[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) › 1.26 # 大毘盧遮那成佛經疏 1.26 大毘盧遮那成佛經疏 1.26 - **Language:** Classical Chinese ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1796.1.26) 次云「祕密主！心非欲界同性、非色界同性、非無色界同性，非天龍夜叉，乃至人非人趣同性」者，亦是對諸妄執，顯示自心無變易，故說言此心不與三界同性也。有諸外道計我性即同欲界、或同色無色界，乃至謂非想處即是涅槃。或言梵王、毘紐天等生一切法。然此三界皆悉從眾緣生，求其自性都不可得，況令心性同於彼性耶？次廣分別無量諸眾生趣，一一言之，皆不與彼同性。譬如虛空中雨八功德水，一味淳淨，隨所受之器種種差別故，或辛或酸、或溫或濁，然八功德性不與彼同。溫解濁息時，清涼如故未曾變異。又如真陀摩尼自無定相，遇物即同其色，然其寶性不與彼同。若與彼同性者，是色隨緣生滅時寶性亦應生滅也。復次世尊將欲開示大悲胎藏生漫荼羅故，先正開示心實相門。何以故？如行者本尊三昧中，說有顯形男女等相，及普門示現六趣之身。恐諸行人不了心因緣生故，於寶王真性而生戲論，故佛說言如來非青非黃，乃至此心不與三界六趣同性。若能如是觀察，則不障菩提心也。 > Next, it says: 'Master of Secrets! The mind is not of the same nature as the kāmadhātu, not of the same nature as the rūpadhātu, not of the same nature as the ārūpyadhātu; it is not of the same nature as devas, nāgas, yakṣas, down to the destinies of humans and non-humans.' This is also in response to various delusional attachments, to demonstrate that one's own mind has no mutability, and thus it is said that this mind does not share the same nature with the three realms. There are non-Buddhists who reckon that the nature of the self is identical with the kāmadhātu, or identical with the rūpadhātu and ārūpyadhātu, even claiming that the realm of neither-perception-nor-non-perception is nirvāṇa; or they say that Brahmā, Viṣṇu, and others produce all phenomena. However, these three realms all arise from multiple conditions; seeking their svabhāva, none can be found at all, so how could the nature of mind be made identical with their nature? Next, it broadly differentiates the immeasurable destinies of sentient beings, stating one by one that it does not share their nature. For example, when water of eightfold qualities rains down in the sky, it is of one flavor and utterly pure, but according to the various differences of the vessels that receive it, it becomes pungent or sour, warm or turbid; yet the nature of the eightfold qualities is not the same as those. When the warmth disperses and the turbidity settles, it remains cool as before, never having changed. It is also like the cintāmaṇi, which has no fixed mark of its own; when it meets an object, it adopts its color, yet the nature of the jewel is not the same as that. If it were of the same nature, then when that color arose and ceased in accordance with conditions, the nature of the jewel would also arise and cease. Furthermore, as the Bhagavat was about to disclose the mahākaruṇāgarbhasambhava-maṇḍala, he first properly revealed the gateway of the dharmatā of mind. Why? Because within the practitioner's yidam samādhi, manifested shapes, male and female marks, and so forth are taught, as well as the bodies of the six destinies manifested through the universal gateway. Fearing that practitioners might fail to understand that the mind arises conditioned, and thus produce prapañca regarding the true nature of the jewel king, the Buddha taught that the Tathāgata is not blue, not yellow, down to this mind not sharing the same nature with the three realms and six destinies. If one can contemplate in this manner, the bodhicitta will not be obstructed. > — English (machine translation) (machine translation) - [Previous: 1.25](https://indike.org/pramana/in.bauddha.taisho.1796.1.25) - [Next: 1.27](https://indike.org/pramana/in.bauddha.taisho.1796.1.27) - [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.1.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.1.26](https://indike.org/pramana/in.bauddha.taisho.1796.1.26) · Pramāṇa