大毘盧遮那經供養次第法疏 1.26

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.