---
title: "大日經義釋 · 入真言門住心品第一"
description: "《大日經義釋》又稱《大日經疏》是唐代高僧一行禪師對密宗根本經典《大日經》的權威注釋由一行禪師口述其弟子記錄整理而成該書撰寫於盛唐時期密宗在中原興盛之際內容系統闡釋了《大日經》的密教教義包括胎藏界曼荼羅修持法門三密相應等核心思想並對經中名相事相作了詳盡疏解此書是理解《大日經》的關鍵著作被歷代奉為漢傳密宗最權威的注疏之一對中國密宗及日本東密的形成與發展產生了深遠影響在佛教思想史上佔有極高地位是研究密教不可或缺的根本文獻"
url: "https://rushiwowen.co/en/r/cmcxwon060yjjky040phhd1jh"
---

### 入真言門住心品第一

> Chapter 1: Entering the Mantra Path and Abiding in the Mind

大毗盧遮那成佛神變加持經者，梵音毗盧遮那，此翻是日之別名，即除暗遍明之義。然世間日，則有方分，若照其外，不能及內，明在一邊，不至一邊，又唯在晝，光不燭夜。如來智慧日光，則不如是，遍一切處，作大照明，無有內外、方所、晝夜之別。復次，日行閻浮提，一切卉木叢林，如其性分，各得增長，世間眾務，因之得成。如來日光，遍照法界，復能平等開發無量眾生種種善根，乃至世出世間殊勝事業，莫不由之而得成辦。又如重陰昏蔽，日輪隱沒，亦非壞滅，猛風吹雲，日光顯照，亦非始生。佛心之日，亦復如是，雖為無明煩惱戲論重雲之所覆障，而無所減，究竟諸法實相證時，圓明無際，而無所增。以如是等種種因緣，世間之日，不可為喻，但取其少分相似，故加以大，名曰摩訶毗盧遮那也。成佛者，是具足梵音，應云成三菩提，是正覺正知義。謂以如實智，知過去、未來、現在，眾生數、非眾生數，有常、無常等，一切諸法，皆了了覺知，故名為覺。而佛即是覺者，故就省文，但云成佛。神變加持者，舊譯或云神力加持，或云佛所護念。然此自證三菩提，出過一切心地，現覺諸法本初不生是處，言語究竟，心行亦寂。若離如來威神之力，則雖十地菩薩，尚非其境界，況餘生死中人？爾時，世尊往昔大悲願力故，而作是念：若我但住如是境界，則諸有情不能以是蒙益。是故住自在神力加持三昧，普為一切眾生示種種諸趣門、所喜見身，說種種性欲、所宜聞法，隨種種心行，開觀照門。然此應化，非從毗盧遮那身，或從語，或從意生，於一切時處、起滅邊際，俱不可得。譬如幻師，以呪術力加持藥草，能現種種未曾有事，五情所對，悅可眾心；若捨加持，然後隱沒。如來金剛之幻，亦復如是，緣謝則滅，機興則生，即事而真，無有終盡，故曰神力加持經。若據梵本，應具題云大廣博經因陀羅王。因陀羅者，帝釋也。言此經是一切如來祕要之藏，於大乘眾教，威德特尊，猶如千目為釋天之主。今恐經題太廣，故不具存也。

> The Sutra of the Great Vairocana's Enlightenment and Miraculous Transformations—'Vairocana' (Skt. \*Vairocana\*) is translated here as a specific name for the sun, meaning 'the one that dispels darkness and illuminates everything.' However, the worldly sun has limitations: it shines only on the outside, not the inside; it illuminates one side but not the other; it appears only in the day, not at night. The sun of the Tathāgata’s wisdom is not like this—it shines everywhere, bringing great illumination without distinction of inside or outside, here or there, day or night. Moreover, as the sun travels over Jambudvīpa (our world), all plants and forests grow according to their nature, and worldly affairs are accomplished because of it. The Tathāgata's sun shines universally across the Dharma realm, equally nurturing the diverse wholesome roots of countless beings. All supreme endeavors, whether worldly or transcendent, are accomplished through it. Again, when heavy clouds obscure the sun, it does not perish; when strong winds blow the clouds away and the sun shines forth, it is not newly born. The sun of the Buddha’s mind is likewise: though covered by the dense clouds of ignorance, afflictions, and conceptual elaborations, it does not diminish. When one ultimately realizes the true nature of all phenomena, its perfect radiance is boundless, yet it does not increase. For these and other reasons, the worldly sun cannot be used as a full analogy; we only take a partial resemblance and thus add 'Great,' calling it Mahāvairocana. 'Enlightenment' (成佛) corresponds to the full Sanskrit term 'attaining Samyaksaṃbodhi' (complete, perfect enlightenment), which means 'right awakening' and 'right knowledge.' It is the state of thoroughly knowing, with true wisdom, all things—past, present, and future; sentient and non-sentient beings; the eternal and the impermanent—awakening to them all clearly. Thus it is called 'awakening,' and the Buddha is the 'Awakened One.' For brevity, it is rendered simply as 'enlightenment.' 'Miraculous Transformations' (神變加持) was variously translated in the past as 'divine power blessing' or 'the Buddha's protective mindfulness.' However, this self-realized Samyaksaṃbodhi transcends all realms of mind. In realizing the primordial unborn nature of all phenomena, words reach their end, and mental activity ceases. Without the Tathāgata’s majestic power, even bodhisattvas at the tenth stage cannot reach this state, let alone ordinary beings trapped in birth and death. At that time, due to his past great compassionate vow, the Blessed One thought: 'If I remain only in such a state, beings will not be able to benefit from it.' Therefore, he abides in the samādhi of sovereign miraculous power and blessing, universally revealing to all beings various gateways to different realms, appearing in forms they delight to see, teaching the dharma suited to their various inclinations and aptitudes, and, according to their mental dispositions, opening doors for insight and contemplation. Yet these manifestations do not arise from Vairocana’s body, speech, or mind. At all times and places, their arising, ceasing, and boundaries are utterly ungraspable. This is like a magician who, through the power of mantras and herbs, conjures various unprecedented phenomena that delight the senses. When the magical support ceases, they vanish. The Tathāgata’s diamond-like magic is the same: it ceases when conditions end and arises when conditions ripen. In every phenomenon, the ultimate truth is present, with no end. Thus it is called the 'Sutra of Miraculous Power and Blessing.' According to the original Sanskrit, the full title should be 'The Great and Vast King of Sutras' (Mahāvaipulya Sūtra Indrarāja). 'Indra' is a name for Śakra (Lord of the Devas). This indicates that this sutra is the secret treasury of all Tathāgatas, and among the great vehicle teachings, its majesty and virtue are uniquely supreme—like the thousand-eyed lord (Indra) who rules over the devas. To avoid the title being too long, it is not fully preserved here.

入真言門住心品者，梵本具有二題：初云修真言行品，次云入真言門住心品。竊謂入住之義已兼修行，故離煩文但著其一。真言梵曰漫怛羅，即是真語如語不妄不異之音。龍樹釋論謂之密號，舊譯云呪，非正翻也。此品統論經之大意，所謂眾生自心即是一切智智，如實了知名為一切智者，是故此教諸菩薩直以真語為門，自心發菩提即心具萬行，見心正等覺、證心大涅槃、發起心方便、嚴淨心佛國，從因至果皆以無所住而住其心，故曰入真言門住心品也。入真言門略有三事：一者身密門，二者語密門，三者心密門。是事下當廣說。行者以此三方便自淨三業，即為如來三密所加持，乃至能於此生滿足地波羅蜜，不復經歷劫數備修諸對治行。故大品經云：或有菩薩初發心時即上菩薩位得不退轉，或有初發心時即得無上菩提便轉法輪。龍樹以為如人遠行，乘羊去者久久乃到，乘馬則差速。若乘神通人於發意頃便至所詣，不得言發意間云何得到？神通相爾，不應生疑。則此經深旨也。

> The Chapter on Entering the Mantra Gate and Abiding in the Mind originally had two titles in the Sanskrit version: first, "The Chapter on Cultivating Speech and Conduct," and second, "The Chapter on Entering the Mantra Gate and Abiding in the Mind." I believe that the meaning of "entering and abiding" already encompasses cultivation, so to avoid redundancy, only one title is kept here. "Mantra" in Sanskrit is "mantra," which means true speech, truthful words, and unerring sounds. Nāgārjuna's commentary calls it a "secret code." The old translation rendered it as "incantation," which is not accurate. This chapter discusses the overall essence of the sutra: that the mind of all beings inherently possesses all-knowing wisdom. To understand this as it truly is constitutes the wisdom of the all-knowing one. Therefore, in this teaching, bodhisattvas directly use true speech as the gate, awakening the wish for enlightenment from within their own mind. The mind itself contains all practices, realizes perfect enlightenment, achieves great nirvana, initiates compassionate means, and purifies the buddha land. From cause to result, everything is done by abiding nowhere, yet dwelling in the mind. Hence, the title is "The Chapter on Entering the Mantra Gate and Abiding in the Mind." Entering the Mantra Gate involves three aspects: first, the gate of body secrecy; second, the gate of speech secrecy; and third, the gate of mind secrecy. These will be explained in detail later. Practitioners use these three means to purify their three karmas, which aligns them with the Tathāgata's three secrets. Through this, they can fulfill the bodhisattva stages in this very life, without needing to pass through countless eons of corrective practices. Thus, the \*Great Perfection of Wisdom Sutra\* says: "Some bodhisattvas, upon first generating the awakening mind, immediately enter the stage of a bodhisattva and become irreversible. Others, upon first generating the mind, instantly attain unsurpassed enlightenment and turn the wheel of the Dharma." Nāgārjuna compares this to a long journey: those riding a goat reach slowly; those on horseback are faster. But if one rides a transcendent being, they arrive at their destination in a single thought. One should not question how it is possible to reach in a single thought—such is the nature of transcendent powers, and one should not doubt it. This is the profound meaning of this sutra.

經云如是我聞：一時薄伽梵住如來加持法界宮者，經初五義如智度論中廣明，然此經梵本闕無通序。阿闍梨云：毗盧遮那大本有十萬偈，以浩廣難持故，傳法聖者採其宗要凡三千餘頌，雖真言行法文義略周，以非大經正本故不題通序。今以例加之，於義無傷也。薄伽梵者，論師所解具有六義，今此宗中薄伽是能破義，如人執持利器多所摧伏，其本未有此名，世議觀其事迹故號為能破者。世尊亦爾，以大智明破一切識心無明煩惱，此等本自無生亦無相貌，然慧曰出時暗惑自除，是故義名為破。釋論亦云：婆伽名破，婆名能，能破婬怒癡故名婆伽婆。二乘雖破三毒亦不了了盡，如盛香器餘氣故在，又如草木薪火以力薄故灰炭不盡，如來如劫燒火一切都盡無烟無炭，故名婆伽婆。復次帝釋聲論謂女人為婆伽，是欲求因緣能息煩惱義，又是所從生義。金剛頂宗即翻此義云：女人者即是般若佛母，無礙知見人皆悉從是生。其有志求因緣得與相應，煩惱戲論皆悉永息，非如世間欲熱雖小止息而實更增也。以密教不可直宣故，多有如是隱語，學者當觸類思之。又薄伽梵者即帶有聲，如人多有資財名持資財者，以有金故名持金者，以如來具殊勝德名持眾德者。釋論亦云：婆伽言德，婆者言有，是名有德婆伽。名曰名聲，婆者言有，是名有名聲。一切世間無有德名聲如佛者，則其義也。經中多譯為世尊，是歎德之總稱。西方語法言及尊者，不敢直斥其名，必先歎其功德，如云大智舍利弗、神通目犍連、頭陀大迦葉、持律優波離等，故此經中例云薄伽梵毗盧遮那。今順此方文勢，或以世尊居下也。

