[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) › 3.23 # 大毘盧遮那成佛經疏 3.23 大毘盧遮那成佛經疏 3.23 - **Language:** Classical Chinese ### [3.23](https://indike.org/pramana/in.bauddha.taisho.1796.3.23) 經云「爾時執金剛祕密主白佛言：希有世尊！說此諸佛自證三菩提不思議法界超越心地，乃至一切支分皆悉出現，如來之身遍至十方，還來本位中住」者，即金剛手承佛神力領解上文，先歎世尊甚為奇特，由具大方便故，乃能說此諸佛自證三菩提，所謂自心自覺不可思議法界，出過一切心地，的無所依也。如世人舉趾動足皆依於地，菩薩亦如是，依心進行，故名此心為地。以心尚有所依故，未名正遍知。如來已度此微細戲論，進趣都息，故名超越心地也。雖究竟寂滅不可言宣，而能以種種方便道，為眾生類如本性信解而演說法，即是領解一切智心無盡莊嚴之迹也。不思議法界，即喻蓮花臺。種種方便道，即喻蓮花葉。此領解中文雖簡略，而提舉宗通妙旨無所不周。次即請佛，「唯願世尊次說修真言行大悲胎藏生大漫荼羅王」也。今且約胎藏為喻。行者初發一切智心，如父母和合因緣，識種子初託胎中。爾時漸次增長，為行業巧風之所匠成。乃至始誕育時，諸根百體皆悉備足，始於父母種姓中生。猶如依真言門，學大悲萬行淨心顯現。又此嬰童，漸具人法，習諸伎藝。伎藝已通，施行事業。如於淨心中，發起方便修治自地，隨緣利物濟度眾生，故名大悲胎藏生也。復次初入淨菩提心門見法明道，如識種子歌羅羅時。前七地以來為大悲萬行之所含養，如在胎藏。無功用以去。漸學如來方便。如嬰童已生習諸伎藝。至如來一切智地。如伎藝已成施于從政。故名大悲胎藏生。又是一重祕密漫荼羅也。今以蓮花喻此漫荼羅義。如蓮種在堅㲉之中。枝條花葉之性已宛然具足。猶若世間種子心。從此漸次增長。乃至初生花疱時。蓮臺果實隱於葉藏之內，如出世間心尚在蘊中。又由此葉藏所包。不為風寒眾緣之所傷壞。淨色鬢蘂日夜滋榮，猶如大悲胎藏既成就已。於日光中顯照開敷，如方便滿足。今此中妙法蓮花漫荼羅義，毘盧遮那本地常心即是花臺具體。四佛四菩薩醍醐果德，如眾實俱成。十世界微塵數金剛密慧差別智印，猶如鬢蘂。十世界微塵數大悲萬行波羅密門，猶如花藏。三乘六道無量應身，猶如根莖條葉發暉相間。以如是眾德輪圓周備，故名漫荼羅也。然以如來加持故，從佛菩提自證之德現八葉中胎藏身。從金剛密印，現第一重金剛手等諸內眷屬。從大悲萬行，現第二重摩訶薩埵諸大眷屬。從普門方便，現第三重一切眾生喜見隨類之身。若以輪王灌頂方之，則第三重如萬國君長，第二重如朝廷百揆，第一重如宗枝內弼，中胎如垂拱之君。故花臺常智，為大漫荼羅王也。若自本垂迹，則從中胎一一門，各流出第一重種種門。從第一重一一門，各流出第二重種種門從第二重一一門，各流出第三重種種門。若行因至果，則第三重之所引攝成就能通第二重，第二重之所引攝成就，能通第一重，第一重之所引攝成就能見中胎藏。由此言之，則諸眾生類本性信解雖復無量無邊，而此漫荼羅法門所為義利亦復罄無不盡，故云「為滿足彼諸未來世無量眾生，為救護安樂故」也。 > The sūtra says: "At that time, the Master of Secrets, Vajradhara, addressed the Buddha, saying: 'How rare, Bhagavat! You have explained this self-realized saṃbodhi of all buddhas, the inconceivable dharmadhātu surpassing the stages of mind, wherein all limbs and parts emerge, and the Tathāgata's body reaches everywhere throughout the ten directions, returning again to dwell in its original position.'" Here, Vajrapāṇi, receiving the Buddha's spiritual power, grasped and understood the preceding text, first praising the Bhagavat as exceedingly wonderful because, by possessing great upāya, he was able to expound this self-realized saṃbodhi of all buddhas—namely, one's own mind's self-awakening to the inconceivable dharmadhātu, which transcends all stages of mind and is genuinely without any support. Just as worldly people, when lifting their feet and walking, always depend upon the earth, so too the bodhisattva progresses by depending on the mind; hence this mind is termed the "ground" \[or stage\]. Because the mind still has that upon which it depends, it is not yet termed proper and universal knowledge. The Tathāgata has already crossed beyond these subtle prapañca, and his forward progress has completely ceased; thus it is called "surpassing the stages of mind." Although ultimately peaceful, extinguished, and ineffable, he can nonetheless, by means of various pathways of upāya, expound the Dharma for classes of sentient beings according to their original dispositions of faith and understanding; this constitutes the expression of understanding the traces of the inexhaustible adornments of the mind of all-knowledge. The inconceivable dharmadhātu is compared to the lotus dais. The various pathways of upāya are compared to the lotus petals. Although the words expressing this understanding are concise, they encompass the overarching theme and subtle tenets, leaving nothing omitted. Next, he entreats the Buddha: "We only pray that the Bhagavat next expound the great king of maṇḍalas born of the womb of great compassion for practicing mantra deeds." Now we will briefly take the womb as a metaphor. When the practitioner first generates the mind of all-knowledge, it is like the conditions of the parents coming together, when the consciousness-seed is first lodged within the womb. At that time, it gradually develops and grows, crafted by the skillful winds of karma. Up to the time of initial birth, when all sense faculties and bodily parts are completely provided, it is first born into the lineage of the parents. This is just like relying upon the mantra gateway to practice the myriad deeds of great compassion, so that the pure mind becomes manifest. Furthermore, this infant gradually acquires human capacities and learns various skills and arts. Once the arts have been mastered, he performs tasks and enterprises. This is like initiating upāya within the pure mind to cultivate and regulate one's own ground, benefiting objects in accordance with conditions to ferry across sentient beings; hence it is called "born of the womb of great compassion." Furthermore, initially entering the gateway of the pure bodhicitta and seeing the Dharma and illuminating the Path is like the consciousness-seed at the stage of the kalala. From the first to the seventh bhūmi, it is nourished by the