[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) › 19.21 # 大毘盧遮那成佛經疏 19.21 大毘盧遮那成佛經疏 19.21 - **Language:** Classical Chinese ### [19.21](https://indike.org/pramana/in.bauddha.taisho.1796.19.21) 經云：初心不觀己性，自此發慧。次如實智生，無盡分別網離，菩提心相第二。非分別佛句。如實見無盡眾生界觀，祕密主！悲自在轉無緣觀，菩提心生，謂一切戲論離，無相菩提心，眾生住安置，此三三昧耶。經文也。初心不觀自性（本性也初也），從此發慧，如實智生。謂了實相，了是智也。離無盡分別網，是名第二心。菩提相無分別三菩提句，祕密主！彼如實見已，觀無盡眾生界，悲自在轉無緣觀，菩提心生。所謂離一切戲論，安置眾生皆住無相菩提心生。所謂離一切戲論安置眾生，皆住無相菩提，謂此大悲願也。是名三三昧耶句。此三中，最初但能發心誓欲成佛，然未能正觀如來功德，不能了知以何法而得成佛，未能具有觀照之慧。但有求佛之心，而未能了達自己身之本性有何功德。但有此慧性，能於生死中，最初發心而求佛果，此是初三昧耶也。從此心後得如實智生，謂能以慧決擇，了知此是功德、此非功德等，是處非處、邪正之相。以得如實智故，能離無盡分別妄見之網，善滅諸戲論，安住真實相中。然此實智即是菩提心。三昧耶是等義，然此心等發，名三昧耶也。初心雖未具實智，然亦誓成佛度人，即是等心，故亦得三昧耶名也。從此心第二心相續，無間無障故，次即於此真實句中了真假已，於一切無盡眾生而起大悲心，是第三三昧耶也。以一切眾生皆同此性，而不能自了，而受生死輪迴無際。我今已自覺了，當普開佛之慧光令悉如我，即大悲也。由見實故，非實自除、非從外有法來入身也，除妄時實相自現也。上說此經有三句義：菩提心為種子即初句也，大悲為根即第二也。前以大悲為根，今乃居第三何耶？此中以照了為根，以能照了是非故方能生悲，義相成也。第三方便為究竟，此云大悲，亦相成也。由興大悲故，施方便而攝一切。此三事從初至後相續不間，名三三昧耶也。以住真了妄，為彼眾生故而興大悲，除一切眾生戲論。從此以後，即以方便而作佛事也。戲論者，如世戲人以散亂心動作種種身口，但悅前人而無實義。今妄見者所作者亦同於彼，故名戲論也。菩提眾生住者，為令眾生住於斯法如我無異，即是安住諸子祕密藏中之義也。 > The sūtra says: “The initial mind does not contemplate its own nature; from this, wisdom arises. Next, wisdom as it truly is arises, departing from the net of endless discrimination, which is the second characteristic of the bodhicitta. It is not an object of discriminating the Buddha. Contemplating the endless realm of sentient beings as it truly is seen, Guhyakādhipati, compassion revolves freely in objectless contemplation, and the bodhicitta arises, which is called parting from all prapañca, the signless bodhicitta, and sentient beings are established \[therein\]—these are the three samayas.” This is the text of the sūtra. > “The initial mind does not contemplate its own nature” (original nature, the beginning): from this, wisdom arises, and wisdom as it truly is arises. This means comprehending the dharmatā; comprehension is wisdom. Departing from the net of endless discrimination is called the second mind. The characteristic of bodhi is the phrase of non-discriminating saṃbodhi. “Guhyakādhipati! Having seen that as it truly is, one contemplates the endless realm of sentient beings, compassion revolves freely in objectless contemplation, and the bodhicitta arises.” That is to say, departing from all prapañca, one establishes sentient beings so that all abide in the arising of the signless bodhicitta. Departing from all prapañca and establishing sentient beings so that all abide in signless bodhi refers to this vow of great compassion. These are called the phrases of the three samayas. > Among these three, initially one can only generate the resolve and vow to achieve buddhahood, but is not yet able to correctly contemplate the virtues of the Tathāgata, does not comprehend by what method buddhahood is attained, and does not yet possess the wisdom of illuminative contemplation. One only has the mind of seeking the Buddha, but has not yet comprehended what virtues exist in the original nature of one's own body. Yet possessing this nature of wisdom, one can initially generate the resolve amidst saṃsāra and seek the fruit of buddhahood; this is the first samaya. > Following this mind, wisdom as it truly is arises; that is, being able to discern with wisdom, comprehending that this is virtuous, this is not virtuous, and so forth, the characteristics of the possible and the impossible, the deviant and the correct. Because one attains wisdom as it truly is, one can depart from the net of endless discrimination and erroneous views, skillfully extinguish all prapañca, and abide in the true dharmatā. Now, this true wisdom is none other than the bodhicitta. Samaya means equality; when this mind arises equally, it is called samaya. Although the initial mind does not yet possess true wisdom, it nonetheless vows to achieve buddhahood and deliver beings; this is an equal mind, and therefore also receives the name samaya. > Continuing from this mind into the second mind without interruption and without obstruction, one next, having comprehended the true and the false within this phrase of truth, gives rise to the mind of great compassion toward all endless sentient beings; this is the third samaya. Because all sentient beings share this identical nature yet cannot comprehend it themselves, undergoing endless transmigration in saṃsāra, \[one resolves:\] “Now that I have awakened to it myself, I shall universally open the light of the Buddha's wisdom so that they all become like me”—this is great compassion. Because of seeing truth, the non-true naturally falls away; it is not that a phenomenon enters the body from outside. When delusion is removed, the dharmatā naturally manifests. Above, it was said that this sūtra has three phrases of meaning: bodhicitta as the seed is the first phrase, mahākaruṇā as the root is the second. Earlier mahākaruṇā was the root, so why is it placed third now? Here, illuminative comprehension is taken as the root; because one can illuminate and comprehend right and wrong, compassion can then arise—thus the meanings complete each other. The third is upāya as the culmination; here it speaks of great compassion, which also completes \[the meaning\]. Because of giving rise to great compassion, one applies upāya to gather in all. These three matters continue from beginning to end without interruption; hence they are called the three samayas. Because one abides in the true and comprehends the false, for the sake of those sentient beings one gives rise to great compassion to eradicate the prapañca of all sentient beings. From this point onward, one performs buddha-deeds by means of upāya. Prapañca is like performers in the world who, with distracted minds, make various bodily and vocal movements only to please those before them without any real meaning. What is done by those of erroneous views today is also like that; hence it is called prapañca. “Sentient beings abide in bodhi” means causing sentient beings to abide in this Dharma with no difference from myself; that is the meaning of abiding in the secret treasury of the sons \[of the Buddha\]. > — English (machine translation) (machine translation) - [Previous: 19.20](https://indike.org/pramana/in.bauddha.taisho.1796.19.20) - [Next: 19.22](https://indike.org/pramana/in.bauddha.taisho.1796.19.22) - [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.19.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.19.21](https://indike.org/pramana/in.bauddha.taisho.1796.19.21) · Pramāṇa