> Thus have I heard: At one time, the Bhagavan dwelt in the Dharma Realm Palace of Tathagata’s Empowerment. The five aspects at the beginning of a sutra are explained in detail in the \*Treatise on Great Perfection of Wisdom\* (\*Mahāprajñāpāramitā Śāstra\*). However, in the Sanskrit manuscript of this sutra, the conventional introduction is absent. The Ācārya said: The extensive text of Mahāvairocana has one hundred thousand verses. Because it was vast and difficult to memorize, the saintly Dharma masters extracted its essential teachings, totaling over three thousand verses. Although these verses cover the practices of mantra teachings with their meaning and structure, since they are not the original full sutra, the conventional introduction is not included. Now we add this introduction following established precedent, which does no harm to the meaning. “Bhagavan” is explained by scholars to have six meanings. In this tradition, \*Bhaga\* means “to break” or “to overcome,” just as a person wielding sharp weapons crushes and subdues many enemies. Originally this title did not exist, but through observing his deeds the world called him “the one who breaks.” Likewise, the World-Honored One, with the light of great wisdom, breaks all discriminative minds, ignorance, and afflictions. These obstructions originally have no arising and no form, yet when the sun of wisdom rises, darkness and delusion naturally vanish. Hence he is called “the Breaker.” The \*Treatise on Great Perfection of Wisdom\* says: \*Bhaga\* means “to break,” and \*van\* means “to possess”—one who possesses the ability to break lust, anger, and ignorance is called \*Bhagavān\*. Arhats, though they break the three poisons, do not fully eliminate them, just as incense containers retain residual fragrance, or as fire from grass and wood is weak and leaves behind ash and charcoal. The Tathagata, like the fire at the end of an eon, consumes everything completely—no smoke, no ash remains—hence he is called \*Bhagavān\*. Furthermore, in the verbal system of Indra, \*Bhaga\* means “woman,” representing the cause of desire and the power to quiet afflictions; it also means “source of birth.” In the \*Vajra Peak Tantra\*, this is reinterpreted: “woman” means Prajñā (wisdom), the Buddha-mother, from whom all beings with unobstructed knowledge and vision are born. Those who sincerely seek this union will correspond with it, and their afflictions and conceptual fictions will be forever stilled—unlike worldly desires which may cease temporarily but actually intensify. Since esoteric teachings cannot be directly expressed, there are many such hidden terms; students should use their own understanding to grasp their meanings. Additionally, \*Bhagavān\* carries an implication of possession—just as a wealthy person is called “the one who holds wealth” or “the one who holds gold,” so the Tathagata, endowed with supreme virtues, is called “the one who holds virtues.” The \*Treatise on Great Perfection of Wisdom\* also says: \*Bhaga\* means “virtue,” and \*van\* means “to possess”; thus it means “possessor of virtue.” \*Bhaga\* can also mean “renown,” and \*van\* means “to possess”; hence it means “the one who possesses fame.” No being in the world possesses virtue or fame equal to the Buddha—that is the meaning. In sutras it is often translated as “World-Honored One,” a general praise of his virtues. According to Western linguistic custom, when honoring the worthy, one does not directly speak their name but first praises their virtues—for example, “Great wisdom Shariputra,” “Supernatural power Maudgalyāyana,” “ascetic Mahākāśyapa,” “Vinaya-master Upāli,” and so on. Hence in this sutra, it reads “Bhagavān Mahāvairocana.” To conform to the literary flow of this tradition, we sometimes place “World-Honored One” later in the sentence.

經云薄伽梵住如來加持者，薄伽梵即此毗盧遮那本地法身。次云如來是佛加持身，其所住處名佛受用身，即以此身為佛加持住處。如來心王如諸佛住而住其中，既從遍一切處加持力生，即與無相法身無二無別，而以自在神力令一切眾生見身密之色、聞語密之聲、悟意密之法，隨其性分種種不同，即此所住名加持處也。次又釋歎加持住處，故云廣大金剛法界宮。大謂無邊際故，廣謂不可數量故。金剛喻過一切語言心行適無所依，不示諸法無初中後，不盡不壞離諸過罪，不可變易不可破壞，故名金剛。如世間金剛寶有三事最勝：一者不可壞故，二者寶中之上故，三者戰具中勝故。此與釋論三種金剛三昧中喻意大同。法界者，廣大金剛智體也。此智體者，所謂如來實相智身，以加持故即是真實功德所莊嚴處，妙住之境心王所都，故曰宮也。此宮是古佛成菩提處，所謂摩醯首羅天宮。釋論云第四禪五種那含住處名淨居天，過是以往有十住菩薩住處亦名淨居天，曰大自在天王是也。今此宗明義，以自在加持神心所宅，故名自在天宮也。隨如來有應之處無非此宮，不獨在三界之表也。

> The scripture says: "The Bhagavān abides in the Tathāgata's empowerment." The Bhagavān is this Vairocana's original Dharma-body. Next, "Tathāgata" refers to the Buddha's empowering body, and the place where it dwells is called the Buddha's enjoyment-body—this very body serves as the Tathāgata's dwelling place of empowerment. The Tathāgata's mind-king abides in it just as all Buddhas abide. Since it arises from the empowering power that pervades all places, it is no different from the formless Dharma-body. Yet, through its sovereign miraculous power, it enables all beings to see the secret forms of the body, hear the secret sounds of speech, and awaken to the secret truths of the mind. According to their different natures and capacities, this very dwelling place is called the "place of empowerment." Next, it further explains and praises this dwelling place of empowerment, thus saying: "The vast, vajra dharmadhātu palace." "Vast" means without boundaries, "immense" means immeasurable in quantity. "Vajra" symbolizes that which transcends all words, thoughts, and mental activity, has no basis of reliance, does not show the beginning, middle, or end of all phenomena, is inexhaustible, indestructible, free from all faults, unchangeable, and unbreakable—hence the name "vajra." Just as the vajra jewel in the mundane world has three supreme qualities: first, it is indestructible; second, it is the supreme among treasures; third, it is the best among weapons. This is largely consistent with the metaphor in the three kinds of vajra samādhi discussed in the commentaries. "Dharmadhātu" refers to the substance of the vast, vajra wisdom. This substance of wisdom is what is called the Tathāgata's true form of wisdom-body. Because of empowerment, it is the place adorned with real merit. It is the sublime state of dwelling where the mind-king resides, hence it is called a "palace." This palace is where the ancient Buddhas attained enlightenment, namely, the palace of Maheśvara (the Great自在 God). The commentaries state: "The place where the five kinds of Anāgāmins dwell in the fourth dhyāna is called the Pure Abode Heaven. Beyond that, there is a dwelling place for bodhisattvas of the tenth stage, also called the Pure Abode Heaven. That is what is meant by the Great自在 Heavenly King." According to the meaning of this tradition, because it is the abode of the sovereign, empowering, miraculous mind, it is called the "自在 Heavenly Palace." Wherever the Tathāgata responds, there is no place that is not this palace—it is not exclusively located beyond the three realms.

一切持金剛者皆悉集會，次明妙眷屬也。如來在此宮中為獨處郎，有眷屬乎？故云此中乃有無邊眷屬常所集會，所謂執金剛等也。梵云伐折羅陀羅，此伐折羅即是金剛杵，陀羅是執持義，故舊譯云執金剛神。今謂持金剛兼得淺深二釋，於義為勝，故隨文便，互存其辭。若世諦常途所表，則云生身佛常有五百執金剛神翊從侍衛。然此宗密意，其伐折羅是如來金剛智印，如是智印其數無量，能持此者亦復無邊。所以然者，心王所住之處，必有塵沙心數以為眷屬。今者心王毗盧遮那成自然覺，爾時一切心數無不入即金剛界中，成如來內證功德差別智印。如是智印，唯佛與佛乃能持之。約菩提義，即有無量無邊金剛印；約佛陀義，即有無量無邊持金剛者。由此眾德悉皆一相一味到於實際，故名集會。若少分未等，一法未滿，即不名一切集會也。然以自在神力所加持故，即從心王毗盧遮那現加持尊特之身，爾時無量法門眷屬一一皆現執金剛身，顯發如來威猛大勢。譬如帝釋手執金剛破修羅軍，今此諸執金剛亦復如是，各從一門持大空之戰具，能壞除眾生無明堅執一切煩惱，故以相況也。

> All those who hold the vajra gathered together, representing the majestic retinue. The Tathāgata dwells alone in this palace; does he have a retinue? Thus it is said: “Herein are boundless retinues ever assembled, namely, those who hold the vajra, and so forth.” In Sanskrit, it is “Vajradhara”. “Vajra” means the vajra pestle, and “dhara” means to hold or grasp. Therefore, the old translation calls them “Vajra-holding Devas.” The current term “Holder of the Vajra” incorporates both a shallow and a deep interpretation, making it superior in meaning. Hence, depending on the context, the terms may be used interchangeably. In terms of conventional worldly expression, it is said that the physical body of the Buddha is always accompanied and guarded by five hundred Vajra-holding spirits. However, according to the esoteric meaning of this tradition, the “vajra” is the Tathāgata’s wisdom seal of vajra nature. Such wisdom seals are countless, and those who can uphold them are likewise boundless. Why? Wherever the mind-king abides, there must be numberless mental factors as his retinue. Now that the mind-king Vairocana has realized the natural enlightenment, at that moment all mental factors enter into the vajra realm, becoming the Tathāgata’s inner realization of meritorious qualities and the wisdom seal of differentiation. Such wisdom seals are upheld solely by the Buddhas and the Buddhas themselves. From the perspective of enlightenment, there are countless and boundless vajra seals; from the perspective of Buddhahood, there are countless and boundless Vajra-holders. Because all these qualities are of one mark and one taste, reaching ultimate reality, it is called a “gathering.” If even a small portion is not uniform, or one quality is incomplete, it cannot be called “the complete gathering.” Yet, through the empowerment of the wondrous spiritual power, from the mind-king Vairocana appears his majestic, glorious body adorned with empowerment. At that moment, the countless dharma-door retinues each appear in the body of a Vajra-holder, revealing the Tathāgata’s awe-inspiring power and great force. It is comparable to Śakra, who, wielding a vajra, defeats the army of Asuras. In the same way, these Vajra-holders each use one specific method to hold the weapon of great emptiness, capable of eradicating sentient beings’ ignorance, stubborn attachments, and all afflictions. Hence, this analogy is given.

如來信解遊戲神變，生大樓閣寶王，高無中邊，諸大妙寶王，種種間飾。菩薩身為師子座者，大眾已集，應有說法處故，次明所住樓閣及師子座也。信解者，始從真正發心，乃至成佛，於是中間，通名信解地，梵云微吃哩抳多，是踊躍義，遊戲義，神變義。謂從初發心以來，深種善根，起種種願行，莊嚴佛土，成熟眾生，恒殊勝進，不休息故，即是超昇騰躍義。如人掉動鼓舞，能以善巧三業，普悅眾心，故此騰躍，即名遊戲。如是遊戲，即是菩薩自在神通，言毗盧遮那本行菩薩道時，以一體速疾力三昧，供養無量善知識，遍行無量諸度門，自利利他，法皆具足，能得如是如來智寶之所集成，祕密莊嚴法界樓觀，於一切實報所生，最為第一，猶如真陀摩尼，為諸寶之王，故曰遊戲神變，生大樓閣寶王也。其高無窮，當知廣亦無際，以邊不可得故，亦復無中，此是遍一切處身之所住處，當知如是樓觀，亦遍一切處也。

> The Tathāgata’s miraculous play of understanding and liberation gave rise to a great jeweled king of towers, whose height has neither center nor boundary, adorned with various sublime jeweled kings. The bodhisattva’s body serves as the lion throne because the assembly has gathered, indicating there should be a place for teaching. Next, the text explains the tower and lion throne where the Tathāgata dwells. “Understanding and liberation” (in Sanskrit, \*vikrīḍita\*) means “joyful play,” “free movement,” and “miraculous transformation.” From the very start of true aspiration for enlightenment up to the attainment of Buddhahood, the entire intermediate stage is called the stage of understanding and liberation. It means that from the moment of first arousing the mind, one deeply plants roots of goodness, undertakes numerous vows and practices, adorns the Buddha-land, matures sentient beings, and continually progresses without rest—this is the sense of rising and leaping upward. Just as a person leaps, dances, and moves skillfully through body, speech, and mind to delight all beings, this leaping is called “play.” Such play is the bodhisattva’s spontaneous miraculous power. Thus, when it says that Vairocana, while practicing the bodhisattva path, used the samādhi of universal single-speed power to make offerings to limitless spiritual friends, to thoroughly practice all gates of liberation, to perfect both self-benefit and benefit for others, and thus attained the secret and solemn Dharma-realm tower, aroused by the Tathāgata’s wisdom-treasure—this tower surpasses all things born of karmic reward, just as the \*cintāmaṇi\* jewel surpasses all jewels. That is why it is called “the great jeweled king of towers arising from miraculous play.” Its height is boundless, and its breadth is likewise without limit, for its boundaries cannot be found—nor can its center. This is the dwelling place of the omnipresent body. Therefore, know that this tower, too, is present everywhere.

