大毘盧遮那經供養次第法疏 2

English (machine translation) 2

Language: English

2.1

Compiled by Monk Śākya Fukesigi of Yŏngmyosa

In explaining this chapter, there are likewise four divisions: first, explaining the title; second, the purpose of this chapter's sequence; third, the main doctrine and purport; fourth, explaining the text.

2.4

First, explaining the title: when the practitioner makes offerings, they accord with the ocean of noble ones, and the ocean of noble ones joyfully receives them. Making a single initial offering, diverse offerings fill the ocean of noble ones; hence it is called the 'Chapter on the Ritual of Offering.' The so-called offerings are of three kinds: first, external offerings, namely incense, flowers, food and drink, lighting lamps, adorning the bodhimaṇḍa, and the like; second, offerings of practice, namely practicing as taught, prostrating, keeping the precepts, and the like; third, offering in principle, namely the mind abiding in the essence of dharmas, devoid of external ālambana.

2.5

Second, the purpose of this chapter's sequence: the preceding chapter protected those capable of keeping precepts, and when the offering is directly performed, that is why this chapter follows.

2.6

Third, the main doctrine and purport: making offerings with all one's heart to the iṣṭadevatā and the iṣṭadevatā accepting them constitutes the main doctrine; becoming a Buddha in future lifetimes constitutes the purport.

2.7

Fourth, explaining the text: this also has two divisions—first, presenting the summary verses, and later, the detailed explanation. As for the summary verses, there are three verses and a half. The first line, 'Thus with proper action purifying one's body,' summarizes the three verses and a half in the detailed explanation beginning with 'manifesting before oneself, contemplate the letter RA.' The second line, 'abiding in concentration, contemplate the lord of the mūla-mantra,' summarizes the detailed explanation from 'first in the lower station' up to 'according with each category and corresponding with it.' The third, the two lines 'or contemplate the supreme-born sons of all Buddhas' and so forth, summarizes the detailed explanation from 'if contemplating Lokêśvara' up to 'turn in accordance with the prior method.' The fourth, the single line 'summoning with mantra and mudrā,' summarizes the detailed explanation from 'next, with mantra and mudrā' up to 'sentient beings with unwholesome minds.' The fifth, the single line 'one should first display the samaya,' summarizes the detailed explanation from 'next, offer the samaya' up to 'because all the vidyās rejoice.' The sixth, the single line 'bowing one's head, present the arghya water,' summarizes the detailed explanation from 'the arghya water that is presented' up to 'samaye svāhā.' The seventh, the single line 'the practitioner again presents the mantra seat,' summarizes the detailed explanation from 'next, present the seat that is spread' up to 'this is the lotus mudrā.' The eighth, the two lines 'the remover of obstacles corresponding with the mantra, together with the mudrā of the wisdom-sword of Acala,' summarizes the detailed explanation from 'furthermore, one should expel' up to 'all are capable of universally protecting them.' The ninth, the four lines 'next, one should offer incense and flowers' and so forth, summarizes from 'and the remaining implements of offering' in the detailed explanation down to the end of the chapter, 'one should not slander or give rise to doubts and regrets.'

2.8

According to the detailed explanation, the first section briefly explains the dwelling place of the contemplating mind and the dwelling place of the contemplated iṣṭadevatā. In the second section, there are five sections: the first three verses and three mantras constitute the section on the perfection of the world. The second, from 'this wheel is like a vajra' down to 'placing the letter A within it,' constitutes the section on adorning the bodhimaṇḍa. The third, from 'next, one should transform the letter A' down to 'a spontaneous crown of topknots,' constitutes the section on the depiction of Mahāvairocana. The fourth, from 'if Śākyamuni' down to 'where the mantrin resides,' constitutes the section on the depiction of Śākyamuni. The fifth, from 'if holding Mañjuśrī' down to 'the letter MAṂ,' constitutes the section on the depiction of Mañjuśrī. In the first section, 'first in the lower station' refers to the wind-mandala that can accomplish the world. That wind-mandala is the half-moon wheel first established by the letter HA. 'Flames of black light spreading out' refers to the light of the letter HA. In the mantra-gate of the letter HA, the letter HA is the banner of bodhi, and is also the sovereign power, like a great general capable of destroying enemies. Moreover, the letter HA is the jewel of the bodhicitta, like the mani jewel-king, capable of fulfilling all desires. Next above is the water-mandala that can accomplish the world. The establishment of the water-mandala is the full-moon wheel established by the letter VA. 'Snow and milk' refers to the color of the full moon. 'Crystal, moon, and lightning light' refers to the color of the letter VA. The letter VA signifies that all dharmas transcend speech. Whatever is the sphere of conceptual elaboration and speech can entirely be broken and overturned; it has no firmness. Why do all dharmas transcend speech? Because arising cannot be obtained. Why can arising not be obtained? Because their intrinsic nature is pure. Pure intrinsic nature is the very body of Vajrasattva; hence it is firm and indestructible, and the hundred negations cannot disturb it. Furthermore, above the water-mandala is the earth-mandala. The vajra-mandala is the square wheel established by the letter A. 'The original letter' is the letter A. 'Yellow color' is the color of the letter A.

