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IN T R O D U C T IO N
Having first attained All-knowing Awareness, the Bhagavat then saw with it that th e re are two types o f trainees: those who are mainly o rien tate d to teachings involving cognitive objects and those who are mainly orientated to the P rofound and Extensive teachings. T here are also two types o f practice for those trainees: they can engage in practice with the Perfection M ethod o r they can engage in practice with the M antra M ethod. T h ere are also two ways o f engaging in practice with the Perfection M ethod: that o f those beings who are mainly o rien tate d to practice involving cognitive objects and that o f those beings who are mainly o rientated to the Profound and Extensive. T he Vinaya, the Sutras, the A bhidhanm a and likewise M ahayana Sutras such as the Viradatta-grhapati and so on, were taught for the sake of those trainees who engage in practice by way o f the Perfection M ethod, and who are mainly o rientated to that involving cognitive objects. O n the o th e r hand, the Profound and Extensive Sutras such as the Gandavyuha, the Dasabhumi, the Samddhird- ja and so forth, (2b) were taught for those trainees who are o rientated to the
Profound and Extensive.
In the same way, there are also two types o f trainees who engage in practice with the M antra M ethod: those beings who are mainly o rientated to that involving cognitive objects and those beings who are mainly o rientated to that which is P rofound and Extensive. Such Kriya Tantras as the Susiddhikara Tantra and the Vidyadhara Collection were taught for the sake of those who are mainly o rientated to engaging in practice with cognitive objects. O n the o th e r hand, such Tantras as the Sarva-tathagata-tattva-samgraha and so on, were taught for the sake o f those beings to be trained by the Profound and the Extensive.
A lthough we speak of ‘beings who are mainly orien tated to practices involving cognitive objects’, it is not that they are unin terested in the Profound an d Extensive and do not engage in it, but it m eans that a greater part o f their interest is to engage in the practice which relies on cognitive objects. In the same way, it is not the case th at those who are mainly orien tated to the Profound and Extensive do not engage in practice which relies on cognitive objects, but that a g reater part o f their practice relates to the P rofound and Extensive.
In this way, although the Tattvasamgraha and so on are mainly about in n e r yoga, o u te r practice also is not lacking. Likewise, although the Kriya Tantras are mainly concerned with o uter practice, they also do not lack in n e r practice. In the Vidyadhara Collection, imm ersion in the T hree Gates o f Liberation and so forth is spoken of, and you should understand this in a similar m an n er for those who engage in practice by way o f the Perfections, according to the circumstances.
Thus, although the Maha-vairocana-abhisambodhi-vikurvati-adhisthdna-tantra is a Yoga T antra which deals mainly with expedient m eans (upaya) and insight (prajna), it also teaches practices which accord with the Kriya Tantras (3a) so that those trainees who are orientated towards rituals may also be attracted. H ence it can be considered as a Kriya Tantra o r as a Dual ( ubhaya) Tantra.
T h e Bhagavat also taught this T antra for the sake of superior, m iddling and inferior types o f beings to be guided: those who c o m p re h en d it by m ention of the title (udghatita-jna), those who c o m p re h en d it by analysis into topics ( vipancilajna) and those who refer to the words o f the text.
O f these, those who co m p reh en d it by m ention o f the title are those whose intelligence is extremely sharp and who have heard m uch, who understand the entire m eaning o f this T antra by ju s t hearing the words 'Vairocana-abhisambodhi-vikuruita- adhisthdnd following the m eaning o f the words.
By the word 'Vairocana', they know th at the Bhagavat Vairocana is the sarnbhoga- kaya, th e perfect accum ulation o f m erit and awareness, all-knowing in nature.
‘Abhisambodhi is to know o n e's m ind as it is in reality. It is also to realize that em ptiness ( iunyatd) is the attribute (laksana) o f all p henom ena, ju st as it is o f space.
