大毘盧遮那成佛經疏 6.154

6.154

When the sūtra says, "Then the entire assembly gathered together, as well as all the vajradharas, praised Vajrapāṇi with one voice," those vast assemblies, having heard the Buddha broadly expound the layout of the maṇḍala, wished to ask about the emblems of the dharmadhātu and the vajra actions herein; out of deep reverence for the World-Honoured One, they did not yet dare to speak. Because Vajrapāṇi was able to observe the minds of the assembly and speak verses according to the opportune moment, they surely knew he wished to resolve the net of doubts and universally benefit limitless sentient beings; therefore they praised, confirmed, and encouraged him to make the inquiry. Furthermore, the multitudes numerous as the atoms of ten Buddha-realms, with one mind and one flavor, had one person recite this voice of Dharma; it does not mean that each person spoke separately at the same time. / The verse says, "Excellent, excellent, O Great Diligent One! You have already cultivated the mantra practice and are able to ask the meaning of all mantras; we all share this contemplation." The mantra practice is the gateway to the Dharma of the three equalities. Among those who uphold the three mysteries, you are the foremost leader; therefore, you are able to ask the World-Honoured One about the profound meaning of the universal gateway. What you, virtuous one, wish to ask of the Buddha, we all share in this contemplation; now, being of one mind and wish, you should quickly expound it. / Next, it says, "All will now bear witness for you, relying on the power of the practice of mantras." This means: When we first gave rise to the mind [of awakening], by abiding in this supreme phrase, we were ultimately able to become profoundly immovable in the ocean of vajra wisdom; therefore, we will certainly make the lion's roar and bear witness at present to the verses you have previously spoken. All that we perform is accomplished entirely through abiding in the practice of mantras and relying on the power of mantras. If you make inquiry to the Tathāgata regarding secret upāyas, all those who seek the Great Vehicle will attain mastery in the practices of mantras. By attaining mastery, through diligent practice before long, they will also be no different from us. Seeing such beneficial meaning, they encouraged and aided him with one voice and one mind. / Then, having been encouraged by the great assembly, the Secret Lord immediately spoke gāthās to broadly ask the World-Honoured One. / The first verse asks about the meaning of colors, comprising four lines: The first line asks, "What is the meaning of colors?" The second line asks, "What colors should be used?" The third line asks, "How are these colors arranged? Where first—inside or outside?" The fourth line asks, "When applying colors, which color comes first?" This is one component in the construction of the maṇḍala. / The next verse asks about the distinguishing signs of the gates, consisting of three lines: The first line asks about the shapes and measurements of the gate banners. The second line asks about the shapes and measurements of the gate side-chambers. The third line asks about the rules, shapes, and measurements for establishing the gates. Such various secret emblems must all be well mastered by the ācārya; this is yet another component. / Next, there are two verses, containing eight questions in total: The first line asks how to offer food, flowers, incense, and so forth. The second line asks about the rules for the precious vases; it should be known that all implements for offering are included therein. The ācārya should correspond to matters as appropriate and distinguish their natures and categories; this is also a component. The third line asks how to introduce disciples into the maṇḍala. The fourth line asks how to perform the rite of abhiseka. The fifth line asks how to present offerings to the venerable one. Here, however, there are two types: if a beginner relies on the conventional-truth maṇḍala, how are they introduced, consecrated, and offered to the ācārya? If one has already cultivated yoga and performs the secret abhiseka, how are they introduced, consecrated, and offered to the ācārya? When directly performing the rite, all upāyas of adhiṣṭhāna and instruction are subsumed within this; this is also a component. The sixth line asks about the place for homa, which also has both superficial and secret explanations, as well as various different upāyas such as calming calamities, increasing benefits, and subduing. The seventh line asks about the divisions, letter meanings, and phrase meanings of the mantras. The eighth line asks about the characteristics of superficial and deep distinctions among the samādhi gateways. Whenever an ācārya has not yet thoroughly mastered such dharmas, he should not establish a maṇḍala; these constitute three further components. / After asking in this manner, the King of the Dharma of Great Tranquility addressed the Vajradhara, saying, "Listen attentively with single-minded focus." / Next, speaking in verse, he says, "The supreme path of mantras generates the fruit of the Great Vehicle." The fruit of the Great Vehicle is the Buddha's unsurpassed wisdom; it must be generated through such upāyas. Because of your excellent words in questioning me, I now explain and expound it universally for all the mahāsattvas. / The first verse answers the meaning of colors, saying: "Dyeing that realm of sentient beings with the flavor of the dharmadhātu—what was expounded by the ancient Buddhas is called the meaning of colors." Just