2.9

The gate of the mantra-hṛdaya of Vairocana: Vairocana's teaching of the mantra-hṛdaya is because, within each of the aforementioned mantras, there are mūla-mantras, hṛdaya-mantras, and upahṛdaya-mantras, immeasurable, boundless, and innumerable like this; now he speaks of them collectively as the mantra-hṛdaya. This letter A is the meaning of the original non-arising (ādy-anutpāda) of all dharmas. If separated from the sound A, there are no other letters; it is the mother of all letters, the place from which all mantras arise. That is, all dharma-gates, bodhisattvas, and so forth manifest these things through the power of adhiṣṭhāna from the mind of Vairocana's own realization, in order to benefit sentient beings. Yet in reality, their essence does not arise; it is identical to the dharma-essence of the letter A. This letter is the most supreme among mantras; therefore, a mantra practitioner should always receive and hold it in this way. For this reason, all mantras abide in the letter A; because they abide in this, reciting it brings forth the virtues of all other letters.

2.10

Second, the section on adorning the bodhimaṇḍa. 'Like a vajra' means like the principle. 'Mahā-Indra' signifies that the principle is endowed with virtues. 'All flowing forth universally' refers to the light emitted by the letter A. 'Within that' refers to the light that is emitted. 'The guides and sons of the Buddha' refers to the deities produced by the light. 'Water' is the concentration of the contemplation. 'White' is the principle of original non-arising. 'Lotus' is the principle being free from defiled attachment. 'Wondrous color' is the light of the principle. 'Vajra stem' means there is nothing that is not the principle. 'Eight petals' briefly displays the virtues of the Buddha Vairocana. 'Endowed with filaments and stamens' is great compassion of the nature of the sands of the Ganges. 'Various jewels' are the virtues of the principle like the sands of the Ganges. 'Constantly emitting immeasurable light' refers to the Buddhas and bodhisattvas emitted by the Buddha above. 'Surrounded by hundreds of thousands of lotuses' refers to where the presiding transformational lord sits. The three verses to the right reveal the virtues of the letter A. The four verses from 'Above that' onward reveal the adornment of the bodhimaṇḍa. 'The great awakened one's siṃhāsana': 'lion' signifies the ability to subdue afflictions. 'Jewel-king' means being capable of fulfilling the vows of sentient beings. 'Great palace' is the Vajradharmadhātu Palace. 'Jeweled pillars' are the pāramitās. 'Banners and canopies': banners can subdue, and canopies can benefit. 'Pearl garlands' are the upāya-pāramitā and others. 'Jeweled garments' mean freedom from faults. Why? One is freed from one's own faults and freed from the faults of others. 'Incense' is morality. 'Flowers' are wisdom. 'Clouds' are dense and layered. 'Various jewels' are the four means of embracing, such as giving. 'Variegated flowers' are the four immeasurables, such as loving-kindness and compassion. 'Adorning the ground' is because it generates and maintains the Buddha-wisdom. 'Scattered profusely' means densely spread. 'Harmonious sounds of beloved music': not only are there jewels, but they can emit the sounds of permanence, bliss, self, and purity. 'Various musical instruments': those who hear them purify their faculty of hearing. 'Auspicious vase': all that it possesses is nothing other than wisdom. 'Arghya': it can wash away the defilements of afflictions. The two verses from 'The king of jewel-trees blossoming' onward reveal the virtues of the presiding transformational lord. The first line directly reveals the presiding transformational lord. 'Mani lamp' is like the color of Jambū gold and so forth. 'Samādhi' is concentration. 'Dhāraṇī' is wisdom. Samādhi and dhāraṇī are the ground. 'Maidens' are the wisdom of prajñā; wisdom has the sense of nurturing. 'Buddha-pāramitā' refers to the mantras of the Tathāgata family. 'And so forth' includes the Vajra family. 'Wondrously adorned flowers of bodhi' refers to the mantras of the Padma family. 'Bodhi' is that which is awakened to. 'Wondrously adorned flowers' are that which awakens. 'Upāya' means according with capacity. 'Various theatrical arts' mean being capable of expounding. 'Wondrous Dharma sounds' are the mantras of all the deities. The single verse from 'Through the power of my merit' onward reveals the virtues of one's own, others', and the Dharma's power, which can be understood. The above explains the adornments of the profound and secret bodhimaṇḍa. The shallow and brief explanation can be understood. Making vows is as explained above. Making offerings with all one's heart to the iṣṭadevatā, next reciting the mantra and making the mudrā, next explains the gate of the Ākāśagarbha-pravartaka-vidyārājñī mantra. The sūtra says: 'At that time the Tathāgata again spoke the mantra of the power of Ākāśagarbha, the Ākāśagarbha-pravartaka-vidyārājñī, saying': like space, it cannot be destroyed, and none can surpass it; hence it is called 'power equal to space.' Furthermore, 'treasury' (garbha): just as when a person has a great treasury of jewels and takes from it freely according to what they desire without suffering poverty, so too is the Tathāgata's treasury of space. All acts of benefiting and gladdening sentient beings emerge from within it, and immeasurable Dharma-treasures are freely taken and used without exhaustion; hence it is called 'Ākāśagarbha.' 'Pravartaka-vidyā': 'turning' (pravartaka) has the sense of being able to generate; it can generate this treasury and can generate all Buddha-activities. Just like the compassionate vow generated previously, meaning that when making an offering with a single flower, one applies the mind universally to all Buddhas and ordinary or noble beings; having presented it to all, one then dedicates it (pariṇāmanā) to sarvajñajñāna, praying: 'May all who receive my gift, by this power, cause me to attain the vows above.' Having vowed thus, empowering it with this mantra, nothing will fail to be accomplished. First, paying homage to all Tathāgatas through skillful gates and so forth (which also means various gates and so forth).

