[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) › 1.8 # 大毘盧遮那成佛經疏 1.8 大毘盧遮那成佛經疏 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1796.1.8) 經云「薄伽梵住如來加持」者，薄伽梵即毘盧遮那本地法身；次云如來，是佛加持身；其所住處，名佛受用身。即以此身為佛加持住處。如來心王，諸佛住而住其中。既從遍一切處加持力生，即與無相法身無二無別，而以自在神力，令一切眾生見身密之色、聞語密之聲、悟意密之法，隨其根性分種種不同，即此所住名加持處也。次又釋歎加持住處，故云廣大金剛法界宮。大謂無邊際故，廣謂不可數量故。金剛喻實相智，過一切語言心行道，適無所依、不示諸法，無初中後、不盡不壞、離諸過罪，不可變易、不可破毀，故名金剛。如世間金剛寶有三事最勝：一者不可壞故、二者寶中之上故、三者戰具中勝故。此與《釋論》三種金剛三昧中喻意大同。法界者，廣大金剛智體也。此智體者，所謂如來實相智身。以加持故，即是真實功德所莊嚴處，妙住之境、心王所都，故曰宮也。此宮是古佛成菩提處，所謂摩醯首羅天宮。《釋論》云「第四禪五種那含住處，名淨居天。過是以往，有十住菩薩住處亦名淨居，號曰大自在天王是也。」今此宗明義，以自在加持神心所宅故，名曰自在天王宮也。謂隨如來有應之處無非此宮，不獨在三界之表也。一切持金剛者皆悉集會，次明妙眷屬也。如來在此宮中，為獨處耶？有眷屬乎？故云此中乃有無邊眷屬常所集會，所謂執金剛等也。梵云伐折羅陀羅，此伐折羅即是金剛杵，陀羅是執持義，故舊譯云執金剛。今謂持金剛，兼得深淺二釋，於義為勝，故隨文便互為其辭。若世諦常途所表，則云生身佛常有五百執金剛神翌從侍衛。然此宗密意，伐折羅是如來金剛智印，如是智印其數無量，能持此者亦復無邊。所以然者？心王所住之處，必有塵沙心數以為眷屬。今者心王毘盧遮那成自然覺，爾時一切心數無不即入金剛界中，成如來內證功德差別智印。如是智印，唯佛與佛乃能持之。約菩提義，即有無量無邊金剛印；約佛陀義，即有無量無邊持金剛者。由此眾德悉皆一相一味到於實際，故名集會。若少分未等、一法未滿，即不名一切集會也。然以自在神力所加持故，即從心王毘盧遮那現加持尊特身，爾時無量法門眷屬一一皆現執金剛身，顯發如來威猛大勢，譬如帝釋手執金剛破修羅軍。今此諸執金剛亦復如是，各從一門持大空之戰具，能壞眾生無相之煩惱，故以相況也。 > When the sūtra says: 'The Bhagavat dwelt in the tathāgata's adhiṣṭhāna,' 'Bhagavat' refers to Vairocana's original ground, the dharmakāya; next, 'tathāgata' is the Buddha's adhiṣṭhāna-kāya; the place where he dwelt is called the Buddha's saṃbhogakāya. It takes this very body as the dwelling place of the Buddha's adhiṣṭhāna. The tathāgata mind-king, in which all buddhas abide, abides within it. Since it is born from the power of adhiṣṭhāna that pervades all places, it is non-dual and undivided from the formless dharmakāya; yet through sovereign spiritual power, it causes all sentient beings to see the form of the body mystery, hear the sound of the speech mystery, and realize the phenomena of the mind mystery, differing variously according to their dispositions. This very dwelling place is called the place of adhiṣṭhāna. Next, it further explains and praises the dwelling place of adhiṣṭhāna, hence saying 'the vast Vajradharmadhātu Palace'. 'Great' means having no boundaries; 'vast' means uncountable in measure. 'Vajra' is a metaphor for dharmatā wisdom: transcending all speech and paths of mental activity, precisely without support, not pointing to phenomena, without beginning, middle, or end, inexhaustible and indestructible, free from all faults, immutable, and unbreakable; hence it is called 'vajra'. Just as in the world the vajra-jewel is supreme in three respects: first, being indestructible; second, being foremost among jewels; third, being supreme among battle gear. This largely agrees with the metaphorical sense in the three kinds of vajra-samādhis in the Śāstra (Mahāprajñāpāramitopadeśa). The 'dharmadhātu' is the essence of the vast vajra-wisdom. This essence of wisdom is what is called the tathāgata's dharmatā-wisdom body. Through adhiṣṭhāna, it is the place adorned by real merits, the sublime realm of dwelling, the capital of the mind-king; hence it is called 'palace'. This palace is the place where ancient buddhas attained bodhi, namely the palace of the Maheśvara heaven. The Śāstra states: 'The dwelling places of the five kinds of anāgāmins in the fourth dhyāna are called the Śuddhāvāsa heavens. Beyond these, there is the dwelling place of bodhisattvas of the ten abidings, which is also called Śuddhāvāsa and named the Great Sovereign God King (Maheśvararāja).' Now in this tradition, expounding the meaning: because it is the residence of the sovereign adhiṣṭhāna mind, it is called the Sovereign God King's Palace. That is to say, wherever the tathāgata has a manifestation, it is nowhere other than this palace; it is not merely beyond the three realms. 'All the vajradharas were assembled together' next clarifies the sublime retinue. When the tathāgata was in this palace, was he alone, or did he have a retinue? Hence it says that here an infinite retinue was constantly assembled together, namely the vajradharas and so on. In Sanskrit it is vajradhara; here vajra is the vajra club, and dhara means holding or sustaining; hence the old translation says 'vajra-holder'. Now we say 'vajradhara', which encompasses both the deep and shallow interpretations and is superior in meaning, so we alternate the expressions according to textual convenience. If expressed according to the ordinary convention of conventional truth, it is said that the physical-body buddha constantly has five hundred vajradhara spirits flanking and escorting him. However, the esoteric meaning of this tradition is: the vajra is the tathāgata's vajra wisdom-seal; such wisdom-seals are measureless in number, and those who can hold them are likewise infinite. Why is this? Wherever the mind-king resides, there must be mental factors like grains of dust and sand serving as his retinue. Now, the mind-king Vairocana has attained spontaneous enlightenment; at that time, none of all the mental factors does not immediately enter into the vajradhātu, becoming the distinct wisdom-seals of the tathāgata's inner realization of merits. Such wisdom-seals can only be held by a buddha together with a buddha. From the perspective of bodhi, there are limitless and boundless vajra seals; from the perspective of the buddha, there are limitless and boundless vajradharas. Because these manifold merits are all of one mark and one taste, arriving at the reality limit, it is called 'assembled together'. If any small part were unequal or one phenomenon unfulfilled, it would not be called 'all assembled together'. Yet, empowered by sovereign spiritual power, from the mind-king Vairocana manifests the exalted adhiṣṭhāna-body; at that time, each of the retinue of immeasurable Dharma-gateways manifests the body of a vajradhara, revealing the formidable, great majesty of the tathāgata. It is like Śakra holding a vajra in his hand to destroy the asura army. Now these vajradharas are also like this: each from one gateway holds the battle gear of great emptiness, able to destroy the signless defilements of sentient beings; hence they are compared with these forms. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.1796.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.1796.1.9) - [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.1.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.1.8](https://indike.org/pramana/in.bauddha.taisho.1796.1.8) · Pramāṇa