[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大毘盧遮那成佛經疏](https://indike.org/pramana/in.bauddha.taisho.1796) › 1.10 # 大毘盧遮那成佛經疏 1.10 大毘盧遮那成佛經疏 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1796.1.10) 「其金剛名曰虛空無垢執金剛乃至金剛手祕密主，如是上首，十佛剎微塵數等持金剛眾俱。及普賢菩薩、慈氏菩薩、妙吉祥菩薩、除一切蓋障菩薩等，諸大菩薩前後圍繞而演說法」者，次明同聞眾也。問曰：佛所說經，何故先明住處眷屬耶？答曰：譬如國王若有政令，必先出居外朝制斷刑賞。時史署記云「某時王在某處，與某甲大臣等集議，有如是教命。」欲令境內信伏，行之不疑故。法王亦爾，將說大法，必於大眷屬菩薩眾中令作證明。以是因緣，聞者生信。由信心故，能入如是法中，修行得證倍復生信，故先列眾也。「虛空無垢執金剛」者，即是菩提心體離一切執諍戲論，如淨虛空無有障翳，無垢無染亦無分別。如此之心即是金剛智印，能持此印名虛空無垢執金剛也。復次「虛空遊步執金剛」者，遊步是不住義、勝進義、神變義。以淨菩提心於一切法都無所住，而常進修萬行起大神通，故曰虛空遊步。復次虛空無垢執金剛，即阿字門平等種子，修無住行，譬如種殖方便根牙漸生，故次明發行金剛印也。第三「虛空生執金剛」者，如萠芽已生，四大時節為緣，虛空不礙念念滋長。菩提心亦復如是，以無所得為方便、萬行為緣，得真實生者，所謂大空生，故名虛空生。第四「被雜色衣執金剛」者，如萌芽增長，莖葉花實漸次滋繁。菩提心樹王萬德開敷亦復如是，故云具種種色。復次以種種法界色染此無垢菩提心，成大悲漫荼羅，故名被雜色衣。第五「善行步執金剛」者，此善字，梵云毘質多羅，有端嚴義、種子義。譬如已得果實，復還為種子也。善行步者，即是諸佛威儀，謂善知時宜可度不可度等種種通塞，以身口意方便俯應群機，曲中規矩皆成佛事，故以為名也。第六「住一切法平等執金剛」者，謂住一切佛平等性也。謂因果自他有為無為等一切諸法，入此如實智中，究竟平等、同一實際，能持此智印，故以為名也。然上來五句，亦皆是如來真實功德，無深淺之殊，為欲分別令易解故作次第說耳。第七「哀愍無量眾生界執金剛」者，此哀愍亦名救度，謂已住平等法性，自然於一切眾生發同體悲愍之心。諸眾生界無量故，如是大悲亦無限量。此是如來一功德，故能持者因以為名。第八「那羅延力執金剛」者，已發哀愍之心，若具大勢則能救護，故次明也。經中挍量，六十象力不如一香象力，乃至末後那羅延力最勝，佛生身一一毛孔皆等那羅延力，故以喻法界身那羅延力。第九「大那羅延力執金剛」者，謂持祕密神通力也。如一闡提必死之疾，二乘實際作證已死之人，諸佛醫王明見如來性故，則能必定師子吼，於救療因緣心不怯弱，諸菩薩尚不能爾，故復明不共一切摩訶那羅延力。第十「妙執金剛」者，妙名更無等比、更無過上義，猶如醍醐融妙已極不可復增，常不變易、無間無雜。如來亦爾，一切功德悉皆無比無上，諸有所作亦唯為此一事因緣，故名妙執金剛。第十一「勝迅執金剛」者，勝謂大空，大空即是遍一切處，故能起速疾神通也。住此乘者，初發心時即成正覺，不動生死而至涅槃，故名勝迅。第十二「無垢執金剛」者，即是離一切障菩提心也。譬如真金體性純淨，若種種練冶眾寶磨瑩倍復光明，則知初質尚與微垢共住。能持此畢竟淨金剛印，因以為名。十三「刃迅執金剛」者，此刃字，梵文是忿中之忿、利中之利，義翻猶如刀刃也。持此金剛利智，一切難斷處悉斷、難滅處悉滅，故以為名。十四「如來甲執金剛」者，如來甲，所謂大慈，由此嚴身故，攝護眾生施作佛事，不為一切煩惱所傷、無能降伏爼壞之者，故以為名。十五「如來句生執金剛」者，句名住處，即大空生也。諸佛自證功德，從如來性生。此加持身，從如來自證功德生。以不離阿字門故，名如來句生。十六「住無戲論執金剛」者，所謂住大空慧也。謂觀緣起實相，無生無滅、不斷不常，亦非去來一異，是處諸戲論息，法如涅槃。持如是智印，故得以為名也。十七「如來十力生執金剛」者，謂佛方便智。如是妙權從何處生？謂從如來十智力生。持如是印，故得以為名也。十八「無垢眼執金剛」者，即如來五眼，以菩提心畢竟淨故，以一切種觀一切法，了了見聞覺知，無所罣礙。能持如是金剛印，故以為名。十九「金剛手祕密主」者，梵云播尼，即是手掌，掌持金剛與手執義同，故經中二名互出也。西方謂夜叉為祕密，以其身口意速疾隱祕難可了知故，舊翻或云密迹。若淺略明義，祕密主即是夜叉王也，執金剛杵常侍衛佛，故曰金剛手。然是中深義，言夜叉者，即是如來身語意密，唯佛與佛乃能知之。乃至彌勒菩薩等，猶於如是祕密神通力所不及。祕中最祕，所謂心密之主，故曰祕密主。能持此印，故云執金剛也。如是上首十佛剎微塵數等持金剛眾俱者，若具存梵本，於列名下一一皆有多聲，應云虛空無垢等、虛空遊步等，乃至祕密主等。所以然者？此等上首執金剛，一一皆有無量眷屬部類，大本當具存耳。然統其綱要，則枝末隨之，於宗通之用不足為闕。所云十佛剎微塵數者，如來差別智印其數無量，非算數譬喻之所能知。且以如來十種智力，各對一佛剎微塵，以表眾會之數、世界海世界性及一佛剎義。如《釋論》中廣明。然此毘盧遮那內證之德，以加持故，從一一智印各現執金剛身，形色性類皆有表象，各隨本緣性欲引攝眾生。若諸行人慇懃修習，能令三業同於本尊，從此一門得入法界，即是普入一切法界門也。 > As for "Their vajra names were: Gaganāmala-vajradhara, and so on, up to Guhyakādhipati Vajrapāṇi; accompanied by such leaders and assemblies of vajradharas equal in number to the dust motes of ten buddha-kṣetras; together with Samantabhadra Bodhisattva, Maitreya Bodhisattva, Mañjuśrī Bodhisattva, Sarvanīvaraṇaviṣkambhin Bodhisattva, and other great bodhisattvas, who surrounded \[him\] before and behind as he expounded the Dharma": next, this clarifies the assembly who heard \[the teaching\] together. Question: In the sūtras spoken by the Buddha, why are the dwelling place and the retinue clarified first? Answer: For example, when an earthly king is to issue governance decrees, he must first go out to reside in the outer court to enact judgements of punishment and reward. The court historiographer then records: "At such a time, the king was in such a place, conferring in council with such and such ministers, and issued such an edict and command." This is because he wishes the populace within the realm to faithfully submit and put it into practice without doubt. The Dharma King is also like this: when he is about to expound the Great Dharma, he must have it certified amid a great retinue of the bodhisattva assembly. Through this cause and condition, those who hear it give rise to faith. Because of faith, they are able to enter into such a teaching; cultivating it and attaining realization, their faith is redoubled. Therefore, the assembly is listed first. > > "Gaganāmala-vajradhara" (Vajra