[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) › 20.29 # 大毘盧遮那成佛經疏 20.29 大毘盧遮那成佛經疏 20.29 - **Language:** Classical Chinese ### [20.29](https://indike.org/pramana/in.bauddha.taisho.1796.20.29) 我於種種經教中，凡有持誦相應處，多言誦一落叉或三落叉等。或言為除罪障故誦一落叉，極重障者不過三落叉，便得罪業清淨。然此義有餘，今當決之。所謂落叉者，是相也。若得三相，當是罪得除也。先明身相，謂身體先時麁重、今則輕安，乃至或行百里千里，迅疾而往不覺勞倦，速疾異常。先時靜坐係緣，多為小虫蚊虻等所惱，今悉不生，無復膩垢可惡之相，廣如《大品》中所說。此是身相也。口相者，隨有所誦，暫發聲時本尊即至。又如《大品》所說，口發誠言，非人不嬈於他之類，皆是語業淨相也。意亦有殊異相，謂發生無量慧解，如經一月四月分別不盡等，或先時貪嗜如是如是食味，或不得者身即不安。爾時寂然不復思念，乃至多日不食，恬然得喜悅之味，無餘食想身亦不困。或先多種種煩惱，今皆淨息。皆是意淨相也。由具此三淨相故，名三落叉。若不爾者，徒口誦遍數，無所益也。既得此三相，當更增修勝行也。或時諸天八部飛行空中，不敢履踐其影，或來敬禮問訊。天諸童子以為給使，問其所須。如此是誰得知耶？但誦持者自知而已，此亦罪除淨相也。然上來明離一切相，今說三相，與此云何相應耶？今答此三相以阿字故，此三字即一相，亦非一亦非異，如天台所解，與此略同，謂一相一切相、非一非一切，即相即無相、即非相非無相，皆是此意也。如是三相平等住實相，是三落叉義也。身實相是一落叉，除一切身垢；語真言相是二落叉，除一切語垢；意實相是第三落叉，除一切心垢。三垢除已，三功德生，即是分證如來功德也。又落叉是垛義、是標義，如文殊經中明學射，初雖遠垛，後漸近之，乃至任運中的。首楞嚴三昧亦爾，以是因緣名落叉也。復次身印、口真言、意本尊，即是三行差別不同，即是三相。即此三相入阿字門故，離於三相，一相平等。如是照見，是三落叉義。落叉者見也，故云勿異者，不得他觀也。復次前云三句義，謂菩提為心種子即因也，大悲為根，方便為究竟，從首至終皆明此三事，或自顯此三德、或為成他三行。言三落叉者，即與此相應也。謂行者最初先須有菩提心相應，此是一切佛法因也。若不發心，即離於妙因，何有進行耶？雖已有心，若望路不進，有願無行，何能成就大悲胎藏生一切功德身乎？或雖能進行，以離方便故而有疑心，因疑心故一切不成，亦不得入實相也。是故佛誡諸行人，必須依師而學，不得自專，以自利根分別力故，輒尋經文便自行之。隨聞便用，不入漫荼羅，不受三平等戒，不能具解方軌。以不知故，雖發心修行勇猛精進，然以方便差失故，所為不成。故而生疑心，以疑心故謗毀如來祕密之藏，即是五無間因，趣五無間道。以是因緣，須具三句義不得闕少，是三落叉義也。已此事故，次後品付囑中，復明擇弟子相，文相承躡耳。次是觀囑品，經雖不言，其義如是也。 > Throughout the various sūtras and teachings, wherever recitation corresponds \[with attainment\], it is often said that one recites one lakṣa, three lakṣas, and so forth. Or it is said that to eradicate sinful obstructions one recites one lakṣa, and for the extremely grave obstructions it takes no more than three lakṣas to attain purity of sinful karma. However, this meaning admits of more \[to be said\], and now I shall determine it. What is called a lakṣa is a mark (lakṣaṇa). If one obtains the three marks, then one's sins are eradicated. First, to explain the bodily mark: the body was formerly coarse and heavy, but is now agile and at ease; one may even travel a hundred li or a thousand li, walking swiftly and arriving without feeling fatigue, being extraordinarily quick. Formerly, when sitting quietly in meditative engagement, one was often disturbed by small bugs, mosquitoes, and gadflies, but now none arise, and there are no longer foul marks of grease and grime, broadly as spoken of in the \*Mahāprajñāpāramitā-sūtra\*. This is the bodily mark. As for the mark of the mouth: whenever one recites, at the moment of vocalising, the deity arrives immediately. Furthermore, as spoken of in the \*Mahāprajñāpāramitā-sūtra\*, the mouth utters true speech, non-humans do not disturb others, and such things; these are all marks of the purity of verbal karma. The mind also has extraordinary marks: boundless wisdom and comprehension arise, such that even after one month or four months one cannot exhaust the distinctions \[one can make\]; or formerly one craved and was addicted to such and such tastes of food, and if one did not obtain them, the body was uncomfortable, but at this time one is serene and no longer thinks of them, even not eating for many days, tranquilly obtaining the taste of joy, without thoughts of other food, and the body also does not become exhausted; or formerly there were many kinds of afflictions, but now they are all purified and stilled. These are all marks of the purity of mind. Because one is endowed with these three marks of purity, they are called the 'three lakṣas'. If this is not the case, vainly reciting the count of repetitions with the mouth is of no benefit. Having obtained these three marks, one should further cultivate superior practices. Or sometimes the devas and the eight classes \[of beings\] flying in the sky dare not tread upon one's shadow, or they come to pay homage and make inquiries. Celestial youths serve as attendants and ask what one needs. Who could know of such things? Only the reciter knows them for oneself; these too are marks of the purification and eradication of sins. However, above it was explained that one is free from all marks, but now three marks are spoken of; how does this correspond with that? The answer now is that because of the syllable A, these three are just one mark, neither