大毘盧遮那經供養次第法疏 1

English (machine translation) 1

Language: English

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Compiled by the monk Śākya Fukesigi of Yŏngmyosa.

Bowing my head to Vairocana Buddha, to the dharmatā-knowledge of the dharma of pratītyasamutpāda,
and to the holy one, the ācārya Mañjughoṣa, who graciously causes [us] to realize the ocean of dharma-nature.

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Mahāvairocana-abhisaṃbodhi-vikurvitādhiṣṭhāna-sūtra: Sequence of Offering Rites, Chapter 1: The Training Grounds for Mantra Practice.

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In explaining the Dharma of this scripture, there are four gates of distinction: (first, setting forth the general meaning; second, explaining the background; third, interpreting the title; fourth, explaining according to the text).

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First, as for setting forth the general meaning: the ultimate principle of the true nature is free from speech and cut off from forms; yet adapting to spiritual capacities, it manifests without marks, not being unmanifest—namely, the gates such as the letter A wonderfully illuminate its principle. Now, as for this scripture, the principle is contained within the words, while its meaning transcends beyond the text. Therefore, by the Tathāgata's divine power of adhiṣṭhāna, it corresponds with secret mudrās and guides with mantras. Thus, if one does not receive instruction from a master, one is prohibited from entering its gate; to those who are not the right vessels, its reckless transmission is forbidden; and those who have not yet undergone abhiṣeka are forbidden to hear it rashly. If one is able to see, hear, and bow one's head to it, sins as numerous as the sands of the Ganges will be eradicated; if one practices it as expounded, an ocean of virtues will gather in one's person.

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Second, as for explaining the background: in the past, in Central India, there was a king who had four sons. When this king was on the verge of death, the queen asked: "After the great king passes away, which son should succeed to the throne?" The king then replied: "The youngest son can succeed to the throne." Thereupon, after the royal father passed away, the ministers and officials all gathered and asked about the testamentary decree; the queen replied according to the king's final words. At that time, the queen, the elder brothers, and the ministers formally invited the youngest son to succeed to the royal throne. The youngest son replied: "I have made a vow to leave household life and study the Path, hoping to save all beings. I am not capable of succeeding to the throne." The queen mother and others repeatedly urged him according to their royal father's testamentary decree, but the youngest son declined as before. After the queen mother and others had pleaded three times, they later forced him to succeed to the throne. The youngest son dared not disobey, and so ascended the royal throne. Later he thought further: "If I remain in this country, I cannot leave household life. My maternal aunt is the queen of a neighboring country; it is best to turn to her for refuge, and I will surely be able to leave household life." Finding an expedient means, he fled and rushed to that country. When he reached the border of that country, a garrison commander asked him: "Who are you?" The youngest son replied: "I am the king of Central India." The garrison commander said: "If you are the ruler of a state, why have you come alone?" He replied: "I originally hoped to leave household life and study the Path; if I remained long in my native country, I would never be able to leave household life. I deeply desire to leave household life and study the Path." Bowing, [the commander] dispatched an envoy to report this to the throne. When the queen heard of it, she sent someone to welcome him. When the youngest son saw the queen, he knelt on both knees and spoke of his aspiration. Hearing him speak, the queen wept tears of sorrow, pitying and grieving in her heart, and after a long while said: "Your clan is kṣatriya, the descendants of King Śuddhodana, a distant nephew of Śākya Tathāgata. I have heard that Śākya renounced the position of crown prince, left the city, entered the Path, and attained true awakening. In all the world, what is hardest to renounce is the precious throne alone; you, like Śākya, have renounced the throne of a king and generated a great vow—you will surely attain Buddhahood! From this day forth, you will go to the doors of the common people holding a bowl to beg for food, and observe the fast on coarse meals. This can truly bring sorrow! Even so, what a great man aspires to with a sincere vow cannot be hindered." She then permitted him to leave household life. She invited an eminent and virtuous Dharma master within the realm for him, so that he became a disciple, left household life, and studied. The youngest son was endowed with bright wisdom; upon hearing once, he comprehended the wondrous principle, and upon being asked twice, he knew thousands and hundreds in comparison. Though he did not study for many years, he mastered all that he studied. Thereupon the Dharma master declined, saying: "All that I understand is exhausted; there is nothing more for me to expound. I have heard that in that country there are sagely and greatly virtuous ones; you should go there to study." The youngest son received the instruction, bowed in gratitude, and withdrew. He went to the abode of a worthy master and practiced and studied as before. He thus traversed more than fifty countries, until in North India, there was a city named Gandhāra. The king of that country relied upon the upādhyāya to receive the teachings and recitations; since the text of the scripture was vast and its meaning profound, he could not follow the sequence of offering rites, and so requested from the upādhyāya a method of offering. The upādhyāya accepted the request, and beside a stūpa built by King Jinsu (Suvarṇabindu / Aśoka), he prayed for holy adhiṣṭhāna. This offering method suddenly appeared in the sky, radiant with golden letters. The upādhyāya read it through once briefly and remembered it clearly. Looking up to the sky, he asked: "Who composed this?" [A voice] said: "I composed it." He asked: "Who is 'I'?" [The voice] said: "I am Mañjuśrī." He immediately summoned a scribe and had it written down, then gave one copy to the king and wrote a copy himself to carry with him, intending to propagate it in the four directions. The one called the "youngest son" is named the Tripiṭaka Upādhyāya Śubhakarasiṃha, who is [my teacher]. Fukesigi, a humble monk, was fortunate enough to consult the upādhyāya face to face, and recorded as best he could the essentials of the Dharma he heard.

