大毘盧遮那成佛經疏 7.11

7.11

The sūtra says: "Such fresh and wonderful flowers." The Sanskrit text also contains the particle 'or' (vā), meaning that all these flowers can be used interchangeably; hence they are cited as examples. However, if there are flowers present in other regions but absent in that land, as long as they are pleasing to people's hearts and considered auspicious by the world, all may be offered; one should bear this in mind and carefully distinguish them one by one. "Gathered and made into garlands" means interweaving ornaments, either sewn or knotted; due to the practitioner's earnest, pure, and sincere mind, this causes the various deities to rejoice and extend protective mindfulness. Next, anointing perfumes are explained. Sandalwood, costus, saffron, and turuṣka grass—this [last] is clover incense of the Western Regions, slightly different from the clover incense here. "And other wonderful anointing perfumes": such as agallochum, nard, clove, cinnamon bark, western cardamom, cyperus root, and the like, as explained in the Susiddhi and Guhya. It also says that in these anointing perfumes, one should not use animal substances, lac, insect-eaten parts, and the like; one should take pure and fine ones and grind them with water. If offering to the Buddha, one should use fresh, fine saffron or black agallochum, mixed with camphor. For the lotus retinue one should use white sandalwood; for the vajra retinue also white sandalwood; the remaining deities may be matched as appropriate, and whatever perfumes are blended should always contain camphor. Next, incense for burning is explained: one should use agallochum, pine resin, varāṅga, and camphor. White sandalwood is called malaya in the Western Regions, which is the name of a mountain; this is what the *Prajñāpāramitopadeśa* refers to when saying: "Except for Mount Malaya, there is no other place that produces candana." White resin is the sap of the śāla tree. Śrīvāsaka incense resembles the frankincense of this land. Śrī means virtuous and auspicious; it is named thus because this incense is loved even by heavenly spirits. "And other kinds of burned incense whose fragrance is praised by the world": this is also as explained above. The Guhya says: "For burned incense, blend white sandalwood and agallochum to offer to the buddha family. Tree-sap incense is offered to the lotus family. Black agallochum and benzoin are offered to the vajra family." Alternatively, one may prepare incense according to that method, universally blending it to offer to the various deities. "One should act in accordance with the Dharma teachings" means removing defilements and performing adhiṣṭhāna with mantras and mudrās, as explained in the sequence of offerings. The remaining anointing perfumes, flowers, and so forth may be understood by analogy to this. Next, it says: "Offer the various foods according to the teachings." As in the large edition of the sūtra, the various food offerings each have methods of preparation. As for their deep, esoteric meaning, each corresponds to a Dharma gateway. Since that is not complete in this land, simply preparing, performing sīmābandha, and adhiṣṭhāna according to the Susiddhi and other texts in accordance with the Dharma is termed "according to the teachings." Milk porridge: in the Western Regions there are many kinds of porridge, made either with sesame juice, with various beans, or with medicinal ingredients, as extensively explained in the *Daśādhyāya-vinaya*'s medicines section and elsewhere. However, milk porridge is considered supreme. Whenever offering food, one should additionally add ghee, granulated sugar, and the like, so that both color and flavor are complete, and offer it first. Furthermore, in the Western Regions there are many kinds of cooked rice, among which curd-rice is also supreme. When offering this food, one should accompany it with granulated sugar, salt, ginger, and various flavors, and also offer soup, following the methods of preparing food in that land or conforming to the customs of the country. Modaka: one should boil various pastries in ghee, mixing them with diverse flavors, the three pungent spices, and the like, making them richly adorned. Maṇḍaka is the thin flatbread of this land. Leaf pastries are an Indian method of pastry: mixing flour with sugar, honey, and various flavors, and cooking it in ghee and oil; it is exceedingly sweet and delicious. Granulated sugar pastries: this sugar is named khaṇḍa, resembling that produced in Yizhou, yet its color is exceedingly pure white and it breaks at a touch; it is mixed with water. One first makes pastries with flour and soaks them in it several times before eating. Pure and wonderful means striving to make them clean and refined, so that both color and aroma are complete. Pūlikā is translated as "oven-baked pastry"; it is made for an oven by blending diverse superior flavors. Perforated pastries are of two kinds: either pierced with holes, or shaped like tangled threads with layer upon layer of spaces, enhanced with various flavors. Madhuśīrṣa pastries are also oven-baked, additionally coated with sugar and honey. Pheṇaka pastries are made with leavened dough, baked in an oven, and boiled in ghee and oil; they resemble bubbles floating upon water and are very appealing. Aśoka is a rolled-edge sugar pastry. Pāpaṭa food is unleavened fried flatbread. "Such delicacies" further means offering superior delicacies and rare, marvelous fruits available in various lands according to one's wish. White sugar, rock sugar, granulated sugar, ghee, and honey are also placed separately. "Various beverages": in the Western Regions there are very many methods of preparing syrup-drinks, all mixed with fragrant medicinal spices, which are delicious and cure illnesses. There are also unseasonal drinks such as grape juice, as explained in the *Vinaya*. When consuming milk and curd, long pepper, camphor, or the like are also used, prepared according to the dietary methods of medicine (*cikitsāvidyā*). Generally, the preparation of food and the sequence of drinking and eating in the Western Regions mostly follow medicinal arts, possessing the efficacy of nourishing nature and protecting the body; hence they mostly live out their natural lifespans and rarely suffer premature death. In all places where food is placed, one should smear anointing perfume everywhere. In the court where food is placed, one should spread lotus leaves, plantain leaves, or the like completely across it. If these are lacking, one should use fresh, clean white cotton or clean cloth, thoroughly washed with pure water, and smear it all over with perfume. When arranging the food, one should increase the portion for the foremost deities: namely, Vairocana of the central garbha, Avalokiteśvara and Vajrapāṇi of the second court, the four bodhisattvas including Mañjuśrī of the next court, and Śākyamuni and the honored central deity of practice in the outer court. Supposing one portion is placed in other positions, the foremost deities should receive two portions. Or if other positions receive two portions, the Guhya states: "For the lord of the maṇḍala, increase it several times." Although there are these gradations, nevertheless from the buddhas above down to the mundane spirits below, one should make offerings with an equal mind, striving to make them bountiful and equitable. If one cannot even manage this, one should simply make offerings to the family lord. Or one may place the food in the inner court and, directing one's mind, offer it to all deities. Offered incense, flowers, and the like may be understood by analogy to this. Next, offering lamps is explained. The types of fragrant oils are very numerous, such as campaka fragrant oil, sumanā flower fragrant oil, and the like. As for the method of making fragrant oil: take fresh flowers, string them as in making a garland, hang them in the sun, and place an oil vessel beneath to catch [the drips]; take the oil with an implement, pour it over the flowers, let it fall back into the oil, and take it and pour it again. Repeating this cycle over and over, stop only from sunrise to sunset. The next day, take fresh flowers again and do as before, stopping only when the scent of the oil equals the scent of the flowers. The various vessels for offering food, lamps, and so forth are best made of various jewels. If these cannot be obtained, silver, copper, and the like, or even fresh, clean earthenware vessels may also suffice. "Silk banners and canopies in the four directions": if one has the wealth, one should place them separately at each deity's position, with multiple jewels being superior. If one cannot obtain them, silk or even paintings may be used; when painting, one must use pure materials and must not use animal glue and the like. If one cannot make them extensively, at least place a canopy in each of the four directions. Gate standards, bells, and chimes are all made into various ornaments according to one's capacity, also matching the characteristics shown in the "Chapter on Entering the Secret Maṇḍala."