[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) › 19.18 # 大毘盧遮那成佛經疏 19.18 大毘盧遮那成佛經疏 19.18 - **Language:** Classical Chinese ### [19.18](https://indike.org/pramana/in.bauddha.taisho.1796.19.18) 非火水風地、非日月等執、非晝夜、非生死、非損傷、非剎那牟呼栗多、非年歲等、非成壞劫數、非淨非非淨，受生果或亦不生。若無如是等分別種種世所，於彼勤修，當作一切智句樂欲。經文也。言真言之性，非地水火風等，如虛空遍地水火風，此四依空成一切事，而空無依。此真言中地水火風等不思議用，依阿字門，而此阿字非地水火風之句也。非日非月，即九執等曜，皆世人所立，非真實也。今此菩提之性，無明無無明等差別，云何得有晝夜之異耶？離於因緣實相常住，即是大日如來之體，云何不離生死耶？害是損傷義，亦是衰秏義也。而此真言之性常恒無變，離諸衰惱變秏之事，無有時分劫數成壞之相。當如是正觀真言之性，不依於妄執也。乃至劫初時不成、劫盡時不壞，其本無始、其末無終，故離劫數分等也。以無所不有，故非淨畢竟空，故非非淨。一切眾生以此阿字而具一切垢穢之法，如來即以此而成一切功德，故非淨非非淨也。若言從觀而生，以有所觀有所成故，隨行受生；真言皆離此也。乃至從淨觀功德、從無量功德而受意生之身，亦復皆無，故無受生之果也。以此等皆是有所得法，而真言之性自然實智於一切法都無所得。當知如上種種分別非真實見，其數無量。以要言之，真言之性皆離如是世間分別之見也。若了知此，而如是修真言之行，即是一切智句也。樂欲者，隨意即成也。句是住處義，一切智之住處，即是佛住也。當知菩提性等於虛空，空等於菩提性。菩提性者，即是阿字門一切智句也。 > "Not fire, water, wind, or earth; / Not the graspings of the sun, moon, and the like; / Not day or night; not birth and death; / Not injury; / Not a kṣaṇa or a muhūrta; / Not years and the like; / Not the kalpa-counts of formation and destruction; / Not pure, nor non-pure; / Born of results, or also unarisen. / If one is without such discriminations of various worldly places, / And diligently cultivates therein, / One should generate aspiration for the clause of all-knowledge." / This is the sūtra text. > Saying that the nature of mantra is not earth, water, fire, wind, and so on: just as space pervades earth, water, fire, and wind, and these four rely on space to accomplish all activities while space itself is without reliance, so too the inconceivable functions of earth, water, fire, wind, and so on within this mantra rely on the syllable A gateway, yet this syllable A is not a clause of earth, water, fire, or wind. "Not sun, not moon" refers to the nine seizers and other luminaries, all of which are established by worldly people and are not real. Now, in this nature of bodhi, there are no distinctions such as avidyā or the absence of avidyā; how could there be the difference of day and night? Being free from causes and conditions, dharmatā is eternally abiding, which is the essence of Mahāvairocana Tathāgata; how could it not be free from birth and death? "Harm" means injury, and it also means decline and exhaustion. Yet this nature of mantra is eternal and unchanging, free from all matters of decline, affliction, alteration, and exhaustion, without the marks of time-divisions, kalpa-counts, formation, and destruction. One should correctly contemplate the nature of mantra in this way, not relying on false graspings. It is not formed at the beginning of a kalpa, nor destroyed at the end of a kalpa; its beginning is without inception, and its end is without conclusion, and therefore it is free from kalpa-counts, divisions, and the like. Because there is nothing it does not possess, it is not pure; because it is ultimately empty, it is not non-pure. All sentient beings, by means of this syllable A, are endowed with all defiled dharmas; the Tathāgata, precisely by means of this, accomplishes all merits; therefore, it is neither pure nor non-pure. If one says that it arises from contemplation—because there is that which is contemplated and that which is accomplished, taking birth in accordance with practice—mantras are entirely free from this. Even taking a mind-made body from the merits of pure contemplation or from boundless merits is also completely absent; hence there is no result of taking birth. This is because all such things are dharmas involving attainment, whereas the nature of mantra, as natural, true wisdom, is entirely without attainment in all dharmas. One should know that the various discriminations mentioned above are not true seeing, and their number is limitless. To state the essential point, the nature of mantra is completely free from such views of worldly discrimination. If one comprehends this and thus cultivates the practice of mantra, that is the clause of all-knowledge. "Aspiration" means that it is accomplished according to one's wish. "Clause" (pada) has the meaning of an abiding place; the abiding place of all-knowledge is the Buddha's abiding. One should know that the nature of bodhi is equal to space, and space is equal to the nature of bodhi. The nature of bodhi is precisely the clause of all-knowledge of the syllable A gateway. > — English (machine translation) (machine translation) - [Previous: 19.17](https://indike.org/pramana/in.bauddha.taisho.1796.19.17) - [Next: 19.19](https://indike.org/pramana/in.bauddha.taisho.1796.19.19) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1796.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.19.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.19.18](https://indike.org/pramana/in.bauddha.taisho.1796.19.18) · Pramāṇa