大毘盧遮那成佛經疏 7.10

7.10

The sūtra says: "At that time, the vajradhara Lord of Secrets addressed the Buddha, saying: 'How rare, bhagavat! The Buddha has spoken the inconceivable method of the path of mantra characteristics.'" As in the Śrāvaka teachings, within liberation there are no letters. But Vimalakīrti explained the characteristics of liberation without separating from letters; hence it is called the inconceivable liberation. Now this syllable-wheel is also like that: it uses the signless dharmakāya to make the various sounds and letters, and the various sounds and letters to make the signless dharmakāya; hence it is called the inconceivable mantra characteristics. [The sūtra says:] "It is not shared with any of the śrāvakas or pratyekabuddhas, nor is it universally for all sentient beings." This sūtra is the secret treasure of the Dharma King, not shown casually to base persons. Just as Śākyamuni, having appeared in the world for more than forty years, only briefly explained the meaning of the Lotus of the Wondrous Dharma because of Śāriputra and the others' earnest three requests, so now this fundamental body is also the calm, deep, and secret abode of the Lotus of the Wondrous Dharma. Therefore, the "Life Span" chapter states, "Always abiding on Vulture Peak and in other abodes," up to "My pure land is undestroyed, yet the multitude sees it burned up"—this is indeed the intention of the yoga of this tradition. Furthermore, it was only explained because of the earnest three requests of the bodhisattva in the stage of succession. If one lacks the capacity for sudden awakening, it will not fall into one's hands; therefore it is not universally for all sentient beings. It also receives the verse above regarding conferring the inconceivable fruit only when one reaches the stage of practice, followed by the two verses of understanding, urging faith, and sealing the realization; thus it says, "If one believes in this mantra path, all qualities of Dharma will be fulfilled." When fulfilled, that is the complete possession of the numerous superior vows. The extensive explanation of the branches of mantra above is concluded. The vajradhara again follows upon the preceding text, requesting the Buddha next to explain the necessary sequence for entering the maṇḍala. In the verses spoken by the bhagavat, he first answers with the two lines: "offering food, incense, flowers, and the like, as well as multiple precious vases," which together are called the branch of offerings. Among the various offering implements, he first explains offering flowers. In whatever is offered, one should properly distinguish each in accordance with the nature and class of the various deities and the directions of the maṇḍala, ensuring that color, fragrance, and touch are pleasing to the human heart. Inauspicious flowers of water and land may only be used for subjugation. Among the three colors—white, yellow, and red—the tathāgata family should use white, the lotus retinue yellow, and the vajra retinue red. Furthermore, according to the directions of the maṇḍala: for a round altar use white, for a square altar use yellow, and for a triangular altar use red. Furthermore, the buddhas use white, the bodhisattvas yellow, and the mundane devas red. Other incenses and so forth should also follow this meaning, additionally adopting and using the texts of the Susiddhi, Guhya, and others, which cannot all be recorded. Padmo is the red lotus. In general, all water-born flowers such as blue, red, and white lotuses may be offered to the various deities. "The nāgapuṣpa and punnāga": this punnāga is the nāgavṛkṣa flower; the Maitreya Bhagavat will attain buddhahood beneath this tree. What is simply called nāgapuṣpa is a flower esteemed among nāgas; the Western Regions have quite a few varieties of it. The kesara, mallikā, tagara, campaka, aśoka, tilaka, pāṭala, and śāla-tree flowers are all found in India; here they cannot all be known in detail.