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Third, as for interpreting the title: "Mahāvairocana-abhisaṃbodhi-vikurvitādhiṣṭhāna-sūtra: Sequence of Offering Rites, Chapter 1: The Training Grounds for Mantra Practice": "Great" (mahā) means boundless. "Vairocana" is the sun, namely, the sun of wisdom. "Attaining Buddhahood" (abhisaṃbodhi) means realizing right awakening and right gnosis. "Vikurvita-adhiṣṭhāna" means sustained by divine power. "Sūtra" means stringing and sewing together; that which is capable of expressing lies here. "Offering" (pūjā) includes offering in principle and offering in practice. "In principle" means merging with the principle and entering realization; this is called offering in principle. "In practice" means exhausting one's heart and mind to prepare incense and flowers to make offerings to the ocean of Buddhas; this is called offering in practice. "Sequence" refers to the order of precedence from bowing in reverence to visarjana. "Method" (dharma) has the meaning of rules and models. "Mantra" eliminates the false and deceptive. "Practice and training" means practicing and studying mantras. "Grounds" are of four kinds: first, the svabhāva of the dharmadhātu; second, the root text of the teaching; third, the transmitting master; fourth, the wondrous mountains and subsidiary peaks, and so on. "Chapter" (parivarta) means class or category. "First" means that this ritual has five chapters, and since this chapter is the very first, it is called the first. For this reason, it is called "Mahāvairocana-abhisaṃbodhi-vikurvitādhiṣṭhāna-sūtra: Sequence of Offering Rites, Chapter 1: The Training Grounds for Mantra Practice."

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Fourth, as for explaining according to the text: in this there are three divisions, namely the preface, the main body, and the propagation. The first chapter is the preface, the next three chapters are the main exposition, and the final chapter is the propagation. Within the preface division, there are first two verses: the preface of taking refuge, paying homage, and urging faith; and from "however, first" onward, the preface of diligent practice. Within the first, there are four gates: the first two lines are the gate of paying homage to the Lord and praising his virtues; the next two lines are the gate of manifestation based on the scripture; the next two lines are the gate of accomplishing the Dharma and obtaining benefit; and the next two lines are the gate of according with the root and concluding the exposition. "Vairocana" here means the sun. "Opening the pure eye" means awakening to the wondrous principle. "I" refers to Mañjuśrī. "Offering" means offering in principle and in practice. "Those who are supported" refers to the various iṣṭadevatās. "The various ritual procedures" refers to the various mudrās, mantras, and so forth. "To accomplish the sequence" means from bowing to visarjana. "Like that [sun]" refers to the Lord of the Wisdom Sun. "Causing the original mind" means causing one to awaken to the mind of the principle of ādy-anutpāda. The line "I now" concludes the meaning of the preceding [passages]. In the preface of diligent practice, it is divided into six gates: the entirety of the first verse is the gate of accomplishing faith and understanding; the second verse and a half is the gate of urging faith in the Triratna; from "sentient beings' faith and understanding" onward for twenty-five verses is the gate of urging practice and establishing precepts; the one verse "dwelling correctly based on this" is the gate of strict prohibitions based on correct precepts; the one verse "the marvelous mantra gate" is the gate of awakening the mind and obtaining benefit; and from "desiring to..." onward for ten verses is the gate of attaining Buddhahood in one lifetime.

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Regarding the first section, "however, first the accomplishment of benefit for oneself and others" brings up the fruit that is accomplished. "The upāya of the vow of unsurpassed gnosis" clarifies the gnosis that is capable of accomplishing it. "Accomplishing that" refers to the fruit that is realized. "Generating," and so on, brings up the fruit to reveal the cause.

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Regarding the second section, the two lines "toward all supreme vows fulfilling siddhi," and so forth, collectively represent the two jewels of Buddha and Saṅgha. The verse "they, etc.," specifically explains them. "The form of mantra" is the body adorned with the syllables of mantras. "The various mudrās and deportments in which one abides" clarifies mudrās and lying on the right side. "The path that is traversed" is the svabhāva of the dharmadhātu. "Vaipulya vehicle" refers to the Mahāvairocana Sūtra. The above has concluded the explanation of sincere faith in the Triratna. Question: What is the meaning of taking refuge and paying homage to the Triratna here versus paying homage to the Buddha jewel in the initial section? Answer: The initial section shows Mañjuśrī paying homage himself; here it clarifies the model for practitioners of later generations. Question: Does Mañjuśrī pay homage to the Triratna or not? Answer: He pays homage. When it says "I rely on the Mahāvairocana Sūtra," this is paying homage to the Dharma. Not slighting his own person is paying homage to the Saṅgha. The Triratna of identical essence can thus be understood.

