[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) › 19.22 # 大毘盧遮那成佛經疏 19.22 大毘盧遮那成佛經疏 19.22 - **Language:** Classical Chinese ### [19.22](https://indike.org/pramana/in.bauddha.taisho.1796.19.22) 次三三昧耶。初以大悲方便成佛已，復次祕密主！云何三三昧耶？最初名佛也。初心等正覺，第二名為法，彼續次生心，所謂和合僧也。此三三昧耶，導師如是說。住於此三等，修行菩提行。次種種導首（謂廣流布種種導門），為利諸眾生，當得成菩提，三身自在轉。復次從佛有法，次從法有僧，此三即一體，其實無二性。以是等故，名三昧耶也（前別時解云：娑是佛、麼是法、也耶是僧義也）。復次三三昧耶者，謂住此三昧耶即成菩提。住菩提為眾生故，現種種色、說種種道，當知即以此心能攝三身，是三昧耶義也。如上說，三寶是三三昧耶也。三昧耶是等義，即此三寶等故，名三三昧耶。從此三三昧耶，次具三身，亦名三三昧耶也。住三身故，有利益之事。利益何等？即是利益眾生也。住三身中示現種種道，亦攝得眾生，攝是自在攝取義也。祕密主！佛正教表示作一身加持，所謂初化身者，教即十二分教也，此中種種方便。祕密主！三藐三佛陀安立教故，以一身加持，所謂初變化身。復次祕密主！次於一身示現三種，所謂佛法僧。復次祕密主，從此成立說三種乘，當廣作佛事、現般涅槃。成就眾生、利益眾生皆一身所持，所謂變化身也。猶住三昧耶故，有如斯利益也。次於一身中示三身，謂佛法僧也，即是一體三寶，當知皆是從一身之中起也。此中三三昧耶，皆相承次因前生後也。次承上復有所生，謂示說三乘廣作佛事導引眾生，所作辦已入於涅槃。於涅槃之後，復成就無量眾生也。謂一類眾生，佛在時未能發心，因佛滅度或於像法之中乃成就者皆是也。祕密主！觀彼三三昧耶，知諸真言門。祕密主！觀彼解了三三昧耶諸真言門修菩提行諸菩薩，於真言法則而作成就。彼不著一切妄執，無能為障礙者。對此有異名，為除不欲懈怠無利談話，不能生信心積集資財，復應不作二事，謂飲諸酒及臥床上。行修行菩薩，真言法則持誦，彼不著一切妄執，住無為障者。經文也。佛告金剛手，觀上來所說，皆由住三三昧耶。由住此三昧耶如法持誦，心心不間，所謂不著一切妄執也。由妄執故諸障得生，若住此三平等者，即不著一一妄執。即此三平等者即是菩提，諸障何由得生耶，此即是離一切障之大宗也。復有餘障生之由，謂不欲，即於此真言行中以有障故，頓爾無由樂欲爾也。或由不欲心生，故障得入之也。不欲，即是不願求等。懈怠（以不勤進故。如鑽火未熱數息，即障入之也），又無益談論，於真言行不念誦不勤修行，以此虛度時日亦爾，障得其便也。不信，由不信故，障得便也。又廣聚資財，以求時忿動、守護勤勞、失時受苦。以如是等種種因緣，令行者為障所得便也。以上皆是障生之緣。復有二種，謂不得飲酒。酒是生障之緣，此第一也。以飲酒故，諸不善得生。又不臥床上，此第二也。以安寢床上，生種種欲心放逸之想，故不得也。當敷草藉，西方持誦者多用吉祥茅為籍也。此有多利益：一者以如來成道時所坐故，一切世間以為吉祥故，持誦者藉之，障不生也。又諸毒虫等，若敷此者，皆不得至其所也。又性甚香潔也。又此草極利，觸身便破，如兩刃形也。行人持誦餘暇，而休息時寢此草藉，若放逸自縱即為傷，故不得縱慢也。又佛所以自藉此草者，除世間憍慢心故。為太子時種種放逸，坐臥寶床、寶几承足等。若出家猶習之，即與本在家無異。以此能捨如是事而坐草藉，一切人天皆生敬心，亦効除慢心入正法。佛尚如此，何況我等耶？觀如是功德故修行。 > Next are the three samayas. Initially, having attained buddhahood through the upāya of great compassion: “Furthermore, Guhyakādhipati! What are the three samayas? The first is called the Buddha. The initial mind is the fully enlightened one. The second is called the Dharma. The mind that arises subsequently in succession is the harmonious Saṅgha. These three samayas are thus spoken by the Guide. Abiding in the equality of these three, one cultivates the practice of bodhi. Next, as various leaders” (meaning widely propagating various guiding gateways), “for the benefit of sentient beings, one shall attain bodhi, and the three bodies revolve with sovereignty. Furthermore, from the Buddha there is the Dharma; next, from the Dharma there is the Saṅgha. These three are of one substance, and in truth have no dual nature. Because of this equality, they are called samaya” (earlier, another explanation said: sa means Buddha, ma means Dharma, and ya means Saṅgha). “Furthermore, as for the three samayas, abiding in this samaya one attains bodhi. Abiding in bodhi, for the sake of sentient beings, one manifests various forms and expounds various paths; know that it is precisely by means of this mind that one can gather in the three bodies—this is the meaning of samaya.” As said above, the Three Jewels are the three samayas. Samaya means equality; precisely because these Three Jewels are equal, they are called the three samayas. From these three samayas, one next completes the three bodies, which are also called the three samayas. Because of abiding in the three bodies, there are deeds of benefit. Benefiting what? Benefiting sentient beings. Abiding in the three bodies, one demonstrates various paths and also gathers in sentient beings; “gathering in” has the meaning of sovereignly gathering and receiving. “Guhyakādhipati! The Buddha's true teaching indicates adhiṣṭhāna as a single body, that is, the initial transformation body; the teaching is the twelvefold division of teachings, within which are various upāyas. Guhyakādhipati! Because the samyaksaṃbuddha establishes the teaching, he effects adhiṣṭhāna as a single body, namely, the initial transformation body. Furthermore, Guhyakādhipati! Next, within a single body he manifests three kinds, namely Buddha, Dharma, and Saṅgha. Furthermore, Guhyakādhipati! From this he establishes and teaches the three vehicles, shall extensively perform buddha-deeds, and manifest parinirvāṇa. Bringing sentient beings to accomplishment and benefiting sentient beings are all sustained by a single body, namely the transformation body.” Because of still abiding in samaya, there are such benefits as these. Next, within a single body he manifests three bodies, namely Buddha, Dharma, and Saṅgha, which are the Three Jewels of one substance; know that they all arise from within a single body. Here the three samayas succeed one another, the later arising because of the former. Next, following upon this, there is further that which arises, namely demonstrating and teaching the three vehicles, widely performing buddha-deeds to guide sentient beings, and upon completing what was to be done, entering nirvāṇa. After nirvāṇa, he further brings immeasurable sentient beings to accomplishment. This refers to that class of sentient beings who could not generate the