大毘盧遮那成佛經疏 6.159

6.159

Where the sūtra states, "Then the virtuous Vajradhara, having obtained unprecedented blossomed eyes, bowed his head to the All-Knowing One and spoke in verse," "virtuous" means endowed with the virtues of the secret adornments of all tathāgatas. Just as when a lotus grows to fullness, illuminated by the sunlight, it naturally blossoms, upright, majestic, and lovely, so it is with the Vajradhara: the lotus eye of his mind, encountering the light of the bodhi mudrā, brightly blossomed, fully equipped with all virtues; its inner beauty flowed freely and manifested in his external countenance, also showing the mark of blossoming blue lotus eyes, as he spoke gāthās to express his comprehension of the previous meaning. First, it says, "All buddhas are extremely rare, / their provisional wisdom is inconceivable." In full, the Sanskrit text should say: "The rare wisdom and upāya of all buddhas are inconceivable." "Wisdom" refers to comprehending the "awakening to the originally unborn" in the preceding verse; "upāya" refers to comprehending the "spiritual power of adhiṣṭhāna" in the preceding verse. Furthermore, "wisdom" refers to the completion of the central platform of the mind-lotus, and "upāya" refers to the blossoming of its petals and stamens. Both are inconceivable, hence it says "rare." Next, it says, "Free from all prapañca, / the innate wisdom of the Dharma Buddha," which extensively praises the inconceivable wisdom; "Yet expounding for the sake of the world, / fulfilling the various hopes and wishes," which extensively praises the inconceivable upāya. If a teaching is obtained relying on a master and arises from many causes and conditions, it is the characteristic of prapañca, arising and ceasing, not the innate wisdom of the dharmatā Buddha. If it is innate wisdom, it cannot be obtained by cultivation and study, nor can it be conferred upon others. Just as when one internally experiences the taste of heavenly amṛta, even if one uses various expedients to speak of it to someone who has never tasted it, that person will never be able to understand it. Yet through the Buddha's great power of upāya, using the formless dharmakāya to adhiṣṭhāna various names and characteristics, he causes sentient beings, through the phenomena of cause and effect, to realize that which is neither cause nor effect; therefore both provisional and real wisdom are inconceivable. Next, it says, "The characteristics of mantra are thus, / always relying on the two truths." This concludes the inconceivable two wisdoms, comprehending the intention of setting forth the two truths above. Because he knows that names and characteristics are themselves the limit of reality, he can empower with the limit of reality to produce names and characteristics. Because he knows that the shallow and brief is itself the deep and secret, he can make the deep and secret into the shallow and brief; whatever benefit sentient beings accomplish is real and not false. If one can understand this conventional truth, one will naturally penetrate the ultimate truth; hence it is said that the buddhas' expounding of the Dharma always relies on the two truths. Next, there is a verse clarifying that faithfully understanding the Buddha's bodhi mudrā brings immeasurable heaps of merit; hence it says, "If there are sentient beings / who know this Dharma teaching, / worldly people should make offerings to them, / just as they revere a caitya." A caitya is that upon which the relics of the physical body rely; therefore all gods and worldly people seeking blessings make offerings to it. If a practitioner faithfully accepts such meaning, he is that upon which the relics of the dharmakāya rely, worthy of receiving the offerings and reverence of all the world. Furthermore, the Sanskrit sound caitya shares the same essence with citta; the secret meaning here is that the mind is the buddha stūpa. Just as the third maṇḍala takes one's own mind as its foundation and gradually increases until the nirvāṇa color of the central womb is placed at the very top, so this caitya is exceedingly high. Furthermore, gradually increasing from the eight petals of the central womb until the third, the body of universal gateways according with types, pervades everywhere without exception; so this caitya is exceedingly vast. The lotus platform is the dharmadhātu, which is the relic of the dharmakāya. If sentient beings understand this bodhi mudrā of the mind, they are identical with Vairocana; hence it says worldly people should make offerings to them just as they revere a caitya.