[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) › 1.16 # 大毘盧遮那成佛經疏 1.16 大毘盧遮那成佛經疏 1.16 - **Language:** Classical Chinese ### [1.16](https://indike.org/pramana/in.bauddha.taisho.1796.1.16) 復次執金剛承佛神力，為欲發起大悲胎藏祕密方便故，復說五種譬喻，所謂虛空、地、水、火、風也。初句云「譬如虛空界離一切分別，無分別、無無分別。如是一切智智，離一切分別，無分別、無無分別」者，如此即是《毘婆沙》義，虛空無過無德。今如來智身，離一切過、萬德成就，云何得相喻耶？但取其少分相似以況大空耳。此中相況有三義：一者虛空畢竟淨故、二者無邊際故、三者無分別故。一切智心性亦如是，故以世間易解空譬難解空也。初云離一切分別，梵云劫跛。次云無分別者，梵云劫跛夜帝。所以重言，是分別之上更生分別義。例如尋伺，略觀時名尋、諦察名伺。又如眼識生時有麁分別、次意識生是細分別。舊譯或云以劫跛為妄執。喻意云猶如虛空，以無妄執分別，故無分別亦無無分別也。又如虛空離種種顯形色相，無所造作，而能含容萬像，一切草木因之生長，有情事業依之得成。佛智虛空亦復如是，雖離一切相，常無分別起作，而無量度門種種妙業皆得成辨。故以為喻也。第二句云「譬如大地一切眾生依如是一切智智，天人阿修羅依」者，如世間百穀眾藥卉木叢林，隨其性分無量差別，皆從大地而生根牙，乃至莖葉花果次第成就。為一切眾生作依止處而養育之，亦不作是念：「我今荷負一切世間。」不念恩德、無有勞倦，增之不喜、減之不憂，深廣難測，不可傾動。一切智地亦復如是，大悲漫荼羅，一切種子之所出生，即此諸乘無量事業所依止處，於生死涅槃其心平等，世間八風不能動搖。以如是等少分相似故，以為喻也。第三句云「譬如火界，燒一切薪無有厭足。如是一切智智，燒一切無智薪無厭足」者，譬如火種，假使積薪充滿世界，皆如須彌山王，次第焚之無有怯弱。不作是念：「我當燒爾所薪、不燒爾所薪。」熾然不息勝進無厭，要所焚盡已，然後隨滅。如來智火亦復如是，燒一切戲論煩惱薪盡，乃至緣待皆盡，即此慧光亦無所依。復次如世間之火，貴賤所同用，能於暗夜而作照明，迷惑顛墜者咸得正路，又悉能成就一切諸物。如是一切智火，聖者異生平等有之，於無始大夜之中，令諸行人見如實道，次第成就一切佛法，故以為喻也。第四句云「譬如風界，除一切塵。如是一切智智，除去一切諸煩惱塵」者，如大風起時，烟雲塵霧一切消除，大虛澄廓三辰炳現，蔚蒸熱惱眾生皆得清涼，能使卉木叢林開榮增長，亦能摧壞一切物類。又如風性遍無所依，自在旋轉無能罣礙。如來慧風亦復如是，滌除一切障蓋煩惱遊塵，令證涅槃清涼法性。又復能令一切世出世間善法增長，摧壞無明大樹，拔其根本，而此無障礙力都無所依，故以為喻也。第五句云「譬如水界，一切眾生依之歡樂。如是一切智智，為諸天世人利樂」者，如水大從高赴下多所饒益，能潤草木而生華菓。又復本性清潔無垢無濁，悉能滿足飢渴眾生，洗諸滓穢蠲除熱惱，澄深難入不可測量，於坑塪之處性皆平等。如來智水亦復如是，從真法界流趣世間，潤諸等持生助道法，成大果實利益群生。體無煩惱故清潔，能離諸惑故無垢，一相非異故無濁。諸有得之思願盡息，獲清涼定洗除塵勞，湛寂難思、證平等性，故以為喻也。 > Furthermore, Vajrapāṇi, relying on the Buddha's supernatural power and wishing to initiate the secret upāyas of the Mahākaruṇāgarbha, spoke five further similes: namely, space, earth, water, fire, and wind. The first phrase states: 'Just as the realm of space is free from all conceptual discrimination, being without conceptual discrimination and without non-conceptual discrimination, so too is sarvajñajñāna free from all conceptual discrimination, being without conceptual discrimination and without non-conceptual discrimination.' If taken in this way, this is the doctrine of the \*Vibhāṣā\*: space has neither faults nor virtues. Now the Tathāgata's body of wisdom is free from all faults and accomplished in the myriad virtues; how could they serve as a simile for one another? It is merely drawing upon a partial resemblance to illustrate the great emptiness. In this illustration there are three meanings: first, because space is ultimately pure; second, because it is boundless; third, because it is non-conceptual. The nature of the mind of sarvajñatā is also like this; hence, the easily understood emptiness of the worldly realm is used as a simile for the difficult-to-understand emptiness. First, 'free from all conceptual discrimination' is in Sanskrit \*kalpa\*. Next, 'without conceptual discrimination' is in Sanskrit \*kalpayate\*. The repetition indicates the generation of discrimination on top of discrimination. For example, regarding initial inquiry (\*vitarka\*) and sustained investigation (\*vicāra\*), a brief overview is called inquiry, while careful examination is called investigation. Furthermore, just as the arising of eye-consciousness involves coarse discrimination, the subsequent arising of mental consciousness is fine discrimination. Older translations sometimes rendered \*kalpa\* as false grasping. The intended meaning of the simile is that just as space, because it is free of falsely grasped discrimination, is without discrimination and also without non-discrimination. Furthermore, just as space is free from all manifest and figurative bodily forms and marks, has no purposeful action, yet can contain the myriad phenomena, with all grasses and trees growing in dependence upon it and the activities of sentient beings being accomplished relying on it; the space of the Buddha's wisdom is also like this: although it is free from all marks and is ever free from discriminating activity, the immeasurable gateways of deliverance and various wondrous works are all accomplished by it. Therefore it is used as a simile. The second phrase states: 'Just as all sentient beings rely upon the great earth, so too do devas, humans, and asuras rely upon this sarvajñajñāna.' As in the mundane world the hundred grains, the various medicines, herbs, trees, thickets, and forests, according to their immeasurably distinct natural dispositions, all sprout roots and shoots from the great earth, up to the successive accomplishment of stems, leaves, flowers, and fruits; and \[the earth\] serves as a locus of reliance for all sentient beings and nurtures them, yet does not give rise to the thought: 'I now sustain the entire world,' not mindful of kindness or virtue, without fatigue, neither pleased by an increase nor saddened by a