次明樓觀莊嚴之相，猶如有人以種種雜色金剛嚴飾金剛，然其體性無有差別。今亦如是，還以如來種種功德寶王間飾樓閣寶王。何以故？更無有法出過如是寶性故。然此第一寂滅之相，以如來加持神力，令應度者隨諸法門表像，若可見聞觸知，即以此為門而入法界，如善財入彌勒宮殿因緣，此中應廣明。菩薩之身為師子座者，上說金剛法界宮即是如來身，次云大樓閣寶王亦即是如來身，今云師子座當知亦爾。所以云菩薩身者，謂本行菩薩道時，次第修行地波羅蜜乃至第十一地，當知後地即以前地為基，故云以菩薩身為師子座。釋論云：譬如師子於眾獸中獨步無畏，佛亦如是，於九十六種外道中一切降伏無畏，故名人中師子，其所坐處若牀若地皆名師子座。今此宗明義，言師子者，即是勇健菩提心，從初發意以來得精進大勢無有怯弱，猶如師子隨所執搏必獲無遺，即是自在度人無空過義也。若淺略釋者，言諸菩薩深心敬法，乃至以身荷載佛師子座，故曰菩薩之身為師子座也。

> Next, we describe the majestic form of the tower and pavilion. It is like someone adorning vajra with various types of multi-colored vajra, yet their fundamental nature remains unchanged. The same is true here: the precious tower and pavilion are further adorned with the various precious qualities of the Tathāgata. Why is this? Because no other truth surpasses the essence of this precious nature. However, this ultimate, peaceful form, through the Tathāgata's empowering spiritual power, allows those who are ready for liberation to enter through each teaching's symbolic representation. If they can see, hear, touch, or know it, they use this as a gateway to enter the Dharma Realm—just as Sudhana entered Maitreya's palace. The full meaning of this should be explained in detail. The bodhisattva's body serves as the lion's throne. Above, it was said that the vajra Dharma Realm palace is the Tathāgata's body. Next, it was said that the great precious tower and pavilion is also the Tathāgata's body. Now, when we speak of the lion's throne, know that it is the same. The reason it is called the "bodhisattva's body" is that, during their original practice of the bodhisattva path, they progressively cultivated the grounds and perfections, up to the tenth ground. You should know that each subsequent ground uses the previous ground as its foundation. Therefore, it is said that the bodhisattva's body serves as the lion's throne. As the Śāstra commentary explains: "Just as the lion walks fearlessly and uniquely among all beasts, so too does the Buddha fearlessly subdue all the ninety-six types of non-Buddhist paths. Thus, the Buddha is called the 'lion among humans,' and whatever place He sits—be it a seat or the ground—is called a 'lion throne.'" In the meaning of this tradition, the "lion" represents the courageous and vigorous bodhi mind. From the first moment of generating this intention, one attains great diligence and power, without any timidity. Just as a lion, whatever it catches is securely obtained, so too does the bodhisattva freely guide beings without missing a single one. In a simpler explanation, it is said that all bodhisattvas deeply respect the Dharma, even to the point of carrying the Buddha's lion throne with their own bodies. Therefore, the bodhisattva's body is called the lion throne.

其金剛名曰虗空無垢執金剛，乃至金剛手祕密主。如是上首十佛剎微塵數等持金剛眾俱，及普賢菩薩、慈氏菩薩、妙吉祥菩薩、除一切蓋障菩薩等諸大菩薩，前後圍繞而演法者，次列同聞眾也。問曰：佛所說經，何故先明住處眷屬耶？答曰：譬如國王若有政令，必先出居外朝制斷刑賞。時史著記云：某時王在某處與某甲大臣等集議，有如是教命，欲令境內信伏行之不疑故。法王亦爾，將說大法，必於大眷屬菩薩眾中令作證明。以是因緣聞者生信，由信心故能入如是法中，修行得證倍復生信，故先列處及眾也。虗空無垢執金剛者，即是菩提心體，離一切執諍戲論。如淨虗空無有障翳，無垢無染亦無分別。如此之心即是金剛智印，能持此印名虗空無垢執金剛也。次虗空遊步執金剛者，遊步是不住義、勝進義、神變義。以淨菩提心於一切法都無所住，而常進修萬行起大神通，故曰虗空遊步。復次虗空無垢執金剛者，即阿字門平等種子修無住行，譬如種殖方便根芽漸生，故次明發行金剛印也。第三虗空生執金剛者，如萌芽已生，四大時節為緣，虗空不礙念念滋長。菩提心亦復如是，以無所得為方便、萬行為緣，得真實生。真實生者，所謂大空生，故名虗空生。第四被雜色衣執金剛者，如萌芽增長，莖葉華實漸次滋繁。菩提心樹王萬德開敷亦復如是，故云具種種色。復次，以種種法界色染此無垢菩提心，成大悲漫荼羅，故名被雜色衣。第五、善行步執金剛者，此善字，梵云毗質多羅，有端嚴義、種子義，譬如已得果實，復還為種子也。善行步者，即是諸佛威儀，謂善知時宜、可度、不可度等種種通塞，以身、口、意方便俯應群機，曲中規矩，皆成佛事，故以為名也。第六、住一切法平等執金剛者，謂住一切佛平等性也，謂因果、自他、有為、無為等一切諸法，入此如實智中，究竟平等，同一實際，能持此智，故以為名也。然上來五句亦皆是如來真實功德，無深淺之殊，為欲分別，令易解故，作次第說耳。第七、哀愍無量眾生界執金剛者，此哀愍亦名救度，謂已住平等法性，自然於一切眾生發同體悲愍之心，諸眾生界無量故，如是大悲亦無限量，此是如來一德，故能持者，因以為名。第八、那羅延力執金剛者，已發哀愍之心，若具大勢，則能救護，故次明也。經中挍量六十象力不如一香象力，乃至末後那羅延力最勝，佛生身一一毛孔皆等那羅延力，故以喻法界身那羅延力。第九、大那羅延力執金剛者，謂持祕密神通力也。如一闡提必死之疾，二乘實際作證已死之人，諸佛醫王明見如來性故，則能必定師子吼，於救療因緣心不怯弱，諸菩薩尚不能爾，故復明不共一切摩訶那羅延力。第十妙執金剛者，妙名更無等比、更無過上義，猶如醍醐融妙已極不可復增，常不變易無間無雜。如來亦爾，一切功德悉皆無比無上，諸有所作亦唯為此一事因緣，故名妙執金剛。第十一勝迅執金剛者，勝謂大空，大空即是遍一切處，故能起速疾神通也。住此乘者初發心時即成正覺，不動生死而至涅槃，故名勝迅。第十二無垢執金剛者，即是離一切障菩提心也。譬如真金剛體性純淨，若種種鍊冶眾寶磨瑩倍復光明，則知初質尚與微垢共住。能持此畢竟淨金剛印，因以為名。第十三刃迅執金剛者，此刃字梵文是忿中之忿、利中之利，義翻猶如刀刃也。持此金剛利智，一切難斷處悉斷、難伏處悉伏，故以為名。第十四如來甲執金剛者，如來甲所謂大慈，由此嚴身故攝護眾生施作佛事，不為一切煩惱所傷，無能降伏俎壞之者，故以為名。第十五如來句生執金剛者，句名住處即大空也。諸佛自證功德從如來性生，此加持身從如來自證功德生，以不離阿字門故名如來句生。第十六住無戲論執金剛者，所謂住大空慧也。謂觀緣起實相無生無滅、不斷不常，亦非去來一異，是處諸戲論息猶如涅槃，持如是智印故得名也。第十七如來十力生執金剛者，謂佛方便智如是妙權從何處生？謂從如來十智力生，持如是印故得名也。第十八無垢眼執金剛者，即如來五眼，以菩提心畢竟淨故，以一切種智觀一切法，了了見聞覺知無所罣礙，能持如是金剛印，故以為名。第十九金剛手祕密主者，梵云播尼，即是手掌。掌持金剛與手執義同，故經中二名互出也。西方謂野叉為祕密，以其身口意速疾隱祕難可了知，故舊翻或云密迹。若淺略明義，祕密主即是夜叉王也。執金剛杵常侍衛佛，故曰金剛手。然是中深義，言夜叉者，即是如來身語意密，唯佛與佛乃能知之。乃至彌勒菩薩等，於如是祕密神通力所不及，祕中最祕，所謂心密之主，故曰祕密主。能持此印，故云執金剛也。如是上首十佛剎微塵數等持金剛眾俱者，若具存梵本，於列名下一一皆有多聲，應云虗空無垢等、虗空遊步等，乃至祕密主等。所以然者，此等上首執金剛，一一皆有無量眷屬，部類大本當具存耳。然統其綱要則枝末隨之，於宗通之用不足為闕。所云十佛剎微塵數者，如來差別智印其數無量，非算數譬喻之所能知。且以如來十種智力，各對一佛剎微塵以表眾會之數。世界海、世界性及一佛剎義，如釋論中廣明。然此毗盧遮那內證之德以加持故，從一一智印各現執金剛身，形色性類皆有表像，各隨本緣性欲引攝眾生。若諸行人慇懃修習，能令三業同於本尊，從此一門得入法界，即是普入一切法界門也。