resolve while the Buddha was present, but were brought to accomplishment because of the Buddha's passing away or during the Semblance Dharma period—they are all of this kind. “Guhyakādhipati! Contemplate those three samayas and know all mantra gateways. Guhyakādhipati! The bodhisattvas who contemplate and comprehend those three samayas and all mantra gateways, cultivating the practice of bodhi, effect accomplishment in the rules of mantra. Not clinging to any delusional attachments, there is nothing that can create obstacles for them. Corresponding to this there are different names: to eliminate unwillingness, indolence, unprofitable talk, inability to generate faith, and accumulating property, they should furthermore not do two things, namely drinking various alcoholic beverages and lying upon a bed. The bodhisattva who cultivates the practice, holding and reciting according to the rules of mantra, not clinging to any delusional attachments, abides as one who is unobstructed.” This is the text of the sūtra. > The Buddha told Vajrapāṇi that contemplating what has been stated above, all proceeds from abiding in the three samayas. By abiding in these three samayas, holding and reciting according to the Dharma, thought after thought without interruption, one does not cling to any delusional attachments. Due to delusional attachment, various obstacles arise; if one abides in these three equalities, one does not cling to each and every delusional attachment. These three equalities are bodhi itself; from where could various obstacles arise? This is the grand principle of departing from all obstacles. There are further causes from which other obstacles arise, namely “unwillingness”: within this mantra practice, because there are obstacles, one suddenly has no reason to delight in it or desire it. Or, due to the arising of an unwilling mind, obstacles find entry. Unwillingness means not desiring or seeking, and the like. “Indolence” (because of not striving diligently; just as when drilling for fire before it heats up, if one rests repeatedly, obstacles find entry). Also, “unprofitable talk”: in the mantra practice, not reciting and not striving in cultivation, thereby passing the days and hours in vain—this is also how obstacles gain their advantage. “Lack of faith”: due to lack of faith, obstacles gain their advantage. Also, “widely accumulating property”: because of agitation and anger when seeking it, toil in guarding it, and suffering when it is lost. Due to such various causes and conditions, the practitioner allows obstacles to gain their advantage. The above are all conditions for the arising of obstacles. > There are furthermore two kinds: not drinking alcohol. Alcohol is a condition for generating obstacles; this is the first. Because of drinking alcohol, various unwholesome things arise. Also, not lying upon a bed; this is the second. Because lying comfortably on a bed generates various desires and thoughts of heedlessness, it is not permitted. One should spread a grass mat; in the western regions, reciters mostly use kuśa grass as a mat. This has many benefits: First, because it was the seat where the Tathāgata achieved awakening, all the world regards it as auspicious; therefore, when a reciter sits on it, obstacles do not arise. Second, various poisonous insects and the like, if this is spread, cannot reach that place. Third, its nature is extremely fragrant and clean. Fourth, this grass is extremely sharp; touching the body, it readily cuts, having the shape of a double-edged blade. When the practitioner, in the spare time of reciting, rests and sleeps on this grass mat, if he becomes heedless and self-indulgent he is injured; thus he cannot indulge in arrogance. Fifth, the reason the Buddha himself sat on this grass was to eliminate worldly arrogance. When he was a prince, he had various heedless indulgences, sitting and lying on jeweled beds, with jeweled footstools supporting his feet, and so forth. If he had still indulged in them after leaving home, he would have been no different from when he was originally at home. Because he was able to renounce such things and sit on a grass mat, all humans and devas gave rise to reverence, and also followed his example to eliminate arrogance and enter the true Dharma. If even the Buddha was like this, how much more so should we be? Seeing such virtues, one cultivates the practice. > — English (machine translation) (machine translation) - [Previous: 19.21](https://indike.org/pramana/in.bauddha.taisho.1796.19.21) - [Next: 19.23](https://indike.org/pramana/in.bauddha.taisho.1796.19.23) - [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.19.22) — 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.6.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.19.22](https://indike.org/pramana/in.bauddha.taisho.1796.19.22) · Pramāṇa