[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) › 19.20 # 大毘盧遮那成佛經疏 19.20 大毘盧遮那成佛經疏 19.20 - **Language:** Classical Chinese ### [19.20](https://indike.org/pramana/in.bauddha.taisho.1796.19.20) 時金剛手問此三三昧耶法言者，爾時執金剛祕密主白佛言：「世尊說言三三昧耶。云何說此法為三三昧耶？」如是說已。次佛告執金剛手祕密主言：「善哉善哉祕密主！汝問吾如是義。祕密主！汝當諦聽，極善作意，吾當演說。」金剛手言：「如是。世尊！願樂欲聞。」前已說之而不周備，騰上而起問，故言此也。問意言：此三三昧耶者，何法是三三昧耶？佛以此問是大事因緣，故加歎已而誡令諦受，乃至唯然受教，如文可解也。此三三昧耶，大本中廣釋可有一千二百偈，今此中舉其大宗，餘義不出此門也。佛言有三種法相續（相續是生也），除其為障與無障相應。言障除，即是無障相應生也，名三三昧耶（由與瑜伽相應無障即三三昧耶也）。云何彼法相續？次佛答中，初三法者相續不間斷，是三昧耶義。然梵音相續，與障義同，亦可具含二音也。以相續若有間斷，即非三昧耶，此即障生，故兼二義也。所謂無間相續者，即是言行相續、心口相應，一發心已身口所行不相違越，口有所誓，心行亦如是修之，名三昧耶也。 > When Vajrapāṇi asked about this dharma of the three samayas, saying: / "At that time, the vajra-holding Secret Lord said to the Buddha: / 'The World-Honoured One speaks of the three samayas. / Why is this dharma called the three samayas?' / Having spoken thus, / Next, the Buddha addressed the vajra-holding Secret Lord, saying: / 'Excellent, excellent, Secret Lord! / You have asked me about such a meaning. / Secret Lord, listen attentively and pay close attention; / I shall expound it.' / Vajrapāṇi said: / 'So be it, World-Honoured One! We joyfully wish to hear.'" / What was previously spoken was not yet complete, and taking up what preceded, he raised the question; hence this is stated. The intent of the question is: regarding these three samayas, what dharmas constitute the three samayas? Because this question concerns a matter of great consequence, the Buddha praised him and then admonished him to receive it attentively, down to his respectful compliance in receiving the teaching, as can be understood from the text. These three samayas are explained extensively in the larger text in about one thousand two hundred verses; here, the main tenets are presented, and the remaining meanings do not go beyond this gateway. The Buddha said that there are three kinds of dharmas that are continuous ("continuous" means arising), removing their obstruction and being in accord with non-obstruction. Saying "obstruction is removed" means arising in accord with non-obstruction; this is called the three samayas (because through accord with yoga without obstruction, it is the three samayas). How are those dharmas continuous? Next, in the Buddha's reply, the first three dharmas being continuous without interruption is the meaning of samaya. However, the Sanskrit word for continuity (saṃtatāna/santati) has the same meaning as obstruction (saṃtāna?), or it may encompass both pronunciations/meanings. For if continuity has interruption, it is not samaya, which means obstruction arises; hence it combines both meanings. The so-called uninterrupted continuity means continuity of word and deed, the correspondence of mind and mouth: once the mind is aroused, bodily and verbal actions do not transgress it; when the mouth makes a vow, the mind's actions cultivate it accordingly—this is called samaya. > — English (machine translation) (machine translation) - [Previous: 19.19](https://indike.org/pramana/in.bauddha.taisho.1796.19.19) - [Next: 19.21](https://indike.org/pramana/in.bauddha.taisho.1796.19.21) - [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.19.20) — English, machine translation ## Linked texts (1) - [大毘盧遮那成佛神變加持經 (Śubhakarasiṃha & Yixing 724)](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.6.44) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.19.20](https://indike.org/pramana/in.bauddha.taisho.1796.19.20) · Pramāṇa