> The Vajra-holders were named: Space-Like Undefiled Vajra-Holder, and finally, Secret Vajra-Holder. Along with these leaders—numbering as many as the dust motes in ten Buddha-lands—there was a great assembly of Vajra-holders. Also present were great Bodhisattvas such as Universal Virtue (Samantabhadra), Loving One (Maitreya), Wonderful Auspiciousness (Manjushri), and Remover of All Obstacles. They surrounded the Buddha, who was teaching the Dharma. These were the audience present to hear the teaching. \*\*Question:\*\* Why, when the Buddha teaches a sutra, does he first describe the setting and the congregation? \*\*Answer:\*\* It’s like a king issuing a decree. He must first go to the outer court to make decisions and enforce rewards and punishments. The court historian then records: “On such a day, at such a place, the king gathered with ministers such as so-and-so, and issued this command.” This is done so that everyone in the realm will trust and obey without doubt. The Dharma King does the same. When about to teach a great Dharma, he does so in the presence of a great assembly of Bodhisattvas, who serve as witnesses. Because of this, the listeners develop faith. Through that faith, they can enter this Dharma, practice it, realize its truth, and deepen their faith. Therefore, the setting and assembly are described first. \*\*Space-Like Undefiled Vajra-Holder\*\* represents the essence of the Bodhi-mind, which is free from all grasping, conflict, and conceptual elaboration. It is like clear space, without obstruction, stain, or discrimination. Such a mind is the Vajra Seal of Wisdom, and the one who holds this seal is called Space-Like Undefiled Vajra-Holder. Next, \*\*Space-Wandering Vajra-Holder\*\* “Wandering” implies non-abiding, progress, and miraculous transformation. With the pure Bodhi-mind, one dwells nowhere in all things, yet constantly cultivates myriad practices and manifests great spiritual powers. Hence the name Space-Wandering. Now, \*\*Space-Like Undefiled Vajra-Holder\*\* is the gate of the syllable “A,” the seed of equality, cultivating the practice of non-abiding. It’s like planting a seed: with proper conditions, the root and sprout gradually emerge. Therefore, the Vajra Seal of initiating action follows. Third, \*\*Space-Born Vajra-Holder\*\* is like the sprout that has already emerged. With the elements and seasons as conditions, and space not hindering it, it grows moment by moment. The Bodhi-mind is the same. With “non-attainment” as the skillful means and myriad actions as conditions, true birth occurs. True birth is what is called “Great Space Birth,” hence the name Space-Born. Fourth, \*\*Adorned with Multi-Colored Garments Vajra-Holder\*\* is like the sprout growing into a stem, leaves, flowers, and fruit, gradually flourishing. The Bodhi-mind as the king of trees, with myriad virtues blooming, is the same. Hence, “possessing various colors.” Furthermore, by dyeing this undefiled Bodhi-mind with the colors of the Dharma-realm, the Great Compassion Mandala is created. Hence the name. Fifth, \*\*Graceful Walker Vajra-Holder\*\* “Graceful” is translated from the Sanskrit “vicitra,” which has meanings of elegance and seed. It’s like obtaining fruit, which then becomes a seed again. “Graceful Walker” signifies the Buddha’s deportment. He skillfully knows what is timely, who is ready to be taught, and who is not, and all kinds of opportunities and obstacles. He adapts to beings with body, speech, and mind skillfully, acting perfectly within bounds, accomplishing all Buddha-work. Hence the name. Sixth, \*\*Dwelling in Equality of All Dharmas Vajra-Holder\*\* This means dwelling in the state of equality of all Buddhas. All dharmas—cause and effect, self and other, conditioned and unconditioned—enter this wisdom of reality, perfectly equal, identical in ultimate truth. One who holds this wisdom is so named. The previous five names also describe the Tathagata’s true qualities, with no difference in depth. They are described step by step for clarity and easy understanding. Seventh, \*\*Compassionate toward Infinite Beings Vajra-Holder\*\* This compassion is also called salvation. Having realized the nature of equality, one naturally develops a compassion that identifies with all beings. As the realm of beings is limitless, this great compassion is also limitless. This is one quality of the Tathagata, and the one who embodies it takes this name. Eighth, \*\*Narayana Strength Vajra-Holder\*\* Having developed compassion, if one has great power, one can rescue and protect. Hence this follows. In the sutra, it is said that sixty elephants’ strength is less than one fragrant elephant’s, and so on, up to Narayana strength as supreme. Every pore of the Buddha’s physical body has the strength of Narayana. Thus, it is a metaphor for the strength of the Dharmakaya, Narayana strength. Ninth, \*\*Great Narayana Strength Vajra-Holder\*\* This refers to holding the secret spiritual power. Just as an icchantika suffers a fatal disease, and one who has realized the Arhat’s nirvana is like a dead person, the Buddha, the great physician, seeing the Tathagata-nature, can roar with certainty, not shrinking back from the cause of salvation. Even Bodhisattvas cannot do this, so this unique, peerless Maha-Narayana strength is explained. Tenth, \*\*Excellent Vajra-Holder\*\* “Excellent” means incomparable, unsurpassable, like the finest clarified butter, perfect and unchangeable, with no gaps or impurities. The Tathagata is the same. All his virtues are incomparable and supreme, and all his actions are for this one purpose. Hence, Excellent Vajra-Holder. Eleventh, \*\*Swift Victor Vajra-Holder\*\* “Victory” means great space, which pervades everywhere, so it can generate swift spiritual powers. Those in this vehicle, at the moment of first arousing Bodhi-mind, realize enlightenment. Without moving from birth-and-death, they attain nirvana. Hence, Swift Victor. Twelfth, \*\*Undefiled Vajra-Holder\*\* This is the Bodhi-mind free from all obstacles. Like a true vajra, its nature is pure. When refined and polished with various gems, it becomes even more radiant, revealing that its original state shared subtle impurities. One who holds this ultimately pure Vajra Seal is so named. Thirteenth, \*\*Blade-Swift Vajra-Holder\*\* The word “blade” in Sanskrit means the most wrathful within wrath, the sharpest within sharpness, translated here as “blade.” Holding this vajra of keen wisdom, one cuts everything hard to cut and subdues everything hard to subdue. Hence the name. Fourteenth, \*\*Tathagata-Armor Vajra-Holder\*\* The Tathagata’s armor is great compassion. Adorned with it, one protects sentient beings and performs Buddha-work, unharmed by any affliction, unconquerable and indestructible. Hence the name. Fifteenth, \*\*Born from Tathagata-Sphere Vajra-Holder\*\* “Sphere” means abode, which is great space. The Buddha’s self-realized virtues arise from the Tathagata-nature. This embodiment through empowerment arises from the Tathagata’s self-realized virtues. Since it does not depart from the gate of the syllable “A,” it is called Born from the Tathagata-Sphere. Sixteenth, \*\*Dwelling in Non-Elaboration Vajra-Holder\*\* This means dwelling in the wisdom of great space. Contemplating the real nature of dependent origination, which is neither born nor destroyed, neither constant nor annihilated, not coming nor going, not the same nor different, here all conceptual elaborations cease, resembling nirvana. One who holds this wisdom seal is so named. Seventeenth, \*\*Born from Tathagata’s Ten Powers Vajra-Holder\*\* This asks, “From what does the Tathagata’s skillful wisdom arise?” It arises from the Tathagata’s ten powers. One who holds this seal is so named. Eighteenth, \*\*Undefiled-Eye Vajra-Holder\*\* This is the Tathagata’s five eyes. Because the Bodhi-mind is ultimately pure, one perceives all things with all-knowing wisdom, seeing, hearing, knowing clearly without obstruction. One who holds such a Vajra Seal is so named. Nineteenth, \*\*Secret Vajra-Holder\*\* In Sanskrit, “pani” means palm. “Holding a vajra in the palm” is similar in meaning to “Vajra-Holder,” so both names appear in the sutras. In the West, yakshas are called secret because their body, speech, and mind are swift, hidden, and difficult to know. So, old translations sometimes say “secret trace.” In a shallow sense, the Secret Master is the yaksha king. He holds the vajra scepter and always attends the Buddha, hence “Vajra-Holder.” But in a deeper sense, “yaksha” means the Tathagata’s secrets of body, speech, and mind, which only a Buddha can know. Even Bodhisattvas like Maitreya cannot equal this secret spiritual power. The most secret of secrets is the master of the mind-secret, hence “Secret Master.” One who holds this seal is called “Vajra-Holder.” \*\*Along with these leaders, numbering as many as the dust motes of ten Buddha-lands, all Vajra-holders:\*\* If the Sanskrit text were fully preserved, after listing each name, a plural suffix would appear, making it “Space-Like Undefiled, etc., Space-Wandering, etc., up to Secret Master, etc.” This is because each leader has countless followers. The larger version of this text would include them all. But grasping the essential brings the details along, and for understanding the general meaning, this is sufficient. The phrase “dust motes of ten Buddha-lands” illustrates that the Tathagata’s various wisdom seals are countless, beyond calculation or analogy. It uses the Tathagata’s ten powers, each corresponding to the dust of a Buddha-land, to represent the assembly’s size. The meanings of “world-ocean,” “world-system,” and “a Buddha-land” are explained in detail in the commentary (\*Shastras\*). These are the inner realizations of Vairocana. Through empowerment, each wisdom seal manifests as a Vajra-holder body, with forms, colors, and natures that all symbolize something, each guiding beings according to their original predispositions and desires. If practitioners diligently cultivate, they can make their three actions identical to the deity. Entering the Dharma-realm through this one gate is to universally enter all gates of the Dharma-realm.

次列菩薩眾，以四聖者而為上首。前明諸執金剛一向是如來智印，今此菩薩義兼定慧，又兼慈悲，故別受名也。亦是毗盧遮那內證功德，如執金剛有十佛剎微塵眾，當知是諸菩薩法門相對，亦有十佛剎微塵眾，以加持故。然各從於法界一門，現為一善知識身也。又般若釋論生身，佛成道時，阿難、密迹力士等，是名內眷屬。舍利弗、目連等諸聖人，及彌勒、文殊諸阿毗䟦致、一生補處菩薩等，是名大眷屬。今謂佛加持身亦復如是，諸執金剛各持如來密印，名內眷屬。諸菩薩大悲方便，普門攝受無量眾生，輔佐法王行如來事，名大眷屬。故大品云：欲為諸佛內眷屬，欲得大眷屬者，當學般若波羅蜜也。普賢菩薩者，普是遍一切處義，賢是最妙善義。謂菩提心所起願行，及身口意悉皆平等，遍一切處純一妙善，備具眾德，故以為名。慈氏菩薩者，謂佛四無量心，今以慈為稱首。此慈從如來種性中生，能令一切世間不斷佛種，故曰慈氏。上云普賢，是自證之德，本願已滿，欲化眾生令得此道，故次明之也。妙吉祥菩薩者，妙謂佛無上慧，猶如醍醐純淨第一。室利翻為吉祥，即是具眾德義，或云妙德，亦云妙音也。即言以大慈悲力故，演妙法音令一切聞，故次彌勒明之。除一切蓋障菩薩者，障謂眾生種種心垢，能翳如來淨眼不得開明，若以無分別法滅諸戲論，如雲霧消除日輪顯照，故曰除蓋障。如來諸有所說，悉皆為此一事因緣，故次妙音明之。復次行人雖學般若波羅蜜，若無禪定，猶如盲者雖遇日光無所能為，故次文殊妙慧明除蓋障三昧也。此四菩薩即是佛身四德，有所偏闕即不能成無上菩提，是故列為上首，以統塵沙眾德。諸大菩薩者，具出梵文，應云摩訶菩提薩埵。釋論云：菩提名諸佛道，薩埵名眾生，或名勇心。是人盡欲得諸佛功德，其心不可斷不可破，如金剛山，是名薩埵。復次此人心能為大事，不退不轉大勇心故，多眾生中起大慈悲，成立大乘能行大道，得最大處故必能說法，破一切眾生大邪見、大愛、大我心等諸煩惱，故名為摩訶薩埵。阿闍梨云：據正義當云菩提索哆。此索哆者，是忍樂修行堅持不捨義也。然聲明有如是法，若論文字其義雖正，音韻或不流便者，得取便安之，故世論師謂為薩埵。欲傳習者隨順其辭。

