[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) › 1.31 # 大毘盧遮那成佛經疏 1.31 大毘盧遮那成佛經疏 1.31 - **Language:** Classical Chinese ### [1.31](https://indike.org/pramana/in.bauddha.taisho.1796.1.31) 經云「祕密主！此菩薩淨菩提心門，名初法明道。菩薩住此修學，不久勤苦，便得除一切蓋障三昧」者，入佛智慧有無量方便門，今此宗直以淨菩提心為門，若入此門即是初入一切如來境界。譬如彌勒開樓閣門內善財童子，是中具見無量不思議事，難以言宣，但入者自知耳。法明者，以覺心本不生際，其心淨住生大慧光明，普照無量法性，見諸佛所行之道，故云法明道也。菩薩住此道時，從妄想因緣所有煩惱業苦皆悉清淨除滅。譬如有人暗中為利寶所傷，謂為蛇毒，以作毒想故其心執著，便成毒氣遍入支體。垂欲命終時，有良醫診之，曉其本末，即時引至傷處，以明燈照之，猶見所傷之寶有血塗相，其人了知非毒，毒氣亦除，分別玩好之具而生喜樂。行人亦復如是，因淨菩提心照明諸法故，少用功力便得除蓋障三昧，見八萬四千煩惱實相，成八萬四千寶聚門。故經次云「菩薩住此修學，不久勤苦，便得除一切蓋障三昧。」若得此者，則與諸佛菩薩同等住。是中障有五種：一者煩惱障，謂根本煩惱乃至八萬四千上中下品障蓋淨心，及由宿世偏習故，妨礙道機不入佛法。二者業障，謂過去及現在世造諸重罪，乃至謗方等經，是人雖有得道因緣，以先業障未除故，種種留難不入佛法。三者生障，謂是人若得勝上無難生處，必當悟道，然乘先業更受無暇之身，以報生即為障，不入佛法。四者法障，謂此人已得無障生處，又有悟道之機，以先世曾有障法等緣故，不逢善友、不聞正法。五者所知障，謂此人乃至遇善知識得聞正法，然有種種因緣兩不和合，妨修般若波羅密，如《大品》魔事中廣明。亦是先世或曾差化道機故憙，生此障也。行者已得淨除五障三昧，爾時於自心中常見十方一切諸佛妙相湛然，如觀明鏡，乃至於諸威儀去來睡寤，皆不離如是佛會因緣。時諸聖者常以勝妙方便啟悟其心，梵音慰喻為決疑網，行者隨聞隨喜悟已，網障隨除，不久成就一切佛法。故云若得此三昧者，即與諸佛菩薩同等住。當知行人則是位同大覺也。以其自覺心故，便得佛名，然非究竟妙覺大牟尼位。猶如淨月雖體無增減，然亦明漸漸增，乃至第十五日方能動大海潮也。又行者猶與如來共同等住，即能以方便力起五神通，不動本心遊諸佛剎，現種種身語意，興種種供養雲，以無盡大願廣修諸度。復由意根淨故，次得解無量語言音聲陀羅尼。如一世間中三十六俱胝趣，隨彼上中下性種類、若干方俗言辭，各各差別，皆曉其旨趣，應以隨類之音。如一世界者，一切世界亦如是也。梵本嚕多是大聲，羅尾多是小聲，涅瞿衫者是長聲又兼多聲。所以具足言之，欲顯總持境界無所不了，對此方文字難以具翻也。以得陀羅尼，故能知一切眾生心行，謂如是眾生瞋行偏多而貪性薄，或如是眾生貪行偏多而瞋性薄，乃至通塞之相無量差別，如《釋論》道種智中廣明。是菩薩非但意根得知，乃至視聽臭觸亦皆互用無礙。又能觀彼根緣，為除蓋障，以種種方便成熟眾生、莊嚴佛土，行如來事。當知真言門行者，乃至一生可得成辨也。復次如上所說諸功德，一切眾生皆悉如其本性等共有之，但以無明障蓋不自了知，未能起發如是祕密神通之力。今此真言門修行諸菩薩，以見法明道故，即生獲除一切蓋障三昧。得此三昧故，即能與諸佛菩薩同住、發五神通，以五神通故獲一切眾生語言陀羅尼，獲此陀羅尼故能知一切眾生心行而作佛事。以能廣作佛事、不斷如來種故，則於一切時一切處，常為十方諸佛之所護持。猶如嬰童始生，父母愛心偏重常不捨離。當知如是諸句，皆悉次第相釋也。復次行者以內具如上功德，外為諸佛護持，是故處於生死而無染著。猶如蓮花出水，不為淤泥之所染污。常以四攝方便拔苦眾生，乃至無量無邊阿僧祗劫常在無間獄中，身心精進熾然不息，無有退沒不辭勞倦。何以故？淨菩提心其性法爾如金剛故。如是極堅固性，即是不從師得。住無為戒，無垢無濁不可破傷。戒者梵云尸羅，是清冷義也。譬如水性常冷，雖遇薪火因緣則能灼爛諸物，然其自性終不可遷。若除薪息火，自然清冷如本。真言行者亦如是，獲除蓋障三昧時，心之本性即是尸羅，非造作法不由他得，故言住無為戒也。如聲聞淨戒，要由白四羯磨眾緣具足方始得生，又須方便守護如防利刺，一期壽盡戒亦隨亡之。此戒則不如是，世世生處恒與俱生，不假受持常無失犯。又由住斯戒故，實智增明，逮見不思議中道甚深緣起，制止八顛、遠離二邊。故經次云「遠離邪見通達正見。」迦葉亦云：「自此以前，我等皆名邪見人也。」是中慧不正故，說名邪見。由凡夫二乘不能決擇正知自心實相，於諦實之理，乃至空謂不空、不空謂空，不見古佛所行大菩提路。今此菩薩，以照見心明道故，即時無礙智生，於一切法皆悉現前通達無有錯謬，猶如明目者於日光中覩見種種諸色。雖無量天魔皆悉化作佛身，各說相似波羅密，終不能動其少分疑網之心。故經次云「復次祕密主！住此除一切蓋障菩薩信解力故，不久勤修，滿足一切佛法。」以如是正見猶若金剛，即是最上堅信解力，依此進修如實巧度，故得諸佛力無所畏解脫三昧，及餘無量佛法皆悉成就也。龍樹以為如冶人，以種種方便消融鑛石，然後成金。若神通者，能使土木之類即成金體，故云不久勤修便得滿足一切佛法，以是菩薩初發心時即名佛故。真實功德不可度量，假使如來於無量無邊阿僧祇劫分別演說猶不能盡故。 > The sūtra says: “Secret Lord! This gateway of the bodhisattva's pure bodhicitta is called the initial path of Dharmic illumination. When a bodhisattva abides here and cultivates it, before long and without arduous toil, he immediately attains the samādhi that removes all coverings and hindrances.” Regarding this: There are immeasurable upāya gateways to enter the Buddha’s wisdom, but this tradition directly takes the pure bodhicitta as the gateway; if one enters this gateway, this is precisely one's initial entry into the realm of all Tathāgatas. It is like Maitreya opening the door of the tower to admit Sudhana; within it he fully beheld immeasurable inconceivable things that are hard to express in words—only one who enters knows it for himself. “Dharmic illumination” means that by awakening to the original unborn limit of the mind, one's mind abides in purity and generates the great radiant light of wisdom, illuminating immeasurable dharmatā everywhere and beholding the path walked by the Buddhas; hence it is called “the path of Dharmic illumination.” When a bodhisattva abides in this path, all defilements, karma, and suffering arising from the causes and conditions of false conceptualization are completely purified and extinguished. For example, suppose a person in the dark is cut by a sharp jewel and believes it to be snake venom; because he conceives it as poison, his mind clings to it, and poisonous vapor pervades his limbs. When he is on the verge of dying, a good physician examines him, understands the whole matter from beginning to end, immediately leads him to the wounded spot, and