, while the other gates are closed by drawing with white powder." The ācārya said: "After crossing and blocking them off using the vajra cord, they are like vajra and cannot be crossed; to cross them is to transgress the samaya. Furthermore, the sūtra text specifies opening the passage facing west; however, if circumstances warrant opening it toward another direction, in principle there is no fault." The rest is as explained below. 'With a sincere mind and deep gravity, he deploys the assembly of holy honored ones' means that when drawing, one first abides in yoga and contemplates this great assembly of the maṇḍala, where every bodily form, color, appearance, deportment, disposition, seat, and seal appears completely and distinctly before oneself; only then, with boundless earnestness and reverence, does one apply the colors, even ensuring that the degrees of size, density, and spacing are well-proportioned and matching. Hence it says: 'Constructing the various forms in this manner, well-regulated and skillfully distinguished.' 'The wondrous white lotus of the inner mind' refers to the original mind of sentient beings, the secret emblem of the wondrous white lotus (puṇḍarīka) flower. The flower's receptacle of eight petals is round, complete, and even, shaped like a flower in full bloom. This lotus receptacle is the natural wisdom of dharmatā, and the lotus petals are the skillful means of great compassion. It is precisely because of this garbha that it is called the essence of the Mahākaruṇāgarbha-maṇḍala; the remaining three layers flow forth from the merits of this inner realization, serving as the gateways through which spiritual mentors enter the dharmadhātu. The four petals in the cardinal directions are the Tathāgata's four wisdoms; the four petals in the intermediate corners are the Tathāgata's four practices; in accordance with these, they manifest as the eight spiritual mentors, each holding the seal of vajra wisdom, hence it is said: 'Universally emerging from between the petals.' These sixteen dharmas are each equal to the dharmadhātu, without the slightest inequality; hence their symbolic forms also covertly correspond to them. Briefly summarizing the myriad virtues of the Tathāgata into sixteen finger-widths, when expanded they are boundless; therefore the minimum size of this maṇḍala is sixteen finger-widths, while its maximum is limitless. The stamens and filaments represent all the gateways of samādhi, dhāraṇī, the six pāramitās, the eighteen kinds of śūnyatā, and so forth, as explained in the Mahāprajñāpāramitā. From each of these stamens and filaments, through the power of adhiṣṭhāna, an adornment and retinue of the triple-layered maṇḍala is manifested. This is the secretly transmitted Dharma of the Tathāgata, which cannot be expressed in ink and writing; thus it is conveyed through pictorial representations to instruct practitioners. If one grasps the deep meaning, one will naturally comprehend it in silence. From this receptacle of dharmatā, the marks of Mahāvairocana Tathāgata's adhiṣṭhāna are represented, the meaning of which has already been explained previously. The remaining eight secret seals are explained in the following chapter and in the drawings. Next, in the eastern inner courtyard above Mahāvairocana, one draws the seal of the Omniscient, shaped like a triangle with its vertex pointing downward, surrounded by pure white radiant flames, seated upon a white lotus. This is the seal of Great Valor of all Tathāgatas of the ten directions and the three times, and is also called the Heart Seal of all the Buddhas. The triangle signifies subduing and removing obstacles, meaning that the Buddha sat under the Bodhi tree with fierce and mighty power, subdued the four Māras, and attained true awakening. Pure white is the color of great compassion; the Tathāgata's heroic lion-like vigor is specifically for this cause and condition, extending to emitting the light of great compassion that constantly pervades the dharmadhātu, hence it is called 'universally pervading.' Next, north of Great Valor, up to the northern corner, one places the Eye of the Void (Gaganablocana), who is the Mother of Vairocana Buddha. The ritual manual for the Buddha Mother is explained at length in the 'Mother of Buddhas Chapter' of the Prajñāpāramitā Sūtra. True gold represents the essence of tathatā and dharmatā. The phrase 'ultimate purity' refers to the external ornament of that doctrinal gateway, hence it is said: 'Wearing pure white silk garments.' When all prapañca is extinguished, the light of the sun of the mind illuminates everywhere without obstruction, hence it is said: 'Illuminating everywhere like sunlight.' Only a person of tranquil and unified mind can see this; therefore her emblem is like the form of a celestial maiden abiding in meditative attainment. Next, south of Great Valor, up to the southern corner, one makes the Cintāmaṇi seal of all Buddhas and bodhisattvas. This is assembled from the boundless practices and vows of the pure bodhicitta, and can always shower down all worldly and supramundane treasures. All saviors of the world manifest such jewels from the receptacle of the lotus of pure nature, hence it is said: 'Abiding upon a white lotus.' The ācārya said: 'This is a universal seal, and may also be placed in all directions. If there are Buddhas and bodhisattvas whose held mudrās are not specified in the sūtra, they may also hold this wish-fulfilling jewel without fault.' In general, in this first layer, the upper part represents the adornment of the myriad virtues of the Buddha's body, and the lower part represents the Buddha's vidyādhara envoys; both are named the Tathāgata Family. The right side represents the Tathāgata's samādhi of great compassion, which can nourish the myriad virtues, and is therefore named the Lotus Family. The left side represents the powerful functioning of the Tathāgata's great wisdom, which can shatter the three obstacles, and is therefore named the Vajra Family. Therefore, entering the syllable A gateway, all dharmas are unborn, which is the meaning of the dharmakāya. Entering the syllable SA gateway, all dharmas are unstained, which is the meaning of the lotus. Entering the syllable VA gateway, all dharmas are free from verbal expression, which is the meaning of the vajra. In the 'Chapter on the Wheel of Syllables' below, these three syllables subsume the hundred vidyās; this is precisely the meaning intended.

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大毘盧遮那成佛經疏 — Classical Chinese