大毘盧遮那成佛經疏 9

English (machine translation) 9

Language: English

9.1

Recorded by the Śramaṇa, the Ācārya Yixing

9.2

Rest of Chapter 2: Entering the Maṇḍala's Requisites

"And as at the celebration when that dragon king
Respectfully bowed in homage,
And on the riverbank flocks of birds
Circled and lined up in ranks;
When he attained the rare meaning of tranquility,
About to destroy all states of existence,
You now obtain a celebration identical to that,
A fine celebration of making tranquility."

9.4

At this time, the Bodhisattva had reached the very bottom of austerities and knew they were devoid of benefit. After receiving the milk-rice from the cowherdess, he bathed in the river and his marks and signs became fully complete. At that time, as he approached closer to the Buddha way, there were boundless auspicious omens of blue sparrows, as explained at length in the *Lalitavistara* (*Benxing jing*). This bird is properly called the *śāsa*, resembling a blue sparrow but smaller, what the local populace calls an 'immortal's bird'. After bathing, the Bodhisattva contemplated the original tranquility of all phenomena, his mind clearly seeing the great path of bodhi, and gave rise to an extraordinary thought, knowing of himself that he would surely be able with great power to crush all states of existence. At that time, boundless and limitless auspicious events again arose in the world. You now, also within the secret womb, discard the various fruitless austerities of the ninety-five non-Buddhist paths that exhaust body and spirit, consume the single-flavor milk-rice of the syllable A, augment your eternal life and physical power, bathe your body in the water of the pure Dharma, clearly recognize the great path of the mind-king, and are about to proceed to the seat of awakening where Vairocana sits; hence it says, 'you now obtain a celebration identical to that'.

9.5

"Just as at the celebration of the Bhagavat
Beneath the king of trees,
When, by the power of his compassionate mind,
He broke the boundless army of Māra,
And in various forms conforming to their kinds,
Permeated the worlds of devas and humans,
You now obtain a celebration identical to that,
A fine celebration of making tranquility."

9.6

When the Bhagavat sat beneath the tree of the seat of awakening, subdued the heavenly Māra, and attained complete enlightenment, various joyful celebrations occurred throughout all worldly and transmundane realms, just as the heavenly tree-king is fully in bloom in the first month of spring. The aspirations he had made while formerly practicing the bodhisattva path were now realized as wished, whereupon he universally manifested his physical body throughout the worlds to teach and transform sentient beings. Furthermore, what is spoken of here as 'army of Māra' correctly sounds in the Sanskrit text as *pakṣa*, which carries the meaning of 'wings' or 'factions/partisans'; here it is rendered following the old translation by grasping the meaning. You now generate the bodhicitta; you should know that you have already come to sit firmly beneath the root of the Buddha's awakening *sāla* tree-king, subduing the army of Māra everywhere through the Tathāgata's empowered divine power. If from here you remain firm and unmoving, and come to perceive the path of mental illumination, that is none other than attaining complete enlightenment within the initial generation of the mind, universally manifesting the maṇḍala body through the Sarvanīvaraṇaviṣkambhin samādhi; hence it says, 'you now obtain a celebration identical to that'.

9.7

"As when the Sugata, the Teacher,
Dwelled in Vārāṇasī,
At the joyful celebration of first turning
The most unsurpassable wheel of the Dharma,
Extraordinary and unprecedented,
The time-divisions of the worldly realm were brought to an end;
You now obtain a celebration identical to that,
A fine celebration of making tranquility."

9.8

The Bhagavat turned the true wheel of the Dharma by virtue of ten meanings, as explained at length in the *Avataṃsaka* and elsewhere. The Sanskrit says *pravaraṇ tu vara*, which means 'exquisite' and 'superior'—that is, foremost in the world, with nothing surpassing it; hence it says 'most unsurpassable'. Furthermore, whatever the Bhagavat preached was entirely on account of the one great cause and condition; hence it says 'most unsurpassable'. All worlds had never heard it from the beginning, nor could they turn it; hence it is called 'extraordinary'. 'Unprecedented' is properly expressed in the Sanskrit text as 'rare and wondrous'; here it is rendered by grasping the meaning. Crossing over all states of existence himself, he also caused boundless sentient beings to dwell in their final bodily existence, even putting an everlasting end to the coarse existence born of mind. You now are also like this: if in this life you attain the Sarvanīvaraṇaviṣkambhin samādhi and the dhāraṇī of speech, when you give rise to sovereign supernatural powers, you will also be able to turn the wheel of the Dharma like Vairocana; hence it says, 'you now obtain a celebration identical to that'.

9.9

"As at that celebration for the sake of benefit,
The foremost auspicious meaning,
Benefited by blessings and advantages,
Praising all the noble assemblies,
And expounding everywhere on the virtuous, venerable
Muni, the Lion of the Śākyas,
You now obtain a celebration identical to that,
A fine celebration of making tranquility."

9.10

The Sanskrit text says *hita*, translated as 'benefit'. Next it says *kriyā*, translated here as 'advantage'. *Karaṇa* is translated as 'profitable benefit'. The original terms are each distinct, but translators had no way to distinguish them. For instance, 'the first', 'the foundation', 'the originator', and 'the primal embryo'—though they all converge on 'the beginning', they nevertheless have slight distinctions. The first line, 'for the sake of benefit', also carries the meaning of causing benefit, concluding as a verse praising the Buddha. The second line, 'the foremost auspicious meaning', concludes as a verse praising the Dharma. The next two lines clarify the supreme fruits achieved through offerings and cultivation, collectively concluding as a verse praising the Saṅgha. The following two lines conclude as a collective summary of the seven verses concerning Śākyamuni's past practices. In short, all such merits as these you have now completely obtained. When the Bhagavat entered parinirvāṇa, it was not two and not distinct from the time he attained complete enlightenment; yet, from the perspective of worldly truth, it is said that the three realms became empty and the merits of sentient beings were exhausted, and therefore it is veiled and left unsaid. However, here, concluding and uniting the Three Jewels and the Tathāgata's past practices is none other than the meaning of the Great Nirvāṇa. Boundless meanings are contained within these eleven verses; they should be explained in detail through various sūtras. Lest it interfere with explaining the meaning of the maṇḍala, only a brief gloss on the words is provided for now.

9.11

Verse on the Golden Probe (Sanskrit text)

9.12

Ajñāna (meaning 'absence of wisdom') paṭalam (meaning 'cataract film') vatsa (meaning 'son of the Buddha') apanītaṃ (pronounced du-gen fan, meaning 'removed') jinaiḥ (in even tone, meaning 'by the benevolent ones') sat-tva- (in conjunct, meaning 'for you') śalākyā (in departing tone, meaning 'adept with a probe') vaidya-rājas-tu (meaning 'the king of physicians') yathā lokasya (meaning 'as in the world') me-pura (in lengthened tone, meaning 'just as').

9.13

"Son of the Buddha! The Buddha removes the film of ignorance for you, just as the king of physicians in the world is adept in using the golden probe." The method of treating eyes in the Western Regions uses a chopstick of gold, round and smooth at both ends and slender in the middle, shaped like a pestle, perhaps four or five inches in length. When used, medicine is applied to both ends, and each end is used respectively to apply it inside one eye. The golden probe in the *Nirvāṇa [Sūtra]* is also of this kind. The eye of the mind of all sentient beings originally possesses the nature of the Buddha's vision and knowledge; but because it is obscured by the film of ignorance, the dharmatā of all phenomena cannot appear clearly before them. If an unskilled physician is made to remedy it, not only will it be ineffective, but it may even increase the cataract film or damage the pupil. It is not so when the Tathāgata, fully endowed with upāya, is adept in using the golden probe: like the master carpenter of Ying wielding his axe to remove the speck entirely, where it must not be harmed, he causes no harm. If there is an excess or deficiency by even a hair's breadth, it will be obscured by nihilistic emptiness and will not achieve unimpeded vision and knowledge. Moreover, the nature of seeing forms within this diseased eye is naturally accomplished whether a king of physicians exists or does not exist in the world; it is only when it meets the occasion for being treatable that it opens into clarity, not that it is newly created now through the efficacy of the probe and medicine. In the *Lotus [Sūtra]* there is the parable of the blind man, which should be expounded at length here. The ultimate intent of all the Buddhas' various different expedient gateways is entirely directed toward this.

9.14

Verse on the Clear Mirror (Sanskrit text)

9.17

"All phenomena are devoid of shape and form,
Serene, clear, and without turbidity;
Free of grasping and detached from speech,
They arise solely from causes and actions.
Knowing this phenomenon in such a manner,
Its self-nature is without defilement.
Making matchless benefit for the world,
You are born from the Buddha's heart."

9.18

The first line of the Sanskrit text merely says 'shape and form', yet its phrasing is continuous with the unconditioned Dharma, intending to clarify that phenomena are devoid of shape and form. Their nature is originally pure, like a clear mirror serene and pellucid, without defilement or turbidity, yet capable of universally reflecting all images. You should know that these images are not born from within the mirror, not born from external substances, not born from both together, nor do they exist without causes and conditions; various prapañca are all inapplicable to them, nor can they be grasped, but merely belong to causes and conditions. When conditions converge they are not born; when conditions disperse they do not perish; that is to say, they are neither impermanent nor annihilated, neither coming nor going. You should know that the image is the mirror, and the mirror is the image. If one can understand in this way, one sees the dharmatā of all phenomena and knows that the self-nature of the mind is originally undefiled. Using this mirror-like mind to reflect upon the mind-like mirror, it is said that the mind itself sees the mind and the mind itself knows the mind; wisdom and the mirror are not two and not distinct. The reason the cataract film of the eye was removed was precisely to contemplate this dharmadhātu; hence it explains itself. If one accords with this, one attains the Sarvanīvaraṇaviṣkambhin samādhi in the universal gateway maṇḍala, and is able to produce matchless benefit for all sentient beings—also called 'unrivaled' or 'incomparable', meaning immeasurable. Because one is capable of giving birth to oneself in the family of the mind-Buddha, one is called a child of the Buddha's heart. Because one is born from the mind-Buddha, it says 'you are born from the Buddha's heart'.

9.19

Verse on the Dharma Wheel and Dharma Conch (Sanskrit text)

9.23

"You yourself today
Shall turn the world-saving wheel,
Whose sound shall everywhere pervade,
And blow the unsurpassable Dharma conch.
Do not give rise to deviant understanding;
With a heart free of doubt and hesitation,
Reveal and demonstrate to the world
The superior path of mantra practice.
Always make such an aspiration
To proclaim the Buddha's gracious virtues;
All the Vajradharas
Will protect and be mindful of you."

9.24

Just as the wheel of syllables rotates and accomplishes [its work], mutually forming a single body, so also does the wheel of seals: the body is likewise. Therefore, when one understands the meaning of the round mirror maṇḍala, one immediately understands the meaning of turning the wheel of the Dharma within the secret treasury. When one turns this wheel of the Dharma, with a single voice one awakens sentient beings throughout the worlds of the ten directions; therefore it is said, 'blowing the great conch of the Dharma.' In the Sanskrit pronunciation, within the word for 'pervading,' there is both the meaning of 'sound' and the meaning of 'blowing forth,' and furthermore the meaning of 'causing to be heard universally.' 'Divergent intellect' is the intellect of conceptual discrimination. 'A mind without doubt' means that doubts and regrets are forever exhausted, and one abides in true knowledge. Because one abides in true knowledge, one is able to make an unfailing lion's roar, revealing to humans and devas the path of the supreme practice of mantras. If you are able to make such an aspiration, at all places and at all times, in order to repay the great benevolence of the true Dharma and proclaim the Buddha's benevolence and virtue, you are then a messenger of the Tathāgata, performing the Tathāgata's deeds; therefore, all vajradharas will protect and be mindful of you. Furthermore, as for your mind-king, at the time of the initial path of the luminosity of the Dharma, when attaining buddhahood and turning the wheel of the Dharma, there are already immeasurable and boundless vajra-knowledge seals circling and assisting, jointly protecting and upholding it—how much more so the majestic power present when the ultimate mind-king of Vairocana attains buddhahood? Therefore, for the sake of this Dharma, you must generate great diligence.

9.25

The verse of the samaya (from the Sanskrit text):

9.30

"Buddha-son, from this day forward, without sparing body or life,
You should not abandon the true Dharma, nor abandon the bodhicitta,
Nor be stingy with any teachings, nor engage in actions harmful to sentient beings.
The Buddha has spoken the samaya; you who abide well in the precepts,
Just as you protect your own physical life, so too must you protect the precepts.
With utmost sincerity and reverence, you should bow your head to the feet of the Holy Honoured One,
Act in all things according to the instruction, and do not give rise to doubts and qualms."

9.31

The single verse spoken into the ear mentioned previously is like the Mahāsāṃghika lineage conferring the six mindfulnesses, or the Sarvāstivādins conferring the five-period Dharma, using it to verify whether one has previously received the full ordination or not. Now, these four precepts are like having finished receiving the full ordination, the precept aspects already having been briefly pointed out; one should know that these are precisely the four pārājikas in the secret treasury. Just as when a person has their head severed by another and their life-faculty is not continued, all the limbs are powerless and before long all will disintegrate, so too these four pārājika precepts are the life-faculty of the Mantra Vehicle and also the life-faculty of the true Dharma. If they are broken, within the secret treasury one is like a corpse: although fully practicing various virtues and deeds, before long they will be ruined. Regarding the first precept, 'one should not abandon the true Dharma': one must receive and practice, uphold and recite all the true teachings of the Tathāgatas, like the great ocean absorbing the hundred rivers without any satiety. If towards the definitive or non-definitive teachings of the various vehicles, following any Dharma-door whatsoever, one conceives a mind of abandonment—just as in the Śrāvaka Vehicle, if facing a person capable of performing the legal rite, one conceives in the mind and utters with the mouth that one abandons any single teaching, it also constitutes abandoning the precepts; although within the complete vinaya one does not fall into the reckoning of the saṅgha, it is not an offense of breaking the precepts. Now, because in this secret Mahāyāna there is ultimately no sense of abandonment, it constitutes a grave offense. Furthermore, all these Dharma-doors were accumulated by the Great Compassionate Bhagavat over immeasurable asaṃkhyeya kalpas and expounded in order to universally benefit all sentient beings, just as within the wheel of syllables not one can be cast aside. Just as a follower of the Śrāvaka Vehicle who abandons a single matter has thereby severed the meaning of harmony and lost the prātimokṣa, how much more so in the Mahāyāna? Regarding the second precept, 'one should not abandon the bodhicitta': this bodhicitta is to the ten thousand practices of a bodhisattva like the banner and standard to a great general; if the great general loses the banner and standard, the three armies are immediately defeated and fall into subjugation by others; hence it incurs a pārājika. There are people who, although cherishing the Dharma treasuries of the three vehicles and not abandoning them in mind, nevertheless think: 'The supreme Mahāyāna involves various difficult and bitter austerities that I cannot endure. I should rather seek extinction in the Lesser Vehicle.' Or they say: 'I will broadly cultivate roots of good and make offerings to the Three Jewels, enjoying the bliss and rewards of humans and devas for a long time. Supreme bodhi is the domain traversed by great beings such as Samantabhadra and Mañjuśrī; how could I attain it now?' Regressing from the bodhi vow due to various reasons such as these is to sever one's own life-faculty and incurs the pārājika offense. Furthermore, this bodhicitta ultimately has no sense of regression; therefore it is not like the Śrāvaka teachings where, even if one abandons the three refuges and regresses to being a white-robed layperson or non-Buddhist, the Buddha, out of loving compassion, permits it. Regarding the third precept, 'one should not be stingy with any teachings': there are people who, although not abandoning the true Dharma and not leaving behind the bodhicitta, are nevertheless stingy with the true Dharma and unwilling to examine capacities and bestow it as a gift; this also incurs a pārājika offense. Why is this so? It is because only after the Tathāgata appears in the world is there this true Dharma, down to a single phrase or a single verse, which the Bhagavat obtained only after giving up body and life and serving as a servant. It is the inherited wealth left by the parents of all sentient beings, not meant solely for one sentient being. Yet now one secretly claims it as one's own; therefore, within this secret treasury, it is equivalent to stealing the property of the Three Jewels. Briefly speaking, there are four kinds of Dharma, namely the three vehicles and the Secret Vehicle. Although one should not be stingy, one must nevertheless observe sentient beings, measure their capacity, and only then confer it upon them. If one rashly explains deep and secret matters, causing them to generate doubts and slander and sever their roots of good, then under the fourth precept one commits a pārājika offense. Those who are merely stingy with material wealth and unwilling to bestow it incur an offense among the ten upāya precepts, which is explained as of the lesser grade. Regarding the fourth precept, 'do not engage in actions that do not benefit all sentient beings': this is contrary to the four means of attraction. The four means of attraction are the four supports among the bodhisattva's full precepts. When first conferring the precepts, one must first explain these obstructions; if one can practice them, only then are they conferred; if one cannot practice them, one is not a mahāsattva and they may not be conferred. Why is this so? The bodhisattva generates the mind of all-knowledge fundamentally to universally gather all sentient beings and provide the conditions for their entry into the path of the three vehicles. Yet now, conversely acting against the four means of attraction, one causes conditions that obstruct the path for sentient beings. All sentient beings are also identical in substance to the wheel of syllables and cannot be separated; therefore, harming the roots of good of even a single sentient being, or abandoning beneficial actions toward them, incurs a pārājika offense. For instance, in the Śrāvaka teachings, abandoning even one person among the seven assemblies constitutes disharmony and severs the complete prātimokṣa. If one merely, according to an afflicted mind, engages in unchastity, theft, killing, or false speech without harming their good conditions for the three vehicles, it is like a thullaccaya offense in the Śrāvaka teachings and is subsumed under the training rules of upāya. Next below are the ācārya's words of admonition. 'The Buddha has spoken the samaya': the Sanskrit text also contains these words, meaning that the Buddhas of the ten directions and three periods together spoke this samaya, traveling together on the one true path, with no other way. Now, the entire assembly within the maṇḍala appears as verification. The Sanskrit says sumrata (suvrata), translated as 'one who abides well in the precepts'; because one abides well in the samaya, one is also called 'one who abides well in the precepts,' which is an alternative designation for a Buddha-son. Just as you protect the physical body and life given by your parents, so now must you cherish this dharmakāya and wisdom-life in the same way. Now that you have finished receiving the full precepts, you should with utmost sincerity pay homage to the deities and withdraw. From this day forward, in whatever you undertake, you must fully rely on the mantra teachings and practice as instructed. Like those who have newly received the precepts, in all enterprises you should first ask your master; you must not act rashly or arbitrarily, causing evil heresies, doubts, or regrets to arise. Furthermore, the ācārya explains the prātimokṣa treatises of the two divisions within the Vidyādhara Treasury, each of which is a mantra capable of accomplishing various matters, because the Tathāgata empowers the disciples with them. The verses here are also like this: when performing the ritual, one should recite the Sanskrit text and extensively explain it together with the syllable gateways.

9.32

"At that time Vajrapāṇi addressed the Buddha, saying, up to: because they are seen as identical to the Buddha, the Bhagavat." This explains the unconditioned merit (avijñapti-merit) within the mantra gateway because the reception of the full precepts has just concluded. In the Śrāvaka teachings, once one has received the full precepts, through each individual training rule—such as those against sexual misconduct, stealing, killing, and lying—one attains unconditioned merit with respect to every single sentient being in the trichiliocosm, a river of merit flowing continuously until the end of one's life. Even through the precept against drinking alcohol, unconditioned merit arises with each and every swallow with respect to all sentient beings. Through the precepts against destroying plant life and digging the earth, unconditioned merit arises individually with respect to every single speck of dust throughout all vegetation from the vajra-stratum upward. Due to these causes and conditions, even an ordinary person full of defilements is counted among those worthy of offerings together with the saintly trainees beyond learning (aśaikṣa), jointly conducting sacred tasks. Now, in this Secret Treasury: due to the first precept, unconditioned merit arises with respect to the storehouse of all true Dharma throughout the ten directions and the three times. Due to the second precept, the factor of unconditioned merit arises with respect to all bodhisattva practices throughout the ten directions and the three times. Due to the third precept, unconditioned merit arises with respect to all gateways of liberating people throughout the ten directions and the three times. Due to the fourth precept, unconditioned merit arises with respect to all sentient beings and the four means of embracing throughout the ten directions and the three times. It is not limited to a single lifetime as its span, nor to the trichiliocosm as its sphere. Furthermore, all the moral codes of the Śrāvakas are conditioned and compounded; ultimately they terminate in Nirvāṇa without remainder, returning to ash and extinction. But this bodhisattva moral code originally arises from the sarvajñajñāna and ultimately flows into the ocean of omniscience (sarvajñatā); both root and end, ultimately equal, are like vajra. Moreover, just as in the Śrāvaka teachings, although there are differing stages such as those endowed with defilements, trainees, and non-trainees, the unconditioned moral discipline that is aroused nevertheless has no difference of superiority or inferiority—this bodhisattva moral discipline is also like this: although there are differing stages, from the initial arousal of the mind up to the forty-two stages, when the unconditioned wholesome roots are aroused all at once pervading the dharmadhātu, they are completely free from any difference of increase or decrease compared to the Tathāgata. Furthermore, just as all merit at the time of first arousing the mind is equal to the Tathāgata's, from this point forward, passing through incalculable asaṃkhyeya kalpas, within a single thought-moment it constantly and remarkably advances, turning deeper and broader, inconceivable. For this reason it is called the unconditioned merit within the Secret Treasury. Thus the sūtra states: "Vajrapāṇi asked: When these good sons and good daughters enter this mahākaruṇāgarbha-maṇḍala, how great a mass of merit do they obtain? The Buddha said: The mass of merit from the initial arousal of the mind up to becoming a Tathāgata is exactly equal to the mass of merit of these good sons and good daughters. This merit is beyond the reach of the thinking and discrimination of any sentient being; only the Buddhas can know it." Here he merely points out the gateway of entry, desiring that [the disciple] comprehend the complete meaning; hence it is said that through this Dharma gateway one should know it in this manner. For example, when the crown prince of a wheel-turning king has just settled in the womb, he is already able to hold the four continents so that their merit and virtue do not diminish, and the eight classes of deities all venerate him—how much more so the benefits he brings when he succeeds to the consecration stage! Therefore the Buddha said: Because their mass of merit is equal to the Tathāgata's, you should know that they are sons of the Buddha's mind, born from the Buddha's mouth; wherever they reside, there is a Buddha performing Buddha-work. This is just as in the Śrāvaka sūtras, where the Buddha says that wherever Śāriputra travels, I have nothing to do in that quarter. The reason all sentient beings make offerings to and draw close to the Tathāgata is that he can generate inexhaustible merit and wisdom. Now, the mass of merit possessed by these good sons and good daughters is exactly equal to the Tathāgata's. Therefore, out of great compassion, the Bhagavat entrusts all sentient beings: those who delight in making offerings to the Buddha should make offerings to these good sons and good daughters; those who wish to see the Buddha should look upon them. The mass of merit when first entering the mundane-truth maṇḍala is equal to the Tathāgata's. The mass of merit when first entering the profound, secret yoga-maṇḍala is likewise equal to the Tathāgata's. And so on at length, as one enters the maṇḍala of each and every stage, the mass of merit produced is in every case equal to the Tathāgata's; within this, there is difference and yet there is no difference. Because one sees such a vajradhātu, one is named Vajrapāṇi. Because one sees such a dharmadhātu, one is named Samantabhadra. Therefore, this foremost holy lord and all the assemblies of vajra bodhisattvas voiced in unison, saying: "From this day forth, we should reverently make offerings to these good sons and good daughters. Why? Because they are seen as identical to the Buddha, the Bhagavat." This is just like the ministers of a wheel-turning king: clearly knowing the royal lineage, seeing that his emergence in the world brings many benefits, and wishing that the seven jewels never vanish, they all with utter sincerity pay homage to and guard the prince in the womb, and do not use dissembling words. The Guhyakā states: "After the ācārya has performed the homa as explained above, he sprinkles the crowns of the disciples' heads with pure water, broadly demonstrates the positions in the maṇḍala, teaches them the great mudrā and the mantra of the Vidyārāja, and has them sit in one place to recite it. Next, he teaches them to make offerings of incense and flowers to the primary deity and the other deities; having finished, they sit in order, and the master recites the Prajñāpāramitā Sūtra himself, having them listen to it. Next, he broadly expounds the samaya precepts for them: 'From this day forward, you must always reverently make offerings to the Three Jewels, all bodhisattvas, and the deities of all mantras; always give rise to faith and understanding toward Mahāyāna sūtras; whenever you see anyone who has received the samaya, you must give rise to love and joy. Toward the venerable masters always give rise to reverence; do not harbor resentment toward the deities, nor faithfully study non-Buddhist scriptures. Whenever anyone comes seeking, give according to your ability; toward all sentient beings always give rise to kindness and compassion; diligently practice all virtues; always take joy in the Mahāyāna. Do not be negligent or remiss in the mantra practice; and regarding all secret teachings, you should not speak them to those who lack the samaya.' It is broadly like this; the rest is explained at length in the first chapter on the ritual of offering. Having instructed them in this way, he indicates to each of them the division to which their primary deity's mantra and mudrā belong, and explains the primary maṇḍala for them; only then does he perform the final homa. The homa completed, he further protects the body according to the ritual and offers food to the various quarters. The offering finished, he washes his hands, purifies [them] with sprinkled water, and together with the disciples makes sequential offerings of incense, flowers, and so forth to all deities, sincerely bowing his head and beseeching joy. Again grasping the argha, he dispatches each deity according to the ritual using their original mantra—either following the original teaching or using the mantra of the lord of the maṇḍala to dispatch them all at once, conforming to the method of invokation. All the offered food should be given to the poor; it should not be given to dogs, crows, and the like to eat. As for all the material wealth, the ācārya should take and use it at will; if he cannot use it, it should be offered to the Three Jewels: parasols, fly whisks, and so forth are offered to the Buddha; ointments, burning incense, and so forth are offered to the Dharma; robes, vases, vessels, and so forth are offered to the Buddha and the saṅgha of the four quarters. If there is no saṅgha, it should be given to the seven assemblies [of disciples]; the disciples may not use even the slightest bit of it; if they use it, they violate the samaya. As is explained there at length."

9.33

From the passage beginning, "At that time, Vairocana again surveyed the whole assembly and addressed the Vajra-holder, Master of Secrets, and the others," down [to the subsequent verses], the required mantra components used during the maṇḍala ritual are explained. An ācārya ought to understand them, and therefore they are spoken next. Because the treasury of the Tathāgata's speech mystery was about to be revealed, he again surveyed the great assembly everywhere and empowered them. Just as when a bodily Buddha is about to utter truthful words, he might manifest the mark of a broad and long tongue covering his face and address those who are to be liberated, saying: "In your scriptures, have you ever seen a person with such a mark who utters falsehoods?" Or, in the Mahāyāna, he might manifest the mark of the tongue covering the trichiliocosm. Here, because the World-Honoured One was about to speak the Tathāgata's universal speech, it clarifies that this speech wheel horizontally and vertically pervades the entire dharmadhātu; hence it is called the 'mark of the broad and long speech wheel'. For this character 'mark' (相), the Sanskrit text properly says 'maṇḍala'. Previously, the universal body maṇḍala was opened and revealed; now, the universal speech maṇḍala is displayed again. It is like a wish-fulfilling jewel (cintāmaṇi), which is tranquil and without mind, having no fixed form, yet can universally respond to all beings and bring joy to their minds; hence it is called the 'skilfully-colored jewel' (citramaṇi). Furthermore, from the skilfully-colored jewel body, he emits skilfully-colored jewel speech and displays a skilfully-colored jewel mind, universally showering the wealth of Dharma to fulfill the various wishes of living beings throughout the dharmadhātu. Such traces of responding to beings constantly pervade the ten directions and the three times, planting the roots of manifold virtues through immeasurable gateways, abiding without end in indestructible practice—which means being unhindered and indestructible in all activities; hence it is called the mantra phrase of 'incomparable power in the three times'. This is a general explanation of the source from which all mantras are generated. As for the Great Power, Great Protection, and so on explained in the text below, these are the adaptive functions arising from the wheel of the wish-fulfilling jewel that accord with beings' capacities. At that time, knowing that their own mental vessels were pure and clean, and having received the Tathāgata's inconceivable adhiṣṭhāna so that they were capable of receiving the Great Dharma, the entire great assembly immediately and simultaneously besought the Buddha with one voice through immeasurable gateways: "World-Honoured One, now is precisely the time! Sugata, now is precisely the time!" According to the Sanskrit text, the former 'time' is called kāla, which refers to a long period of time, such as one year having three divisions. The latter 'time' is called samaya, which refers to a shorter portion within a time, such as the smaller divisions within the six periods of day and night. It is like someone saying: 'Now is the very time for spring plowing, and having met with fertile rain, one should promptly sow the seeds and not let the opportunity slip away.' Therefore, it is said twice. At that time, having accepted the request, the World-Honoured One was about to speak the Great Power, Great Protection Vidyārājñī (vidyā-queen), and thus he dwelt in the samādhi of Fulfilling All Vows, Manifesting the Mark of the Broad and Long Tongue Pervading All Buddha-fields, the High Peak Contemplation of the Pure Dharma Banner. What is called 'manifesting' (出) here should properly be translated as 'generating' or 'arising' according to the Sanskrit text; older translations sometimes rendered it as 'valorous surging' (sphuraṇa / vijṛmbhita). To manifest this mark of the broad and long tongue is precisely the Tathāgata's valorous surging in displaying great supernatural powers, and so it is phrased according to the intended meaning. This samādhi is foremost among the universal great functions of the skilfully-colored jewel whose mark of the Tathāgata's broad and long tongue fills all Buddha-fields. Just like the banner of a great general, it is therefore called the 'Pure Dharma Banner'. In Sanskrit it is called dhvaja, which is translated here as 'standard' (幢). In Sanskrit it is called ketu, which is translated here as 'flag' (旗). Their forms differ slightly: a dhvaja is adorned only with various multi-colored pennants as emblems, whereas the form of a ketu is largely similar but adds secret insignia onto the flag, like a military commander drawing various forms such as turtles, dragons, birds, and beasts to regulate the three armies. In some places it is also translated as 'standard', so they are spoken of together. If the Sanskrit text were fully preserved, it should be called the 'Pure Dharma Banner and Flag'. Just as a great general sets up his banner and flag upon a high peak, fully perceiving the contours of mountains and rivers and the dispositions of the enemy, directing a million troops so that their movements and halts act as one and their dispersal or union accords with his will, so that he is certain to triumph in battle and certain to take whatever he attacks. If a clumsy general is blind to the strategic situation and loses his banner and flag, then everyone will have a different mind, and defeat will follow on their heels. The pure bodhicitta as the banner and flag for the myriad practices is also like this. Abiding upon the mountain of the Middle Way's ultimate truth, steadfast and unmoving, with the samādhi of heroic practice he universally observes the ten directions, completely seeing the superior and inferior qualities of the materials for immeasurable gateways of liberation, where they should be applied, as well as the causes and conditions of the open and blocked paths of the various bhūmis. Thus he can hold immeasurable virtues and universally protect all living beings, and whatever he does cannot be ruined. At that time, the World-Honoured One had this thought: 'From the time of my first aspiration, I have constantly used this valiant bodhicitta to protect the True Dharma and living beings. In the midst of various difficult and bitter ascetic practices, I have been like a vajra without turning back, precisely in order to accomplish such a samādhi to universally protect the Buddha-fields of the ten directions. Now my vows have all been fulfilled; to do what ought to be done, now is precisely the time.' He immediately emitted a voice that pervaded the dharmadhātu of all tathāgatas and felt compassion for the entire realm of living beings without remainder, speaking these vidyādhara Dharma phrases: 'If what I say is true and not false, then for whoever recites, holds, and cultivates this, may their power be no different from mine.' Therefore it is called 'Great Power, Great Protection'. The ācārya said: 'Vidyā (明) has the meaning of the light of great wisdom. Rājñī (妃) is rājñī in Sanskrit, which is the word rājan (king) voiced in the feminine; therefore, translators conventionally render it as queen (妃). Queen has the meaning of samādhi, namely the samādhi of the Great Compassion Womb (mahākaruṇāgarbha). This samādhi is the mother of all sons of the Buddha. These sons of the Buddha are precisely the bodhicitta of the Pure Dharma Banner. Just like that womb, from the time of the kalala onward, it conceals and protects [the embryo], keeping it from being harmed by various conditions, gradually nurturing it until birth; and even afterwards, it still diligently guards, nurses, and rears it. Therefore, it is said that the mother's kindness is the deepest, difficult to repay.' Arising from this samādhi, the times of entering, abiding, and emerging are all the inconceivable dharmadhātu; it is not like mundane dhyāna where movement and stillness obstruct each other, having moments of regression, lapse, or interruption.