illuminates it with a bright lamp, so that he sees the jewel that cut him still smeared with blood. That person clearly understands it is not poison, the poisonous vapor is also removed, and appreciating it as an enjoyable treasure, he gives rise to joy. The practitioner is likewise: because pure bodhicitta illuminates all dharmas, with little expenditure of effort he immediately attains the samādhi that removes hindrances, sees the dharmatā of the eighty-four thousand defilements, and accomplishes the eighty-four thousand gateways of jewel heaps. Therefore, the sūtra next says: “When a bodhisattva abides here and cultivates it, before long and without arduous toil, he immediately attains the samādhi that removes all coverings and hindrances.” If one attains this, one abides as an equal with the Buddhas and bodhisattvas. Herein, there are five kinds of hindrances: First is the defilement hindrance (kleśāvaraṇa), meaning root defilements up to eighty-four thousand superior, middling, and inferior grades that cover the pure mind, and owing to one-sided habituations of past lives, obstruct one's capacity for the path so that one does not enter the Buddha-Dharma. Second is the karmic hindrance (karmāvaraṇa), meaning the creation of grave sins in past and present lives, even slandering the Vaipulya sūtras; although this person has the causes and conditions to attain the path, because previous karmic hindrances have not been eliminated, various obstacles prevent him from entering the Buddha-Dharma. Third is the birth hindrance, meaning that if this person were to attain an exalted birth free from adversity, he would surely awaken to the path; yet, carried by past karma, he takes a body in an unfree state, where the retribution of birth itself serves as an obstacle so that he does not enter the Buddha-Dharma. Fourth is the dharma hindrance, meaning that although this person has obtained an unhindered birthplace and possesses the capacity to awaken to the path, because in past lives he caused hindrances to the Dharma and the like, he does not meet good friends or hear the true Dharma. Fifth is the hindrance of the knowable (jñeyāvaraṇa), meaning that even if this person meets a good spiritual friend and hears the true Dharma, various causes and conditions fail to harmonize and obstruct the cultivation of the prajñāpāramitā, as explained extensively in the sections on Māra's deeds in the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra; this is also because in past lives he may have obstructed the conversions of others, so he tends to produce this hindrance. Once the practitioner has attained the samādhi that purifies the five hindrances, he then constantly perceives in his own mind the serene, wondrous marks of all the Buddhas of the ten directions, like looking into a clear mirror; even in all deportments, whether coming or going, asleep or awake, he is never separated from such causes and conditions of the assembly of Buddhas. At that time, the noble ones constantly awaken his mind with superior, wondrous upāya, comforting him with Brahma-sounds to resolve the nets of his doubts; as the practitioner hears and rejoices in awakening, the net of hindrances is dispelled accordingly, and before long he accomplishes all Buddha-dharmas. Therefore it is said: “If one attains this samādhi, one abides as an equal with the Buddhas and bodhisattvas.” One should know that the practitioner has reached a station equal to the Great Awakened One. Because of his self-awakened mind, he obtains the name of “Buddha,” yet it is not the ultimate, wondrous awakening of the station of the Great Muni. It is like the pure moon: although its essence neither increases nor decreases, its illumination gradually waxes, and only on the fifteenth day can it stir the ocean tides. Furthermore, when the practitioner abides as an equal with the