[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) › 10.3 # 大毘盧遮那成佛經疏 10.3 大毘盧遮那成佛經疏 10.3 - **Language:** Classical Chinese ### [10.3](https://indike.org/pramana/in.bauddha.taisho.1796.10.3) 「祕密主！若說諸彩色諸漫荼羅彼尊尊色，先佛所說」者，謂本尊各有形色，下當更說之。如上說隨本位而作事業，今復說色也。謂於會中所有諸尊，若見其黃色即應坐金輪中，白即坐水輪，赤火黑風也。次下有色字梵音別，此是形相也。如見寂然貌即須坐圓檀等，類而說之。應一一依教而畫，是古佛所說，其道玄同非我故說，欲令眾生起決定信也。「祕密主！未來世當有眾生劣慧不信，聞此說，以先無信根故，聞此而能不信也。」無慧疑增多者，以此眾生等鈍根少智信不具，故聞此甚深之事不能曉了，更增疑網。此即說為障所由也。如是真言畫及持誦等，一一皆有深意，盡是如來不思議事。如人得如是藥，即能昇空或入火等，此但眾緣合故決定不虛，非是不虛。非是諸人所應籌量說其所以也。如此畫色等，若依法不疑，乃能深入法界不思議境。此唯信者得入，若欲以心數卜量，云何得知所以而不疑耶？如世人得藥飛空，此事汝尚不勝能具解，而心愚輕毀，謂非如來真空無相之法，徒自傷也。「聞唯堅住不修，彼自損損他。如是說有外道法等，如是非佛說」者，是人雖聞此法，不能決定信心如說修行而求現驗，以不能故而生謗言：「云何以如是著相之法而能成菩提？此必是外道等說，非佛法也。」如人得天甘露，但當決心生信而服之，自見現驗。口不服之而求白日昇天，以不得仙故而謗此藥，當知非智人也，故彼無智人如是作解。一切智佛，一切法已得自在眾生利。此已字亦云通達，是正義也，謂具方便無事不解之義。已彼先此一切說，梵音迴互也。上文已明諸佛，今此下句方云先佛作如是說。已彼此一切說利益求者，彼愚夫不知諸法相空，一切諸法相說。「常當住真言，業作善無疑」者，此意言如來具一切智，於諸法中而得自在。以眾生劣慧，未堪頓說如來自體不思議力用故，作此畫色等方便，令諸眾生隨所作者，能滿所求而得利益。所以然者？以諸眾生未解諸法空相，是故於無相中而作有相方便說之。若人得佛深意者，當住真常住之行，諸有所作皆入理體同於一切智智之心。如是無疑慮者，一切障法無得其便也。 > "Lord of Secrets! If the colors of the maṇḍalas and the colors of the respective honored ones are spoken of, they were taught by past Buddhas" means that the fundamental deities each have their own forms and colors, which will be explained further below. As explained above, rites are performed according to their fundamental positions; now colors are explained further. That is to say, among all the honored ones in the assembly, if one sees yellow, he should sit in a golden wheel; white, in a water wheel; red, in fire; and black, in wind. Next, the character for "color" below has a distinct Sanskrit meaning: it refers to physical form. For instance, if one sees a tranquil appearance, he must sit on a circular altar, and so on by analogy. Each and every one must be painted in accordance with the teaching. These were spoken by the ancient Buddhas; their path is mysteriously identical and not spoken by me anew, for the purpose of causing sentient beings to give rise to resolute faith. "Lord of Secrets! In future times there will be sentient beings of inferior wisdom who lack faith; hearing this teaching, because they previously lacked the faculty of faith, they will hear this and be able to disbelieve it." "Those lacking wisdom will have many doubts increase" because such sentient beings have dull faculties, little wisdom, and incomplete faith; therefore, hearing of these extremely profound matters, they cannot comprehend them, and the net of doubts increases further. This explains the source of obstacles. These mantra drawings, recitations, and the like all have profound meanings; they are entirely the inconceivable deeds of the Tathāgata. Just as when a person obtains such a medicine, he can ascend into the sky or enter fire and the like—this is simply because the assembly of conditions is fulfilled, and it is definitely not in vain. It is not something that people ought to calculate and explain the reasons for. As with such painted colors and the like, if one relies on the Dharma without doubt, one can deeply enter the inconceivable realm of the dharmadhātu. This can only be entered by those with faith; if one wishes to calculate and speculate with mental functions, how could one know the reasons without doubting? Just as when worldly people obtain medicine and fly into the sky, you cannot even fully comprehend this matter, yet with a foolish mind you disparage it, claiming it is not the Tathāgata's Dharma of true emptiness and marklessness—you only harm yourself in vain. "Hearing it, they merely remain stubbornly attached and do not cultivate; they harm themselves and harm others. Speaking thus of heterodox teachings and the like, \[claiming\] such is not taught by the Buddha" means that although such a person hears this Dharma, he cannot with resolute faith cultivate as taught to seek immediate efficacy; unable to do so, he generates slander, saying: "How can one attain bodhi through such teachings that cling to marks? This must be the teaching of non-Buddhists, not the Buddha's Dharma!" Just as when someone obtains divine amṛta, he should simply resolve his mind, generate faith, and consume it, and he will naturally see immediate efficacy. If he does not consume it by mouth yet seeks to ascend to heaven in broad daylight, and because he does not become an immortal slanders this medicine, one should know he is not a wise person; thus do those unwise people form such interpretations. "The all-knowing Buddha has already attained mastery over all dharmas for the benefit of sentient beings." This word "already" also means "thoroughly penetrated," which is the correct meaning, referring to being endowed with upāya such that there is no matter one does not comprehend. "Already those prior to this taught all of them"; the Sanskrit word order is inverted. The preceding text already clarified the Buddhas; only in this following line does it say that past Buddhas gave such teachings. "Having taught all of them to benefit those who seek; those fools do not know the empty marks of all dharmas, and teach all marks of dharmas. One should constantly abide in mantras, performing virtuous actions without doubt": this means that the Tathāgata is endowed with sarvajñāna and has attained mastery among all dharmas. Because sentient beings have inferior wisdom and are not yet capable of having the inconceivable power and function of the Tathāgata's own essence revealed to them all at once, he employs these upāyas of painting colors and the like, so that sentient beings, in whatever they undertake, may fulfill what they seek and gain benefit. Why is this? Because sentient beings have not yet comprehended the empty marks of all dharmas, therefore amid the markless he expounds through upāyas that possess marks. If a person grasps the Buddha's profound intention, he should abide in the practice of the truly eternal; all that he undertakes will enter the essence of the principle and become identical with the mind of sarvajñajñāna. For one who is without doubt and anxiety like this, no obstructive dharmas can gain an advantage over him. > — English (machine translation) (machine translation) - [Previous: 10.2](https://indike.org/pramana/in.bauddha.taisho.1796.10.2) - [Next: 10.4](https://indike.org/pramana/in.bauddha.taisho.1796.10.4) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1796.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.10.3) — English, machine translation ## Linked texts (1) - [底哩三昧耶不動尊聖者念誦祕密法](https://indike.org/pramana/in.bauddha.sanskrit.tantra.kriya.tathagata.trisamayacalavidhi*zh-amoghavajra.1.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.10.3](https://indike.org/pramana/in.bauddha.taisho.1796.10.3) · Pramāṇa