[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) › 3.25 # 大毘盧遮那成佛經疏 3.25 大毘盧遮那成佛經疏 3.25 - **Language:** Classical Chinese ### [3.25](https://indike.org/pramana/in.bauddha.taisho.1796.3.25) 經云「爾時毘盧遮那世尊本昔誓願成就無盡法界、度脫無餘眾生界故，一切如來同共集會，漸次證入大悲藏發生三摩地」者，以如來本行菩薩道時立如是誓願：「我當成就一切諸佛法界，悉皆度脫無餘眾生界。」今所願已滿，而應度眾生不盡，以眾生無盡即是法界亦無盡也。界有三種，所謂法界、心界、眾生界。離法界無別眾生界，眾生界即是法界；離心界無別法界，法界即是心界。當知此三種無二無別，為欲轉釋法界義故，次言無餘眾生界。以眾生界未得一切解脫，即是法界未得遍滿成就，故如來勤修事業無有休息也。即以此本願因緣故，一切如來同共集會。如僧中有大事因緣，若結界說戒之類，則眾僧集會同共印持，以一戒一見故，不應別眾也。今將說滿足一切智智法門，亦是諸佛大事因緣，以同一本誓、同一法界故，皆悉集會，共以神力加持也。漸次證入者，如初無畏時，以聲字觀修漫荼羅行。第二無畏，於有相觀中修漫荼羅行。第三無畏，於唯蘊無我心中修漫荼羅行。第四無畏，於法緣心中修漫荼羅行。第五無畏，於無緣心中修漫荼羅行。第六無畏，於平等心中修漫荼羅行。離垢地以去，各於自地觀心中修漫荼羅行。略以行位分之，已作十六重深淺不同。此一一位，自有菩提種子心、有大悲胎藏增長因緣、有慧方便業受用之果，如前所說，從一一門各流出種種門等。其中從因向果，則三密方便展轉不同，容極至心王大海方一味無別耳。今此十方諸佛本行菩薩道時，各乘一法門到于一切智地。以將說普門眾行發起因緣，同共入此大悲胎藏三昧，從本所修行道漸次證入一一觀之。如菩薩修禪時，於九次第定中逆順出入、定散超間，奮迅遊戲無不自在。是諸如來漸次證入大悲藏發生三摩地亦復如是，或觀無盡法界，以一切心為一心、以一切門為一門。或觀無餘眾生界，以一心為一切心、以一門為一切門。若以此十六重玄義，即橫竪統攝十二部經，則旋轉無盡也。 > The sūtra says: "At that time, because the Bhagavat Vairocana's original vow of old was to achieve the inexhaustible dharmadhātu and to deliver the remainderless realm of sentient beings, all tathāgatas assembled together and progressively realized and entered the samādhi of the emergence of the womb of great compassion." This is because when the Tathāgata originally practiced the bodhisattva path, he made such a vow: "I shall accomplish the dharmadhātu of all buddhas and deliver without remainder the realm of sentient beings." Now his vow has been fulfilled, yet the sentient beings to be saved are not exhausted; because sentient beings are inexhaustible, the dharmadhātu is also inexhaustible. There are three kinds of realms, namely the dharmadhātu, the mind realm, and the realm of sentient beings. Apart from the dharmadhātu, there is no separate realm of sentient beings—the realm of sentient beings is itself the dharmadhātu; apart from the mind realm, there is no separate dharmadhātu—the dharmadhātu is itself the mind realm. One should know that these three kinds are non-dual and without distinction. Because he wished to further elucidate the meaning of dharmadhātu, he next spoke of "the remainderless realm of sentient beings." Because the realm of sentient beings has not yet attained complete liberation, that means the dharmadhātu has not yet attained all-pervading accomplishment; therefore, the Tathāgata diligently practices his deeds without cessation. It is precisely due to the conditions of this fundamental vow that all tathāgatas assemble together. Just as when there is a major affair within the Saṅgha, such as demarcating a boundary (sīmā) or reciting the prātimokṣa, the assembly of monks gathers and together confirms it, and because they share one set of precepts and one view, they should not divide the assembly. Now, being about to expound the Dharma-gateway that fulfills sarvajñajñāna is also a major affair of the buddhas; because they share the same fundamental vow and the same dharmadhātu, they all assemble together and jointly empower it with spiritual power. "Progressively realizing and entering" is like practicing maṇḍala conduct through the contemplation of sounds and syllables at the initial fearlessness. At the second fearlessness, one practices maṇḍala conduct within contemplation of characteristics. At the third fearlessness, one practices maṇḍala conduct within the mind of mere skandhas and selflessness. At the fourth fearlessness, one practices maṇḍala conduct within the mind conditioned by phenomena. At the fifth fearlessness, one practices maṇḍala conduct within the unconditioned mind. At the sixth fearlessness, one practices maṇḍala conduct within the mind of equality. From the Vimalā-bhūmi onward, one practices maṇḍala conduct within the contemplative mind of each respective bhūmi. Dividing it briefly by stages of practice, it already forms sixteen layers differing in depth. Each of these individual stages possesses its own seed-mind of bodhi, its conditions for growth in the womb of great compassion, and the fruit of fruition resulting from the activities of wisdom and upāya, just as previously stated regarding the various gateways individually emanating from each single gateway. Therein, from cause to fruit, the upāya of the three mysteries differ progressively; only when fully reaching the great sea of the sovereign mind do they become of one single flavor without distinction. Now, when these buddhas of the ten directions originally practiced the bodhisattva path, each rode upon a single Dharma-gateway to reach the stage of all-knowledge. Because the causes and conditions for initiating the manifold practices of the universal gateway are about to be expounded, they jointly enter this samādhi of the womb of great compassion, and from their originally practiced path, progressively realize and enter, examining each one. Just as when a bodhisattva practices dhyāna, he enters and emerges in direct and reverse order throughout the nine successive absorptions, transcending and alternating between absorption and distraction, sporting freely and vigorously without hindrance. The tathāgatas' progressive realization and entry into the samādhi of the emergence of the womb of great compassion is also just like this: either contemplating the inexhaustible dharmadhātu, taking all minds as one mind and all gateways as one gateway; or contemplating the remainderless realm of sentient beings, taking one mind as all minds and one gateway as all gateways. If one takes these sixteen layers of profound meaning to vertically and horizontally encompass the twelve divisions of scriptures, their revolving transformations are inexhaustible. > — English (machine translation) (machine translation) - [Previous: 3.24](https://indike.org/pramana/in.bauddha.taisho.1796.3.24) - [Next: 3.26](https://indike.org/pramana/in.bauddha.taisho.1796.3.26) - [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.3.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.3.25](https://indike.org/pramana/in.bauddha.taisho.1796.3.25) · Pramāṇa