[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) › [大毘盧遮那經供養次第法疏](https://indike.org/pramana/in.bauddha.taisho.1797) › 1.36 # 大毘盧遮那經供養次第法疏 1.36 大毘盧遮那經供養次第法疏 1.36 - **Language:** Classical Chinese ### [1.36](https://indike.org/pramana/in.bauddha.taisho.1797.1.36) 「復造所餘諸福事」以下，第十入佛三昧耶明門，是生法之身也。此中有頌印真言。所餘者，念誦真言以外也。遍清淨者，自三業中不淨，令不生也。哀愍救攝者，即是他三業中不淨，令不生也。心性者，如心本性自清淨也。身隨所應者，面向本尊也。又於三部五部中以何尊是我本尊者也。以安坐者，頭頂鼻臍皆悉正直，結跏及半坐等也。淨除三業道者，不生三業不淨，即是道也。印者，真言所依身也。問：身智云何別？答：身是諸功德所依，智即照明義也，然則約用別而約體一也。《入佛三昧耶持明經》云「時薄伽梵住廣大法界加持，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，明妃為夫人，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華臺上毘盧遮那，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。三昧耶者，是平等義、是本誓義、是除障義、是警覺義。言平等者，謂如來現證此三昧時，見一切眾生種種身語意皆悉與如來等，禪定智慧與實相身亦畢竟等，初發心時與地波羅蜜滿時亦畢竟等。是故出誠諦言以告眾生：「若我所言必定不虛者，亦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，如來現證此三昧耶時，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。劑眾生界未盡已來，我之事業終不休息。若有眾生隨我本願發此誠實言時，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界，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，善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，障蓋都盡。」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。初句歸命一切諸佛，如上釋，次句云無等、次云三等，連下句言之，即是無等三平等三昧耶也。復次阿是諸法本不生義，即是法界體性。娑是諦義。迷是三昧義。磨是自證大空，亦是我義。世尊證此三昧時，諦觀一一眾生心中普門漫荼羅皆等於我，是故更無待對、無可譬類，名為無等也。三等，為三世等、三因等、三業道等、三乘等，即是轉釋前句所以無等之意。呾𭌆，謂心如實相，一切塵垢本來不生。三世如來種種方便，悉皆為此一大事因緣故，即是除障之義。結云三昧耶者，即是必定師子吼說諸法平等義，故立大誓願，當令一切得如我故，欲普為眾生開佛知見故，是故以此警覺眾生及諸佛故。是故此三昧耶，名為一切如來金剛誓戒，若不先念持者，不得作一切真言法事也。世尊以遍滿一切佛剎身語心輪說此三昧耶已，一切諸佛子眾無不聞之。既聞是已，於一切真言法中不敢違越。所以然者？若菩薩於眾生諸法中作種種不平等見，則越三昧耶法。若於此平等誓中作種種限量之心，亦越三昧耶法。諸有所作，隨順世間名利，不為大事因緣，亦越三昧耶法。放逸懈怠不能警悟其心，亦越三昧耶法。以越三昧耶法故，有種種障生，自損損他無有義利。是故諸菩薩等奉持此三昧耶，如護身命不敢違越也。能淨如來地者，念誦真言及作印，即能除煩惱、所知障也。地波羅蜜滿者，淨除諸障，皆以出現佛地功德也。成三法道界者，印真言及意密。道界者，即是果也，合而云成三法之果也。 > From "Again creating all remaining meritorious deeds" onward is the tenth gate, the vidyā of Entering the Buddha-Samaya, which gives birth to the body of Dharma. Herein there are verse, mudrā, and mantra. "The remaining" means beyond the recitation of mantras. "Pervasively pure" means preventing the impurities within one's own three karmas from arising. "Pitying, rescuing, and gathering" means preventing the impurities within others' three karmas from arising. "Mind-nature" means that, just like the fundamental nature of the mind, it is naturally pure. "Body in accordance with what is appropriate" means facing toward the iṣṭadevatā. It also refers to which deity among the three families or five families is one's iṣṭadevatā. "Sitting comfortably" means that the head, crown, nose, and navel are all upright and straight, in full-lotus, half-lotus, and so forth. "Purifying the path of the three karmas" means that when the impurities of the three karmas do not arise, that itself is the path. "Mudrā" is the body upon which the mantra relies. Question: What is the distinction between body and wisdom? Answer: The body is that upon which all virtues rely, while wisdom has the meaning of illumination; thus they are distinguished in terms of function but are one in terms of substance. The \*Sūtra of the Vidyādhāra of Entering the Buddha-Samaya\* says: "At that time the Bhagavān dwelled in the adhiṣṭhāna of the vast dharmadhātu, immediately at that time dwelling in the samādhi of the dharmadhātu-garbha. Arising from this concentration, he spoke the vidyādhāra of Entering the Buddha-Samaya." The Sanskrit word vipula has the meaning of "vast", meaning deep, broad, boundless, and unfathomable. The intrinsic substance of all dharmas such as this is named 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 by means of this, it is called the adhiṣṭhāna of the dharmadhātu. Furthermore, just as when a man and a woman unite, the causal seed relies upon the womb without being ruined or destroyed, which is the meaning of mutual empowerment. In this way, all the buddhas as king and the vidyārājñī as consort harmoniously unite to give birth to the vipula seed; being held by the great compassion womb, it undergoes