one nor different—which is roughly the same as explained by the Tiantai \[tradition\], namely that one mark is all marks, neither one nor all, both marked and without mark, neither marked nor without mark; all have this meaning. Thus, the three marks equally abide in the dharmatā: this is the meaning of the three lakṣas. The bodily dharmatā is the first lakṣa, eradicating all bodily defilements; the verbal mantra-mark is the second lakṣa, eradicating all verbal defilements; the mental dharmatā is the third lakṣa, eradicating all mental defilements. When the three defilements are eradicated, the three virtues arise, which is the partial realization of the tathāgata's virtues. Furthermore, lakṣa has the meaning of a target and the meaning of a mark (lakṣya). As explained in the \*Mañjuśrī-sūtra\* regarding learning archery: at first one is far from the target, but later one gradually draws closer to it, until one spontaneously hits the bullseye. The Śūraṅgama Samādhi is also like this; through this condition it is named lakṣa. Furthermore, the body mudrā, the mouth mantra, and the mind deity are the distinct differences of the three practices, which are the three marks. Because these three marks enter the syllable A gateway, they are free from the three marks, and are of one equal mark. Discerning like this is the meaning of the three lakṣas. Lakṣa means to see (lakṣ-); therefore it says 'do not diverge', meaning one must not hold other contemplations. Furthermore, as stated earlier regarding the meaning of the three phrases: bodhi is the mind seed, which is the cause; mahākaruṇā is the root; and upāya is the ultimate. From beginning to end, these three matters are illuminated, either manifesting these three virtues for oneself or accomplishing the three practices for others. The mention of the 'three lakṣas' corresponds with this. That is to say, the practitioner must first correspond with the bodhicitta, which is the cause of all Buddha-dharmas. If one does not generate this mind, one departs from the wondrous cause; how could there be progress? Even if one already has the mind, if one looks at the path without advancing, having vows without practice, how could one accomplish the mahākaruṇā-garbha that generates the body of all virtues? Or, though able to advance, because one is separated from upāya, doubt arises; because of doubt, nothing is accomplished, and one cannot enter the dharmatā either. For this reason, the Buddha admonishes all practitioners that they must rely on a master to study, and must not act willfully on their own, relying on their own sharp faculties and analytical power to rashly look into the scriptures and practice on their own. Applying whatever one hears, without entering the maṇḍala, without receiving the three samatā precepts, and unable to fully understand the ritual protocols—due to this lack of understanding, although one generates the mind and cultivates with heroic vigor, yet because upāya is missed, what one does is not accomplished. Thus doubt arises; and due to doubt, one slanders the tathāgata's secret treasury, which is the cause of the five inexpiable sins (ānantarya) and leads to the five inexpiable paths. For this reason, one must possess the meaning of the three phrases without lack; this is the meaning of the three lakṣas. Because of this matter, in the subsequent chapter on the entrustment, the marks for selecting disciples are again clarified; the text follows successively. Next is the chapter on contemplating the entrustment; although the sūtra does not state it, its meaning is such. > — English (machine translation) (machine translation) - [Previous: 20.28](https://indike.org/pramana/in.bauddha.taisho.1796.20.28) - [Next: 20.30](https://indike.org/pramana/in.bauddha.taisho.1796.20.30) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1796.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.20.29) — English, machine translation ## Linked texts (1) - [大毘盧遮那經阿闍梨真實智品中阿闍梨住阿字觀門](https://indike.org/pramana/in.bauddha.taisho.863.1.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.20.29](https://indike.org/pramana/in.bauddha.taisho.1796.20.29) · Pramāṇa