decrease, unfathomably deep and vast, impossible to shake; the earth of sarvajñatā is also like this: it is that from which all bījas of the mahākaruṇā-maṇḍala are brought forth, the locus of reliance for the immeasurable activities of the various vehicles, equal in mind toward saṃsāra and nirvāṇa, unshakeable by the eight worldly winds. Because of such partial resemblances, it is used as a simile. The third phrase states: 'Just as the realm of fire burns all fuel without satiety, so too does this sarvajñajñāna burn all the fuel of ignorance without satiety.' For instance, as with the nature of fire, even if accumulated firewood filled the world, all resembling the king of mountains, Mount Sumeru, it burns through them in succession without shrinking back. It does not give rise to the thought: 'I shall burn this much fuel, and not burn that much fuel.' Blazing unceasingly, it advances vigorously without satiety; only when all that is to be burned has been exhausted does it then extinguish accordingly. The Tathāgata's fire of wisdom is also like this: it burns away all the fuel of prapañca and afflictions, until conditions and reliances are all exhausted, whereat this light of wisdom likewise has no locus of reliance. Furthermore, just as worldly fire is used equally by the noble and the base, can provide illumination in the dark night so that those who are bewildered and falling may all find the right path, and can moreover accomplish all things; so too this fire of sarvajñatā is possessed equally by noble ones and ordinary beings, causing all practitioners in the midst of the beginningless long night to see the path of suchness, successively accomplishing all dharmas of the buddhas; therefore it is used as a simile. The fourth phrase states: 'Just as the realm of wind removes all dust, so too does this sarvajñajñāna remove all the dust of the afflictions.' For instance, when a great wind arises, smoke, clouds, dust, and fog are completely cleared away, the great expanse becomes clear and vast, the three luminaries shine brightly, and sentient beings oppressed by sweltering heat all obtain coolness; it can cause herbs, trees, thickets, and forests to blossom and grow, and can also shatter and destroy all classes of things. Furthermore, the nature of wind is everywhere without a locus of reliance, whirling freely without obstruction. The Tathāgata's wind of wisdom is also like this: it cleanses and removes all hindrances, coverings, and drifting dust of afflictions, enabling the realization of the cool dharmatā of nirvāṇa. Moreover, it can cause all mundane and supramundane wholesome dharmas to grow, destroy the great tree of ignorance, and uproot its source, while this unobstructed power has no locus of reliance whatsoever; therefore it is used as a simile. The fifth phrase states: 'Just as the realm of water is that upon which all sentient beings rely with joy, so too does this sarvajñajñāna bring benefit and joy to devas and people of the world.' For instance, the water element flows from high to low, conferring much benefit; it can moisten grasses and trees to produce flowers and fruits. Moreover, its original nature is clear and pure, free of defilement and turbidity; it can completely satisfy hungry and thirsty sentient beings, wash away all impurities, dispel heat and vexation, is limpid, deep, difficult to enter, and immeasurable, and its nature is uniform in low pits and depressions. The Tathāgata's water of wisdom is also like this: flowing forth from the true dharmadhātu toward the world, it moistens the various samādhis, gives rise to the factors conducive to enlightenment, produces great fruits, and benefits sentient beings. Because its essence has no afflictions, it is clear and clean; because it can part from all perplexities, it is without defilement; because its single characteristic is non-different, it is without turbidity. All who obtain it have their yearnings and desires completely stilled, attain cool concentration, wash away defilements of toil, are serenely quiet and unfathomable, and realize the nature of equality; therefore it is used as a simile. > — English (machine translation) (machine translation) - [Previous: 1.15](https://indike.org/pramana/in.bauddha.taisho.1796.1.15) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.1796.1.17) - [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.1.16) — English, machine translation ## Linked texts (1) - [大毘盧遮那成佛神變加持經 (Śubhakarasiṃha & Yixing 724)](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.1.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.1.16](https://indike.org/pramana/in.bauddha.taisho.1796.1.16) · Pramāṇa