2.12

This is the meaning of the power equal to space. Producing these things within the emptiness of all dharmas, it universally benefits all sentient beings. Reciting and holding this, presenting according to a single flower, one causes it to pervade the dharmadhātu; having offered it above to all worthy and noble ones and bestowed it below upon all sentient beings, within this one generates the great vows as above. Empowering it with this mantra, all will be accomplished; just as taking jewels for oneself from a treasury, nothing fails to accord with one's mind. Reciting this three times, whatever one thinks of will also be accomplished. For all offered flowers and the like, dedicating them through the three kinds of power and empowering them with this vidyā, all will be accomplished according to one's wish. That is, offering flowers to all Buddhas and so forth is accomplished with sovereignty. 'Thereby holding all': 'this' refers to the mantra and mudrā; 'all' refers to the offerings that were vowed. 'True' means offering as in the Vajradharmadhātu Palace. The two lines 'all dharmas do not arise' and so forth reveal the meaning of the letter A. 'Contemplating' is the contemplating mind. 'Placing it within' is the central platform of the eight-petaled lotus.

2.13

3. Section on Visualising and Drawing Vairocana. Regarding "next one should transform the letter A": "next" means the dharma of ādy-anutpāda, wherein words and marks are extinguished and mental activity also ceases; conventional speech is forced to describe it, and the dharma of great compassion is made manifest in response to capacities, which means it can manifest the letter A. Next, in response to two-footed sentient beings, for the sake of the two-footed, it transforms the letter A to become the two-footed honoured one; hence it says "next one should transform the letter A to become the great Sun Muni (Mahāvairocanamuni)". Regarding "circular radiance": the circular radiance of the Great Sun is like a bright mirror; within a bright mirror all the ten thousand things appear, how much more so within the circular radiance of the Tathāgata whose dust and defilement are originally unarisen. "A thousand worlds" means the three-thousand-great-thousandfold worlds. "Increased number" means taking a great-thousand[fold world] as one unit, up to ineffable upon ineffable. "Flames of light" means the dharmas that are brought forth. "Flowing forth" means emitted by the Great Sun. "Wheel" carries the meaning of possessing virtues: meaning it subdues defilements and can give birth to the sprouts of goodness; hence it is called a wheel. "Bright light" is the karma of body. "Causing enlightenment" is the karma of speech; hence it says body and speech pervade everything. Regarding "Jambū gold color": gold comes forth from Lake Jambū; this lake is located right beside the Jambū tree, and takes its name from this; it is the most supreme among gold. Regarding "full-lotus posture": as for the general rule of sitting, received in person beside the Tripiṭaka Upādhyāya of Shengshansi: first place the left foot on the right thigh, then place the right foot on the left thigh; this is called the lotus posture. Placing a single foot on the left thigh is called the auspicious posture. Any sitting other than these is not a noble posture. If one wishes to seek bodhi, learning the Buddha's sitting posture is proper. "Correct absorption" is the characteristic of entering samādhi. "All poisons" means the characteristics of the three poisons. "Garment of gossamer gauze" means patterns of gold netting. "Naturally formed topknot crown" means not made by human hands.

2.14

4. Section on Visualising and Drawing Śākyamuni. "Within it" means the central platform of the eight-petaled lotus. "Contemplating the syllable BHA": the Sanskrit syllable is placed upon that platform. "Diligent and valiant" is an alternate name for the Buddha. "Kāṣāya robe" is of Gandhāra color. "Four times eight" means the thirty-two marks of a Buddha. Section on Śākyamuni's Seed-Syllable Hṛdaya-Mantra. BHA is the three existences; having two dots beside it means the elimination of the three existences. "Yoga" means the practitioner's contemplating mind and the contemplated iṣṭadevatā: because they are not separate, and because subject and object are distinct. For a practitioner of sign-based contemplation, body and mind are immediately the Buddha; hence it is the section of recitation without thought. "Entering" means understanding. Regarding "original body": the emanation body that is sent forth is immediately the honoured one Vairocana, so essence and function are not distinct. Hence the Nirvāṇa Sūtra says, "The emanation body is immediately the Dharmakāya"; this is its meaning. Regarding "flowing forth": whether many or few, all are likewise so. Regarding "upon the lotus to the Buddha's right": for one who takes a bodhisattva as the iṣṭadevatā, it is their own iṣṭadevatā. "Holder" means having a vajra in hand; hence called Vajradhara. Regarding "in the flower platforms in front and behind": not only in front and behind, but to the left and right is also acceptable. Why? Because the great retinue of bodhisattvas has no fixed location. The vajra retinue is not only in the left and right directions, but also in the ten directions. Why? Because the inner retinue of vajra[dhara]s represents the Tathāgata's inner virtues. Question: If so, why is a direction mentioned? Answer: Because of the limitations of the space where the painting is made. This sūtra says: "The bodhisattvas of the ten directions, from whichever direction they come, sit in full-lotus posture and listen to the teaching of the Dharma; the vajradharas do likewise." This should be reflected upon with mindful care. "Mantrin" means the person performing recitation. "Where one resides" is at the lower right corner of the painted image ground. Question: Must one paint all the Buddhas completely? Answer: No. One with sufficient means may complete them all; for one without means, even painting the iṣṭadevatā alone is difficult, let how much more so completing them all.