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Regarding the third section, "sentient beings' faith and understanding, superior, middling, and inferior" refers to sentient beings of the six destinies. "If toward the most supreme," and so forth, refers to the aforementioned Mahāvairocana Sūtra. "Taming practice" means not violating the samaya. "Specific vinaya" refers to the Mahāvairocana Sūtra. "Endowed with conditions and all subsidiary requisites" means the requisites for preparing the bodhimaṇḍa. "Abiding single-mindedly" means fixing the mind single-mindedly on the master. "Samaya" clarifies the fundamental vow of equality, and so forth. "Bodhimaṇḍa" refers to the wondrous round maṇḍala. "The root text of the teaching" is the Mahāvairocana Sūtra. "In person before the venerable one" refers to the master who performs the abhiṣeka. "Obtaining the supreme samaya and protection" refers to that which is obtained by the person who receives the Dharma-transmitting abhiṣeka. "Comprehending the equal practice of the correct mantra" means pacifying the mind immovably in the principle of ādy-anutpāda. "Entering this supreme vehicle of mantras": "entering" means understanding; "the supreme vehicle" is the very substance of the principle realized by Vairocana. "Secret practitioner" means a practitioner who practices mantra practice. "Exemplar" (ācārya) refers to the ācārya and the like. "Vast merits": the exemplar is an ocean of merit, and the ocean of merit abides in his person. Why? The sūtra says: "If one wishes to see the Buddha and bow, or if one wishes to make offerings to the Buddha, bowing to and making offerings to this person is no different from doing so to the Buddha. Why is it no different? Because his body is adorned with the five kinds of mantra-hṛdayas, mudrās, and so forth." "Discourse" refers to the Mahāvairocana Sūtra. "Nothing surpasses anger" is as expounded extensively in the Avataṃsaka Sūtra. "The pure bodhicitta" is the mantra itself. "Always harboring forbearance and not looking at faults": among the forbearances of worldly dharmas, the hardest to bear is toward those who betray kindness and virtue; therefore, one is exhorted to forbearance. "Await" (俟) means to wait. "Awaiting the time" refers precisely to when the mantra practitioner is about to cultivate samādhi. If a dānapati suddenly requests an exposition, one says: "I am cultivating samādhi; I will explain it for you later." At that moment it is not permitted. "The clear, white, pure Dharma" means that within the ontological principle, one constantly obtains untainted virtues as numerous as the sands of the Ganges, as well as the gates of the pāramitās such as giving. "From various liquors": this liquor is the root of heedlessness; if one drinks it, it disturbs samādhi. "Increasing arrogance": increasing false attachments; when false attachments are deep, one is further removed from practicing meditative concentration. "Now having already...," and so forth, praises the conciseness of the words and the depth of the meaning. "Causing broad knowledge and understanding to generate decisive certainty" praises the benefit of hearing much. From the above onward, the brief explanation of precepts, principle, meditative concentration, and wisdom is concluded.

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In the fourth section, "Relying on this, to dwell uprightly in the precepts of equality": to dwell uprightly in the precepts of equality means to dwell in the mind of the nature of the precepts, without giving rise to a mind that [actively] upholds precepts. Previously, the virtues were explained; here, the causes of transgression are prohibited.

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In the fifth section, "Those whose minds are awakened to the wonderful mantra gate" and so forth, regarding "union" (yoga), there are two aspects: first, one contemplates the iṣṭadevatā; when the contemplation of the iṣṭadevatā is fully ripened, one's own body becomes the iṣṭadevatā. When this mind is not distracted, it is called "union". "The wise" refers to one who awakens to the principle of ādy-anutpāda.

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In the sixth section, "luminous Dharma" refers to mantras. The two lines "The wise, receiving from the master…" conclude what preceded and introduce what follows. The three and a half verses from "wondrous mountains and supporting peaks" onward signify the places upon which a practitioner relies. Here there are four places, each having its symbolic prescription: First, "wondrous mountains" refers to exalted and wondrous famous mountains. "Supporting peaks" refers to peaks nestled within the bosom of a great mountain, where one can reside in peace and security. "In the midst of half-cliffs" refers to caves within stone walls where one may dwell. As for "niches" (grottoes), there are three kinds: first, room-niches; second, earthen niches; third, stone niches—namely, places resembling caverns where images of the Venerables are placed are called niches. "Caverns" refers to stone chambers. "Between two mountains" refers to places where springs and stones are clean and pure, places of peace and security for cultivation, rivers, and the like. Jì refers to water caltrops. Hé refers to lotus leaves. "Ever-flowing streams" refers to waters that constantly flow without interruption. "Islets" refers to habitable places amidst water. "Banks" refers to the margins along the side. That is, the clean and pure places beside the cliffs of a river, where one can dwell and cultivate the Way. Next, one line shows the places that ought to be avoided as unsuitable. "Perturbing the mind" means scattered and not tranquil; that is, being troubled and noisy due to people and things. Third, it explains places with plants and trees. "Luxuriant and spreading" describes the lush flourishing of trees. In secluded forests and thickets, these are places where one can dwell and cultivate. "Milky trees" refers to mulberries and paper mulberries. "Auspicious grass" refers to the yellow thatch grass of this land. The next two lines clarify what is suitable and what is not. Fourth, it explains temple and stupa grounds. As for "āraṇya", there are three: first, dharma; second, daṇḍaka; third, mātaṅga. "Dharma" refers to the bodhimaṇḍa. "Daṇḍaka" refers to grass free of defilement. "Mātaṅga" refers to a place free from clamour and agitation. What is spoken of here is in terms of mātaṅga. The next line clarifies discernment of what is suitable and unsuitable. "Affairs" refers to activities. "Five desires" refers to forms, sounds, scents, tastes, and tangibles. "Entanglements of the hindrances" refers to the five hindrances: parsimony and greed, ill-will, torpor and drowsiness, restlessness and distraction, and the hindrance of doubt. Siddhi is accomplishment, also called the attainment of bodhi. "Pure livelihood" refers to the practice of having few desires and knowing contentment. In Indian language, the requisites of dhūta number sixteen; because the sūtras and treatises have them concealed or revealed, twelve are commonly spoken of. The sixteen are: four for clothing, six for food, and six for dwelling.