> Next, the assembly of Bodhisattvas is headed by four holy beings. The earlier explanation of the Vajra-wielding beings indicates they are exclusively the seal of the Tathāgata's wisdom. Now, these Bodhisattvas embody both concentration and wisdom, as well as compassion, hence they receive a distinct designation. They are also the inner realized qualities of Vairocana. Just as the Vajra-wielding beings number as many as the dust motes in ten Buddha-realms, so too should it be understood that these Bodhisattvas have corresponding Dharma-gates, likewise numbering as many as the dust motes in ten Buddha-realms, due to the power of empowerment. Yet each manifests as the body of a spiritual guide through a single gate of the Dharma-realm. Furthermore, the \*Mahāprajñāpāramitāśāstra\* discusses the created body of the Buddha: at the time of the Buddha’s enlightenment, beings like Ānanda and the Athlete of Secrets are called inner retinue. Holy beings like Śāriputra and Maudgalyāyana, along with the irreversible Bodhisattvas such as Maitreya and Mañjuśrī, and the \*ekajātipratibaddha\* Bodhisattvas (those destined for one final life before Buddhahood), are called the great retinue. Now it is said that the Buddha’s empowered body is also like this: the Vajra-wielding beings each uphold the Tathāgata's secret seal and are called the inner retinue. The Bodhisattvas, through great compassion and skillful means, universally and inclusively guide countless beings, assisting the Dharma-king in carrying out the Tathāgata’s work, and are called the great retinue. Therefore, the \*Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra\* says: "If one wishes to become the inner retinue of the Buddhas, or to obtain the great retinue, one should study the Prajñāpāramitā." As for the Bodhisattva Samantabhadra (Universal Virtue): "Universal" means pervading all places, "Virtue" means the highest goodness. It refers to the vows and practices arising from the mind of enlightenment, as well as body, speech, and mind, all being equal, purely and supremely good, and fully endowed with all virtues—thus the name. As for the Bodhisattva Maitreya (Loving One): This refers to the Buddha’s four immeasurable states of mind, with loving-kindness taken as the foremost. This loving-kindness arises from the nature of the Tathāgata's lineage, enabling all worlds to never cut off the Buddha-seed, hence the name Maitreya. Samantabhadra was mentioned earlier as the virtue of self-realization, with his original vows already fulfilled, and now he wishes to transform beings so they may attain this path; therefore Maitreya is mentioned next. As for the Bodhisattva Mañjuśrī (Wonderful Auspiciousness): "Wonderful" refers to the Buddha's unsurpassed wisdom, like pure ghee that is utterly pure and foremost. \*Śrī\* translates as "auspiciousness," meaning endowed with all virtues. It is also called \*Mahjuśrī\* (Wonderful Virtue) or \*Mañjughoṣa\* (Wonderful Sound). It means that through the power of great compassion, he proclaims the wonderful Dharma-sound so that all beings may hear it; therefore he is mentioned after Maitreya. As for the Bodhisattva Sarvanīvaraṇaviṣkambhin (Remover of All Obstructions): "Obstructions" refer to the various mental defilements of beings that cover the Tathāgata's pure eye, preventing it from opening clearly. If, through the unconditioned Dharma, one extinguishes all conceptual elaborations, it is like clouds and fog dispersing and the sun disc shining forth—hence the name Remover of Obstructions. Everything the Tathāgata says is entirely for this one purpose; therefore he is mentioned after the Wonderful Sound. Furthermore, although a practitioner may study the Prajñāpāramitā, without meditative concentration, it is like a blind person encountering sunlight but being unable to act; therefore, after Mañjuśrī's wonderful wisdom, the samādhi of Sarvanīvaraṇaviṣkambhin is explained. These four Bodhisattvas are the four virtues of the Buddha-body; if any is partially lacking, one cannot achieve unsurpassed enlightenment. Therefore they are listed as the foremost leaders, presiding over a dust-like multitude of virtues, countless as atoms. As for "great Bodhisattvas": the full Sanskrit term should be \*mahā-bodhisattva\*. The \*Śāstra\* explains: "bodhi\* means the path of the Buddhas, \*sattva\* means a being, or one with a courageous mind." Such a person seeks to attain all the virtues of the Buddhas, with a mind that cannot be cut off or broken, like a vajra mountain—hence called \*sattva\*. Furthermore, because this person can accomplish great deeds, with an irreversible and unwavering great courageous mind, he arouses great compassion among the multitude, establishes the Great Vehicle, can walk the great path, and attains the highest state. Thus he is surely able to teach the Dharma, destroying the great wrong views, great craving, great self-grasping, and all other afflictions of beings—therefore he is called \*mahāsattva\* (great being). The Ācārya said: According to the correct etymology, it should be said \*bodhisakta\*. Here, \*sakta\* means the meaning of "enduring, delighting in practice, and persevering without abandoning." However, linguistic rules are such that even if the literal meaning is correct, if the pronunciation is not smooth, one may adjust it for convenience. Therefore worldly grammarians refer to it as \*sattva\*. Those who wish to transmit and practice the teaching follow this convention.

就瑜伽宗，薩埵略有三種：一者愚童薩埵，謂六道凡夫不知實諦因果，心行邪道修習苦因，戀著三界堅執不執不捨，故以為名。二者有識薩埵，即二乘也。纔覺知生死過患，自求出離得至涅槃，染著化城興滅度想，於如來功德未生願樂之心，故以為名。三者菩提薩埵，無上菩提出過一切臆度戲論種種過失，是一向純善白淨微妙不可譬類義，即是眾生本性不思議心也。能忍如是成道事，願樂修行堅固不動，故名菩提索哆。於如是人中功業最大，堪能轉授一切眾生，故名摩訶薩埵。此等大眾前後圍繞，大日世尊以無量身口意業供養恭敬為聽法故，故次明群機嘉會之時所同聞法，即經所謂越三時如來之日加持，故身語意三平等句法門也。然此經流布閻浮提略有十萬偈，若十佛剎微塵大眾各各廣演身口意差別法門則無限量，此說法時分復當云何？故結集者云：爾時住於佛日，而衍說法也。如世間時分，則有過去未來現在，長短劫量，種種不同。且約日行四天下，一周晝夜，各有初中後分，乃至三十時等，剎那不住，代謝相推。以淨眼觀之，三際之相，了不可得，無終無始，亦無去來。此實相之日，圓明常住，湛若虗空，無有時分脩短之異。然以佛神力故，故令瑜伽行者，於無量劫，謂如食頃，或演食頃，為無量劫。延促自在，咸適眾機，無定相可得，故云如來日也。如此時中，佛說何法？即是身語意平等句法門。言如來種種三業，皆至第一實際妙極之境。身等於語，語等於心，猶如大海，遍一切處，同一鹹味，故云平等也。句者，梵云鉢曇，正翻為足。聲論是進行義，住處義。如人進步，舉足下足，其迹所住處，謂之鉢曇。言辭句逗，義亦如是，故同一名耳。

> Regarding the Yoga school, beings known as "Sattva" are of three kinds: First, the ignorant sattva. These are ordinary beings trapped in the six realms of existence. They are unaware of the true law of cause and effect. Their minds follow wrong paths, cultivating the causes of suffering. They cling to and delight in the three realms of existence, stubbornly holding on without release. Thus they are given this name. Second, the discerning sattva. These are the two vehicles of practitioners. They have just awakened to the misery of birth and death. Seeking their own escape, they attain nirvana. But they become attached to the provisional "city of illusions" and desire merely to enter cessation. They have not yet developed a longing for the virtues of a Buddha. Thus they are given this name. Third, the Bodhisattva. The supreme enlightenment transcends all conjecture, intellectual games, and various faults. It is a state of pure, utter goodness—subtle and beyond all comparison. This is nothing other than the inconceivable innate mind of all beings. He who can endure such a path to enlightenment, who happily and resolutely practices it with unwavering strength, is called a Bodhisattva. Among such people, their merit is the greatest. They are capable of transmitting this teaching to all beings. Thus they are called a Great Being (Mahasattva). These great beings gather, surrounding the World-Honored One, Mahavairocana, who offers them countless forms, sounds, and mental activity as offerings of respect, all so they may hear the Dharma. Therefore, the text next describes the auspicious assembly of beings all hearing the same teaching. This is what the scripture calls "surpassing the three times and dwelling within the Tathagata's sun of empowerment." Hence, it is the Dharma-gate of the equality of body, speech, and mind. Yet this scripture circulating in the world consists of approximately 100,000 verses. If the multitudes as vast as dust motes in ten Buddha-lands each extensively expounded the different teachings on body, speech, and mind, it would be limitless. How then could one define the time of this teaching? Thus the compiler says: "At that time, he dwelt within the Buddha-sun, and thus proclaimed the Dharma." In terms of worldly time, there is past, future, and present, various lengths of eons, and many differences. For example, as the sun travels around the four continents, a single day and night has its beginning, middle, and end—even up to thirty divisions. Moments do not stop, passing and replacing each other. When viewed with a pure eye, the marks of past, present, and future are ultimately ungraspable. There is no end nor beginning, and no coming or going. This sun of ultimate reality is perfect, round, and permanently abiding, clear and vast like space. It has no distinction of long or short periods of time. Yet through the Buddha's spiritual power, a yoga practitioner can experience countless eons as the snap of a finger, or unfold a finger-snap into countless eons. Extension and contraction come freely, perfectly suiting the capacities of all beings. No fixed mark can be obtained. Thus it is called "the sun of the Tathagata." In such a time, what Dharma did the Buddha teach? It is none other than the Dharma-gate of the equality of body, speech, and mind. This means that all the Tathagata's three kinds of actions reach the ultimate, supremely wondrous state. Body equals speech, speech equals mind. Just like the vast ocean pervading everywhere, with a single flavor of salt, this is what "equality" means. The word "gate" is in Sanskrit "pada," which is literally translated as "foot." In phonology, it conveys the meanings of "progression" and "dwelling place." For example, when a person walks, every step involves lifting and placing the foot. The mark left where the foot dwells is called "pada." A phrase or a sentence is the same in meaning, thus they share the same name.

今就此宗，謂修如是道迹，次第進修，得住三平等處，故名為句。即以平等身口意祕密加持為所入門，謂以身等之密印、語等之真言、心等之妙觀為方便故，逮見加持受用身。如是加持受用身，即是毗盧遮那遍一切身。遍一切身者，即是行者平等智身。是故住此乘者，以不行而行，以不到而到，名為平等句。一切眾生皆入其中，而實無能入者，無所入處，故名平等法門。則此經之大意也。

時彼菩薩，普賢為上首，諸執金剛祕密主為上首，毗盧遮那如來加持故，奮迅示現身無盡莊嚴藏。乃至有情類業壽種除，復有芽種生起者，謂將說此平等法門故，先以自在加持感動大眾，悉現普門境界祕密莊嚴不可思議未曾有事，因彼疑問而演說之，則聞者信樂倍增，深入悟義。如法華序分從地涌出品因緣，此中當廣說之。復次，普賢祕密主等上首諸仁者，即是毗盧遮那差別智身，於如是境界又久通達。然此諸解脫門所現諸善知識，各引無量當機眾，同入法界漫荼羅，為饒益此初入法門實行諸菩薩故，如來加持奮迅示現身大神通力也。如師子王將欲震吼，必先奮迅其身，呈現威神材力，然後發聲。如來亦爾，將欲必定師子吼宣說一切智門故，先奮迅示現無量莊嚴藏。所謂莊嚴者，謂從一平等身普現一切威儀，如是威儀無非密印；從一平等語普現一切音聲，如是音聲無非真言；從一平等心普現一切本尊，如是本尊無非三昧。然此一一三昧差別之相，皆無邊際，不可度量，故名無盡莊嚴如來祕密慧也。經云：除蓋障菩薩，於法會中，欲知佛身量故，令大目連尋之，上至梵宮，猶覩如來。若對目前，佛身威儀，說法音聲，與本無異。乃至盡其神力，往詣佗方佛土，亦不異梵宮。爾時除葢障菩薩，及以目連，不能測故，即自往觀，察過十方，各如恒河沙世界，皆見如來，不起于座，而演說法。乃至周極十方，盡其神通勢力，亦復如是。然後還歸，方見除疑天女，去佛不遠，入於三昧，便作是念：我聞此天女，通達無量三昧門，我當觀之，今住何定也。又盡心力觀之，不測其心所行之處，聚集無量天鼓，一一皆如須彌山王，以神力同時發聲，欲令出定，而不能得。乃至佛言：我未發菩提心時，是天女已能住此三昧，即是無邊際義也。如是毗盧遮那，普於十方一切世界，一一皆現佛加持身。是一一身，各有十佛剎微塵等菩薩金剛大眾。此諸大眾，諸根相好，亦復無邊，如胡麻中油，遍滿法界，於中無空隙處。又如國王，有大庫藏，若須示人，則自在開發，而陳布之，故曰莊嚴藏也。復次，此諸大眾，但以佛威神力故，得見如是不思議境界。如來若捨加持，即不現前，非其自心限量之所能及。如行者內修般舟三昧，外蒙神力護持，能以父母生身，見十方佛。如清夜無雲，仰觀眾星，聽聞法音，了了無礙。然此境界，由行者心淨故生耶？由佛加被故生耶？若由內心，即是從自性生；若由佛力，即是從佗性生。悉皆不異外道論義。以自佗無故，和合亦無。又復非無因緣而得成就。何以故？內因外緣，隨有所闕，即不現前故。當知如是莊嚴相，顯時無所從來，隱時亦無所去，畢竟平等，不出於如。故經云：非從毗盧遮那佛身，或語或意，生一切處，起滅邊際不可得。而毗盧遮那，一切身業，一切語業，一切意業，一切處，一切時，於有情界，宣說真言道句法。此轉釋佛莊嚴藏所以無盡無邊際者，以不異如來遍一切處常住不滅之身也。雖常無起滅，而能以一切三業，普於十方三世一切時處，說最實道，教化群生，軌匠其心，令至佛道。