Holder of Immaculate Space) is the essence of the bodhicitta, which is free from all graspings, disputes, and prapañca, like pure space without obstruction or obscuration, immaculate, undefiled, and without conceptual differentiation. Such a mind is the vajra jñānamudrā; being able to hold this mudrā is why he is called Gaganāmala-vajradhara. > > Furthermore, "Gaganavihārin-vajradhara" (Vajra Holder Who Strides in Space): "striding" has the meanings of non-abiding, superior progress, and vikurvita. Because the pure bodhicitta has no abiding whatsoever in all dharmas, yet constantly progresses in cultivating the myriad practices and giving rise to great supernormal transformations, he is called Gaganavihārin. Furthermore, Gaganāmala-vajradhara is the equal bīja of the syllable A gateway; cultivating the practice of non-abiding is like planting an upāya whose roots and sprouts gradually emerge; therefore, the vajramudrā of giving rise to practice is clarified next. > > Third, "Gaganodbhava-vajradhara" (Vajra Holder Born of Space): just as once a sprout has emerged, with the four elements and the seasons as conditions, space does not obstruct it and it grows from moment to moment. Bodhicitta is also like this: with non-attainment as its upāya and the myriad practices as conditions, that which is genuinely born is what is called born of great emptiness; hence he is named Gaganodbhava. > > Fourth, "Vicitravastrādhāra-vajradhara" (Vajra Holder Wearing Variegated Garments): just as when a sprout grows, its stems, leaves, flowers, and fruits gradually become luxuriant. The blossoming of the myriad virtues of the bodhicitta tree-king is also like this; hence it is said to possess various colors. Furthermore, dying this immaculate bodhicitta with the various colors of the dharmadhātu forms the mahākaruṇā-maṇḍala; hence he is named Vicitravastrādhāra. > > Fifth, "Sucārin-vajradhara" (Vajra Holder of Good Striding): this word "good" (su/citra) has in Sanskrit the sense of "vicitra", which has the meanings of dignified elegance and bīja. It is like having obtained the fruit, which then turns back into a seed. "Good striding" refers to the deportment of the buddhas: knowing well what is timely and appropriate, who can be liberated and who cannot, and all manner of openings and blockages, adapting through upāyas of body, speech, and mind to respond to the capacities of the multitude, conforming precisely to the standards so that all becomes buddha-work; hence he is named after this. > > Sixth, "Sarvadharmasamatāpratiṣṭhita-vajradhara" (Vajra Holder Abiding in the Sameness of All Dharmas): this refers to abiding in the sameness of all buddhas. When all dharmas—cause and effect, self and other, conditioned and unconditioned—enter into this yathābhūtajñāna, they are ultimately equal and of the same single reality-limit (bhūtakoṭi). Being able to hold this jñānamudrā is why he is named after this. Moreover, the preceding five phrases are also all real virtues of the Tathāgata, without distinction of shallow and deep; it is only to differentiate them so they may be easily understood that they are explained in sequence. > > Seventh, "Anantaprāṇidhātukaruṇā-vajradhara" (Vajra Holder Who Pities the Boundless Realms of Sentient Beings): this "pitying" is also called rescuing and delivering. Having already abided in the sameness of the dharmatā, one spontaneously generates a mind of compassion of identical substance toward all sentient beings. Because the realms of sentient beings are boundless, such great compassion is likewise limitless. This is a single virtue of the Tathāgata; hence the one able to hold it is named accordingly. > > Eighth, "Nārāyaṇabala-vajradhara" (Vajra Holder of Nārāyaṇa's Strength): having generated the compassionate