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The four for clothing: wearing robes of discarded rags (pāṃśukūla), wearing robes of downy fleece, wearing patched garments, and keeping [only] the three robes. As for robes of discarded rags: clothes burned by fire, chewed by oxen, gnawed by mice, clothes of the dead, and the like. In foreign countries, such clothes as these are discarded in alleys and wildernesses; since in matter they are the same as sweepings, they are called discarded rags. The practitioner takes them, washes, dyes, sews, and mends them, using them to cover the body. Question: Why accept only this clothing? There are three grades: in the lower, one manages a livelihood through trade and business, obtaining clothing through various forms of wrong livelihood; in the intermediate, one abandons the former faults and receives clothing from the Saṅgha or clothing offered by dānapatis; in the superior, one does not receive from the Saṅgha or dānapatis, but receives discarded rags. Why not receive from the Saṅgha, but receive this clothing? According to the rules of the Saṅgha, one must jointly handle the management of Saṅgha affairs, assign work, resolve disputes, and attend to guests, which distracts the mind and abandons the Way. Why not receive from dānapatis? If one receives from dānapatis, one pursues clothing and largely falls into wrong livelihood. Furthermore, it gives rise to intimate attachment, making departure [from saṃsāra] difficult. Also, toward places where one obtains them, one becomes biased and familiar, while toward places where one does not, one becomes distant, which hinders equal salvation. Furthermore, frequently obtaining them gives rise to conceit, while failing to obtain them leads to words of resentment. Those [donors] lack knowledge, failing to recognize fields of merit where they should give and do not, or they feel self-deprecating shame and give rise to distress and regret. Furthermore, frequent visits abandon the Way, while not going invites grudge. Moreover, they may envy good people, slandering and libeling the virtuous. One does not wish to go immediately. Seeing these many faults, one therefore does not receive clothing offered by dānapatis. Why accept only discarded rags? With few affairs, one increases in the Way; free of faults, there is no transgression; therefore one accepts only them. As for robes of downy fleece: fine down washed from damp birds and beasts. When the practitioner has no discarded rags to take, he obtains this to make a robe. As for patched garments: decayed, old, torn, and tattered, one sews and patches them to cover the body, not wearing fine clothing. Why? If one seeks fine clothing, it gives rise to afflictions and brings about transgression, wasting effort and abandoning the Way. Furthermore, before fine clothing is obtained, it is an object toward which a person of the Way gives rise to greedy attachment. Also, in the wilderness, it mostly invites the perils of bandits, even reaching the loss of life. As for the three robes: the five-strip, seven-strip, and great robe (saṃghāṭī). Those of superior practice receive only these three and do not keep other robes. Why? White-robed laity seek pleasure and keep various kinds of clothes. Heterodox ascetics practice austerities, going naked without shame. The Buddha abides in the Middle Way, renouncing both extremes; therefore he keeps the three robes. Furthermore, seeking much clothing wastes effort and abandons the Way, while too little does not meet one's needs; hence one keeps the three robes. These three robes are sufficient to sustain the body. When engaged in work or walking about in ordinary matters, one wears the five-strip. For wholesome deeds, one wears the seven-strip. To transform and gather worldly people, bringing them to utmost reverence and faith, one must wear the great robe. Also, in secluded places one wears the five-strip; when entering the assembly, one wears the seven-strip; if entering royal palaces or villages, one must wear the great robe. Furthermore, when the weather is mild and warm, one wears the five-strip; when it is cold, one adds the seven-strip; when the bitter cold is severe, one adds the great robe. Thus once in the past, right in winter, the night was bitingly cold; the Tathāgata in the first watch of the night wore the five-strip; as the night advanced and grew colder, he added the seven-strip; in the final watch of the night, when the cold became intense, he added the great robe. The Buddha then had this thought: 'In future ages, good sons who cannot endure the bitter cold will find that with these three robes, it is sufficient to supply their bodies.' Because of these many reasons, one keeps the three robes.

