[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) › 2.98 # 大毘盧遮那成佛經疏 2.98 大毘盧遮那成佛經疏 2.98 - **Language:** Classical Chinese ### [2.98](https://indike.org/pramana/in.bauddha.taisho.1796.2.98) 經云「我一切諸有所說，皆依此而得」者，如上一切智地無盡莊嚴境界，及餘無量修多羅，佛所稱歎一切行果，無不因此得之，是故餘經如是廣歎娑羅樹王莖葉花菓。今此經中，唯明此樹王種子及生育因緣，若離此因緣能成彼果者，無有是處。所以稱大日經王者，非為此乎！經復舉益勸修云「是故智者當思惟此一切智信解地，復越一劫昇住此地。」即是初入此信解地，是復越百六十心一重細惑，名度三大阿僧祇劫也。行者初觀空性時，覺一切法皆入心之實際，下不見眾生可度、上不見諸佛可求，爾時萬行休息，謂為究竟。若住此者，即退不墮二乘地，不進得上菩薩地，名為法愛生，亦名無記心。然以菩提心勢力及如來加持力，復能發起悲願，爾時十方諸佛同時現前而勸喻之。以蒙佛教授故，轉生極無自性心，乃至心之實際亦不可得。雖解脫一切業煩惱，而業煩惱具存。至此不思議地，乃名真離二乘地也。就前三句義中，更開佛地為上上方便心。至此第四心時，名究竟一切智地，故曰「此四分之一度於信解」也。 > The sūtra says: 'All that I have spoken is attained relying on this.' This means that the inexhaustible adorned realms of the ground of all-knowledge as described above, as well as all the practices and fruits praised by the Buddha in immeasurable other sūtras, are all attained through this. Therefore, other sūtras broadly praise the trunk, leaves, flowers, and fruits of the king of sāla trees in this way. Now in this sūtra, it clarifies only the seed and the causes and conditions for the growth of this king of trees; if one could achieve that fruit apart from these causes and conditions, there is no such possibility. Is this not why it is called the King of the Vairocana Sūtra! The sūtra again cites the benefit to encourage cultivation, saying: 'Therefore, the wise should contemplate this ground of resolute faith in all-knowledge, and once again transcending a kalpa, ascend to abide in this ground.' That is, initially entering this ground of resolute faith is once again transcending the single layer of subtle delusion of the hundred and sixty minds, which is called crossing over three great asaṃkhyeya kalpas. When the practitioner initially contemplates the nature of emptiness, they perceive that all dharmas enter the true limit of the mind, seeing no sentient beings below to be saved and no buddhas above to be sought; at that time, the myriad practices cease, and they deem it to be ultimate. If one abides in this, one regresses so as not to fall into the grounds of the two vehicles, yet does not advance to attain the higher bodhisattva grounds; this is called the arising of attachment to dharma, and is also called the indeterminate mind. However, through the power of bodhicitta and the adhiṣṭhāna power of the Tathāgata, one can again generate compassionate vows, at which time the buddhas of the ten directions simultaneously appear before them and admonish them. Having received the buddhas' instruction, they transition to generate the mind of extreme lack of intrinsic nature, up to the point where even the true limit of the mind cannot be attained. Although liberated from all karma and afflictions, karma and afflictions remain fully present. Arriving at this inconceivable ground, it is only then called truly departing from the grounds of the two vehicles. Within the meaning of the preceding three phrases, the buddha-ground is further unfolded as the mind of supreme upāya. Arriving at this fourth mind is called the ground of ultimate all-knowledge; hence it says: 'One fourth of this crosses over resolute faith.' > — English (machine translation) (machine translation) - [Previous: 2.97](https://indike.org/pramana/in.bauddha.taisho.1796.2.97) - [Next: 2.99](https://indike.org/pramana/in.bauddha.taisho.1796.2.99) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1796.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.2.98) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.2.98](https://indike.org/pramana/in.bauddha.taisho.1796.2.98) · Pramāṇa