mind, if one possesses great power, one can rescue and protect; hence it is explained next. As weighed in the sūtras, the strength of sixty elephants does not equal the strength of one gandhahastin, and so on up to the strength of Nārāyaṇa being the supreme; every single pore of the Buddha's physical body equals the strength of Nārāyaṇa; therefore it is used to illustrate the Nārāyaṇa strength of the dharmadhātu body. > > Ninth, "Mahānārāyaṇabala-vajradhara" (Vajra Holder of Great Nārāyaṇa's Strength): this refers to holding the power of secret supernatural transformations. Like the fatal illness of an icchantika, or persons of the two vehicles who are already dead through realization of the reality-limit: because the king of physicians, the buddhas, clearly sees the tathāgata-nature, he can make the decisive lion's roar, without cowardice in his mind regarding the causes and conditions of curing them. Bodhisattvas are not yet capable of this; hence the Mahānārāyaṇa strength uncommon to all is clarified again. > > Tenth, "Cāru-vajradhara" (Vajra Holder of the Sublime): "sublime" means without equal and without anything superior, just like clarified butter (sarpirmaṇḍa) whose exquisite melt is ultimate and cannot be further increased, eternally unchanging, without interruption and without impurity. The Tathāgata is also like this: all his virtues are peerless and unsurpassable, and all that he does is solely for the sake of this one cause and condition; hence he is named Cāru-vajradhara. > > Eleventh, "Varaśīghra-vajradhara" (Vajra Holder of Superior Swiftness): "superior" refers to great emptiness; great emptiness is omnipresent, and therefore able to initiate swift supernormal transformations. One who abides in this vehicle achieves correct awakening upon first giving rise to the mind, and reaches nirvāṇa without stirring from saṃsāra; hence he is named Varaśīghra. > > Twelfth, "Vimala-vajradhara" (Immaculate Vajra Holder): this is the bodhicitta freed from all hindrances. For example, the nature of genuine gold is purely clean; if it is smelted in various ways and polished with various jewels, its radiance is redoubled, from which we know that its initial substance still coexisted with subtle defilement. Being able to hold this ultimately pure vajramudrā is the reason for his name. > > Thirteenth, "Dhārāśīghra-vajradhara" (Vajra Holder of the Swift Blade): this word "blade" is in Sanskrit the wrath among wraths and the sharpest of the sharp; its translated meaning is like a knife blade. Holding this sharp vajra wisdom, wherever is difficult to sever is severed, and wherever is difficult to extinguish is extinguished; hence he is named after this. > > Fourteenth, "Tathāgatakavaca-vajradhara" (Vajra Holder of the Tathāgata's Armor): the Tathāgata's armor is mahāmaitrī. Because it adorns the body, one gathers and protects sentient beings to perform buddha-work, unharmed by any afflictions, and with no one able to subdue or destroy it; hence he is named after this. > > Fifteenth, "Tathāgatapadodbhava-vajradhara" (Vajra Holder Born of the Tathāgata's Abode): "abode" (pada) means dwelling place, which is birth from great emptiness. The virtues realized by the buddhas themselves are born from the tathāgata-nature. This adhiṣṭhāna body is born from the virtues realized by the Tathāgata himself. Because it does not depart from the syllable A gateway, he is named Tathāgatapadodbhava. > > Sixteenth, "Niṣprapañcapratiṣṭhita-vajradhara" (Vajra Holder Abiding in Freedom from Conceptual Proliferation): this refers to abiding in the prajñā of great emptiness. Contemplating the dharmatā of dependent arising—neither arising nor ceasing, neither annihilated nor eternal, neither coming nor going, neither one nor different—here, all