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Among the six for food: first, begging for food (piṇḍapāta); second, begging for food in sequential order; third, not taking food by the rule of remaining food; fourth, eating in a single sitting (ekāsanika); fifth, eating in a single measured morsel, also called moderating food; sixth, not drinking juices after noon. As for begging for food: among people there are three grades: lower, intermediate, and superior. Those of the lower grade, though freely leaving home, sustain themselves by wrong livelihood. Tilling fields, planting, engaging in business and divination, practicing various crafts, they sustain themselves at will through various wrong livelihoods. Those of the intermediate grade renounce the former faults and receive food from the Saṅgha and invitations from dānapatis. People of superior practice do not receive food from the Saṅgha or invitations from dānapatis; they solely practice begging for food. Why not receive from the Saṅgha or invitations from dānapatis? The faults are the same as before. For what reason does one exclusively practice begging for food? There are two reasons: first, for oneself, to minimize affairs and cultivate the Way; second, for others, to benefit worldly people with merit. As for begging in sequential order: in general, it is subsumed under begging for food. To manifest freedom from one-sided faults while begging for food, specifically speaking, ordinary fools greedy for taste reject the poor to follow the rich; those of lesser practice and narrow compassion renounce the rich to follow the poor; those of superior practice are free of greed, discard narrowness, and have equal compassion for sentient beings, begging in sequential order without discriminating between poor and rich. As for not taking food by the rule of remaining food: the vinaya states that although someone may beg for food in sequential order, having frequently obtained proper food at places of solicitation, he repeatedly eats according to the rule of remaining food. The practitioner reflects: 'Although the World-Honoured One permitted this rule of remaining food for the sick, I am not sick now and should not receive it; therefore I do not adopt the rule of remaining food.' In general, it is subsumed under eating in a single sitting, so sūtras and treatises mostly do not explain it separately. That it is distinct in the vinaya is because eating in a single sitting means not eating other minor food before noon. This is in terms of staying away from repeatedly eating proper food; there being this difference, it is therefore explained separately. As for eating in a single sitting: although someone does not repeatedly eat raw food, before noon he repeatedly eats other cakes, fruits, gruels, and the like. The practitioner reflects: 'Fools nourish the body, receiving food repeatedly to increase afflictions. I now act for the sake of the Way, not to nourish the body; to destroy afflictions, not to increase bonds; therefore I receive a single meal.' Furthermore, he thinks: 'Seeking a single meal already hinders the Way, how much more so seeking many meals!' Therefore he takes only a single meal. Furthermore, he contemplates that food arises from much suffering; if one receives much food, afflictions and disturbances will be even greater; therefore he receives a single meal. Furthermore, he contemplates that food is given out of faith; a single meal is already difficult to digest, how much more so many meals? Therefore he receives a single meal. As for eating in a single morsel: in sūtras it is also called moderating food. Ceasing once one has received food is called eating in a single morsel. Eating sparingly and little is called moderating food; how could one exceed it? Although someone adopts the practice of eating a single meal, within that single meal he gorges himself to satiety; his belly becomes full, breath bloated, and he falls asleep; lasting for half a day, this hinders the practice of the Way; therefore one must moderate food. Furthermore, eating much increases afflictions, which are difficult to subdue; therefore one must moderate food. Furthermore, eating much increases sleepiness and is hard to digest like an illness, making the body unsettled; therefore one must moderate food. Furthermore, because the practitioner seeks the dharmakāya and gradually renounces the physical body of food, he should moderate food. To what extent should one moderate it? According to what one can bear, set aside one part out of three to give to birds and beasts, and eat the remainder oneself; the less one can take, the better. As for not drinking juices after noon: although someone moderates food and drink, he is still greedy for taste, drinking various juices after noon—fruit juices, honey juices, rock sugar juices, and the like. Seeking these juices mostly brings about wrong livelihood, wastes effort, and abandons the Way; therefore he does not drink them. Furthermore, he contemplates that this mind is hard to restrain: like a horse without a bit eating grass on both sides, it cannot quickly follow the driver's intent; only when a bridle and bit are applied can it advance swiftly according to the person's will; therefore he cuts it off.

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Regarding dwelling, there are six: first, dwelling in an araṇya; second, dwelling among graves; third, dwelling under a tree; fourth, dwelling in the open air; fifth, always sitting; sixth, sitting wherever one happens to be. As for “araṇya”, this translates as “a quiet and secluded place”. As explained in the Samyuktābhidharma-hṛdaya, one bow is four cubits; five hundred bows away from a village is called one krośa, and half of that is called an araṇya place, which amounts to about three li. A dhūta practitioner should at the closest be at this distance; being further is even better. Why dwell here? The practitioner thinks: “Originally, when I was in the household life, parents and relatives bound me together; it was for this reason that I abandoned them. Now that I have left the household life, if I were again to form attachments with masters, disciples, fellow students, and acquaintances, it would be no different from the secular world.” Therefore, one must abandon them and dwell in an araṇya. Furthermore, in villages men and women are mixed together, which greatly increases worldly defilements; it is unsuitable to dwell among them. Moreover, being close to a village, voices and sounds are clamorous and disturbing, which hinders the cultivation of the mind of concentration. As for “among graves”, in cemeteries there are many corpses, rotting and bloated, foul-smelling and filthy; seeing what is foul and filthy makes it easy to enter the gateway of the contemplation of impurity. Furthermore, corpses in graves are destroyed, being eaten or burnt by fire, separating and perishing; seeing this makes it easy to enter the gateway of the contemplation of impermanence. Moreover, in graves bones and skeletons are scattered apart; seeing them makes it easy to enter the contemplation of emptiness and non-self. Therefore, one dwells among graves. As for “under a tree”, previously one observed corpses among graves and completed the matter of attaining the path, so one abandons the graves and comes under a tree. Furthermore, previously among graves one took the signs of corpses, yet there were many sounds of weeping and wailing there that hindered the cultivation of śamatha and vipaśyanā; therefore, one comes under a tree to bind one's mindfulness and contemplate. In addition, the shade of a tree covers one just like half a house, providing peace for the body to cultivate the path; therefore, one is under a tree. Furthermore, the buddhas, worthy ones, and noble ones who attained the path and realized the fruits mostly relied on trees; therefore, one is under a tree. As for “sitting in the open air”, beneath a tree it is shady and damp, and dwelling there long brings sickness; therefore, one goes to the open air. Furthermore, in trees there are many birds and sparrows whose noisy sounds disturb and hinder the mind of concentration; therefore, one is in the open air. Moreover, when a practitioner stays long under a tree, a mind of attachment to the tree arises, or one distinguishes between this good tree and that bad tree; in order to eliminate this fault, one must abandon the tree and come to the open air. Clear and manifestly exposed, it is so-called unobstructed; therefore, one is in the open air. Furthermore, in the open air the moonlight shines brightly, and mental thoughts are luminous and pure, making it easy to enter concentration; therefore, one is in the open air. As for “always sitting”, among the four postures, walking and standing are too painful, while lying down is too pleasurable; sitting avoids both extremes and can be sustained for a long time, so one must always sit. Furthermore, when walking or standing, the mind becomes agitated and is difficult to restrain; when lying down, one becomes drowsy and enters into sleep; sitting avoids both torpor and agitation, so one must always sit. In addition, for a seeker of the path the great matter is not yet accomplished, and the thieves of the afflictions are always watching for an opportunity against a person; it is not appropriate to lie peacefully, so one must always sit. Furthermore, within it many things are brought to fruition: food is easily digested, and the breath is regulated and harmonized; therefore, one must constantly sit. As for “sitting wherever one happens to be”, wherever there is a grassy spot, wherever one finds a place, one sits down; hence it is called “sitting wherever one happens to be”. Classified into separate details, there are these sixteen.

