大毘盧遮那成佛經疏 5.18

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.