no destruction, and therefore it is called the adhiṣṭhāna of the dharmadhātu. After the World-Honoured One had pervasively empowered all sentient beings so that they all became equal seeds, he immediately entered the samādhi of the all-pervading dharmadhātu-garbha, contemplating each and every one of these seeds as Vairocana atop the lotus pedestal, with the inexhaustible adornments of his universal retinue, not different from the great compassion maṇḍala. Yet because sentient beings cannot themselves realize and know this, it is said that they are within the noble womb-kośa; when they emerge from the womb, that is the liberation of the Tathāgata. Having thus observed in reality, the World-Honoured One immediately arose from samādhi and spoke the samaya-vidyādhāra. "Samaya" has the meaning of equality, the meaning of fundamental vow, the meaning of removing obstacles, and the meaning of awakening. The meaning of equality refers to when the Tathāgata personally realized this samādhi, seeing that the various bodies, speech, and minds of all sentient beings are all entirely equal to the Tathāgata; meditative concentration and wisdom are ultimately equal to the dharmatā-body; and the first arousal of the mind \[of bodhi\] and the fulfillment of the bhūmi-pāramitās are also ultimately equal. Therefore, he uttered truthful words to address sentient beings: "If what I say is certainly not in vain, then when all sentient beings also utter these truthful words, they will also receive the adhiṣṭhāna of the three secrets, and their inexhaustible adornments will be equal to the Tathāgata." Because of this cause and condition, they are able to perform vajra-activities; hence it is called samaya. The meaning of fundamental vow refers to when the Tathāgata personally realized this samaya, seeing that all sentient beings completely possess the principle of attaining buddhahood; hence he immediately established a great vow: "I must now, through the universal gate, by means of immeasurable expedient means, cause all sentient beings to reach unexcelled bodhi. As long as the realm of sentient beings is not exhausted, my activities will never cease. If there are sentient beings who, following my fundamental vow, utter these truthful words, I shall also cause all the activities they perform to achieve the vajra nature." Hence it is called samaya. The meaning of removing obstacles refers to the Tathāgata seeing that all sentient beings completely possess the Tathāgata-dharmadhātu, but merely due to a single thought of ignorance, it is constantly before their eyes yet they are unaware of it. Therefore he uttered truthful words: "I must now devise various expedient means to skillfully remove the cataract from the eyes of all sentient beings. If my vow must surely be accomplished, then when sentient beings, following my expedient means, speak these truthful words, even within a single lifetime they will obtain unstained eyes, and their obscurations and hindrances will be entirely exhausted." Hence it is called samaya. The meaning of awakening refers to the Tathāgata seeing that all sentient beings are in the sleep of ignorance and do not realize such virtues of their own accord; hence he moves them with truthful words so that they attain awakening. He also uses this to awaken all the bodhisattvas and others, causing them to arise from the cave of deep meditative concentration and learn the lion's stretch. "If there is a mantra practitioner who speaks this samaya, we buddhas must also be mindful of and maintain our fundamental vows, and must not contravene them. Just as a king, having established laws himself, turns back to respectfully obey and follow them." Hence it is called samaya. "Vidyādhāra" is called dhāraṇī in Sanskrit. "Vidyā" refers to totally maintaining the practices of all vidyā gates, never leaking or losing them until the exhaustion of this samaya-vow; hence it is called the vidyādhāra of Entering the