[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 76.44 # 大方廣佛華嚴經隨疏演義鈔 76.44 大方廣佛華嚴經隨疏演義鈔 76.44 - **Language:** Classical Chinese ### [76.44](https://indike.org/pramana/in.bauddha.taisho.1736.76.44) 疏「表我大聖」下，第二彰其所表。多出《金剛頂瑜伽》，亦有以理推析。言「大聖」者，即文殊也。不指其名直言大聖，今山中稱念但云大聖菩薩，即舉總稱、別指吉祥耳。言「五智」者，若準《佛地經論》五法攝大覺性，謂四智菩提、一真法界。依《金剛頂》即一真法界名清淨法界智，故成五智。二五眼可知。三言「五部」者，一佛部、二金剛部、三寶部、四蓮華部、五羯磨部。一切諸天真言皆屬寶部，諸鬼神真言屬羯磨部。四「五陰」者，即我五陰，表是五臺中有大覺，即不動智佛妙慧自在，即是文殊。五言「首戴五佛之冠」者，諸大菩薩多有此冠，而大聖不論戴冠。六復常有五髻。然諸五義，類例大同。謂當中髻，即中臺表之，毘盧遮那佛居，是佛部主，法界清淨智，亦佛眼也。其東一髻即是東臺，是阿閦佛居，為金剛部主，是大圓鏡智，即是慧眼。其南一髻即是南臺，寶生如來所居，是寶部主，是平等性智，即是天眼。其西一髻即是西臺，阿彌陀如來所居，是蓮華部主，即妙觀察智，即是法眼。其北一髻即是北臺，不空成就如來所居，是羯磨部主，是成所作智，即是肉眼。七若配五乘，中即佛乘，東菩薩乘，南緣覺乘，西聲聞乘，北是人天乘。若人天乘別，北即人乘，合佛菩薩，餘如次第。八若清五濁但取五不同，不必如次。若配五陰，中即識陰，東為行陰，南為想陰，西為受陰，北為色陰。例為其次，識為主故。然五如來皆有種子，一一觀行各各不同，學密教者方知其要，今但略屬而已。 > From the commentary's "representing our Great Sage" onward is the second part, demonstrating what it represents. Much of it comes from the Sarvatathāgatatattvasaṃgraha-tantra (Vajraśekhara), and some is analyzed through principle. "Great Sage" refers to Mañjuśrī. Without specifying his name, it directly says Great Sage; today, recitation in the mountain simply refers to the "Great Sage Bodhisattva," which cites the general title while specifically referring to the Auspicious One. Regarding the "five cognitions": according to the Buddhabhūmi-sūtra-śāstra, five dharmas subsume the nature of great awakening, namely the four cognitions of bodhi and the one true dharmadhātu. According to the Vajraśekhara, the one true dharmadhātu is named the cognition of the pure dharmadhātu, thus making five cognitions. Second, the five eyes are understood. Third, as for the "five families": first, the Buddha family; second, the Vajra family; third, the Ratna family; fourth, the Padma family; fifth, the Karma family. All mantras of the devas belong to the Ratna family; mantras of the ghosts and spirits belong to the Karma family. Fourth, the "five aggregates" refers to our five aggregates, representing that within these five terraces is great awakening, namely the Unshakable Cognition Buddha (Akṣobhya) possessing wondrous wisdom and sovereignty, who is Mañjuśrī. Fifth, as for "bearing on the head a crown of the five Buddhas": many great bodhisattvas possess this crown, but the Great Sage does not merely wear a crown. Sixth, he also constantly has five topknots. Now, the meanings of these various sets of five are largely analogous: the central topknot, represented by the Central Terrace, is where Vairocana Buddha resides, being the lord of the Buddha family, the cognition of the pure dharmadhātu, and also the Buddha eye. The eastern topknot is the Eastern Terrace, where Akṣobhya Buddha resides, being the lord of the Vajra family, the great round mirror-like cognition, and the wisdom eye. The southern topknot is the Southern Terrace, where Ratnasaṃbhava Tathāgata resides, being the lord of the Ratna family, the cognition of equality, and the divine eye. The western topknot is the Western Terrace, where Amitābha Tathāgata resides, being the lord of the Padma family, the wondrously observing cognition, and the Dharma eye. The northern topknot is the Northern Terrace, where Amoghasiddhi Tathāgata resides, being the lord of the Karma family, the cognition that accomplishes actions, and the fleshly eye. Seventh, if correlated with the five vehicles: the center is the Buddha vehicle, the east the bodhisattva vehicle, the south the pratyekabuddha vehicle, the west the śrāvaka vehicle, and the north the human and deva vehicle. If human and deva vehicles are separated, the north is the human vehicle, combining the Buddha and bodhisattva, with the rest following in order. Eighth, if purifying the five defilements, it merely takes the five differences without necessarily following the sequence. If correlated with the five aggregates: the center is the aggregate of consciousness, the east the aggregate of mental formations, the south the aggregate of perception, the west the aggregate of feeling, and the north the aggregate of form. They are ordered analogously to this sequence, because consciousness is primary. However, the five Tathāgatas all have seed-syllables, and each of their meditative visualizations is distinct; only those who study the Esoteric Teaching will know their essentials. Here, they are merely correlated in brief. > — English (machine translation) (machine translation) - [Previous: 76.43](https://indike.org/pramana/in.bauddha.taisho.1736.76.43) - [Next: 76.45](https://indike.org/pramana/in.bauddha.taisho.1736.76.45) - [Up: 76](https://indike.org/pramana/in.bauddha.taisho.1736.76) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.76.44) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.76.44](https://indike.org/pramana/in.bauddha.taisho.1736.76.44) · Pramāṇa