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5. Section on the Seed-Mantra of Mañjuśrī. "Middle" means the eight-petaled flower platform. "The letter of no-self" is the Sanskrit syllable MAṂ. Question: Why is the Bodhisattva Mañjuśrī taught next after the Buddha? Answer: Received from the Tripiṭaka Upādhyāya: because he is the profound wisdom gateway of all Buddhas, it is acceptable to subsume him under the Tathāgata family, and it is also acceptable to subsume him under the Padma family; therefore he is listed next after the Buddha. MAṂ is Mañjuśrī's original essence, which is emptiness. The dot above is the emptiness gateway, the so-called great emptiness. Surpassing the eighteen emptinesses is called the great emptiness; dwelling in the stage of emptiness is called the great emptiness. Within the three passages there are three sections. First, listing the retinue. Next, from "in order to bring joy to the heart... down to ...corresponding according to category", explaining the mudrās, mantras, binding the boundary, and so forth. "Joy to the heart": because the practitioner obtains merit by making offerings, the noble ones' hearts rejoice; it is not that the noble ones rejoice because of receiving offerings. The three lines beginning with "presenting offerings", etc., rely on the ritual procedures of other texts, meaning presenting the offering mantras and so forth. If there is no specific ritual for oneself, rely on Acala to remove defilement. "Dispelling" means crushing obstacles. "Causing to shine brightly" is because the incense mantra is used on the incense and so forth to empower it. Regarding the three lines "empowering oneself with one's own fundamental ritual, and protecting my body", etc.: other texts have their own rituals for body protection and the like. If there is no separate ritual for body protection and the like, this method is used universally. Hence it says "or by Trailokyavijaya", referring to the distinction of various marks. Why? Because the incense mantra and the body-protecting mantra are distinct; hence it says "and". The four lines beginning with "summoning and inviting", etc.: other texts have their own according to ritual usage. If there is no separate ritual, use this universal method; hence it says "and this universal mudrā", etc. Section on the Noble Acala's Mantra. At that time, the Buddha again, in order to pacify all obstructors, produced fire; it is called the realization of samādhi, and he spoke this great obstacle-crushing mantra. This mantra has great majestic power; it can eliminate all manner of obstacle difficulties for all practitioners of the mantra path. Even when the Buddha sat beneath the tree of awakening, through this mantra, all the Māra hosts were scattered and destroyed without exception; how much more so the various obstacles of the world! Furthermore, regarding these obstacles there are two kinds: first, internal obstacles, meaning those born from one's own mind, whose categories are so numerous they cannot be detailed; second, external obstacles, meaning those born from external circumstances, which are also very numerous. It can crush and extinguish all of them.

2.17

Using the latter two syllables as the seed, all the meanings of the phrases achieve this. First, CANDḌA: CAN is the meaning of death; entering the gateway of the letter A, it is the meaning of death of ādy-anutpāda. ḌA is the meaning of battle; using this lord of great power without birth and death, one battles the four Māras. Next, MA is the meaning of ego and self; entering the gateway of the letter A, it is no-self, and also emptiness. HA is the meaning of joy, and also the meaning of practice. RU: containing the letter RA is defilement and obstacle; containing the sound U is samādhi. ṢA is śamatha, meaning samādhi. ṆA is the fifth syllable, which is the samādhi of great emptiness. SA is the meaning of solid. PHA is the meaning of froth: because one understands the world to be like a heap of froth, it is easily broken and scattered. Having the dot of the letter A beside it is practice. ṬA is the meaning of battle: able to confront the army with fear and cause it to be broken and destroyed. It is vehicle. HŪṂ is the samādhi of the practice of great emptiness, as explained above. TRA is suchness (tathatā); RA is immaculate; KA is making, meaning all dharmas are unmade. Regarding the syllable HĀṂ: HA is the meaning of practice, and furthermore having the sound Ā is the vajra-samādhi that terrifies Māra obstacles. The dot is great emptiness. By means of this practice of great emptiness and immobility, it causes all Māra obstacles to be greatly terrified. Regarding the syllable VAṂ: MA is the meaning of self; entering the gateway of the letter A, it is no-self. Furthermore, by this samādhi of great emptiness and no-self, one terrifies all Māras, because this syllable also has the sound Ā and the dot. The four syllables HA RU HĀṂ VAṂ all have the sound Ā, which means non-practice and undefiled, repeatedly terrifying Māra, carrying the meaning of intensely terrifying both internal and external obstacles. The above concludes the root mantra of the noble Acala. Within the fourth passage there are verses, mantras, and mudrās, followed by "next, with the mantra and mudrā... down to ...the sentient beings of unwholesome minds", which is the section on the upāya mantra for summoning and inviting.

2.19

Here, "practice" means that through this practice one can summon the great virtues of all Buddhas. Just as a worldly hook has a specific location and limit, and cannot pervade all places to perform summoning, now the Tathāgata's hook is not like that: it extends universally to everything, with nowhere it does not empower, even able to summon the fruit of great bodhi. In short, it completely fulfills all Tathāgata virtues and universally summons all sentient beings, also causing them to attain this path. Therefore the next line says "pervades all harm": "harm" means hooking and subduing what remains. Pervading and harming all those who are untamed, it causes them all to advance toward the sublime fruit in the practice of bodhi and attain fulfillment.

2.20

Fifth, the section on the Samaya Mantra contains verses for mudrās and mantras. "The vidyās" means the iṣṭadevatā. In the sixth passage there are verses and mantras. First, regarding "adorned and prepared": by means of Ākāśagarbha's transforming vidyā and mudrā, with various perfumes, flowers, the five grains, and the five medicines, one mentally produces adornments and preparations. The manifest external preparation is understood. "With the root mantra and mudrā" means the mudrā and mantra of the honoured Acala. Section on the Arghya Mantra. In the meaning of the phrase above, GAGANA means space; SAMA means equal; ASAMA means unequalled; that is, "equal to space and unequalled". Because the Tathāgata's Dharmakāya is inherently pure, without conceptual discrimination, and without boundaries, it is equal to space. Yet it also possesses immeasurable, boundless, inconceivable virtues, which cannot be analogized even by space; hence it says "unequalled". Furthermore, ASAMA means unequal; the unequal ones are the two vehicles. Now, since it is both equal to space and equal to this unequalled, it says "equal to space and unequalled". This initial syllable GA is the essence of the mantra; within the realm of sentient beings the characteristics of coming and going are ungraspable, and within the dharmadhātu the characteristics of coming and going are also ungraspable; because the Tathāgata's "thus coming" and "thus going" are ungraspable, it is called the great emptiness. Using this water that is inherently pure in great emptiness to bathe the stainless body: this is the true word (mantra) of arghya.