Tathāgatas, through the power of upāya he can give rise to the five superknowledges: without moving his fundamental mind, he traverses the Buddha-lands, manifests various bodies, speech, and minds, raises clouds of various offerings, and broadly cultivates the perfections with inexhaustible great vows. Moreover, because the mental faculty is purified, he next attains the dhāraṇī of understanding immeasurable languages and sounds. As in a single world with thirty-six koṭis of destinies, following their superior, middling, and inferior natures and categories, and various regional and vernacular expressions, each distinct, he understands their purports and responds with sounds appropriate to their kinds. As in one world, so it is in all worlds. In the Sanskrit text, ruta means loud sounds, ravita means soft sounds, and nirghoṣa means prolonged sounds as well as multiplex sounds. They are mentioned in full here to reveal the realm of the dhāraṇī wherein nothing is not understood; they are difficult to render fully into the words of this land. Because he attains the dhāraṇī, he can know the mental activities of all sentient beings—that such sentient beings have a predominance of anger with slight greed, or such sentient beings have a predominance of greed with slight anger, up to immeasurable differentiations of openness and obstruction, as extensively explained in the Da zhidu lun regarding the cognition of the aspects of the path (mārgākārajñatā). This bodhisattva not only knows them through the mental faculty, but even sight, hearing, smell, and touch are used interchangeably without hindrance. Furthermore, he can observe their faculties and conditions, eliminate coverings and hindrances for them, mature sentient beings through various upāyas, adorn Buddha-lands, and carry out the Tathāgata's work. One should know that a practitioner of the mantra gateway can accomplish this even in a single lifetime. Furthermore, as for the merits explained above, all sentient beings possess them equally in accordance with their original nature; but because they are covered by ignorance, they do not understand it themselves and cannot arouse the power of such secret superknowledges. Now, the bodhisattvas cultivating this mantra gateway, because they behold the path of Dharmic illumination, obtain in this very life the samādhi that removes all coverings and hindrances. Having attained this samādhi, they can abide equally with the Buddhas and bodhisattvas and generate the five superknowledges; through the five superknowledges, they obtain the dhāraṇī of the languages of all sentient beings; having obtained this dhāraṇī, they can know the mental activities of all sentient beings and perform Buddha-deeds. Because they can perform Buddha-deeds on a vast scale and maintain the lineage of the Tathāgatas without interruption, at all times and in all places they are constantly protected and upheld by the Buddhas of the ten directions. It is like a newborn infant: the parents' love is especially deep, and they never leave it. One should know that these successive phrases explain each other in sequence. Furthermore, because the practitioner internally possesses the above merits and externally is protected and upheld by the Buddhas, he dwells in saṃsāra without defilement. It is like a lotus emerging from the water, unstained by the mire. Constantly using the upāya of the four means of attraction to draw out suffering sentient beings, even staying in the Avīci Hell for immeasurable and boundless asaṃkhyeya kalpas, his body and mind are zealously blazing without ceasing, without falling back, and never shrinking from weariness. Why? Because the nature of pure bodhicitta is inherently like vajra. Such an extremely firm nature is not obtained from a teacher. He abides in unconditioned morality (śīla), unstained, untainted, and unbreakable. As for