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Regarding these, sūtras and treatises combine the implicit and explicit to propound twelve. According to the Dharmaguptaka Vinaya, two are established regarding robes, four regarding food, and six regarding dwellings, totaling twelve. The two regarding robes are: first, wearing rag robes; second, wearing the three robes; the rest are not discussed. The four regarding food are: first, begging for food; second, not eating according to the method of remaining food; third, eating in a single sitting; fourth, eating a single morsel of food. Begging in order is included within begging for food. As for not drinking syrup after midday, it is included within eating in a single sitting, so it is not separately discussed. The six dwellings are the same as above. According to the *Dvādaśa-dhūta-sūtra*, three are established regarding robes, three regarding food, and six regarding dwellings, totaling twelve. The three regarding robes are: first, wearing robes made of gathered rags; second, wearing felt robes; third, keeping the three robes; the rest are not discussed. The three regarding food are: namely, begging for food, eating in a single sitting, and eating a single morsel. The rest are not mentioned, as begging in order is subsumed under begging for food. Not eating according to the method of remaining food and not drinking syrup after midday are subsumed under eating in a single sitting. The six dwellings are as above. The twelve in the *Mahāprajñāpāramitopadeśa* are again different from the previous ones. There are two regarding robes—wearing rag robes and wearing the three robes—which is the same as the Dharmaguptaka Vinaya. There are five regarding food: first, begging for food; second, begging for food in order; third, eating in a single sitting; fourth, eating measured amounts; fifth, not drinking syrup after midday. Not eating according to the method of remaining food is subsumed into eating in a single sitting and is not separately established. Regarding dwellings, five are mentioned: excluding sitting wherever one happens to be, the rest are as above. If one practices in accordance with what has been explained above, one is called a person of pure livelihood. If, even though practicing in accordance with what has been explained above, one seeks fame and profit, one is also called a practitioner of impure conduct, is also called a person of wrong livelihood, and is also called a great thief within the Buddha's Dharma. Therefore, the sūtra says: “When all the ghosts see such a person, they sweep away his footprints.” This is indeed the meaning. The explanation of the practice of pure livelihood is concluded.