經云：又現執金剛、普賢、蓮華手菩薩等像貌，普於十方宣說真言道清淨句法，所謂初發心乃至十地，次第此生滿足緣業生，增長有情類業壽種，除復有芽種生起者。又廣前相言，非但示現佛身充滿十方一切世界，所現金剛菩薩等身亦復遍一切處也。如十佛剎微塵數諸執金剛菩薩等身口心印差別不同，如是一一本尊像類眷屬皆如毗盧遮那，充滿十方一切世界，如因陀羅網互不相妨。今略舉三聖者以為稱首也。執金剛對金剛智慧門降伏方便，普賢對如如法身門寂災方便，觀音對蓮華三昧門增益方便，舉此三點則無量不思議妙用皆已攝在其中，故特言之。所云等者，乃至諸天八部五通神仙，如外現曼荼羅之所表示，例可知也。如是等種種因緣無數方便，普門應現教化群生，雖淺深不同麤妙互異，然究其實事無非祕密加持，各能開示如來清淨知見。若離如是實相印，餘皆愛見所生，與天魔外道作諸營侶，豈得名為清淨句耶？次又釋言：所謂清淨句者，即是頓覺成佛神通乘也。如餘乘菩薩志求無上菩提，種種勤苦不惜身命，經無數阿僧祇劫，或有成佛或不成佛者。今此真言門，菩薩若能不虧法則方便修行，乃至於此生中逮見無盡莊嚴加持境界，非但現前而已。若欲超昇佛地，即同大日如來亦可致也。復次行者初發心時得入阿字門，即從如來金剛性生芽。當知此芽一生，運運增進，更無退義，乃至成菩提，無行可增，然後停息，故云次第此生滿足。此中次第者，梵音有不住義、精進義、遍行義。謂初發心，欲入菩薩位故，於此真言法要，方便修行，得至初地。爾時，以無所住，進心不息，為滿第二地故，復依真言法要，方便修行，得入三摩地。如是次第，乃至滿足十地，唯以一行一道，而成正覺。若於異方便門，開顯密意，亦皆不離如是寶乘也。緣業生者，謂諸有情，癡愛因緣，造身口意種種虗妄不清淨業，乘如是業，生六趣身，增長輪迴，備受諸苦。今修平等三業清淨慧門，一切蘊阿賴耶業壽種子，皆悉焚滅，得至虗空無垢大菩提心。一切如來平等種子，從悲藏中，生法性芽，乃至莖葉華果，遍滿法界，成萬德開敷菩提樹王。然以四不生義觀之，都無所趣，亦無起處，當知此生，即是大空生也。故云有情類業壽種除，復有芽種生起。復次，如來所現十佛剎微塵數等諸善知識，及法界門，假令次第觀聽，則無量無邊阿僧祇劫，不可周遍。以佛日加持故，於會坐之頃，皆悉現前，即是將說此經，示不可思議神通瑞相也。如文殊師利，覩見白毫所照萬八千土諸菩薩種種因緣，皆是行菩薩道，即知諸佛將欲開權顯實，說法華經。當知金剛手等，亦復如是，普見加持世界，唯說平等法門，即知如來將演遍一切乘，自心成佛之教。故下文所問，乘此而生也。

爾時執金剛祕密主於彼眾會中坐，白佛言：世尊！云何如來、應供、正遍知得一切智智？乃至如是智慧以何為因？云何為根？云何究竟者，如來自證之智，設以神力加持亦不可示人。前云奮迅示現無盡莊嚴藏者，皆外用之迹耳。智者見其條末則諭其宗本，如觀象迹超絕眾群，其所蹂踐倍復深廣，雖不覩其形，當知此象身力必大。又如迅靁澍雨，能令鳥獸震死、百川奔涌、懷山襄陵，雖不測其本，當知此龍威勢必大。今諸大眾亦復如是，以覩如來無盡身口意，能一時普應法界眾生，妙合根宜曲成佛事，則知如來智力必於一念普鑒群機，本末因緣究竟無礙。照俗之權尚爾，其契實智之境當復云何？若法不然，則有微迹可尋，我已盡覩，然不知是法從何得之？故執金剛手因眾會疑心而問佛言：云何如來、應供、正遍知得此一切智智也？梵本云怛佗揭多者，怛佗是如義，揭多是來義、知解義、說義、去義。如諸佛乘如實道來成正覺，今佛名如是來，故名如來。一切諸佛如法相知解，知已亦如諸法實相為眾生說，今佛亦如是，故名如實知者。名如實說者，一切諸佛得如是安樂性直至涅槃中，今佛亦如是去，故名如去。釋論具含有四義，然古譯多云如來，有部戒本云如去，阿闍梨意存如去如說，今且順古題也。梵本云阿羅訶者，阿羅是煩惱，訶是害義、除義，釋論謂之殺賊。佛以忍進鎧甲，乘持戒之馬，定弓慧箭，外破魔王軍，內滅煩惱賊，故以為名。又阿名為不，羅訶名生，謂佛心種子後世田中不生無明，㲉皮脫故。復次，阿羅訶是應受供養義，以有如是功德故，應受天人最上供養，故以為名也。梵云三藐三佛陀者，三藐名正，三名遍，佛陀名知，故曰正遍知也。釋論云：若有人言：何以故但佛如實說如來如去故，應受最上供養耶？以佛得正遍智慧故。正名諸法不動不壞相，遍名不為一法二法故，以悉知一切法無餘，是名三藐三佛陀。然此宗中佛陀名覺，是開敷義，謂由自然智慧遍覺一切法，如盛開敷蓮華無有點汙，亦能開敷一切眾生，故名佛也。梵云薩婆若那，若那即是一切智智。釋論云：薩婆若多者，即一切智。一切謂名色等無量二法門各攝一切法，如是無量三、四、五、六等乃至阿僧祇法門各攝一切法，是一切法中一相、異相、漏相、非漏相、作相、非作相等一切法，各各相、各各力、各各因緣、各各果報、各各性、各各得、各各失一切智慧力故，一切世、一切種相盡遍知，是名薩婆若。今謂一切智智，即是智中之智也。非但以一切種遍知一切法，亦知是法究竟實際，常不壞相，不增不減，猶如金剛。如是自證之境，說者無言，觀者無見，不同手中菴摩勒果可轉授佗人也。若可以言語授人者，釋迦菩薩蒙定光授決之時，即應成佛。何以故？具修方便，要待無師自覺，方名佛耶？又如目覩世人為刀杖所傷，雖復信其受苦，無可疑惑，然種種令說，終不證知，若自身觸受，乃得明了耳。問意言：云何令我等逮得如是自覺之慧？云何得此慧已，能為無量眾生廣演分布，隨種種趣、種種性欲、種種方便道，宣說一切智智？所謂安立無量乘，示現無量身，各各同彼言音，住彼威儀，而此一切智道猶同一味，所謂如來解脫味，此妙方便復云何而得也？此中種種趣者，梵云娜衍，亦名為道，下云大乘道等，義同也。毗婆沙說有五道，摩訶衍人多說六道，如是廣衍，乃至此世界中已有三十六俱胝眾生趣，何況十方一切世界耶？性欲者，欲名信、慧、憙、好、樂，如孫陀羅難陀好五欲，提婆達多好名聞等，乃至諸得道人亦各有所好，大迦葉好頭陀，舍利弗好智慧，離婆羅多好坐禪，優婆離好知毗尼，阿難好多聞等，當廣說之。性名積習相，從性生欲，隨性作行，或時從欲為性，習欲成性。性名染心為事，欲名隨緣起是事。釋論中具明種種方便道者，龍樹云：般若與方便等，本體是一，而所用有異。譬如金師以巧方便故，以金作種種異物，雖皆是金，而各異名。今毗盧遮那亦復如是，能以遍一切處真金智體造種種乘。復次，此中問意，即是發起大悲胎藏曼荼羅也。於薩婆若平等心地畫作諸佛、菩薩乃至二乘、八部等四重法界圓壇，此一一本尊身、語、心印，皆是一種差別乘。且如有人志求五通智道，即從大悲胎藏現韋陀梵志形，為說瞿曇仙等真言行法，行者精勤，不久成此仙身，更轉方便，即成毗盧遮那身也。如是或現佛身，說種種乘，乃至現非人身，說種種乘，隨類形聲，悉是真言密印，或久或近，無非毒鼓因緣。故經云：皆同一味，所謂如來解脫味也。所以然者，一切眾生色心實相，從本際已來，常是毗盧遮那平等智身，非是得菩提時強空諸法，使成法界也。佛從平等心地開發無盡莊嚴藏大漫荼羅已，還用開發眾生平等心地無盡莊嚴藏大漫荼羅，妙感妙應皆不出阿字門，當知感應因緣所生方便亦復不出阿字門。譬如大海中波濤相激，迭為能所，然亦皆同一味，所謂鹹味也。

復次，執金剛承佛神力，為欲發起大悲胎藏祕密方便故，復說五種譬喻，所謂虗空、地、水、火、風也。初句云：譬如虗空界，離一切分別、無分別、無無分別。如是一切智智，離一切分別、無分別、無無分別者，如毗婆沙義，虗空無過無德。今如來智身離一切過，萬德成就，云何得相喻耶？但取其少分相似以況大空耳。此中相況有三義：一者虗空畢竟淨故，二者無邊際故，三者無分別故。一切智心性亦如是，故以世間易解空譬難解空也。初云離一切分別，梵云劫波。次云無分別者，梵云劫波夜帝。所以重言，是分別之上更生分別義。例如尋伺，略觀時名尋，諦察名伺。又如眼識生時有麤分別，次意識生是細分別。舊譯或以劫波為妄執喻，意云猶如虗空，以無妄執分別故，無分別亦無也。又如虗空離種種顯形色相，無所造作而能含容萬像，一切草木因之生長，有情事業依之得成。佛智虗空亦復如是，雖離一切相，常無起作，而無量度門種種妙業皆得成辦，故以為喻也。第二句云：譬如大地，一切眾生依。如是一切智智，天、人、阿脩羅依者，如世間百糓、眾藥、卉木、叢林，隨其性分無量差別，皆從大地而生根芽，乃至莖葉華果次第成就，為一切眾生作依止處養育之不？亦作是念：我今荷負一切世間，不念恩德，無有勞劵，增之不喜，減之不憂，深廣難測，不可傾動。一切智地亦復如是，大悲曼荼羅一切種子之所出生，即此諸乘無量事業所依止處，於生死涅槃其心平等，世間八風不能動搖。以如是等少分相似，故為喻也。第三句云：譬如火界燒一切薪無有厭足，如是一切智智燒一切無智薪無有厭足。譬如火種，假使積薪充滿世界，皆如須彌山王，次第焚之無有怯弱。不作是念：我當燒爾所薪，不燒爾所薪。熾然不息，勝進無厭，要所焚盡已，然後隨滅。如來智火亦復如是，燒一切戲論煩惱薪，乃至緣待皆盡，即此慧光亦無所依。復次，如世間之火，貴賤所同用，能於暗夜而作照明，迷惑顛墜者咸得正路，又悉能成就一切諸物。如是一切智火，聖者異生平等有之，於無始大夜之中，令諸行人見如實道，次第成就一切佛法，故以為喻。第四句云：譬如風界除一切塵，如是一切智智除去一切諸煩惱塵者，如大風起時，烟雲塵霧一切消除，大虗澂廓，三辰炳現，蔚蒸熱惱眾生皆得清涼，能使卉木叢林開榮增長，亦能摧壞一切物類。又如風性遍無所依，自在旋轉，無能罣礙。如來慧風亦復如是，滌除一切障葢煩惱遊塵，令證涅槃清涼法性。又復能令一切世出世間善法增長，摧壞無明大樹拔其根本，而此無障礙力都無所依，故以為喻也。第五句云：譬如水界，一切眾生依之歡樂。如是一切智智為諸天世人利樂者，如水大德從高赴下多所饒益，能潤草木而生華果。又復本性清潔無垢無濁，悉能滿足飢渴眾生，洗諸滓穢蠲除熱惱，澂深難入不可測量，於坑埳之處性皆平等。如來智水亦復如是，從真法界流趣世間，潤諸等持生助道法，成大果實利益群生。體無煩惱故清潔，能離諸惑故無垢，一相非異故無濁，諸有得之思願盡息，獲清涼定洗除塵勞，湛寂難思證平等性，故以為喻也。復次，金剛手！說此五喻即是發起下文五字義也。阿字門為地，嚩字門為水，囉字門為火，訶字門為風，佉字門為空。又如世間種子，地水火風為緣，虗空不礙然後得生，隨闕一緣終不增長一切智性。如來種子亦復如是，即用一切智門五義自為眾緣，能至菩提常住妙果，所謂不可思議不生不滅之因緣也。金剛手！覩如來獨一法界加持之相，心所惟忖必知將說如是法門，故先喻其功德，發起大會生解之機，然後問佛：如是智慧以何為因？云何為根？云何為究竟耶？