Buddha-Samaya. The first line is taking refuge in all the buddhas, as explained above. The next line says "unequalled", the next says "threefold equality"; joining them with the following line, it is the unequalled threefold equality samaya. Furthermore, \*a\* is the meaning of the primordial non-arising of all dharmas, which is the essential nature of the dharmadhātu. \*Sa\* is the meaning of truth. \*Me\* is the meaning of samādhi. \*Ma\* is the personal realization of great emptiness, and also has the meaning of self. When the World-Honoured One realized this samādhi, he truthfully observed that the universal-gate maṇḍalas in the minds of each and every sentient being are all equal to me; therefore, there is no longer any counterpart or comparison, and it is named "unequalled". "Threefold equality" means the equality of the three times, the equality of the three causes, the equality of the paths of the three karmas, and the equality of the three vehicles; this further explains the reason for "unequalled" in the previous line. \*Tra\* means that the mind is like the dharmatā, with all defilements fundamentally unarisen. The various expedient means of the Tathāgatas of the three times are all for this one great cause and condition, which is the meaning of removing obstacles. Concluding with \*samaya\* is the definitive lion's roar proclaiming the equality of all dharmas; hence the great vow is established that all shall be made to be like me, and wishing to universally open the Buddha's knowledge and vision for sentient beings, he therefore uses this to awaken sentient beings and all buddhas. Therefore this samaya is called the vajra-pledge precept of all Tathāgatas; if one does not first mindfully maintain it, one cannot perform any mantra ritual. After the World-Honoured One proclaimed this samaya with the wheels of body, speech, and mind pervading all buddha-lands, there were none among the assemblies of all the sons of the Buddha who did not hear it. Having heard this, they dared not contravene it in any mantra ritual. Why is this? If a bodhisattva forms various views of inequality among sentient beings and dharmas, he contravenes the samaya-dharma. If within this vow of equality he forms various limiting thoughts, he also contravenes the samaya-dharma. If whatever he does follows worldly fame and profit and is not for the sake of the one great cause and condition, he also contravenes the samaya-dharma. If he is heedless and indolent, unable to alert and awaken his mind, he also contravenes the samaya-dharma. Because of contravening the samaya-dharma, various obstacles arise, harming oneself and harming others without any benefit. Therefore the bodhisattvas and others uphold this samaya as if guarding their life, not daring to contravene it. "Able to purify the Tathāgata stage" means that by reciting the mantra and forming the mudrā, one is able to remove the afflictive and cognitive obscurations. "The bhūmi-pāramitās are fulfilled" means that by purifying and removing all obstacles, all the virtues of the Buddha stage are manifested. "Accomplishing the realm of the three dharma paths" refers to the mudrā, mantra, and the secret of intention. "Path realm" means the fruit; taken together, it means accomplishing the fruit of the three dharmas. > — English (machine translation) (machine translation) - [Previous: 1.35](https://indike.org/pramana/in.bauddha.taisho.1797.1.35) - [Next: 1.37](https://indike.org/pramana/in.bauddha.taisho.1797.1.37) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1797.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1797~en-mt.1.36) — English, machine translation ## Linked texts (2) - [大毘盧遮那成佛經疏](https://indike.org/pramana/in.bauddha.taisho.1796.9.39) — Classical Chinese - [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 --- Source: [https://indike.org/pramana/in.bauddha.taisho.1797.1.36](https://indike.org/pramana/in.bauddha.taisho.1797.1.36) · Pramāṇa