[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) › [大般涅槃經疏](https://indike.org/pramana/in.bauddha.taisho.1767) › 33.15 # 大般涅槃經疏 33.15 大般涅槃經疏 33.15 - **Language:** Classical Chinese ### [33.15](https://indike.org/pramana/in.bauddha.taisho.1767.33.15) 從「文殊師利阿難比丘今在他處」下，第三正命阿難。舊明三義，而文中唯有降天魔。喚須跋應有付教之事，文少不來。今就文有五：一佛命文殊、二如來說呪、三文殊奉命、四魔王發心、五阿難致敬。第一佛命文殊，令其持呪以解阿難。文云大陀羅尼者，翻音不同，亦云總持、亦云能持。能持正法不失、邪法不起，故謂為持。亦翻辯才，是梵音兼義。正翻為持，故其文云聞是持名。其中令持呪人行於五事斷辛等，悉如文。「爾時世尊即便說之」下，二如來說呪。呪之名義已如前解。但呪中云若竭裨，經本不同，或作衣邊、或為土邊，今以衣邊為正。而有二音，一徐愛音云此是卑音，今以為婢離反。然土邊作亦有二音。又云婆嵐彌，其字山下風，此本是攜字，若作攜音者字當作\[山/(几@(上/土))\]。《說文》云「從嵐省，從圭聲。」又賴綈之字或為第音，今為提音。《說文》云「厚繒也。」然新《金光明經．陀羅尼淨地品》佛為十地菩薩說十篇呪，此之一呪即是彼經第十篇擁護十地，此呪正護第十地菩薩。若爾，當知阿難位行即高，乃是十地菩薩，如來說呪而擁護之。彼經云「得此呪者不畏毒蛇師子虎狼等。」圓教一生既許超登十地，肉身未免如是等畏，故呪護之。然阿難縱非此生始證，本迹何殊？呪護之意，思之可見。若不爾者，菩薩斷煩惱無復怖畏，今何得云得呪方乃免怖？故人多釋：或云其事實是難知，不可淺情所度。而有一義：法身之體而無所畏，就應身為論，此當示畏。如來道登種覺尚有九惱，況乃菩薩。皆依前釋。「爾時文殊受呪」下，第三文殊奉命。「魔王聞是」下，第四眾魔發心。「文殊與阿難俱」下，第五明阿難致敬。但古來呪文不譯，而有五義：一是三寶名、二四諦名、三空境名、四勝行名、五鬼神名。總此五義，故稱為總。能持善不失、持惡不生，故名為持。三寶名者，《請觀音》云「南無佛陀達摩僧伽。」但三寶名種種不同，或當如此，所以摩竭大魚聞三寶名即便合口。四諦名者，《賢愚經》中聞四諦名鸚鵡生天。空理名者，真境無名無所不名，故聞此空名即便悟道成聖斷惑。勝行名者，《大品》言「般若波羅蜜是大明呪無上明呪。」又《請觀音》明六字章句，即六妙門：一數、二隨、三止、四觀、五還、六淨。鬼神名者，一者善神王名、二者惡神王名。 > From "Mañjuśrī, the monk Ānanda is now in another place" onwards is the third \[section\], formally commanding Ānanda. The older \[commentaries\] explained three meanings, but in the text there is only the subjugation of the heavenly Māra. Calling Subhadra should involve the entrustment of the teaching, but because the text was abbreviated, it does not appear. Now, according to the text, there are five \[parts\]: first, the Buddha commands Mañjuśrī; second, the Tathāgata speaks the dhāraṇī; third, Mañjuśrī obeys the command; fourth, the Māra-king arouses the aspiration \[for awakening\]; fifth, Ānanda pays homage. First, the Buddha commands Mañjuśrī, telling him to uphold the dhāraṇī to release Ānanda. The text says "great dhāraