大毘盧遮那成佛經疏 9.33

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.