prapañca ceases, and dharmas are like nirvāṇa. Holding such a jñānamudrā is how he gets his name. > > Seventeenth, "Tathāgatadaśabalodbhava-vajradhara" (Vajra Holder Born of the Tathāgata's Ten Powers): this refers to the Buddha's upāyajñāna. Whence is such sublime skillful means born? It is born from the Tathāgata's ten jñānabalas. Holding such a mudrā is how he gets his name. > > Eighteenth, "Vimalanetra-vajradhara" (Immaculate-Eyed Vajra Holder): this refers to the Tathāgata's five eyes. Because the bodhicitta is ultimately pure, he contemplates all dharmas in all aspects, clearly seeing, hearing, sensing, and knowing without any obstruction. Being able to hold such a vajramudrā is why he is named after this. > > Nineteenth, "Guhyakādhipati Vajrapāṇi": in Sanskrit, pāṇi means the palm of the hand; holding a vajra in the palm has the same meaning as grasping it with the hand; therefore both names appear interchangeably in the sūtras. In the Western regions, a yakṣa is called "guhyaka" (secret) because its body, speech, and mind are swift, concealed, and difficult to comprehend; old translations sometimes rendered it as "Mi-ji" (Secret Traces). If explained in a shallow and rough manner, Guhyakādhipati is the king of the yakṣas, who holds a vajra-scepter and constantly guards the Buddha; hence he is called Vajrapāṇi. However, as for the profound meaning within this: "yakṣa" refers to the secrets of the Tathāgata's body, speech, and mind, which only a buddha and a buddha can know. Even Maitreya Bodhisattva and others cannot attain to such secret supernatural power. The most secret of secrets is the lord of the mind mystery; hence he is called Guhyakādhipati (Lord of Secrets). Being able to hold this mudrā is why he is called Vajradhara. > > As for "accompanied by such leaders and assemblies of vajradharas equal in number to the dust motes of ten buddha-kṣetras": if preserved completely in the Sanskrit text, following each listed name there would be plural endings; it should say "Gaganāmala and others, Gaganavihārin and others," up to "Guhyakādhipati and others." Why is this? Each of these leading vajradharas has an immeasurable retinue and class; the larger recension must preserve them in full. Yet if one grasps the essential outline, the secondary branches follow along; for the purpose of communicating the essential doctrine, this is not a deficiency. > > As for "equal in number to the dust motes of ten buddha-kṣetras": the Tathāgata's distinctive jñānamudrās are immeasurable in number, beyond what can be known through calculation or metaphor. For the present, the Tathāgata's ten kinds of jñānabala are each correlated with the dust motes of one buddha-kṣetra, to represent the number of the assembly, the ocean of world systems, the nature of world systems, and the meaning of a single buddha-kṣetra, as broadly clarified in the Commentary. Moreover, through adhiṣṭhāna, these virtues of Mahāvairocana's inner realization manifest from each jñānamudrā the body of a vajradhara, whose forms, colors, natures, and classes all have symbolic representations, each drawing and guiding sentient beings according to their original affinities and dispositions. If practitioners cultivate with diligent devotion, they can cause their three karmas to become identical with the deity (yidam); entering the dharmadhātu through this single gateway is universally entering all dharmadhātu gateways. > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1796.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1796.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1796.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.1.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.1.10](https://indike.org/pramana/in.bauddha.taisho.1796.1.10) · Pramāṇa