Vikutvita (m anifested/displayed): They u n d erstan d th at at the m om ent o f his P erfect E nlightenm ent, he spontaneously pervaded all o f th e T h ree Realms, unsurpassed by anyone, with the A dornm ents o f his Inexhaustible Body which he naturally attained by th e power o f his previous aspirations and, with whatever em bodim ent o f sambhoga-kaya o r nirmdna-kaya n eeded to train suitable beings, acted for th eir benefit. So to beings to be guided by the Body of a B uddha, he manifested him self in the Body o f a B uddha and to those to be guided by the form o f a Sravaka, a P ratyekabuddha, Sakra, Brahm a and so on, he m anifested in those forms and b enefited them. (3b) Likewise the A dornm ents o f his Inexhaustible Speech also pervaded all o f the T h ree Realms with th e sacred Speech o f the B uddha and taughi the Dharm a. And in the same way, the A dornm ents o f his Inexhaustible Mind m anifested as the various cakras o f earth, water and so on, which arise from the mind with perceptual images.
In the same way, they u nderstand by th e word 'adhisthdrui ’ (transform ation) that the manifestations o f the A dornm ents o f the [Bhagavat’s] Inexhaustible Body, Speech and M ind pervading all o f the T hree Realms are within the perceptual range (gocara) o f the completely pure Bodhisattvas such as S am antabhadra and so on. But they are n o t within the perceptual range o f trainees, so those same A dornm ents o f his Inexhaustible Body and so on are revealed for the sake o f trainees as physical, verbal and m ental attributes, by m eans o f the mandalas, m antras and mudrds in the Tantra. 'AdhisUuma’ means he caused them to be present in the nature and the guise o f body, speech and m ind, by m eans o f mandalas, m antras and mudrds.
Thus, those trainees who und erstan d ju st by m ention o f the title, understand the m eaning in this way by ju s t the words and corresponding m eanings o f the title ’ Vairocana-abhisambodhi-vikunrita-adhisthana' You should und erstan d th at ju st the nam e o f this T antra was m entioned for their sakes. And they do not only understand it in th a t m anner, b u t fu rth e rm o re they writ know th a t it reveals the causal relationship ( sambandha), the subject m atter (abhidhtya) and the purpose (prayojana) o f this Tantra. They will see th at this T antra is co nnected with the Bhagavat's intrinsically existent m andala, the causal Inexhaustible Body and so on. It should be u n d ersto o d th at this intrinsically existent m andala is the causal basis o f this Tantra an d this T antra is the result. T hai is th e causal relationship (sambandha). Likewise they will know that this T antra (4a) indicates th e m an n er o f existence o f the intrinsically existent m andala by revealing his Body, Speech and Mind as they actually are, by m eans o f the m andalas, m antras and mudrds in this Tantra. T herefore, this T antra is the discourse (abhidhana) and the subject m atter (abhtdhrya) is the intrinsically existent mandala. As for its purpose, one propitiates o n e ’s luielary deity (adhidevata) by the practice o f the sadhana according to the process explained in this T antra and then one accom plishes the signs o f success such as divine an d hum an
pleasures, the attainm ents o f the sword, vidyadhara and so forth. This is the purpose (prayojana). T hen following on from that, the purpose should also be understood as the attain m en t o f suprem e All-knowing by the excellent Awareness o f the Bhagavat Vairocana.
T hose trainees who c o m p re h en d it by analysis into topics: they are able to u n d ersta n d all the topics o f the T antra merely by m ention of the headings corre sponding to the topics, so the analysis and explanation of the topics of the T antra is for th e ir sake. This is the explanation o f the causal basis, n ature and result of Vairocana, and the causal basis, nature and result o f his E nlightenm ent and so forth. Now with regards the explanation of Vairocana, the causal basis of Vairocana is explained by the eight stages o f m undane m inds and so on, and the stages o f the supra-m undane Levels, such as the Level o f Practice with Devoted Interest and so on, up until th e Level o f P erfect E nlightenm ent. T he n ature o f th e Bhagavat Vairocana is explained by the attributes o f his four Bodies, with the explanation o f the reason for considering the nirmdna-kaya as two, so resulting in four Bodies. (4b) T he result is explained as the pervading o f all th e T h re e Realms by the m anifestation o f the A dornm ents o f his Inexhaustible Body, Speech and Mind, and the appearance in the bodies o f beings and non-beings, in accord with their suitability. F urtherm ore, the causal basis o f his abhisambodhi (Perfect E nlightenm ent) is stated by the words 'The cause is bodhicitta, the root is compassion and the completion is expedient means’ and so on. Its nature is spoken o f with ‘ What is Enlightenment? It is to know your mind as it natty is and so forth. Likewise its manifestation and transform ation [as th e result] are what is described [in the Tantra). This has all been explained in detail in my Pindartha, so I shall not deal with them here.