as worldly dyeing can dye a clean cloth so that it takes on the same flavor, flavor is used to explain color. For instance, when one speaks of the "kaṣāya flavor," it means dyeing it the kaṣāya color. Now, the meaning of color in this maṇḍala is also like this: dyeing the minds of sentient beings with the inconceivable color of the dharmadhātu so that they share the same single flavor of pure bodhi. Furthermore, just as in worldly fabric-dyeing, one first washes it with lye water so that it readily accepts the dye, now, using the syllable RA gateway, one burns the defilements of the disciple's mind into ashes, and then, using the syllable VA gateway's water of great compassion, washes it so that it is purely white and free from all prapañca; thereafter, one dyes it into the dharmadhātu maṇḍala, causing the various universal-gateway bodies all to share the color of dharmatā. / Next, two verses comprehensively answer three questions. In the question it was asked: "What colors should be used?" Here, the answer fully uses the five colors: blue, yellow, red, white, and black. / The verse says, "First arrange the inner colors; do not arrange the outer colors." This answers how to apply the colors—where to start first and where to end later. / "Pure white is the first, red is the second, yellow and blue likewise are manifested successively. All within is deep and dark: this is called the sequence of colors." This answers which color is the very first. Pure white is the color of Vairocana's pure dharmadhātu, which is the original source of all sentient beings; hence it is the first. Red is the color of the Tathāgata Ratnaketu; having aroused the bodhicitta along the path of illumination, it subdues the demons and enemies and eliminates the coverings and hindrances; hence it is the second. Yellow is the color of the Sālendrarāja; when achieving perfect awakening, the myriad virtues blossom and all reach the vajra ultimate reality; hence it is the third. Blue is the color of Amitāyus; having reached the vajra ultimate reality, then through the upāya of adhiṣṭhāna, he universally manifests the mahākaruṇā maṇḍala, just as the pure open sky contains all images within it; hence it is the fourth. Black is the color of the Tathāgata Divyadundubhimeghanirghoṣa. The reason for leaving traces of the universal gateway is entirely to reveal the fundamental. The fundamental is the ground of the Tathāgata's self-realization, abiding in great nirvāṇa. If one abandons the divine power of adhiṣṭhāna, then all sentient beings with discursive minds cannot take it as their sphere; therefore, its color is profound and dark, and it is placed at the very end. / Furthermore, just as worldly clean silk first receives dye, black is ultimately the culmination of dyeing; being the deepest, nothing further can be added, so it comes last. The meaning of colors in the maṇḍala is also like this: white means transcending the defilements of the one hundred and sixty minds; this is called the color of faith, hence it is the first. Red means great diligence; it is the color of vigor, hence it is the second. Yellow means that when there is correspondence in a single thought-moment, concentration and wisdom are equal and the seven limbs of awakening bloom; this is called the color of mindfulness, hence it is the third. Blue means the samādhi of great emptiness; it is called the color of concentration, hence it is the fourth. Black means great nirvāṇa, which is the ultimate wisdom of the Tathāgata; it is called the color of wisdom, hence it is the fifth. / Or some say: white is the first, yellow is the second, red is the third, blue is the fourth, and black is the fifth; this is based on the meaning of accepting dye from shallow to deep, having capacity and having something above it. Moreover, white means faith, the first. Yellow, being like vajra, cannot be broken or destroyed; this is the meaning of vigor, hence it is the second. Red means that mental hindrances are cleansed away and radiance brightly shines forth; this is the meaning of mindfulness, hence it is the third. The rest are explained as above. What the Dharma gateways symbolize differs in each case. / Furthermore, white is the color of calming calamities, the meaning of the Tathāgata family; hence it is the first. Yellow is the color of increasing benefits, the meaning of the Lotus family; hence it is the second. Red is the color of subduing, the meaning of the Vajra family; hence it is the third. Blue accomplishes all matters and also generates forms according to types; hence it is the fourth. Black has the meaning of summoning, namely the various duties performed by wrathful kāṅkaras and others; hence it is the fifth. / Furthermore, just as worldly painting does not exceed the five colors, yet as they blend with one another there are various differences of depth, and a skillful person arranges them well to generate myriad forms without end—the inconceivable colors of the dharmadhātu are also like this: speaking summarily, they do not exceed the five syllable gateways, yet they also bring each other out to form various distinct wisdom mudrās. Through universal-gateway skillfulness, the Tathāgata paints the compassion-born maṇḍala, up to generating forms according to categories as numerous as the dust motes of worlds, without ever coming to an end. If a yoga practitioner grasps the meaning herein, he should extend it by analogy and operate with sovereignty. In extinguished suchness, what sequence could there be? As spoken in the verses, it merely raises one Dharma gateway to grasp the essential outline.