9.35

The first phrase is taking refuge in all the tathāgatas. The next phrase, 'able to eliminate all obstacles, terrors, and so forth', praises the virtues of all the Tathāgata's Great Power and Great Protection. The next phrase praises the immeasurable Dharma gateways. Viśva also has the meaning of 'skilful', namely the immeasurable skilful gateways of liberation, which are the universal activities and functions of the samādhi of the High Peak Contemplation of the Dharma Banner. Now, wishing to speak this vidyārājñī, he first pays homage to such virtues of all tathāgatas. Next it says sarvathā, which points generally to these virtues of all buddhas, intending to have them enter the gateway of a single syllable together. Next are the two syllables hāṃ and khaṃ, which are the very substance of the mantra, also called the bījas. The following phrases all explain these two syllable gateways in turn. The syllable ha has the meaning of cause (hetu): what is called the cause of the Great Vehicle is precisely the bodhicitta; because all causes are originally unborn, and even free from causes and conditions, it is called the pure bodhicitta, which is the true cause of attaining Buddhahood, the bīja of the banner and flag of the True Dharma. Adding the bindu of emptiness above has the meaning of entering realization; therefore, the sound is modified to hāṃ. Kha is great emptiness; adding the bindu above modifies the sound to khaṃ, which is the realization of this great emptiness, called the Prajñā Mother of Buddhas, precisely the meaning of the vidyārājñī. Nurturing the bīja of the true cause within this ākāśagarbha (matrix of space) is precisely the meaning of great protection. Furthermore, the syllable gateway kha is like space, ultimately pure and non-existent, which is the sphere known by the High Peak Contemplation. The syllable ha is the bodhi-banner and also sovereign power; because these two syllables correspond with each other, it is like a great general capable of crushing enemies. Moreover, the syllable gateway ha is the jewel of the bodhicitta; because it harmonizes with the ākāśagarbha of the syllable gateway kha, it accomplishes the skilfully-colored jewel, capable of fulfilling all desires. Now, in this mantra, this syllable khaṃ is omitted, but it is fully present in the text below. The next phrase says rakṣa, which means to protect. Just as a person in terror and distress, if relying upon a powerful great person or obtaining the fortification of high walls and deep moats, is calm and without anxiety—so that even if enemies use various stratagems, they can do nothing against him—the practitioner is also like this: leaning upon the bodhicitta king and taking the womb of prajñā as city walls, indestructible like space. This is a further explanation of the previous meaning. The next phrase, mahā-bale, is translated as 'great power'. In the syllable ha, the bodhicitta is fully endowed with the power of all tathāgatas; now, joined with the syllable kha, it is free from all bondages and has no further hindrances, like wind revolving freely in space; hence it is called 'great power'. Furthermore, because the sovereign power of the syllable ha is joined with the immeasurable skilful liberation gateways of the syllable kha, it is like a champion endowed with a thousand skills whom no one among the multitude can defeat; hence it is called 'great power'. The seventh phrase explains the source of this great power, and thus it says 'born from the virtues of all tathāgatas'. This means that this great firm power originally arises from the vajra-lineage of all buddhas; moreover, for immeasurable kalpas, he has constantly used this true cause of the syllable ha to fully cultivate the myriad virtues of the Dharma syllables, each of which is indestructible like a vajra. Now, with the multitude of virtues fulfilled and all powers complete, he shall again use this samādhi of the High Peak Contemplation of the Dharma Banner to utterly crush the enemies of the dharmadhātu and universally protect living beings. Next, he speaks truthful words, namely the syllables hūṃ hūṃ. Hūṃ is the sound of terrifying them; the reason it is spoken twice is that one crushes external obstacles and one crushes internal obstacles. Furthermore, the external is the affliction obstacle (kleśāvaraṇa), and the internal is the cognitive obstacle (jñeyāvaraṇa). If explaining according to the syllable gateway, by what Dharma does the Tathāgata terrify the obstacles? It is precisely by this syllable gateway ha. The lower stroke of samādhi indicates the complete cultivation of the myriad practices; having the great bindu of emptiness above indicates that the myriad virtues are already accomplished. The syllable ha is the samādhi of the Dharma Banner and Flag; because it is joined with the bindu of emptiness, it is the samādhi of the High Peak Contemplation. When the syllable ha is the bīja of all tathāgatas, the upper bindu is the mother of the vidyārājñī, and the lower stroke is the daily growth of the embryonic state. For these reasons, the moment the sound is emitted, the armies of Māra are shattered. Next it says traṭ, which has the meaning of rebuking and subduing. Just like a lion roaring furiously, among the beasts none fails to be subdued. It is also repeated twice because it counters fundamental afflictions and secondary afflictions, and even remedies all afflictions within the realms and outside the realms. The final phrase says apratihate, which has the meaning of unhindered and incomparable power, concluding and upholding the preceding text. Due to these causes and conditions, it is named the Great Power, Great Protection Vidyārājñī. Svāhā alerts all buddhas to bear witness, and also has the meaning of mindful retention, as explained before.