Those trainees who refer to the words of the text do not understand the words and their significance, though they have been analyzed and explained here as cause, natu re and result and so forth. In o rd er to explain each word extensively for their sakes, I shall now com m ent in detail up o n the entire Tantra from start to finish.
This T antra teaches eleven perfections (sampat) o f the Bhagavat Vairocana and these are i) the perfection o f abandonm ent, ii) the perfection o f place, iii) the perfection of entourage, iv) the perfection o f revelation, v) the perfection of power, vi) the perfection o f ex p e d ie n t m eans to benefit others, vii) the perfection o f the causal basis o f the Bhagavat Vairocana, viii) the perfection o f his nature, ix) the perfection of the causal basis o f E nlightenm ent, x) the perfection o f its n ature and xi) th e perfection o f the m anifestation and transform ation o f E nlightenm ent. (5a)
T he perfection o f ab an d o n m en t is indicated by the word 'Bhagavat', because he is characterized by having abandoned all the obscurations o f em otional afflictions and wrong understanding.
T h e perfection o f place has eight qualities (guna) and these are as follows: i) the perfection of being the abode o f all the Tathagatas, ii) th e perfection of being solid and extensive, iii) the perfection o f being the place w here the G reat E nlightenm ent *s realized, iv) the perfection o f being the assembly o f the Vajradhara Bodhisattva Mahasattvas, v) the perfection o f the extensiveness o f the pinnacle, vi) the perfection of colour, vii) the perfection o f shape, and viii) th e perfection o f the throne.
O f those, ‘the abode o f all Tathagatas' indicates th e perfection o f being the abode o f all the Tathagatas. ‘Great and extensive vajra' shows the perfection o f being solid and extensive. ' The mansion o f the continuum o f reality' is the perfection o f being the
place w here the G reat E nlightenm ent is realized. 'The assembly of all the Vajradharas is the perfection o f being the assembly o f the V ajradhara Bodhisattva Mahasattvas. 'A [domed] pinnacle with neither boundary nor centre, manifested with playful ease by the Tathdgata’s inclinations' is the perfection o f th e extensiveness o f the pinnacle. 'Most splendidly adorned with royal jewels' is th e perfection o f colour. ‘Regally jewelled great residence' is the perfection o f shape. Seated upon a lion-thrxme farmed from the bodies of Bodhisattvas' is th e perfection o f the throne. T hese eight aspects form th e second perfection [of place].
T he perfection o f the entourage should be known by the words 'Those Vajradharas were Vimala-akdsa' down lo ‘Manjusri and Sarva-nivarana-viskambhin’ T h e entourage is h ead ed by them.
T he perfection o f th e revelation is the revelation o f the D harm a as scripture and as realization, and that is indicated by the words The Sun o f the Tathdgata, which transcends the three times, was transformed and manifested thus [ax Vairocana], expounded the teachings o f the Dharma Gate known as “The Ground o f the Sameness o f Body, Speech and M ind"'
T h e perfection o f power is the perception by th e chief m undane an d supram un dan e yogins of th e yoga em anations (nirmana) they had not h ith erto perceived and this is shown in this section by 'Then those Bodhisattvas, Samantabhadra and so on, and those Vajradharas such as Vajrapani and so on, through empowerment by the Bhagavat, entered into the display o f the treasury o f the manifestations o f the sameness o f his Inexhaust ible Body, and likewise they entered the display o f the treasury o f the array o f the sameness o f his Inexhaustible Speech and M ind.'
T h e perfection o f the ex pedient means to benefit others is shown in this section by th e words from 'all the activities o f his Body, all the activities o f his Speech and all the activities o f his M ind were seen by all o f them to reveal the Dharma with the words o f the secret Mantra Method continually throughout all realms of beings' down to ‘likewise the All knowing Awareness also refreshes the world o f men and gods' (4)
Moreover all the things explained in this Tantra are, as appropriate, the perfection of the causal basis o f the Bhagavat Vairocana, the perfection o f his nature, the perfection o f the causal basis o f Enlightenm ent, the perfection o f its n atu re and the perfection o f the m anifestation and transform ation o f E nlightenm ent, but as these have already been explained, they will not be explained again. Therefore, you should und erstan d that the whole o f this T antra is sum m arized by these eleven perfections
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