大毘盧遮那經供養次第法疏 1.36

1.36

From "Again creating all remaining meritorious deeds" onward is the tenth gate, the vidyā of Entering the Buddha-Samaya, which gives birth to the body of Dharma. Herein there are verse, mudrā, and mantra. "The remaining" means beyond the recitation of mantras. "Pervasively pure" means preventing the impurities within one's own three karmas from arising. "Pitying, rescuing, and gathering" means preventing the impurities within others' three karmas from arising. "Mind-nature" means that, just like the fundamental nature of the mind, it is naturally pure. "Body in accordance with what is appropriate" means facing toward the iṣṭadevatā. It also refers to which deity among the three families or five families is one's iṣṭadevatā. "Sitting comfortably" means that the head, crown, nose, and navel are all upright and straight, in full-lotus, half-lotus, and so forth. "Purifying the path of the three karmas" means that when the impurities of the three karmas do not arise, that itself is the path. "Mudrā" is the body upon which the mantra relies. Question: What is the distinction between body and wisdom? Answer: The body is that upon which all virtues rely, while wisdom has the meaning of illumination; thus they are distinguished in terms of function but are one in terms of substance. The *Sūtra of the Vidyādhāra of Entering the Buddha-Samaya* says: "At that time the Bhagavān dwelled in the adhiṣṭhāna of the vast dharmadhātu, immediately at that time dwelling in the samādhi of the dharmadhātu-garbha. Arising from this concentration, he spoke the vidyādhāra of Entering the Buddha-Samaya." The Sanskrit word vipula has the meaning of "vast", meaning deep, broad, boundless, and unfathomable. The intrinsic substance of all dharmas such as this is named 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 by means of this, it is called the adhiṣṭhāna of the dharmadhātu. Furthermore, just as when a man and a woman unite, the causal seed relies upon the womb without being ruined or destroyed, which is the meaning of mutual empowerment. In this way, all the buddhas as king and the vidyārājñī as consort harmoniously unite to give birth to the vipula seed; being held by the great compassion womb, it undergoes no destruction, and therefore it is called the adhiṣṭhāna of the dharmadhātu. After the World-Honoured One had pervasively empowered all sentient beings so that they all became equal seeds, he immediately entered the samādhi of the all-pervading dharmadhātu-garbha, contemplating each and every one of these seeds as Vairocana atop the lotus pedestal, with the inexhaustible adornments of his universal retinue, not different from the great compassion maṇḍala. Yet because sentient beings cannot themselves realize and know this, it is said that they are within the noble womb-kośa; when they emerge from the womb, that is the liberation of the Tathāgata. Having thus observed in reality, the World-Honoured One immediately arose from samādhi and spoke the samaya-vidyādhāra. "Samaya" has the meaning of equality, the meaning of fundamental vow, the meaning of removing obstacles, and the meaning of awakening. The meaning of equality refers to when the Tathāgata personally realized this samādhi, seeing that the various bodies, speech, and minds of all sentient beings are all entirely equal to the Tathāgata; meditative concentration and wisdom are ultimately equal to the dharmatā-body; and the first arousal of the mind [of bodhi] and the fulfillment of the bhūmi-pāramitās are also ultimately equal. Therefore, he uttered truthful words to address sentient beings: "If what I say is certainly not in vain, then when all sentient beings also utter these truthful words, they will also receive the adhiṣṭhāna of the three secrets, and their inexhaustible adornments will be equal to the Tathāgata." Because of this cause and condition, they are able to perform vajra-activities; hence it is called samaya. The meaning of fundamental vow refers to when the Tathāgata personally realized this samaya, seeing that all sentient beings completely possess the principle of attaining buddhahood; hence he immediately established a great vow: "I must now, through the universal gate, by means of immeasurable expedient means, cause all sentient beings to reach unexcelled bodhi. As long as the realm of sentient beings is not exhausted, my activities will never cease. If there are sentient beings who, following my fundamental vow, utter these truthful words, I shall also cause all the activities they perform to achieve the vajra nature." Hence it is called samaya. The meaning of removing obstacles refers to the Tathāgata seeing that all sentient beings completely possess the Tathāgata-dharmadhātu, but