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# 大毘盧遮那成佛經疏 9.51

大毘盧遮那成佛經疏 9.51

- **Language:** Classical Chinese

### [9.51](https://indike.org/pramana/in.bauddha.taisho.1796.9.51)

右句義中，微輸（上）馱是淨義，健杜是香，納婆嚩是發生義，所謂淨香發生也。以句初微字為體，於嚩字上加伊字之畫，是故轉聲為微。嚩字是金剛義、離言說義。三昧是住義。如是定慧均等，即是住無戲論執金剛三世無障礙智戒。如是戒香，其性本寂無去無來，而常遍滿法界，故名淨塗香也。一切眾生雖復等共有之，然以未發心故，此香未發。我今已用此戒香遍塗法身，故能淨香普熏一切也。

> In the meaning of the phrase above: 'viśuddha' means pure; 'gandha' is incense; 'udbhava' means arising—that is, the arising of pure scent. It takes the initial syllable VI of the phrase as its substance: adding the stroke of the vowel I onto the syllable VA, the sound is altered to VI. The syllable VA means vajra, and freedom from verbal expression. Samādhi means abiding. When samādhi and prajñā are equal in this way, this is abiding in the non-conceptual Vajradhara's obstacle-free wisdom-precepts of the three times. The nature of such fragrant precepts is originally quiet, with neither coming nor going, yet constantly pervading the dharmadhātu; hence it is called pure unguent. Although all sentient beings possess it equally, because they have not yet aroused the thought \[of awakening\], this fragrance has not yet been emitted. Now, having anointed the dharmakāya everywhere with this incense of precepts, it can universally perfume everything with pure scent.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.9.51) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1796.9.51](https://indike.org/pramana/in.bauddha.taisho.1796.9.51) · Pramāṇa