2.21

The seventh passage contains verses, mantras, and mudrās. "Realizing supreme bodhi" is the fruit obtained by the practitioner. Section on the Tathāgata Throne Mantra. A is obstacle; having two dots beside it means elimination; this is the meaning of removing the covering of obstacles (Sarvanīvaraṇaviṣkambhin), because taking this as the seat, all obstacles ultimately do not arise. Why? The letter A is obstacles, and the letter A can eliminate obstacles.

2.22

The eighth passage contains four parts. First, from "furthermore, one should dispel... down to ...causing them to be exhausted without remainder", it clarifies the virtues of the mudrā and mantra of the honoured Acala. "Obstacles generated from one's own body" means internal and external obstacles born of false conceptualization. Second, from "the wise one should transform and create... down to ...make the body of Vajrasattva", is the section on realizing the body of Vajrasattva. The one verse beginning with "the wise one", etc., generally clarifies realizing the body of Vajrasattva. Section on the Vajra Seed-Hṛdaya. Regarding the syllable VAṂ: the Sanskrit syllable that is transformed. The syllable VAṂ is the inherently pure mind becoming the vajra seed-syllable; hence it says "all dharmas are beyond verbal expression". Question: Why is a dot placed above in the offering ritual, while the sūtra text has two dots beside it, saying both together are the vajra seed? Answer: The offering ritual is the essence itself, while the sūtra text reveals the great function of the dharma; therefore having both poses no conflict. "Beyond verbal expression" is the meaning of the syllable VAṂ. "Possessing the mudrā" is the mudrā that can bring about the generation of the Sattva. "And so forth" means the syllable VAṂ. The two verses from "one should know" downward are the mudrā that makes and is made. Section on the Vajrasattva Mantra.

2.24

Having a dot above is the great emptiness, meaning this birth-and-death is identical to the great emptiness. ḌA means battling the enemy. Just as it is free from birth-and-death and equal to the great emptiness, there is none who can oppose it. In the meaning of the phrase, CAṆḌA means violently fierce.

2.26

By such dharmas as the above, [the wrathful deity] terrifies sentient beings, causing them to leave birth-and-death and attain the three liberations. Question: In the second chapter, the mudrā and mantra of Vajrasattva are taught; what is their meaning? Answer: In the third chapter the substance of the vajra itself is accomplished, while in the second chapter this vajra's function of turning the Dharma wheel is manifested. Question: How is this known? Answer: Regarding the vajra seed, it says: "The wise person should transform and make the body of Vajrasattva." Next, explaining the letter KHAṂ, it immediately says: "First one should abide in this letter-door, and afterwards make the body of Vajrasattva." From this it is known that without having made the body of Vajrasattva, one is not fit to perform the mudrā and mantra of turning the Dharma wheel. Question: At what time does one make the vajra body? Answer: Prior to entering the samaya of the Buddha, one is made to form the body of the five letters and so forth. As for the Vajrasattva mantra, it is the mantra recited while performing the mudrā. As for forming the half-vajra mudrā, if the right hand is occupied, doing it halfway is also permissible. The "other sūtras" refers to other versions of the sūtra. As for the letter of the vajra armour, one protects the body with the protection mudrā to form the vajra armour. That which was "already explained previously" is the protection mudrā. The letter KHA and the dot refer to the letter-door KHAṂ placed on the crown of the vajra[-being]. The above adorns not only the body of the vajra[-being]; the reciting practitioner also adorns [himself with it]. The letter-door mantra KHAṂ: KHAṂ is the seed of the Great Diligent-Courageous One. Because the Buddha sat in the bodhimaṇḍa and subdued all Māras, all gods and humans named him the Great Diligent-Courageous One; that is Vairocana. KHA has the meaning of emptiness; the dot above it is great emptiness: by means of great emptiness, all emptiness is purified. Namaḥ samantabuddhānāṃ (as before). Third, "Next, one should with single mind make... [up to] will certainly all retreat and disperse," explains the gate of the demon-subduing mantra. The two verses beginning with "Next, one should..." comprehensively accomplish the body of the practitioner as the Awakened Vajra. Gate of the demon-subduing mantra: this great mudrā of all Buddhas can manifest the Tathāgata's awe-inspiring and mighty power, terrifying all who cause hindrances and difficulties to bring about their subjugation, and can also grant the wishes of all sentient beings. When the practitioner binds this mudrā, none among those who cause obstacles and difficulties will fail to flee and scatter in all four directions, and even the host of the mighty heavenly demon's army will retreat and scatter. At the Tathāgata's bodhimaṇḍa, all demons were subdued by means of this mudrā. Mantra: The refuge-taking is as before.

2.28

This meaning speaks of the great power of all Buddhas. What kind of power is this great power? It is the Tathāgata's ten powers, which are the greatest among all powers. How did the Tathāgata obtain these ten powers? They were obtained from great compassion; hence it is said that this power arises from great compassion. Fourth, from "Next, by using..." onwards up to "are all able to protect universally," is the mantra gate of binding the great boundary. Next is the mantra for binding the great boundary. As the Buddha said, there are further immeasurable vidyādharas; fearing that other vidyādhara mantrins and the like, without boundary-protection having been bound, would disrupt the ritual actions and harm the reciter, the method of binding the boundary was established. Because of binding the boundary, even various vidyādharas cannot destroy it. Just as when bhikṣus bind a boundary to perform ritual acts, a bhikṣu outside the boundary, even if performing rites, cannot obstruct or disrupt them.

