大毘盧遮那經供養次第法疏 2.38

2.38

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.