從此以後，如來智印定其心，廣分別說。例如彌勒菩薩覩佛神通之瑞，即時憤憤悱悱，心有所疑，為說道場所得法，為授菩提記。文殊發揮名體，指云妙法蓮華。然後如來印以實相，乘機演說，令動執之徒得離疑網。譬如春陽之始，萌種甲坼，靁風鼓動，時雨潤灑，得離莩殻，由然出生。若無機之人，則雖遇際會，不能發起深益也。

毗盧遮那佛告持金剛祕密主言：善哉，善哉！執金剛！善哉，金剛手！汝問吾如是義。汝當諦聽，極善作意，吾今說之。乃至諸法無相謂虗空相者，以執金剛手祕密之主，預測如來加持深意，又能發起時眾作生解因緣，仰測聖心不失機會，故重言：善哉，善哉！我觀一切天、人、沙門、婆羅門，乃至淺行諸菩薩，無能於世尊前發如是問者。所以者何？以此三句中，悉攝一切佛法祕密神力甚深之事，故復歎言：善哉，金剛手！汝能問吾如是義也。以如來善哉言音所加持故。爾時金剛手無量功德倍復增明，於所受法終無漏失。次即誡言：汝當諦聽，極善作意，吾今說之。亦為未來弟子明此囑耳，深心受法之儀式也。故釋論云：若人心善直信，是人可聽法；若無是相，則不能解。如說偈云：聽者端視如渴飲，一心入於語義中，踊躍聞法心悲喜，如是之人應為說。及無盡意經用心聽法有二十功德，當廣說之。

經云：佛告金剛手：菩提心為因，大悲為根，方便為究竟者，猶如世間種子，藉四大眾緣得生根，如是次第，乃至果實成就，名為究竟。然以中智觀之，畢竟不生不滅，非不生非不滅，是故因果義成。若法不然，有生滅斷常之相，則墮於戲論，皆悉可破，因果義不成也。今行者觀心實相，亦復如是，出過一切戲論，如淨虗空，於內證所行，得深信力，薩婆若心，堅固不動，離業受生，成真性生，萬行功德，從此增長，故曰菩提心。為後二句因，若望生死中所殖善根，則名為果，以覩佛法前相故。譬如有人，聞善知識言：汝今宅中，自有無盡寶藏，應自勤方便而開發之，可使周給一國，常足無匱乏。彼既聞已，即生諦相信，如說而行，乃至施功不已，漸見前相。爾時於寶藏功德，應離心疑，堪能發起殊勝加行。故菩提心，即是白淨信心義也。釋論亦云：佛法大海，信為能入，如梵天王請轉法輪時，佛說偈言：我今開甘露味門，若有信者得歡喜。此偈中不言施、戒、多聞、忍、進、禪、慧人，能得歡喜，獨說信人，佛意如是。我第一甚深法，微妙無量無數，不可思議，不動不倚不著，無所得法，非一切智人，則不能解。故以信力為初，非由慧等，而能初入佛法。為令如是淨心，堅牢增長。

經中次說大悲為根，根是能執持義，猶如樹根執持莖葉華果使不傾拔也。梵音謂悲為迦盧拏，迦是芸義，盧拏是剪除義，慈如廣植嘉苗，悲如芸除草穢，故此中云悲即兼明大慈也。且如行者修供養時，若奉一華或塗香等，即以遍一切處淨菩提心興供養雲，普作佛事發起悲願迴向群生，拔一切苦施無量樂，由自善根及與如來加持法界力故，所為妙業皆得成就，普於一切智地乃至無餘有情界皆悉生根也。隨行者以無疑心所修萬行，即由大悲地界所執持故，大悲火界所溫育故，大悲水界所滋潤故，大悲風界所開發生故，大悲虗空不礙障故，爾時無量度門任運開發，由如芽根莖枝葉次第莊嚴，即是於一切心法具足因緣義也。方便為究竟者，謂萬行圓極無可復增，應物之權究竟盡能事，是醍醐妙果三密之原也。又淨菩提心者，猶如真金本性明潔離諸過患，大悲如習學工巧，以諸藥物種種練冶，乃至鏡徹柔耎屈申自在，方便如巧藝成就，有所造作隨意皆成，規製中權出過眾伎，故其得意之妙難以授人也。如摩訶般若所明六度十八空三昧道品總持門等，皆入大悲句中，即彼萬行所成一切智智之果說名方便，由內具方便故。方便之業即是利佗，是以梵音鄔波娜亦名發起，如從種子生果，果還成種故以為名也。

經云：祕密主！云何菩提？謂如實知自心，即是開示如來功德寶所也。如人雖聞寶藏，發意懃求，若不知所在，無由進趣。故復指言：如上所明第一甚深微妙之法，乃至非一切智人則不能解者，此法從何處得邪？即是行者自心耳。若能如實觀察，了了證知，是名成菩提。其實不由佗悟，不從佗得。問曰：若即心是道者，何故眾生輪迴生死，不得成佛？答曰：以不如實知故。所謂愚童凡夫若聞是法，少有能信；識性二乘雖自觀察，未如實知。若如實自知，即是初發心時便成正覺。譬如長者家窮子，若自識父時，豈復是客作賤人耶？爾時，行者正知心實相故，見一切法悉皆甚深微妙，無量無數，不可思議，不動、不倚、不著，都無所得，畢竟如菩提相。故復經云：祕密主！是阿耨多羅三藐三菩提，乃至彼法少分，無有可得。無上正遍知義，前已說之。此中言小分者，梵云阿耨，即是七微合成，於從緣生色為最微小，故以為喻。言彼法者，離此無相菩提心外，更無一法也。

經中次說因緣云：何以故？虗空相是菩提，無知解者亦無開曉。何以故？菩提無相故者，譬如虗空遍一切處畢竟淨故，離一切相無動無分別，不可變易不可破壞。以如是等少分似相故，以喻無相菩提心。然此中復有無量無邊祕密甚深之事，實非世間虗空所能遍喻，冀諸學者得意忘筌耳。又如虗空遠離戱論分別故，無知解相無開曉相。諸佛自證三菩提當知亦爾，唯是心自證心、心自覺心。是中無知解法無知解者，非始開曉亦無開曉之者。若分別小分能所猶如微塵，即取法相非法相，不離我人眾生壽命，豈得名為金剛慧耶？

復次，經中自轉釋言：何以故？菩提無相故。如釋論云：佛智慧清淨故，出諸觀上，不觀諸法常相、無常相，有邊相、無邊相，有去相、無去相，有相、無相，有漏相、無漏相，有為相、無為相，生滅相、不生滅相，空相、不空相，常清淨無量如虗空，是故佛智無礙。若觀生滅者，不得觀不生滅；觀不生滅者，不得觀生滅。若生滅實者，不生滅不實；若不生滅實，生滅不實。如是等諸觀皆爾。以如是淨菩提心，出過諸觀，離眾相故，於一切法得無罣礙。譬如虗空之相亦無相故，萬像皆悉依空，空無所依。如是萬法皆依淨心，淨心適無所依，即此諸法亦復如是。菩提相，所謂淨虗空相。故經復云：祕密主！諸法無相，謂虗空相也。

爾時金剛手復白佛言：世尊！誰尋求一切智？誰為菩提成正覺者？誰發起彼一切智智？佛言：祕密主！自心尋求菩提及一切智。何以故？本性清淨故，乃至無量功德皆悉成就。時執金剛聞佛所說義，薩婆若慧唯是自心，乃至無有少法出此心者，為未來眾生斷疑惑故，而問佛言：菩提心名為一向志求一切智智，若一切智智即菩提心者，是中誰為能求？誰為所求？誰為可覺？誰為覺者？又復離心之外都無一法，誰能發起此心令至妙果？若法無有因緣而得成者，一切眾生亦應不假方便自然成佛故。佛答言：祕密主！自心尋求菩提及一切智。何以故？本性清淨故。雖眾生自心實相即是菩提，有佛無佛常自嚴淨，然不如實自知故即是無明，無明顛倒取相故生愛等諸煩惱，因煩惱故起種種業、入種種道、獲種種身、受種種苦樂故。如蠶出絲無所因，自從己出而自纏裹受燒煑苦。譬如人間淨水隨天鬼之心，或以為寶或以為火，自心見苦樂由之。當知離心之外無有法也。若瑜伽行人正觀三法實相，即是見心實相，心實相者即是無相菩提，亦名一切智智。雖復離諸因緣，亦非無因而得成就也。

復次，世尊欲令眾生如實知自心故，更以方便分別演說。所以然者，若但言自心不生不滅，以無所因故，義則難解。故先示其著處，言心不在內，六處不在外，及兩中間，心不可得。如摩訶般若，以無量門入諸法實相。今欲舉其宗要，但觀內外十二處，即攝一切法也。行者以無始來，多於內法取著心相，故先於內六處，以即離相在等方便，一一諦觀，心不可得，無生無相，無有處所。而作是念：此心或在外耶？復於外六處，如實觀之，心亦無生無相，無有處所。猶恐錯誤，更合觀之，於兩中間，亦不可得。即悟此心實性，本自無生無滅，畢竟常淨。戱論雲披，譬如珠力故水凊，水凊故珠現，定不從餘處來也。

經云：祕密主！如來、應、正等覺非青、非黃、非赤、非白、非紅、非紫、非水精色、非長、非短、非圓、非方、非明、非暗、非男、非女、非不男女者，前約一切非法明心實相，今復約真我明心實相。此宗辨義，即以心為如來、應、正等覺，所謂內心之大我也。如有一類外道不了自心故，而作是言：我觀真我，其色正青，餘人所不能見。或言正黃、正赤，或言鮮白，或言如燕支色，今義云紅紫也。或言：我見真我，其相極短，乃至如男子相等。唯此是實，餘皆妄語。然此等眾相悉從緣生，無有自性，云何得名真實我耶？對如是種種執故，佛說如來、應、正等覺非青色等。所以者何？是青相畢竟不生故，則為非青；青實相不壞故，而亦非非青。當知如來、應、正等覺無一定相可說，亦不離如是諸相也。如有外道阿闍梨於黑月夜引諸弟子至大象前，而告之言：我於今者示汝真我。時彼眾人或以目覩，或以身觸。其視形者則言：我今已識真我，其色甚白，杭然高大。其觸牙者則言：真我如戈。觸耳者則言：如箕。觸足者則言：如柱。觸尾者則言：如索。各隨所遇，情計不同。雖復更相是非，終不能識其真體。若瑜伽行者開發心明道時，照見心王如來，如大明中目覩眾色，則不生如是諍論也。

次云：秘密主！心非欲界同性，非色界同性，非無色界同性，非天、龍、夜叉乃至人、非人趣同性者，亦是對諸妄執顯示自心無變易故，說言此心不與三界同性也。有諸外道計我性即同欲界，或同色界、無色界，乃至謂非想處即是涅槃，或言梵王、毗紐天等生一切法。然此三界皆悉從眾緣生，求其自性都不可得，況令心性同於彼性耶？

次廣分別無量諸眾生趣，一一言之皆不與彼同性。譬如虗空中雨八功德水，一味醇淨，隨所受之器種種差別故，或辛、或酸、或溫、或濁，然八功德性不與彼同。溫解濁息時，清凉如故，未曾變異。又如真陀摩尼自無定相，遇物同其色，然其寶性不與彼同。若同性者，是色隨緣生滅時，寶性亦應生滅也。

復次，世尊將欲開示大悲胎藏出生曼荼羅故，先正開示心實相門。何以故？如行者本尊三昧中說，有顯形男女等相，及普門示現六趣之身。恐諸行人不了心因緣生故，於寶王真性而生戲論。故佛說言：如來非青非黃，乃至此心不與三界六趣同性。若能如是觀察，則不障菩提心也。