merely due to a single thought of ignorance, it is constantly before their eyes yet they are unaware of it. Therefore he uttered truthful words: "I must now devise various expedient means to skillfully remove the cataract from the eyes of all sentient beings. If my vow must surely be accomplished, then when sentient beings, following my expedient means, speak these truthful words, even within a single lifetime they will obtain unstained eyes, and their obscurations and hindrances will be entirely exhausted." Hence it is called samaya. The meaning of awakening refers to the Tathāgata seeing that all sentient beings are in the sleep of ignorance and do not realize such virtues of their own accord; hence he moves them with truthful words so that they attain awakening. He also uses this to awaken all the bodhisattvas and others, causing them to arise from the cave of deep meditative concentration and learn the lion's stretch. "If there is a mantra practitioner who speaks this samaya, we buddhas must also be mindful of and maintain our fundamental vows, and must not contravene them. Just as a king, having established laws himself, turns back to respectfully obey and follow them." Hence it is called samaya. "Vidyādhāra" is called dhāraṇī in Sanskrit. "Vidyā" refers to totally maintaining the practices of all vidyā gates, never leaking or losing them until the exhaustion of this samaya-vow; hence it is called the vidyādhāra of Entering the Buddha-Samaya. The first line is taking refuge in all the buddhas, as explained above. The next line says "unequalled", the next says "threefold equality"; joining them with the following line, it is the unequalled threefold equality samaya. Furthermore, *a* is the meaning of the primordial non-arising of all dharmas, which is the essential nature of the dharmadhātu. *Sa* is the meaning of truth. *Me* is the meaning of samādhi. *Ma* is the personal realization of great emptiness, and also has the meaning of self. When the World-Honoured One realized this samādhi, he truthfully observed that the universal-gate maṇḍalas in the minds of each and every sentient being are all equal to me; therefore, there is no longer any counterpart or comparison, and it is named "unequalled". "Threefold equality" means the equality of the three times, the equality of the three causes, the equality of the paths of the three karmas, and the equality of the three vehicles; this further explains the reason for "unequalled" in the previous line. *Tra* means that the mind is like the dharmatā, with all defilements fundamentally unarisen. The various expedient means of the Tathāgatas of the three times are all for this one great cause and condition, which is the meaning of removing obstacles. Concluding with *samaya* is the definitive lion's roar proclaiming the equality of all dharmas; hence the great vow is established that all shall be made to be like me, and wishing to universally open the Buddha's knowledge and vision for sentient beings, he therefore uses this to awaken sentient beings and all buddhas. Therefore this samaya is called the vajra-pledge precept of all Tathāgatas; if one does not first mindfully maintain it, one cannot perform any mantra ritual. After the World-Honoured One proclaimed this samaya with the wheels of body, speech, and mind pervading all buddha-lands, there were none among the assemblies of all the sons of the Buddha who did not hear it. Having heard this, they dared not contravene it in any mantra ritual. Why is this? If a bodhisattva forms various views of inequality among sentient beings and dharmas, he contravenes the samaya-dharma. If within this vow of equality he forms various limiting thoughts, he also contravenes the samaya-dharma. If whatever he does follows worldly fame and profit and is not for the sake of the one great cause and condition, he also contravenes the samaya-dharma. If he is heedless and indolent, unable to alert and awaken his mind, he also contravenes the samaya-dharma. Because of contravening the samaya-dharma, various obstacles arise, harming oneself and harming others without any benefit. Therefore the bodhisattvas and others uphold this samaya as if guarding their life, not daring to contravene it. "Able to purify the Tathāgata stage" means that by reciting the mantra and forming the mudrā, one is able to remove the afflictive and cognitive obscurations. "The bhūmi-pāramitās are fulfilled" means that by purifying and removing all obstacles, all the virtues of the Buddha stage are manifested. "Accomplishing the realm of the three dharma paths" refers to the mudrā, mantra, and the secret of intention. "Path realm" means the fruit; taken together, it means accomplishing the fruit of the three dharmas.