大毘盧遮那經供養次第法疏 2.52

2.52

In the tenth section there are five gateways. The first two lines are general. 'Where the deity resides' means according to whichever deity's maṇḍala seat one has attained among the three families and so forth, one constructs the altar conforming to the deity attained. The next two lines explain this. 'Their shape and colour' refers to the colour of the deity. According to this yoga: if the deity is golden, the altar is golden; if the deity is saffron-coloured, the altar is saffron-coloured. Second, the first two lines generally indicate, and the next two lines briefly explain. 'There are three kinds': from cause to fruit there are three meanings. In between, 'pacifying calamity' refers to mental recitation; realizing that the afflictions of the three poisons do not arise is called 'pacifying calamity'. 'Prosperity' means realizing the wisdom of the non-arising of afflictions, which is the Buddha-fruit; because one attains the Buddha-fruit, it is called 'prosperity'. 'Subduing the mind' has two meanings: first, afflictions do not arise after attaining Buddhahood, which is called 'subduing'; second, because they do not arise, one can gather the ten thousand virtues, which also has the sense of summoning. Third, the two lines beginning with 'Pure white' explain their colors and shapes. In all four divisions: white is a circular area; corners mean a square area; red is a triangular area; deep black is an octagonal area, which is the lotus area. The two characters for pure colors apply to all four areas. The eight lines beginning with 'Facing north' broadly explain the functional activities of siddhi. 'Abiding on the lotus seat' means the full lotus posture: that is, first placing the left foot on the right thigh, and then the right foot on the left thigh. 'Auspicious seat' means placing the right foot on the left thigh, which is also called the half-lotus posture. 'Being in the bhadra-seat' means squatting with both heels touching the ground behind the body. 'Squatting' means the rear part does not touch the ground; supporting the left foot with the right heel without touching the ground, the knees leaning slightly forward. 'Emblems' refers to mudrās and so on. 'Nature' is the intrinsic essence in which the deity abides. 'Intrinsic essence' means one's own position. 'Shape and colour' are the external signs of the deity. 'Deportment' refers to the held jewels and so forth. 'In accordance with what is appropriate' means offering whatever flowers and incense are appropriate to the deity. 'Abandoning the place and roaming far away' refers to sending [them] off. 'Subduing and destroying' refers to the rites performed in a triangular area; they can also be performed in a lotus area. The eight lines beginning with 'The beginning of the mantra' are the gateway of transforming mantras. Here, the first two lines are 'namaḥ samantabuddhānāṃ oṃ [name] hūṃ phaṭ svāhā', meaning that the three poisons do not cling to the practitioner. Now being identical with the non-arisen, it is called 'pacifying calamity'. The next two lines are 'namaḥ samantabuddhānāṃ oṃ [name] hūṃ phaṭ', meaning that within the phenomenon of dharmatā there is reality. The practitioner adopts and uses it, consuming the food of the Dharma; thus it is called 'the function of summoning'. The next line is 'namaḥ samantabuddhānāṃ namaḥ [name] hūṃ phaṭ'. 'Namaḥ' means that after the practitioner consumes the food of the Dharma, they obtain the power of the Dharma; thus it is called 'the function of prosperity'. The next line is 'namaḥ samantabuddhānāṃ hūṃ phaṭ', meaning that after the practitioner obtains the power of the Dharma, afflictions numerous as sands and dust are abruptly extinguished all at once; thus it is called 'the function of subduing'. In the following line, 'applying to the three places' means the places of pacifying calamity, prosperity, and subduing.