[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) › 9.37 # 大毘盧遮那成佛經疏 9.37 大毘盧遮那成佛經疏 9.37 - **Language:** Classical Chinese ### [9.37](https://indike.org/pramana/in.bauddha.taisho.1796.9.37) 經云「薄伽梵廣大法界加持，即於是時住法界胎藏三昧。從此定起，說入佛三昧耶持明」者，梵音毘富羅，是廣大義，謂深廣無際不可測量。如是諸法自體，名為毘富羅法界。諸佛實相、真言實相、眾生實相皆是毘富羅法界，以此更相加持故，名為法界加持。復次如男女交會因緣，種子託於胎藏而不失壞，即是相加持義。如是諸佛國王明妃和合，共生毘富羅種子，為大悲胎藏所持無有失壞，故名法界加持也。世尊普遍加持一切眾生，皆作平等種子竟，即時入於遍法界胎藏三昧，觀此一一種子皆是蓮花臺上毘盧遮那普門眷屬無盡莊嚴，亦與大悲漫荼羅等無有異。而諸眾生未能自證知，故名在聖胎俱舍；若出藏時，即是如來解脫也。世尊如是現觀察已，即時從三昧起，說三昧耶持明。三昧耶是平等義、是本誓義、是除障義、是驚覺義。言平等者，謂如來現證此三昧時，見一切眾生種種身語意悉皆與如來等，禪定智慧與實相身亦畢竟等。是故出誠諦言以告眾生：「若我所言必定不虛者，令一切眾生發此誠諦言時，亦蒙三密加持，無盡莊嚴與如來等。」以是因緣故，能作金剛事業，故名三昧耶也。言本誓者，如來見證此三昧時，見一切眾生悉有成佛義故，即時立大誓願：「我今要從普門以無量方便令一切眾生皆至無上菩提。劑眾生界未盡以來，我之事業終不休息。若有眾生隨我本誓發此誠實言時，亦令彼所為事業皆悉成金剛性。」故名三昧耶也。言除障者，如來見一切眾生悉有如來法身，但由一念無明故，常在目前而不覺知。是故發誠實言：「我今要當設種種方便，普為一切眾生決除眼瞙。若我誓願必當成就者，令諸眾生隨我方便說此誠實言時，乃至於一生中，獲無垢眼蓋障都盡。」故名三昧耶也。言警覺義者，如來以一切眾生皆在無明睡故，於如是功德不自覺知，故以誠言感動令得醒悟。亦以此警覺諸菩薩等，令起深禪定窟，學師子頻申。若有真言行人說此三昧耶者，我等諸佛亦當憶持本誓不得違越，猶如國王自制法已還自敬順行之，故名三昧耶也。持明者，梵云陀羅尼。明謂總持一切明門明行，乃至盡此三昧耶誓願以來終不漏失，故名入佛三昧耶持明也。 > When the sūtra says: 'The Bhagavat's vast dharmadhātu adhiṣṭhāna, at that very time, abided in the Dharmadhātu-garbha samādhi. Arising from this concentration, he uttered the vidyādhara entering the Buddha's samaya': In Sanskrit, vipula means 'vast', referring to that which is profound, broad, boundless, and unfathomable. The self-substance of such phenomena is called the vipula-dharmadhātu. The dharmatā of all buddhas, the dharmatā of mantras, and the dharmatā of sentient beings are all the vipula-dharmadhātu; because they mutually empower one another with this, it is called 'dharmadhātu adhiṣṭhāna'. Furthermore, just as in the causal conditions of the union of male and female, the seed is deposited in the womb without being destroyed, this is the meaning of mutual adhiṣṭhāna. In this way, the buddhas, kings of the land, and vidyārājñīs unite, together producing the vipula seed, held by the mahākaruṇā womb without destruction; hence it is called 'dharmadhātu adhiṣṭhāna'. The Bhagavat universally empowered all sentient beings, making them all equal seeds; this being done, he immediately entered the All-Pervading Dharmadhātu-garbha samādhi, contemplating each and every one of these seeds as the inexhaustible adornment of Vairocana's universal-gateway retinue upon the lotus throne, no different from the mahākaruṇā-maṇḍala. Yet because sentient beings cannot realize and know this for themselves, they are said to be 'in the holy womb-kośa'; when they emerge from the womb, that is the Tathāgata's liberation. After the Bhagavat had thus directly contemplated, he immediately arose from samādhi and spoke the samaya vidyādhara. Samaya has the meaning of equality, of primal vow, of removing obstacles, and of awakening. As for 'equality', it means that when the Tathāgata directly realized this samādhi, he saw that the various bodies, speech, and minds of all sentient beings are all equal to the Tathāgata's, and their dhyāna, wisdom, and dharmatā body are also ultimately equal. Therefore, he uttered true and sincere words to announce to sentient beings: 'If what I say is definitely not false, then when all sentient beings utter these true and sincere words, may they also receive the adhiṣṭhāna of the three mysteries, their inexhaustible adornments being equal to the Tathāgata's.' Through this cause and condition, they are able to perform vajra activities; hence it is called 'samaya'. As for 'primal vow', when the Tathāgata saw and realized this samādhi, seeing that all sentient beings possess the capability of becoming buddhas, he immediately made a great vow: 'I must now, through the universal gateway and by countless upāya, cause all sentient beings to reach unexcelled bodhi. As long as the realm of sentient beings is not exhausted, my activities shall never cease. If there are sentient beings who, in accordance with my primal vow, utter these true words, may their actions all become of a vajra nature.' Hence it is called 'samaya'. As for 'removing obstacles', the Tathāgata sees that all sentient beings possess the Tathāgata's dharmakāya, yet solely due to a single thought of fundamental ignorance, though it is constantly before their eyes, they are unaware of it. Therefore, he made sincere words: 'I must now devise various upāya to universally excise the eye-film for all sentient beings. If my vow is to be accomplished, may sentient beings, when speaking these sincere words in accordance with my upāya, completely eliminate their defiled eye-coverings and obstacles, even within a single lifetime.' Hence it is called 'samaya'. As for 'awakening', because all sentient beings are asleep in fundamental ignorance and do not realize such merits in themselves, the Tathāgata moves them with sincere words to make them awaken. He also awakens all bodhisattvas with this, causing them to rise from the cave of profound dhyāna and emulate the lion's stretch. If a mantra practitioner speaks this samaya, we buddhas must also bear in mind our primal vow and not violate it, just as a king, having enacted laws himself, turns back to revere and obey them; hence it is called 'samaya'. 'Vidyādhara': in Sanskrit it is dhāraṇī. 'Vidyā' means holding all gateways of vidyā and practices of vidyā in their entirety, down to the exhaustion of this samaya vow without ever losing them; hence it is called 'the vidyādhara entering the Buddha's samaya'. > — English (machine translation) (machine translation) - [Previous: 9.36](https://indike.org/pramana/in.bauddha.taisho.1796.9.36) - [Next: 9.38](https://indike.org/pramana/in.bauddha.taisho.1796.9.38) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1796.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.9.37) — English, machine translation ## Linked texts (2) - [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.2.27) — Classical Chinese - [大毘盧遮那經廣大儀軌](https://indike.org/pramana/in.bauddha.taisho.851.1.195) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.9.37](https://indike.org/pramana/in.bauddha.taisho.1796.9.37) · Pramāṇa