大毘盧遮那經供養次第法疏 1.37

1.37

From "Next, bind the Dharmadhātu-Origination" onward is the eleventh gate, the Dharmadhātu-Origination Mantra, which nourishes the body of Dharma. Herein there are mudrā, mantra, and verse. When the sūtra says, "The Bhagavān further spoke the Dharmadhātu-Origination Mantra," previously, when the World-Honoured One entered the samādhi of the dharmadhātu-garbha, he saw that all sentient beings completely possess the bodhi-seed equal to the buddhas, and therefore he spoke the vidyādhāra of Entering the Buddha-Samaya. By means of this vidyādhāra, one is able to enter the equal precepts of the Buddha, which is to be entrusted to the noble womb-garbha. At that time, the World-Honoured One again truthfully observed with the universal eye and saw that all sentient beings are fully endowed with the noble womb and born in the Buddha's family; at that time, their inexhaustible adornments were also equal to the Tathāgata's. Having arisen from this samādhi, he immediately spoke the Dharmadhātu-Origination Mantra. Again, truthfully observing with the universal eye, he saw that each and every one of these sentient beings fully accomplished vajra-activities; at that time, their inexhaustible adornments were also equal to the Tathāgata's. Having arisen from this samādhi, he immediately spoke the Vajrasattva Mantra. Therefore, these three kinds are all called samaya. Furthermore, by entering the buddha-samaya, one does not die prematurely in the womb. By dharmadhātu-origination, upon first emerging from the womb one is free from obstacles. By Vajrasattva, one is able to maintain the family heritage and master all arts. Moreover, with Entering the Buddha-Samaya one empowers the secret garbha; with the Dharmadhātu[-Origination] one empowers the twofold retinue of vajra[dhara]s and bodhisattvas; and with Vajrasattva one empowers the various forms adapting to different classes [of beings]. Entering the Buddha-Samaya is like the lotus calyx; Dharmadhātu-Origination is like the lotus opening; Vajrasattva is like the lotus fruit maturing and returning to become a seed. Therefore, these three kinds are all called samaya. *Dharmadhātu* means the realm of phenomena. *Svabhāva* is intrinsic nature, also called fundamental nature. *'Haṃ* means "I". The meaning of the phrase says: "I am the svabhāva of the dharmadhātu." Uttering with a definitive lion's roar, "I and all sentient beings are the svabhāva of the dharmadhātu," is the meaning of equality. "I shall constantly devise various expedient means to cause all sentient beings to realize and know this," is the meaning of fundamental vow. "Because of knowing that I am the svabhāva of the dharmadhātu, I am able to eliminate all discrimination and reveal pure knowledge and vision," is the meaning of removing obstacles. "Buddhas, pray only remember and maintain your fundamental vows, and cause this body of mine to be identical with the dharmadhātu-svabhāva of Vairocana," is the meaning of awakening. This should be explained extensively through the syllabary. "Like the intrinsic nature of the dharmadhātu" manifests the substance of the dharma to be contemplated, which is the wisdom-substance of Mahāvairocana. "Contemplating one's own body" manifests the practitioner's wisdom that can contemplate. The two lines from "Or by means of truth" onward refer not only to the karma of intention, but also to reciting the mantra with the mouth. "Three turnings" means three times. The four lines from "One should see abiding in the substance of dharma" onward explain the benefits obtained by the practitioner.