2.30

None can harm [it], which also means without hindrance, and also means none can destroy [it]. Because of binding the boundary, none can destroy it.

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This is the palace where all Buddhas dwell, causing it to be identical to this boundary. The letter VIKṚTE is further added, but solely using the letter LE in this final phrase as the seed. RA is characteristics; adding this sound of E is samādhi: the samādhi free from characteristics. Possessing all characteristics while free from all characteristics—this is the substantial characteristic of the boundary. Second, briefly explaining the mantra gate:

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Here, the great boundary refers to [the process] from initial arousal of the great bodhicitta up to the attainment of buddhahood, not allowing interruption in the interim, never returning to birth-and-death, and never backsliding from bodhi. This is the meaning of the great boundary. Meaning of the phrase:

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These seven are all samādhis. Adorned with these samādhis, there is nothing surpassing [them]; this is the great boundary of all Buddhas.

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In the ninth section there are two gates: first, "Or with Acala... [up to] HAṂ," broadly indicates the gate of accomplishment; second, "Next, first pay reverent homage... [up to] mahā-bali svāhā," explains at length the gate of preparation. There are six dhāraṇīs, which can be understood. In the first, the seed-hṛdaya-mantra gate of Acala: HAṂ—HA is activity, the A sound is also activity, and the dot is great emptiness. By abiding in this state one can subdue all, providing great protection for the bodhicitta. Second, in the gate of explaining preparation at length: "incense and so forth as taught in the sūtra" means taking various incenses, flowers, the five jewels, the five medicines, and the five grains, adding them to the offered arghya water, and repeatedly sprinkling it with the secret mudrā. In the arghya water appropriately maintained and adorned, one uses Acala's wisdom sword mudrā. With the pure arghya water, one sprinkles water upon all the offerings. "Further reciting the mantra repeatedly" means reciting Acala's mantra when sprinkling the water. "Each speaking its root mantra" refers to the mantras of the incense and so forth. "And the vidyā maintained by oneself" refers to the reciter's iṣṭadevatā mantra. "Uttering the name" refers to the incense and so forth. Gate of the paste-incense mantra: Next are the six kinds of mantras for paste-incense and so forth, all of which are essential when entering the maṇḍala to cultivate offerings; hence they are taught in this chapter. In the meaning of the phrase to the right, viśuddha means purity; gandha means incense; udbhava means arising, that is, pure incense arising. Taking the initial letter VI of the phrase as the substance, adding the stroke of the letter I above the letter VA shifts the sound to VI. The letter VA has the meaning of vajra and the meaning of being free from verbal expression; samādhi has the meaning of abiding; thus when concentration and wisdom are equal, this is abiding in the vajra-holder's wisdom-precepts that are free from proliferation and unobstructed across the three times. The nature of such incense of precepts is originally quietude, without going or coming, yet constantly pervading the dharmadhātu; hence it is named pure paste-incense. Although all sentient beings equally possess it, because they have not yet aroused the mind, this incense has not yet burst forth. Having now thoroughly anointed the dharmakāya with this incense of precepts, I can universally perfume everything with pure incense. Gate of the heart-lotus mantra: In the meaning of the phrase to the right, mahāmaitrya means great compassion; abhyudgate means arising, that is, arising from great compassion. Taking the letter MAI as the substance of the mantra, it is the letter MA with the samādhi stroke added, which shifts the pronunciation. MA has the meaning of mind and the meaning of self, and is also called great emptiness. It means that this heart-lotus was entangled by a false self and could not flourish; now, having personally realized the dharmatā of mind, from within the treasury of compassion the eight petals and filaments unfold in sequence; hence it is said to arise from great compassion. Furthermore, the seed of the pure bodhicitta tree-king grows luxuriantly from the soil of compassion and blooms with the flowers of myriad virtues, ripening into fruit through skillful means; hence it is said to arise from great compassion. This should be explained extensively through the letter-doors. Gate of the burning-incense mantra: In the meaning of the phrase to the right, dharmadhātu means the realm of phenomena; anugate means following and arising, also having the meaning of pervading everywhere, the meaning of going, and the meaning of progressing without abiding. The commentary says: pervading the dharmadhātu everywhere. Taking the initial letter DHA of the phrase as the substance, because the realm of sentient beings is ādy-anutpāda, even a fixed characteristic of the dharmadhātu cannot be found; such a dharmadhātu is profound, vast, boundless, and immeasurable. And the yoga practitioner constantly makes excellent progress without resting; thus bodily, vocal, and mental actions all pervade this dharmadhātu. Down to offering a single flower to the Buddha, it also pervades this dharmadhātu; this is the meaning of burning incense. Gate of the lamp-light mantra: In the meaning of the phrase to the right, tathāgata is the Tathāgata; arciṣ is blazing light; next, spharaṇa is universal; avabhāsana is all darkness; gagana-udārya is boundless and equal to space. The meaning is that the Tathāgata's blazing light universally illumines all darkness, equal to space and without limit. This mantra takes the initial letter TA of the phrase as its substance: like the dharmatā of the mind, it is the light of Vairocana's great wisdom, universally illuminating the world with nowhere unreached. "All darkness" refers to ignorance; because ignorance is ādy-anutpāda, its substance is itself illumination; therefore the Tathāgata's light universally pervades all darkness. "Equal to space" means that because ignorance is immeasurable like space, the Tathāgata's light of wisdom is also immeasurable like space. Down to old age and death being immeasurable like space, the Tathāgata's light of wisdom is also immeasurable like space. Like the twelve links of dependent origination, all dharmas are also taught in this way; such a definitive meaning is called the lamp-light mantra. Using this to empower the lamp-light and offer it to the Buddha is the supreme among all offerings. Gate of the food-and-drink mantra: To the right, "arara" first means unpleasant sound, an unwholesome sound, like a person's loud clamour causing the listener's mind to lack tranquility. Next, "karara" stops the previous unwholesome loud sound and has the meaning of calm and quietude. Here, the joy of the Dharma and the delight of dhyāna are properly taken as the meaning of food; hence it is expressed relying on this. In terms of the characteristics of the wheel of syllables: A is the primal beginning; because there is a primal beginning, there are two kinds of defilement, namely the affliction obstacle and the cognitive obstacle. Due to these two kinds of defilement, there are the clamorous sounds of proliferation. Now, because all dharmas are ādy-anutpāda, the two kinds of defilement are also ādy-anutpāda; this is opening the door of amṛta and accomplishing the food of nirvāṇa; hence it is called arara. Furthermore, if a person diligently cultivates myriad practices hoping to obtain such a taste of the Dharma, because there is deliberate action, the two obstacles arise again, and it is not the true taste of amṛta of eternal life, physical complexion, and strength. Now, because all dharmas are free of deliberate action, the internally realized taste is not obtained from another; like eating milk-rice porridge, nothing compares to it; hence it is said to stop the previous unwholesome sound. As for "baliṃ dāmi": in the Western regions, food offered at pavilions, presented above to Buddhas and down to spirits and ghosts, is generally called bali. The meaning of the phrase is: "I offer food." Next, "baliṃ dade" means: receive the food I offer, and having eaten, give wonderful food back to me. Just as worldly people present refined meals to the field of merit so that in this life and future lives food will not be lacking, now, consecrating worldly offerings with inexhaustible Dharma food to present to the venerable ones, they will in return fulfill my wishes and constantly satisfy me with the taste of neither-death-nor-birth. Next, "mahā-bali" means doubling the vastness and abundance among all foods. Using this to qualify the preceding phrase, it says that what I now offer and what I pray for all lie in the supreme, incomparable, and unsurpassed taste, not seeking finite food.