morality, in Sanskrit it is called śīla, which has the meaning of cool and clear. For example, the nature of water is constantly cool; although it can scorch and rot things when meeting with firewood and fire, its own nature can ultimately never be altered. If the firewood is removed and the fire extinguished, it is naturally cool and clear as before. The mantra practitioner is also like this: when he obtains the samādhi that removes hindrances, the original nature of the mind is itself śīla; it is not a conditioned dharma nor obtained from another; therefore it is said that he abides in unconditioned morality. As for the pure precepts of the śrāvakas, they can only be generated when all the conditions of the fourfold karmavācanā are fully assembled, and they must be preserved with upāya like guarding against sharp thorns; once the span of life is exhausted, the precepts perish along with it. This morality is not like that: in birth after birth and wherever one is born, it is ever co-born, requiring no receiving or upholding, and is constantly without loss or violation. Moreover, by virtue of abiding in this morality, real wisdom increases and brightens, and one attains the vision of the profound dependent origination of the inconceivable middle way, curbing the eight inversions and leaving behind the two extremes. Therefore, the sūtra next says: “Leaving behind wrong views, one penetrates right view.” Kāśyapa also said: “Before this, all of us were called people of wrong views.” Herein, because wisdom was not correct, it was called wrong view. Because ordinary persons and the two vehicles cannot discern and correctly know the dharmatā of their own minds, in regard to the true principle they even deem the empty as not empty and the non-empty as empty, failing to see the great path of bodhi walked by the ancient Buddhas. Now this bodhisattva, because he illuminates and sees the path of the mind’s illumination, immediately generates unobstructed wisdom, and with respect to all dharmas, he penetrates them directly before him without error, just like a person with clear eyes seeing various colors in the sunlight. Even if immeasurable heavenly Māras were to transform into Buddha-bodies and each expound a counterfeit pāramitā, they could never stir the slightest net of doubt in him. Therefore, the sūtra next says: “Furthermore, Secret Lord! Because of the power of faith and understanding of this bodhisattva who abides in the removal of all coverings and hindrances, before long and without arduous cultivation, he fulfills all Buddha-dharmas.” Because such right view is like vajra, it is the supreme power of firm faith and understanding; relying on this, he advances in cultivation and skillfully crosses over according to reality, thereby attaining the powers, fearlessnesses, and liberating samādhis of the Buddhas, and all other immeasurable Buddha-dharmas are accomplished. Nāgārjuna considered that it is like a smelter who melts ore by various upāyas and only then turns it into gold; but one with supernormal powers can cause earth, wood, and the like to turn into gold directly. Hence it is said that before long and without arduous cultivation he can fulfill all Buddha-dharmas, because this bodhisattva, at the moment of first generating the mind, is called a Buddha. His genuine merits cannot be measured, even if the Tathāgata were to explain them analytically for immeasurable, boundless asaṃkhyeya kalpas without being able to exhaust them. > — English (machine translation) (machine translation) - [Previous: 1.30](https://indike.org/pramana/in.bauddha.taisho.1796.1.30) - [Next: 1.32](https://indike.org/pramana/in.bauddha.taisho.1796.1.32) - [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.1.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.1.31](https://indike.org/pramana/in.bauddha.taisho.1796.1.31) · Pramāṇa