9.36

When the sūtra says: 'Then all Tathāgatas and the host of Buddha-sons, having spoken this vidyā, instantly caused all buddha-kṣetras everywhere to shake in six ways,' it means that when Mahāvairocana Tathāgata uttered this sound pervading the dharmadhātu, all buddhas and bodhisattvas, on account of their non-dual realm, spoke it together in one voice. Now, this sentence of adhiṣṭhāna is endowed with majestic power, and moreover, through the Tathāgata's true and sincere words, instantly the buddha-kṣetras of the ten directions shook in six ways, showing that the Buddha's great vow is real and not false. As for the meaning of 'shaking in six ways', other sūtras explain its aspects in detail. Now, according to the esoteric explanation of this lineage, the six ways refer to the six primary defilements: greed, hatred, ignorance, views, pride, and doubt. The mind-ground of all sentient beings is constantly constrained by these heavy defilements, unable to rise of itself; now, moved by the Bhagavat's utmost sincerity, they all burst open their shells and disperse, and the buddha-seeds sprout; hence it is called 'shaking in six ways'. At that time, seeing these two kinds of causes and conditions for the earthquake—the superficial and the deeply esoteric—there was no bodhisattva whose mind did not blossom forth, obtaining what they had never had before, and they praised the Bhagavat Mahāvairocana with subtle verses. And when the sūtra says 'before all buddhas', it means that when the Buddha spoke this vidyā, the bodhisattvas and others in the worlds of the ten directions each saw that it was also spoken before their respective buddhas, and therefore in a single voice they all simultaneously comprehended it. This text is drawn upon to verify and establish the majestic power of the Great Protection. In the verse of comprehension, 'The buddhas are extremely extraordinary': if preserved fully according to the Sanskrit text, it should say, 'How wondrous are all buddhas!' 'Having spoken this Great Power Protection': this means that the bodhisattvas in each and every world simultaneously comprehended the mantra spoken by all buddhas of the ten directions. Because all buddhas of the ten directions protect it together, it is like a vajra city, heavily fortified and so high that none can scale it, encircled moreover by boiling moats so deep that none can cross them; therefore, all creators of obstacles cannot violate it. 'Abiding with mind protected by that': this means that the practitioners, able to abide by guarding body and mind with this mantra and esoteric mudrā, thereby cause all obstacle-makers, Vināyakas, foul-formed rākṣasas, and the like, to naturally retreat and disperse. Furthermore, for this word 'abiding', according to the Sanskrit phonetic value it also means 'to be settled firmly within one's mind'. If explained in the deep sense, it means that this person of pure bodhicitta abides by guarding their mind with the true meaning of this vidyārājñī; therefore, the three kinds of heavy obstacles, all evil rākṣasas, and the like, all flee and disperse, unable to harm their roots of goodness. Even down to when a thought arises in recollection, there is such power and momentum; hence the final line further concludes and accomplishes this.

9.37

When the sūtra says: 'The Bhagavat's vast dharmadhātu adhiṣṭhāna, at that very time, abided in the Dharmadhātu-garbha samādhi. Arising from this concentration, he uttered the vidyādhara entering the Buddha's samaya': In Sanskrit, vipula means 'vast', referring to that which is profound, broad, boundless, and unfathomable. The self-substance of such phenomena is called the vipula-dharmadhātu. The dharmatā of all buddhas, the dharmatā of mantras, and the dharmatā of sentient beings are all the vipula-dharmadhātu; because they mutually empower one another with this, it is called 'dharmadhātu adhiṣṭhāna'. Furthermore, just as in the causal conditions of the union of male and female, the seed is deposited in the womb without being destroyed, this is the meaning of mutual adhiṣṭhāna. In this way, the buddhas, kings of the land, and vidyārājñīs unite, together producing the vipula seed, held by the mahākaruṇā womb without destruction; hence it is called 'dharmadhātu adhiṣṭhāna'. The Bhagavat universally empowered all sentient beings, making them all equal seeds; this being done, he immediately entered the All-Pervading Dharmadhātu-garbha samādhi, contemplating each and every one of these seeds as the inexhaustible adornment of Vairocana's universal-gateway retinue upon the lotus throne, no different from the mahākaruṇā-maṇḍala. Yet because sentient beings cannot realize and know this for themselves, they are said to be 'in the holy womb-kośa'; when they emerge from the womb, that is the Tathāgata's liberation. After the Bhagavat had thus directly contemplated, he immediately arose from samādhi and spoke the samaya vidyādhara. Samaya has the meaning of equality, of primal vow, of removing obstacles, and of awakening. As for 'equality', it means that when the Tathāgata directly realized this samādhi, he saw that the various bodies, speech, and minds of all sentient beings are all equal to the Tathāgata's, and their dhyāna, wisdom, and dharmatā body are also ultimately equal. Therefore, he uttered true and sincere words to announce to sentient beings: 'If what I say is definitely not false, then when all sentient beings utter these true and sincere words, may they also receive the adhiṣṭhāna of the three mysteries, their inexhaustible adornments being equal to the Tathāgata's.' Through this cause and condition, they are able to perform vajra activities; hence it is called 'samaya'. As for 'primal vow', when the Tathāgata saw and realized this samādhi, seeing that all sentient beings possess the capability of becoming buddhas, he immediately made a great vow: 'I must now, through the universal gateway and by countless upāya, cause all sentient beings to reach unexcelled bodhi. As long as the realm of sentient beings is not exhausted, my activities shall never cease. If there are sentient beings who, in accordance with my primal vow, utter these true words, may their actions all become of a vajra nature.' Hence it is called 'samaya'. As for 'removing obstacles', the Tathāgata sees that all sentient beings possess the Tathāgata's dharmakāya, yet solely due to a single thought of fundamental ignorance, though it is constantly before their eyes, they are unaware of it. Therefore, he made sincere words: 'I must now devise various upāya to universally excise the eye-film for all sentient beings. If my vow is to be accomplished, may sentient beings, when speaking these sincere words in accordance with my upāya, completely eliminate their defiled eye-coverings and obstacles, even within a single lifetime.' Hence it is called 'samaya'. As for 'awakening', because all sentient beings are asleep in fundamental ignorance and do not realize such merits in themselves, the Tathāgata moves them with sincere words to make them awaken. He also awakens all bodhisattvas with this, causing them to rise from the cave of profound dhyāna and emulate the lion's stretch. If a mantra practitioner speaks this samaya, we buddhas must also bear in mind our primal vow and not violate it, just as a king, having enacted laws himself, turns back to revere and obey them; hence it is called 'samaya'. 'Vidyādhara': in Sanskrit it is dhāraṇī. 'Vidyā' means holding all gateways of vidyā and practices of vidyā in their entirety, down to the exhaustion of this samaya vow without ever losing them; hence it is called 'the vidyādhara entering the Buddha's samaya'.

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大毘盧遮那成佛經疏 — Classical Chinese