大毘盧遮那經供養次第法疏 1.11

1.11

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.