myriad deeds of great compassion, just like being in the womb. From effortless \[activity\] onward, one gradually learns the Tathāgata's upāya, like the infant already born learning various skills and arts. Arriving at the Tathāgata's stage of all-knowledge is like the skills and arts having been perfected, applying them in administering governance; hence it is called "born of the womb of great compassion." This is another layer of the esoteric maṇḍala. Now we shall use the lotus to illustrate the meaning of this maṇḍala. Just as when a lotus seed is within its hard shell, the nature of the branches, flowers, and leaves is already fully and distinctly present, so it is with the worldly seed-mind. From this, it gradually grows, up until the flower bud first emerges; the lotus dais and fruit are concealed inside the receptacle of petals, just as the supramundane mind is still within the skandhas. Furthermore, because it is enveloped by this receptacle of petals, it is not damaged or ruined by various conditions such as wind and cold. Its pure colors, filaments, and pistils flourish day and night, just as the womb of great compassion is already accomplished. When it shines and opens up in the sunlight, this is like upāya being fully perfected. Now, concerning the meaning of the wondrous Lotus Maṇḍala here, Vairocana's original ground of the constant mind is the complete body of the flower dais. The fruit-virtues of the ghee of the four buddhas and four bodhisattvas are like the various fruits maturing together. The diverse jñānamudrās of the esoteric wisdom of the vajras, numbering as many as the dust motes in ten worlds, are like the filaments and pistils. The gateways of the pāramitās of the myriad deeds of great compassion, numbering as many as the dust motes in ten worlds, are like the receptacle of petals. The immeasurable response-bodies of the three vehicles and six destinies are like the roots, stalks, branches, and leaves, alternating in radiant luster. Because it is fully provided with such an entire wheel of virtues, it is called a maṇḍala. However, by virtue of the Tathāgata's adhiṣṭhāna, from the virtue of the Buddha's self-realized bodhi there appears the central womb body of the eight petals. From the esoteric vajramudrā, there appears the first tier of inner retinue members such as Vajrapāṇi. From the myriad deeds of great compassion, there appears the second tier of the great retinue members, the mahāsattvas. From the upāya of the universal gateway, there appears the third tier of bodies pleasingly seen by all sentient beings according to their classes. If this is compared to the abhiseka of a wheel-turning king, then the third tier is like the rulers of the myriad realms, the second tier is like the various ministers of the royal court, the first tier is like the imperial kin and inner counselors, and the central womb is like the sovereign who rules by non-action. Therefore, the constant wisdom of the flower dais is the king of the great maṇḍala. If viewed from the fundamental tracing to the manifested traces, then from each single gateway of the central womb, the various gateways of the first tier individually emanate. From each single gateway of the first tier, the various gateways of the second tier individually emanate. From each single gateway of the second tier, the various gateways of the third tier individually emanate. If viewed from moving from cause to fruit, then the guiding and drawing together accomplished by the third tier can lead to the second tier; the guiding and drawing together accomplished by the second tier can lead to the first tier; and the guiding and drawing together accomplished by the first tier allows one to see the central womb. Stated from this perspective, although the original dispositions of faith and understanding among the classes of sentient beings are immeasurable and boundless, the benefits effected by this maṇḍala Dharma-gateway are likewise completely inexhaustible. Therefore it says: 'In order to fulfill the needs of those immeasurable sentient beings of future ages, and for the sake of rescue, protection, and peaceful happiness.' > — English (machine translation) (machine translation) - [Previous: 3.22](https://indike.org/pramana/in.bauddha.taisho.1796.3.22) - [Next: 3.24](https://indike.org/pramana/in.bauddha.taisho.1796.3.24) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1796.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.3.23) — 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.1.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.3.23](https://indike.org/pramana/in.bauddha.taisho.1796.3.23) · Pramāṇa