1.19

Below, the impure practices of wrong livelihood will be explained. There are four kinds of wrong livelihood: first, eating with a square mouth; second, eating with an upturned mouth; third, eating with a scattered mouth; fourth, eating with a downward mouth. The second chapter of the *Daśabhūmika-vibhāṣā* says: “There are five methods of wrong livelihood: first, feigning extraordinary conduct; second, proclaiming one's own intimacy; third, hinting and inducing; fourth, speaking with praise and blame; fifth, seeking profit by means of profit.” As for “feigning extraordinary conduct”, a person, out of a greedy desire for gain and offerings, acts as an araṇya dweller, wears rag robes, constantly begs for food, eats in a single sitting, always sits, does not drink syrup after midday, and adopts such dhūta practices. He thinks: “By performing these practices, one receives offerings and reverence; if I perform these practices, I may also obtain them.” Changing one's deportment for the sake of gain and offerings is called feigning extraordinary conduct. Second, as for “proclaiming one's own intimacy”, a person is greedy for gain and offerings, goes to a dānapati's house, and says: “You are no different from my own parents, brothers, and sisters in closeness. If you need anything, I can give it to you; if there is work to be done, I will do it for you. Disregarding distance, I can come to inquire after you; my staying here is solely for your sake.” Greedy and attached to the dānapati in order to seek offerings, using words to win another person's heart—such things are called proclaiming one's own intimacy. Third, as for “hinting and inducing”, a person does not consider the fault of greed, and wanting to obtain wealth and goods, makes gestures of wanting things. He speaks thus: “This bowl is fine; this robe is fine; this door hook is fine; this niṣīdana is fine. If I could get it, I could immediately make use of it.” He also says: “One who can give freely according to one's wish—such a person is rare to find.” He also goes to a dānapati's house and says: “Your family's soup, rice, and cakes are fragrant and delicious, and your clothing is also fine. Always make offerings to me; since we are old acquaintances, you should surely give to me.” Displaying marks of greed in such ways is called hinting and inducing. Fourth, as for “speaking with praise and blame”, a person, being greedy for gain and offerings, says to a dānapati: “You are extremely stingy; you cannot even give to your parents, brothers, sisters, wife, children, and relatives, so who could ever get anything from you?” The dānapati feels ashamed and reluctantly gives to him. He also goes to another house and says: “You have merit; obtaining a human body has not been in vain for you. Arhats constantly enter and leave your house, and you sit, rise, and converse with them.” He thinks this way, making the dānapati produce this thought: “No one else enters and leaves my house, so he must surely mean me.” This is called speaking with praise and blame. Fifth, as for “seeking profit by means of profit”, a person takes robes, bowls, saṃghāṭīs, niṣīdanas, or other requisites of life, and holding them, says to people: “The king, the king's family, and other nobles gave me these things.” He thinks: “The dānapati may perhaps give rise to the thought: ‘Even those kings and nobles can make offerings to him, how much more should I give to him?’” This person, relying on this gain, seeks further gain, hence it is called seeking profit by means of profit. If one conforms to the practices of the buddhas and bodhisattvas, the practitioner holds out his heart to show it to the Buddha; with this body and mind, whether facing humans or animals, or facing a wall as if it were a human face, nowhere does he commit evil, and the Buddha is pleased; hence it is said, “conforming to the practices of buddhas and bodhisattvas”. As for “firmly believing and understanding the true mantra”, it means knowing that this mantra flows from the pure dharmadhātu; with this power of wisdom, like a vajra, unshaken and immovable, one firmly believes and understands. As for “possessing the power of pure wisdom and being capable of forbearance”, one knows that this body and mind arise from delusive thoughts; when delusive thoughts cease, like empty space through which the eight winds pass, not moving a single thought; hence it is said, “possessing the power of wisdom and being capable of forbearance”. As for “vigorously not seeking the worldly things”, one discards fame and profit like spit and phlegm, not looking back at them with one's mind just as with a rotting corpse, directly seeking siddhi as if extinguishing a fire on one's head; hence it is said, “vigorously not seeking the worldly things”. As for “always delighting in firmness without cowardice”, one's brave vigor is like a vajra, never losing anything like a lion; therefore one is firm and without cowardice. As for “accomplishing the visible phenomena of oneself and others”, seeing another obtain benefit is like acquiring it oneself, and if one sees benefit for oneself, one surely gives it to others; hence it is said, “accomplishing for oneself and others”. As for “not following other devas, having fearless reliance”, one fixes the mind on the iṣṭadevatā and advances directly in practice, and hearing devas praised nearby, one does not waver; hence it is said, “not following other devas, having fearless reliance”. As for “possessing these, one is called a good companion”, all the goods of the worldly and supramundane, both ordinary and noble beings rejoice upon seeing them; hence it is said, “possessing these, a good companion”.

1.20

Chapter 2: Increasing and Protecting Pure Conduct

1.21

In about to explain this chapter, it is distinguished through four gates.

1.22

First, explaining the title: Practicing pure conduct in accordance with nature and principle, protecting the precepts and preserving the body is called “protecting”; and cultivating so that one definitely attains the fruit is called “increasing”.

1.23

Second, the purpose of its occurrence: The previous chapter explained the pure precepts; this chapter is capable of protecting the person who was spoken of. For this reason, secondly, this chapter comes.

1.24

Third, the essential doctrine and purport: The practitioner capable of cultivating receives the power of the Dharma; this serves as the essential doctrine of this chapter. Using an indestructible body to abide in the Buddha-mind, awakening oneself and awakening others, is the purport of this chapter.

1.25

Fourth, analyzing the text: This chapter is broadly divided into two: first, the initial two and a half verses provide the general introduction to this chapter; second, from “Next, at the navel” onward, is the specific explanation.

1.26

First, in the general introduction, the initial two lines conclude the previous and introduce the following. Regarding “every day first dwelling in mindfulness and wisdom”: “Every day” means that from the very day of receiving the Dharma, from initial practice up to attaining buddhahood, during that time without missing any of the three periods; hence it says “every day”. “Mindfulness and wisdom” means being mindful of the master's wisdom. As for “resting in accordance with the Dharma”, lying on the right side, using the right hand as a pillow, and extending the left hand straight out pressing on the thigh—this is it. As for “the time of initial rising”, on the night of receiving the Dharma, it is the time when the light of dawn appears in the last watch of that night. As for “constituting an obstacle”, the transmigration of birth and death has the three poisons and afflictions as its root; awakening to the afflictions of the three poisons as originally unborn is precisely the elimination of obstacles. As for “this night”, it refers to the long night of birth and death prior to receiving the Dharma. As for “transgressions born of negligence”, they are transgressions born from the coming together of sense faculties and sense objects. As for “earnest”, it means reciting in accordance with the Dharma as if putting out a fire on one's head. As for “calming the faculties”, it means awakening to the fundamental non-arising. As for “possessing a mind of compassion and benefiting”, wisdom differentiates and excludes the inferior Hīnayāna, revealing great compassion and bravery. As for “vowing to deliver”, as long as the realm of sentient beings is not exhausted, my vow shall never cease. As for “bathing in accordance with the Dharma”, external bathing must make use of fragrant, warm water. As for “or not bathing”, internal bathing realizes that there is no dharma of a body that could be bathed.

