[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) › 14.60 # 大毘盧遮那成佛經疏 14.60 大毘盧遮那成佛經疏 14.60 - **Language:** Classical Chinese ### [14.60](https://indike.org/pramana/in.bauddha.taisho.1796.14.60) 次世尊身語意平等，得量同虛空，得如是身語意，獲如是智，一切法得自在者，謂佛坐於金剛道場，纔念此三道真言，謂如所說身口意三真言也。當如是念時，即得身口意平等之地，身及語意皆是法界之體，無有邊際由如虛空，即以如是之力而伏四魔也。前所云三道者，有一釋云：此三道真言，身口意自在平等之力，即是從佛出也。由此身口意三道真言故，如來得超入三平等地，隨上中下類普門示現種種本尊之身、種種真言、種種印法，等同虛空無有其分限，普周法界而度群生，究竟皆令同得超入如是三平等地也。身具無量功德，猶如虛空不可知其限量，語意亦爾。由觀此真言故，得如是功德，同於如來也。由三業無盡故，若應以身度人，即普現種種色身。若應以語度人，即普門示現種種語言，隨宜導示，令得入於佛之知見。若應以意度人，亦如是種種感通不可窮盡。非直身語意無有限量、具足一切功德由如虛空，當知智慧亦得如是無有限量猶如虛空也。若得如是無礙妙智，即是於一切法中而得自在，同於世尊也。所云自在者，謂於一切不自在事也。一切眾生之類，由未究竟清淨法界故，皆為業煩惱之所焚籠，繫屬生死，不能得自在之力。今如來於彼生死大海之中，以種種法門宣示如來深密之法要，為一大事因緣故，種種方便而成就之，皆令到於一切智地，即是於一切法中得自在義也。以證如是法，於是法自在。以自在故，即能無礙演說曲成眾機也。如來所以得如是自在之用，皆由觀此十二字輪法門，當知此十二字法門即是法界之體性也。 > Next, \[as for the sūtra saying that\] the bhagavat's body, speech, and mind are equal, attaining a measure equal to empty space, and that by attaining such body, speech, and mind and obtaining such knowledge, he attains mastery over all dharmas: this means that when the Buddha sat at the vajra bodhimaṇḍa, he merely contemplated these three tracks of mantras—namely, the three mantras of body, speech, and mind as previously explained. At the time of such contemplation, he immediately attained the stage of the equality of body, speech, and mind; his body, speech, and mind are identical to the substance of the dharmadhātu, without boundaries, just like empty space; and by such power he subjugated the four māras. Regarding the aforementioned 'three tracks', one explanation states: the power of these three tracks of mantras, which is the mastery and equality of body, speech, and mind, emanates precisely from the Buddha. By virtue of these three tracks of mantras of body, speech, and mind, the Tathāgata was able to transcend into the stage of the three equalities, manifesting universally according to the higher, middling, and lower classes the bodies of various tutelary deities, various mantras, and various mudrā rituals—equal to empty space, without any demarcation or limit, universally pervading the dharmadhātu to deliver all living beings, ultimately causing them all to equally transcend into this stage of the three equalities. His body is endowed with immeasurable qualities, like empty space whose limits cannot be known; speech and mind are likewise. By contemplating this mantra, one attains such qualities, becoming equal to the Tathāgata. Because his three karmas are inexhaustible, if it is appropriate to deliver someone through the body, he universally manifests various physical bodies. If it is appropriate to deliver someone through speech, he universally manifests various languages, guiding and instructing them according to their needs so that they may enter the knowledge and vision of the Buddha. If it is appropriate to deliver someone through the mind, the various spiritual responses are likewise inexhaustible. Not only are his body, speech, and mind limitless, complete with all qualities like empty space, but one should also know that his wisdom is likewise limitless like empty space. If one attains such unimpeded, wondrous wisdom, that is precisely to attain mastery over all dharmas, equal to the Bhagavat. What is called 'mastery' means \[mastery\] in all matters lacking mastery. All classes of sentient beings, because they have not ultimately purified the dharmadhātu, are completely scorched and confined by karma and afflictions, bound to saṃsāra, and unable to attain the power of mastery. Now the Tathāgata, in that great ocean of saṃsāra, expounds and reveals the Tathāgata's profound and secret essential teachings through various dharma gateways; for the sake of the one great causal condition, he accomplishes them through various upāyas, causing all to reach the ground of omniscience—this is what is meant by attaining mastery over all dharmas. Having realized such a dharma, one has mastery over this dharma. Because of this mastery, one is able to preach unimpededly and adaptively accommodate the capacities of all beings. The reason why the Tathāgata attains such functional mastery is entirely through contemplating this dharma gateway of the twelve-syllable wheel. One should know that this twelve-syllable dharma gateway is precisely the intrinsic nature of the dharmadhātu. > — English (machine translation) (machine translation) - [Previous: 14.59](https://indike.org/pramana/in.bauddha.taisho.1796.14.59) - [Next: 14.61](https://indike.org/pramana/in.bauddha.taisho.1796.14.61) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1796.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.14.60) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.14.60](https://indike.org/pramana/in.bauddha.taisho.1796.14.60) · Pramāṇa