[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) › 1.25 # 大毘盧遮那成佛經疏 1.25 大毘盧遮那成佛經疏 1.25 - **Language:** Classical Chinese ### [1.25](https://indike.org/pramana/in.bauddha.taisho.1796.1.25) 經云「祕密主！如來、應、正等覺，非青非黃、非赤非白、非紅紫、非水精色、非長非短、非圓非方、非明非暗、非男非女非不男女」者，前約一切法明心實相已，今復約真我明心實相。此宗辨義，即以心為如來、應、正等覺，所謂內心之大我也。如有一類外道，不了自心故，而作是言：「我觀真我其色正青，餘人所不能見。」或言正黃正赤；或言鮮白；或言如燕脂色，今義云紅紫也。或言：「我見真我，其相極長極短，乃至如男子相等。唯此是實，餘皆妄語。」然此等眾相，悉從緣生無有自性，云何得名真實我耶？對如是種種執故，佛說如來、應、正等覺非青色等。所以者何？是青相畢竟不生故，則為非青。青實相不壞故，而亦非非青。當知如來、應、正等覺無一定相可說，亦不離如是諸相也。如有外道阿闍梨，於黑月夜引諸弟子至大象前而告之言：「我於今者示汝真我。」時彼眾人，或以目覩、或以身觸。其視形者則言：「我今已識真我，其色甚白，杭然高大。」其觸牙者則言：「真我如戈。」觸耳者則言如箕，觸足者則言如柱，觸尾者則言如索，各隨所遇情計不同。雖復更相是非，終不能識其真體。若瑜伽行者開發心明道時，照見心王如來，如大明中目覩眾色，則不生如是諍論也。 > The sūtra says: 'Master of Secrets! The Tathāgata, Arhat, Samyaksaṃbuddha is not blue, not yellow, not red, not white, not crimson, not crystal-colored, not long, not short, not round, not square, not bright, not dark, not male, not female, nor non-male-non-female.' Previously, the dharmatā of mind was explained with reference to all phenomena; now, it is explained again with reference to the true self. Discerning the principle according to this tradition, the mind itself is taken as the Tathāgata, Arhat, Samyaksaṃbuddha—what is called the great self of the inner mind. For example, there is a class of non-Buddhists who, failing to comprehend their own minds, say: 'I perceive the true self, and its color is pure blue, which other people cannot see.' Or they say it is pure yellow or pure red, or that it is bright white, or that it is the color of rouge—which in today's meaning is crimson. Or they say: 'I see the true self; its mark is extremely long or extremely short, or like the mark of a man,' and so forth; 'Only this is real, everything else is false.' However, all these various marks arise from conditions and have no svabhāva; how could they be called the true self? In response to such various attachments, the Buddha taught that the Tathāgata, Arhat, Samyaksaṃbuddha is not of a blue color and so on. Why is that? Because this mark of blue is ultimately unborn, it is 'not blue'; because the dharmatā of blue is indestructible, it is also 'not not-blue.' One should know that the Tathāgata, Arhat, Samyaksaṃbuddha has no fixed mark that can be spoken of, yet is not apart from such marks either. It is like a non-Buddhist ācārya who, on a moonless night, leads his disciples before a large elephant and tells them: 'I will now show you the true self.' At that time, those people either saw it with their eyes or touched it with their bodies. Those who looked at its shape said: 'I now know the true self: its color is quite white, towering, and vast.' Those who touched its tusk said: 'The true self is like a spear.' Those who touched its ear said it was like a winnowing basket; those who touched its leg said it was like a pillar; those who touched its tail said it was like a rope. Each formed a different conception according to what they encountered. Although they disputed with one another over right and wrong, in the end they could not recognize its true body. When the yogic practitioner opens the luminous path of the mind and illuminates the mind-king Tathāgata, just as seeing various colors in bright light, such disputes do not arise. > — English (machine translation) (machine translation) - [Previous: 1.24](https://indike.org/pramana/in.bauddha.taisho.1796.1.24) - [Next: 1.26](https://indike.org/pramana/in.bauddha.taisho.1796.1.26) - [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.1.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.1.25](https://indike.org/pramana/in.bauddha.taisho.1796.1.25) · Pramāṇa