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In the tenth section, "and the rest": for those who have the capacity, there are not only the five kinds of pūjā, but also vast and extensive pūjā, namely turning the waters of the four oceans into lotus ponds, setting up purely blue and white lotuses, pure fragrant food beyond the mind's conjecture, and pure mountain waters, grasses, trees, flowers, fragrant and delicious fruits comparable to Sukhāvatī and equal to empty space, releasing fragrant clouds filling the great earth, and setting up banners, canopies, and mani-jewel trees filling the great earth. The above are various kinds of offering utensils; therefore it says, "and the rest of the offering utensils." "Relying upon and following this procedure": this is Acala. That is, "one who holds the various objects": offering through the movement of the mind. "One who desires to make offerings to the Buddha": one immediately forms the general pūjā mudrā, and whatever is wished for is completely accomplished. "Equal, like the dharmadhātu": in accordance with the principle; it also means fitting and corresponding. "Pervasively entering into all realms of rebirth": entering means proceeding into. "Arising through merit": Question: Does it arise from the movement of the mind? Does it arise from the Buddhas and bodhisattvas, or does it also arise from the mantras and mudrās? Answer: It does not arise from a single one alone; because it arises from their combination, it is called capable of generating. Banners, pennants, and so forth, up to making offerings and performing the Buddha's work, are what is generated. "Each raining down": each offering item becomes a cloud, and each cloud in turn rains down various offerings, progressing in this way inexhaustibly. Why is this? Because it is generated from the principle, and the principle is inexhaustible. "Contemplating": the iṣṭadevatā to whom offerings are made. "With the vidyā of Ākāśagarbha, etc.": that which can produce the dharma of pūjā. "Three turns": three times. "Holding the vidyā of Ākāśagarbha... merit is naturally fulfilled": revealing the storehouse of merit. "Ākāśa (space)": the space of principle. "Garbha (storehouse)": capable of producing and capable of containing. The augmenting phrase reveals the sense of capability. The two lines beginning with "According to the time" refer to people with inferior bodhicitta and inferior wisdom. "Seeking siddhi in this lifetime": their power of wisdom is vigorous, striving definitively for the fruit of Buddhahood. "Merely forming in the mind": the movement of the mind. "When what was to be done is concluded": reaching the stage where marks appear. "External ritual": offering through phenomenal activities. "Ārṣa": praising the Buddha's virtues. "Without equal, unmoving... without reliance in the three realms": the section on praising the Buddha's virtues. The first stanza relieves suffering; the second stanza bestows joy; the third stanza relieves suffering and bestows joy without limit; the fourth stanza is without limitation in time; the fifth stanza cannot be obscured; the sixth stanza leaves none unsaved; the seventh stanza leaves none unbestowed; the eighth stanza is able to produce the fruit; the ninth stanza's vows never cease; the tenth stanza definitively bestows. "One should recite the Sanskrit original": the Sanskrit text. If one cannot obtain the Sanskrit text, relying on the Chinese text to grasp the meaning is also the same. The six and a half verses from "Having recited and held such gāthās of praise" onward form the section concluding the previous vows and praises and entreating a reiteration of the prohibitions. The first two lines conclude the preceding and introduce the following; the next two lines entreat the vow; the next four lines praise virtue; the next six lines entreat again; the next eight lines praise again; the final four lines enjoin the restraint. Question: What is the meaning of the first and second entreaties, and the first and second praises? Answer: The earlier vow entreats the fruit; the later vow entreats the function of the fruit. The earlier praise extols the virtues of the Buddha and oneself; the later praise extols the vidyā of Ākāśagarbha as being endowed with all virtues.

