[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) › 1.12 # 大毘盧遮那成佛經疏 1.12 大毘盧遮那成佛經疏 1.12 - **Language:** Classical Chinese ### [1.12](https://indike.org/pramana/in.bauddha.taisho.1796.1.12) 次明群機嘉會之時所同聞法，即經所謂「越三時如來之日加持故，身語意平等句法門」也。然此經流布閻浮提，略有十萬偈。若十物剎微塵大眾各各廣演身口意差別法門，則無限量，此說法時分復當云何？故結集者云「爾時住於佛日而演說法」者也。如世間時分，則有過去未來現在、長短劫量種種不同。且約日行四天下一周，晝夜各有初中後分，乃至三十時等，剎那不住代謝相推。以淨眼觀之，三際之相了不可得，無終無始亦無去無來。即此實相之日，圓明常住湛若虛空，無有時分修短之異。然以佛神力故，令瑜伽行者於無量劫謂如食頃，或演食頃以為無量劫。延促自在咸適眾機，無定相可得，故云如來日也。如此時中佛說何法？即是身語意三平等句法門。言如來種種三業，皆至第一實際妙極之境，身等於語、語等於心，猶如大海遍一切處同一鹹味，故云平等也。句者，梵云鉢曇，正翻為足。聲論是進行義、住處義。如人進步，舉足下足其迹所住處，謂之鉢曇。言辭句逗義亦如是，故同一名耳。今就此宗，謂修如是道迹，次第進修，得住三平等處，故名為句。即以平等身口意祕密加持為所入門，謂以身平等之密印、語平等之真言、心平等之妙觀為方便故，逮見加持受用身，如是加持受用身即是毘盧遮那遍一切身，遍一切身者即是行者平等智身。是故住此乘者，以不行而行、以不到而到而名為平等句。一切眾生皆入其中，而實無能入者、無所入處，故名平等。平等法門，則此經之大意也。 > Next is explained the Dharma heard together at this auspicious assembly of various capacities, which is what the sūtra calls 'the gateway of the equality clauses of body, speech, and mind through the adhiṣṭhāna of the Tathāgata-Sun that transcends the three times.' Now, when this sūtra was circulated in Jambudvīpa, it was abridged to one hundred thousand verses. If the great assemblies, numerous as the dust motes of ten buddha-lands, were each to expound extensively the distinct Dharma-gateways of body, speech, and mind, they would be limitless; what then would be the time of this preaching? Therefore, the compiler stated: 'At that time, abiding in the Buddha-Sun, he expounded the Dharma.' In terms of worldly time, there are past, future, and present, long and short kalpa-measurements of various differences. Taking for instance the sun making a single circuit around the four continents: day and night each have beginning, middle, and late periods, even up to thirty muhūrtas, not abiding for an instant, succeeding and displacing one another. Viewed with the pure eye, the marks of the three divisions of time are entirely unobtainable, without end or beginning, without coming or going. This very sun of dharmatā is perfectly luminous, ever-abiding, and serene like empty space, without differences of time or duration. Yet, by the buddha's supernatural power, yoga practitioners are made to perceive immeasurable kalpas as a meal's duration, or to expand a meal's duration into immeasurable kalpas. Extending and shortening with sovereign mastery, it accords appropriately with all capacities without any fixed mark to be found; hence it is called the Tathāgata-Sun. Within such a time, what Dharma does the buddha preach? It is precisely the gateway of the three equality clauses of body, speech, and mind. That is to say, the various three actions of the tathāgata all reach the foremost, most wondrously ultimate realm of the ultimate reality: body is equal to speech, speech is equal to mind, just as the great ocean everywhere possesses the same single salty taste; hence they are called equal. As for 'clause', the Sanskrit is pada, which correctly translates as 'foot'. In grammatical treatises, it has the meaning of proceeding forward, and the meaning of a dwelling place. Just as when a person takes a step, raising the foot and lowering the foot, the place where their track rests is called pada. The meaning of words, phrases, and pauses is also like this; hence they share the same name. Now in this tradition, it means that by cultivating such tracks of the path, advancing in practice in sequence, one can abide in the place of the three equalities; hence it is called a clause. That is, taking the secret adhiṣṭhāna of equal body, speech, and mind as that which is entered, because one takes the secret seal of the equality of body, the mantra of the equality of speech, and the wondrous contemplation of the equality of mind as upāya, one comes to see the adhiṣṭhāna-saṃbhogakāya. Such an adhiṣṭhāna-saṃbhogakāya is precisely the all-pervading body of Vairocana, and the all-pervading body is precisely the practitioner's body of equal wisdom. Therefore, those who abide in this vehicle, practicing by non-practice and arriving by non-arrival, call it the equality clause. All sentient beings enter into it, yet in truth there is no one who can enter and no place entered; hence it is called equality. The equality Dharma-gateway is the grand purport of this sūtra. > — English (machine translation) (machine translation) - [Previous: 1.11](https://indike.org/pramana/in.bauddha.taisho.1796.1.11) - [Next: 1.13](https://indike.org/pramana/in.bauddha.taisho.1796.1.13) - [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.1.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.1.12](https://indike.org/pramana/in.bauddha.taisho.1796.1.12) · Pramāṇa