大毘盧遮那經供養次第法疏 2.44

2.44

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.