經又云：祕密主！心不住眼界，不住耳、鼻、舌、身、意界，非見非顯現者，前說不心在三處已攝一切法，為未悟者復一一歷法分別。若心不與諸趣同性，為住眼界法邪？乃至住意界邪？若心住眼界者，眼從眾緣生故，性相自空，無有住處，況復心之實相住在眼中？如眼界乃至陰、入諸法，皆應廣說。復次，前已破種種外道，今說不住諸法，為破邊見聲聞故。如犢子阿毗曇中說：譬如四大和合有眼法，如是五眾和合有人法，是人法在不可說藏中說。一切有道人言：神人！一切法門中求不可得，如兔角、龜毛常無，而陰、界、入實有自性。以如是戲論法故，不識其心。若能觀心不住諸法，則心無行處，戲論皆盡也。非見非顯現者，如有人言：一切眾生本有佛知見性，但無明翳瞙除時，自能見理。或有人言：如是常理非可造作，但陰葢雲霧除時，日輪自見。皆以世諦言之耳。若淨菩提心是可見可現之法，即為有相。凡有相者皆虗妄，云何能見無上菩提？

又經中自說因緣。何以故？虗空相心離諸妄執亦無分別。猶如虗空畢竟淨故，一切色像無能染污之者；心性亦爾，一切分別無能染污者。若無分別，即是離一切相也。

經云：所以者何？性同虗空即同於心，性同於心即同菩提。如是，祕密主！心、虗空、界、菩提，三種無二。此等大悲為根本，方便波羅蜜滿足者，如上種種入清淨門，皆為發明自心求菩提義。今復結言：虗空無垢即是心，心即是菩提，本同一相而有三名耳。即此一法界心，雖因緣畢竟不生，而不壞因緣實相。以不生故，則無能所之異；以不壞故，亦得大悲為根本，方便波羅蜜滿足，即是究竟不思議中道義也。

經云：祕密主！我說諸法如是，令彼諸菩薩眾菩提心清淨，知識其心者，佛已開示淨菩提心，略明三句大宗竟。即統論一部，始終無量方便，皆為令諸菩薩菩提心清淨，知識其心。如此經者，當知一切修多羅，意皆在此。如釋迦如來所說法者，當知十方三世一切如來，種種因緣，隨宜演說，無非為此三句法門，究竟同歸，本無異轍。故云：我說諸法如是，乃至知識其心也。

經云：祕密主！云何知自心？謂若分段，或顯色、或形色、或境界，若色、若受想行識，若我、若我所，若能執、若所執，若清淨、若界、若處，乃至一切分段中求不可得者，世尊前已廣說淨菩提心如實相，以眾生未能得，是意懸悟，復作方便說此頓覺成佛入心實相門，亦為決了十方三世一切佛法故。如一切經中，或說諸蘊和合中我不可得，或說諸法從緣生都無自性，皆是漸次開實相門。彼言諸法實相者，即是此經心之實相，心實相者即是菩提，更無別理也。但為薄福眾生而不能自信作佛，自信作佛者甚為難得，故世尊且令淨諸垢障將護其心，要其令時義契合，然後為說即心之印。今經則不如是，直約諸法令識其心，所以為祕要之藏也。初句云謂若分段者，是總舉從緣生法，以法待因緣成，必有差別相故。行者當如是觀察，今此分段中，何者是心？乃至分析推求，都不可得，即知此心出過眾相，離諸因緣。以知心性常如是故，爾時一切諸法，自然不異於心也。顯色謂青黃等，形色謂方圓等，境界謂六情，所對即六塵也。為令人易解故，復歷法觀察，今此顯形眾色中，何者是心？色本非情，無覺知相，況於是中，有心可得？如顯形者，當知一切色塵亦如是。如色塵者，乃至聲、香、味、觸、法亦如是。行者於外塵中，心不可得，復觀內身五蘊，亦如聚沫、泡、炎、芭蕉、幻、化，自求性實，尚無所有，況於其中，而得有心？如是從麤至細，去廣就略，乃至現在一念識，亦無住時。又復從眾緣生故，即空、即假、即中，遠離一切戲論，至於本不生際。本不生際者，即是自性清淨心。自性清淨心，即是阿字門。以心入阿字門故，當知一切法，悉入阿字門也。已說觀諸法實相。

次明觀於我相，故言若我、若我所、若能執、若所執、若清淨。如上於諸陰中種種方便觀心而不可得，何況我、人、壽者等法。從本以來但有假名，而於其中有心可得清淨者，即外道所計最極清淨處以為涅槃也。如長叉梵志不受一切法而受是見，今亦如是，取著觀空起智慧而生是清淨想，即於如是想中正觀自心無有生處，得入真淨菩提心也。已上廣對五陰。

次復說十八界、十二處，乃至一切分段中求不可得。陰、界、入義，阿毗曇中廣明。此三法已，攝一切法。復云乃至一切分段中求不可得者，即是摩訶般若等中歷法廣明者是也。如於陰、界、入分析求心，心不可得。當知六度萬行，乃至一切總持三昧門中，種種求心亦不可得。以心不可得故，是心常樂我淨、非常樂我淨等相，亦復不可得也。復次，如聲聞人初觀陰、界、入時，即陰求我，離陰求我，皆不可得，相在亦不可得。爾時於八直道中，遠塵離垢，正法眼生。真言門菩薩亦如是，初觀陰、界、入時，即陰求心，離陰求心，皆不可得，相在亦不可得。故即時懸悟自心本不生際，於如來知見大菩提道中，遠塵離垢，得法眼淨。若不作如是方便，先從著處觀之，而但言是心遍一切處，畢竟無相，則一切眾生無由悟入。當知此觀最為祕要法門也。如餘遠離方便諸菩薩，漸次修習戒、定、智慧，於無量劫以種種門觀人、法二空，猶未能遠離心之影像。今真言行者於初發心時，直觀自心實相，了知本不生故，即時人、法戲論淨若虗空，成自然覺，不由佗悟。當知此觀復名頓悟法門也。

經云：祕密主！此菩薩淨菩提心門，名初法明道。菩薩住此不久，便得除一切葢障三昧者，入佛智慧，有無量方便門。今此宗直以淨菩提心為門，若入此門，即是初入一切如來境界。譬如彌勒開樓閣門內，善財童子是中具見無量不思議事，難以言宣，但入者自知耳。法明者，以覺心本不生際，其心淨住，生大慧光明，普照無量法性，見諸佛所行之道，故云法明道也。菩薩住此道時，妄想因緣，所有煩惱業苦，皆悉清淨除滅。譬如有人，暗中為利寶所傷，謂為蛇毒，以作毒想故，其心執著，便成毒氣，遍入支體，垂欲命終。時有良醫診之，曉其本末，即時引至傷處，以明燈照之，猶見所傷之寶，有血塗相，其人了知非毒，毒氣亦除，分別玩好之具，而生喜樂。行人亦復如是，因淨菩提心，照明諸法故，少用功力，得除葢障三昧，見八萬四千煩惱實相，成八萬四千寶聚門。故經次云：菩薩住此修學，不久勤苦，便得除一切葢障三昧。若得此者，即與諸佛菩薩同等住。是中障有五種：一者煩惱障，謂根本煩惱，乃至八萬四千上中下品障葢淨心，及由宿世偏習故，妨礙道機，不入佛法。二者業障，謂過去及現在世，造諸重罪，乃至謗方等經，是人雖有得道因緣，以先業障未除故，種種留難，不入佛法。三者生障，謂是人若得勝上無難生處，必當悟道，然乘先業，更受無暇之身，即以報生為障，不入佛法。四者法障，謂此人已得無障生處，又有悟道之機，以先世曾有障法等緣故，不逢善友不得聽聞正法。五者所知障，謂此人乃至已遇善知識得聞正法，然有種種因緣兩不和合，妨修般若波羅蜜，如大品魔事品中廣明，亦是先世或曾差佗道機故喜生此障也。行者已得淨除五障三昧，爾時於自心中常見十方一切諸佛，妙相湛然如覩明鏡，乃至於諸威儀去來睡寤，皆不離如是佛會因緣。時諸聖者常以勝妙方便啟悟其心，梵音慰諭為決疑網，行者隨門隨悟，悟已網障隨除，不久成就一切佛法，故云若得此三昧者，即與諸佛菩薩同等住。當知行人則是位同大覺也。以其自覺心故便得佛名，然非究竟妙覺大牟尼位，猶如淨月雖體無增減，然亦明漸漸增，乃至第十五日方能動大海潮也。又行者猶與如來共同等住，即能以方便力起五神通，不動本心遊諸佛剎，現種種身語意，興種種供養，雲以無盡大願廣修諸度。復由意根淨故，次得解無量語言音諸陀羅尼，且如一世間中三十六俱胝趣，隨彼上中下性種類，若干方俗言辭各各差別，皆曉其旨趣，應以隨類之音如一世界者，一切世界亦如是也。梵本嚕多是大聲，囉尾多是小聲，涅瞿衫者是長聲，又兼多聲，所以具足言之，欲顯總持境界無所不了，對此方文字難以具翻也。以得陀羅尼故，能知一切眾生心行，謂如是眾生瞋行偏多而貪性薄，或如是眾生貪行偏多而瞋性薄，乃至通塞之相無量差別，如釋論道種智中廣明。是菩薩非但意根能得知，乃至視聽嗅觸亦皆互用無礙。又能觀彼根緣為除葢障，以種種方便成就眾生，莊嚴佛剎行如來事。當知真言門，行者乃至一生可得成辦也。復次如上所說諸功德，一切眾生皆悉如其本性等共有之，但以無明障葢不自了知，未能起發如是祕密神通之力。今此真言門，修行諸菩薩以見法明道故，即生獲除一切葢障三昧。得此三昧故，即能與諸佛菩薩同住發五神通。以五神通故，獲一切眾生語言陀羅尼。獲此陀羅尼故，能知一切眾生心行而作佛事。以能廣作佛事不斷如來種故，則於一切時一切處常為十方諸佛之所護持，猶如嬰童始生父母，愛心偏重常不捨離。當知如是諸句皆悉次第相釋也。復次行者以內具如上功德、外為諸佛護持，是故處於生死而無染著，猶如蓮華出水不為淤泥之所染污，常以四攝方便拔苦眾生，乃至無量無邊阿僧祇劫常在無間獄中，身心精進熾然不息，無有退沒不辭勞倦。何以故？淨菩提心其性法爾如金剛故。如是極堅固性即是不從師得，住無為戒無垢無濁不可破傷。戒者梵云尸羅，是清冷義也。譬如水性常冷，雖遇薪火因緣則能灼爛諸物，然其自性終不可遷，若除薪息火自然清冷。如本真言，行者亦如是，獲除葢障三昧時，心之本性即是尸羅，非造作法不由佗得，故言住無為戒也。如聲聞淨戒，要由白四羯磨眾緣具足方始得生，又須方便守護如防利刺，一期壽盡戒亦隨亡之。此戒則不如是，世世生處恒與俱生，不假受持常無失犯。又由住斯戒故實智增明，逮見不思議中道甚深緣起，制止八顛遠離二邊。故經次云：遠離邪見通達正見。迦葉亦云：自此以前我等皆名邪見人也。是中慧不正故說名邪見，由凡夫二乘不能決擇正知自心實相，於諦實之理乃至空謂不空、不空謂空，不見古佛所行大菩提路。今此菩薩以照見心明道故，即時無礙智生，於一切法皆悉現前通達無有錯謬，猶如明目者於日光中覩見種種諸色，雖無量天魔皆悉化作佛身，各說相似波羅蜜，終不能動其少分疑網之心。故經次云：復次祕密主！住此除一切葢障菩薩信解力故，不久勤修滿足一切佛法。以如是正見猶若金剛，即是最上堅信解力，依此進修如實巧度，故得諸佛力無所畏解脫三昧，及餘無量佛法皆悉成就也。龍樹以為如冶人以種種方便消融鑛石然後成金，若神通者能使土木之類即成金體，故云不久勤修便得滿足。以是菩薩初發心時即名佛故，真實功德不可度量，假使如來於無量無邊阿僧祇劫分別演說猶不能盡。故佛言：取要言之，是善男子善女人無量功德皆成就也。

## 毗盧遮那成佛神變加持經義釋卷第一

卍云：珍本。奧云：

此本於山中失却，而從　嵯峨殿上尋覓給⺩。

元慶八午四月十一日於木丘記⺩

御使前相模樣橘，朝臣好樹⺩記。