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Chapter 4: Procedures for Recitation

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The four sections are the same as before.

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First, explaining the title: being able to clearly remember and retain within the practicing mind the procedures that are cultivated is called "holding" (chi). Being able to recite with the mouth the procedures that are cultivated is called "reciting" (song). "Procedures" (fazhe) are the causal mind that is capable of holding. The retribution and fruit attained are ultimately never in error; therefore they are called "procedures." Saying that the dharma held and recited is itself the dharma is a karmadhāraya compound.

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Second, the rationale for inclusion: because the person who made offerings in the previous chapter now engages in recitation, this chapter follows.

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Third, the central purport and destination: that what is explained is without error is the central purport. Attaining benefit and bestowing it upon others is the destination.

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Fourth, explaining the text, which has two parts: first stating, then explaining. In stating, the first two lines conclude the preceding and introduce the following. "Noble deities, etc.": "noble" refers to bodhisattvas; "deity" means pure. Being transformations of Mahāvairocana, they are deities responding to capacities. "Dwelling in the corresponding seat": entering the bodhimaṇḍa and sitting facing the iṣṭadevatā, this is that very time. "Entering samādhi": focusing exclusively on a single object; because the mind dwells on the iṣṭadevatā without leaving even for a moment. "The four kinds": the text on the left contemplates the iṣṭadevatā, in whose heart a perfectly luminous circle shines upon and sees the letters of the mantra, receiving and holding them in succession. "Meditation" (dhyāna): on the contrary, this refers to concentration (samādhi); because the mind dwells in the four places, there is no external distraction. "Ritual procedure": contemplating those four is itself the ritual procedure, because the subject and object are unified. "Able to make the inner mind": that is, one's own mind. In accord with the principle, now corresponding to one's fundamental mind, joy and bliss are generated; therefore it says, "generates joy and bliss." "With the true meaning": deeply contemplating the mantra and awakening to the unproduced. "Adhiṣṭhāna": placing the contemplating mind upon and within the mantra. "Will attain": the time when one first contemplates the mind. "Becoming concentrated (samāhita)": because it accords with original non-arising. Regarding the subsequent explanation, there are ten sections: 1. "When performing mantra recitation... this is called worldly action endowed with marks": the section on recitation with marks. 2. "The four limbs of dhyāna are moreover distinctive... explained in the chapter on the ultimate truth of Yoga": the section on recitation without marks. 3. "Next one should transform the vidyā-syllables... explained in the previous chapter": the section on transforming syllables into the body. 4. "Corresponding to the iṣṭadevatā's samādhi... exiting and entering in accord with the breath": the section on the iṣṭadevatā's samādhi following the breath. 5. "Or cultivating the mental-limb method... again serves as an expedient": the section on the mental limb reciting the sound of the mantra. 6. The single verse beginning with "All those who cultivate merit and wisdom": the section on cultivating without fixed determination. 7. "If one delights in seeking the accomplishments of the present life... offering endowed with limbs should be known in this way": the section on delighting in seeking the accomplishment of the present life. 8. "Again, for the sake of those who delight in practicing... quickly attaining the accomplishment of siddhi": the section on quickly attaining Mahāvairocana's three secrets. 9. "Furthermore, if one contemplates... quickly attains accomplishment": the section on the accomplishment of Śākyamuni's mantra. 10. "Furthermore, where the iṣṭadevatā abides... the wise should completely know and understand": the section on secret activities that are to be understood. In the first section, "at the time of recitation": when one fingers the beads and initially begins recitation, that is the very time. "Now": the time above is called "now." "That expedient": at the initial recitation, it is referred to as "that." "What was revealed": in the "Chapter on Offering Rituals," the iṣṭadevatā was revealed. "Making the mind pure and defilement-free": thoughts of greed, anger, ignorance, and so forth do not arise. "Number": the spoken number is completed. "Time period": fixing a limit of months and days. "Marks appearing, etc.": reciting sounds and radiant light emerging from the image or stūpa. "With marks": because one contemplates bearing marks outside of one's own body. Second, "the four limbs": the four kinds mentioned on the right. "Moreover distinctive": one does not contemplate the iṣṭadevatā outside of one's own body; whenever correctly contemplating, one immediately becomes oneself Mahāvairocana. "Few are those who cultivate": the times are not many. "Merit": external incense and flowers; without capacity, it is difficult to procure. "Accomplishment": because one awakens to and wonderfully accords with the wisdom of Mahāvairocana's fundamental ground. The next line cites proof. "The three bodies": the secret emblems; fundamentally, one sees the form of one's own iṣṭadevatā within one's own body. "That stage of the vehicle": the stage of one's own iṣṭadevatā. Fourth, "with the mind": the seed-syllable (bīja). "Placing in the mind": the complete mind. "As a seed": the practitioner's causal mind recites the mantra, attaining the fruit from the cause; therefore it is called a "seed." "Bodhicitta": the mantra. "Saffron-colored": true golden color. "Kumāra (youthful)": an alternative name for a youth. The section on Mañjuśrī Bodhisattva's mantra. Next, Mañjuśrī enters the samādhi of the Buddha's empowering supernatural power. This empowering samādhi was explained above at the beginning of the Mahāvairocana Sūtra.

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Linked texts (1)

大毘盧遮那經供養次第法疏 — Classical Chinese