摩訶止觀 2.29

2.29

The bodhimaṇḍa is the realm of purity. Removing the chaff of the five entrenchments reveals the rice of true reality; it is also using concentration and wisdom to adorn the dharmakāya. Anointing with incense is unsurpassed śīla. The five-colored canopy means contemplating the five aggregates to escape the bond of offspring, giving rise to great compassion, and overshadowing the dharmadhātu. The round altar is the immovable ground of true reality. The silk banners mean overturning confusion regarding the dharmadhātu and generating the understanding that mobilizes exit. That the banners and altar are not separated means that moving outward and not moving outward are not separated. The incense and lamps are morality and wisdom. The high seat is the emptiness of all dharmas; all Buddhas abide in this emptiness. The twenty-four images are the discerning wisdom of contemplating the twelve links of conditioned arising in forward and reverse order. The delicacies are impermanence and bitter suffering, serving as contemplations aiding the path. The clean new clothes are quiescent cessation and forbearance. When anger and confusion heavily accumulate, they are called 'old'; overturning anger and giving rise to forbearance is called 'new'. The seven days are the seven factors of awakening. One day is the single real truth. The three baths mean contemplating the single reality, cultivating the three contemplations, purging the three obstructions, and purifying the three wisdoms. The single master is the single real truth. The twenty-four precepts mean the path-concomitant precepts engendered by the forward and reverse contemplation of the twelve links of conditioned arising. The incantation (dhāraṇī) means entrusting and confronting. The Yingluo jing explains that there are ten kinds of the twelve links of conditioned arising, thus yielding one hundred and twenty links; each incantation is for one link. To summarize them, they are simply the three paths, namely suffering, karma, and afflictions.