1.27

Second, in the detailed explanation there are fifteen mantras, which are the fifteen gates. Every gate has verses and a mantra. In the verse, "in a pure and quiet room" refers to the chamber for recitation and the attainment of siddhi, built as a maṇḍala in places such as a magnificent mountain or subsidiary peaks. As for "scattering exquisite flowers, etc.", whatever is offered should be well distinguished one by one according to the nature and category of each deity and their positions in the maṇḍala, and one should make their colour, fragrance, taste, and texture delight people's hearts. Among the three colours—white, yellow, and red—the Tathāgata family should use white, the Padma retinue yellow, and the Vajra retinue red. Furthermore, according to the directions in the maṇḍala, a round altar should use white, a square altar yellow, a triangular altar red, and the worldly devas red. Padmas are red lotuses; water-born lotuses of blue, yellow, white, and other colours may all be offered generally to the deities. The nāgapuṣpa tree is the tree under which the World-Honoured One Maitreya will attain Buddhahood. That which is plainly called the nāga-flower is the flower esteemed among nāgas, and there are quite a few seeds of it in the Western Regions. The kesara flower and the sāla tree flower are both found in India, but not in this region. However, anything that human hearts delight in and that the worldly consider auspicious may be offered. One should attentively distinguish them one by one, gathering them to make garlands or varied adornments, stringing them or binding them; because of the practitioner's diligent, pure, and sincere heart, the deities will be gladdened and will protectively remember him. "Wherever established" means the hall built previously. "The text" refers to the Mahāvairocana Sūtra. As for "one should rely on the direction in which the iṣṭadevatā resides", one explanation says it is the direction where the iṣṭadevatā resides in the previous recitation hall. A second explanation says that it displays directions according to capacity across the worlds of the ten directions, such as Bhaiṣajyaguru in the east, Amitābha in the west, or Mañjuśrī of Mount Qingliang, which is also permissible. "Residing single-mindedly" means fixing the mind on the iṣṭadevatā without looking away for even an instant, and so on. "The five wheels" are the five limbs of the body. In "taking refuge", life is the most precious treasure cherished by sentient beings; offering this treasure-trove to the Triratna is done with the mantras and mudrās. "Pure deeds of body, speech, and mind" means that abandoning one's life to take refuge in the deities is called pure karma. As for the upāya of paying homage in the mantra, it is because of making homage through these true words. The mantra is precisely the wisdom of dharmatā, and the deities take the wisdom of dharmatā as body and mind. Reciting the mantra with the wisdom of dharmatā reaches everywhere to the deities of dharmatā wisdom; the deities of dharmatā wisdom instantly and simultaneously receive the homage of the mantra, and thus it is said that one is immediately able to pay homage universally to the Buddhas of the ten directions.

1.28

The passage from "placing the right knee on the ground" onward is the mantra gate of the upāya of expelling transgressions. Reciting the mantra is the same as before. The wisdom of dharmatā is naturally without transgression; if one clings to the existence of transgression, this wisdom enables one to understand that there is no transgression, and therefore it is called expelling transgressions.

1.29

From "Namo to the Buddhas of the ten directions and the three times" onward is the third, the mantra gate of the upāya of taking refuge. Outside of the wisdom of this mantra there is no delusion; where there is no delusion outside, that is the mantra. If one recites this mantra with one's own body and awakens to one's own reality, it is therefore called taking refuge. There is also the recitation of the mantra. In the verse, namo means "deliver me", and also "homage and reverence". "The three eternal bodies" are the three bodies: the dharmakāya and so on. Awakening to the unproduced nature of birth and death is therefore called the eternal body. In "the treasury of the true Dharma", "true" excludes the erroneous, "Dharma" means model or rule, and "treasury" contains virtues numerous as the sands of the Ganges. "The assembly of great mind" refers to the Bodhisattva vehicle.

1.30

From "I purify this body, free from all defilements" onward is the fourth, the mantra gate of the upāya of offering one's body; it also has the recitation of a mantra. Outside of the true body there is no other body, and the Tathāgatas of the three times are of the same essence. Sentient beings falsely cling to having a separate body; this mantra gate enables them to understand that one's own body and the Buddha's body are identical and without distinction, and therefore it is called offering one's body.

1.31

From "The supreme jewel-vow of the pure bodhicitta" onward is the fifth, the mantra gate of the upāya of arousing bodhicitta; it has prose for reciting the mantra. Since one's own body and the Buddha's body are without distinction, the Buddha's bodhi-wisdom is identical to my wisdom. This mantra causes one to awaken to this dharma, and enabling this knowledge is called arousing bodhi. "Augmentation" means an addition that clarifies the meaning of the mantra. "Bodhicitta" is self-nature purity and self-awakening. "Citta" means the ultimate truth within, hence it says "transcending all, etc." "Aggregates" are the five skandhas. "Realms" are the eighteen dhātus. "Bases" are the twelve āyatanas. "The grasper" is the deluded mind. "The grasped" is the deluded object. "Abandon" means to transcend. In "the existence of the selflessness of dharmas", it means transcending deluded objects and so on. "Equanimity of one's own mind" means being free from deluded thoughts. Moreover, "one's own mind" is one's own mind of deluded thoughts. "Equanimity" means that one's own mind of deluded thoughts is originally unproduced, and for this reason it says "from the grasper and the grasped down to originally unproduced". "Like the great space": in the great sun-disc of wisdom there is no distinction between the day and night of birth and death. "Svabhāva": the sun of wisdom is itself the body. Upholding deluded non-arising causes it to be identical with the true nature, hence it says "like". This augmentative passage is the translator's praise of the Sanskrit original. If one can recite the Sanskrit original, it is foremost; it is also acceptable to understand the meaning and read or recite according to the Chinese text. "Bodhimaṇḍa" is the site of tranquil quelling.

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大毘盧遮那經供養次第法疏 — Classical Chinese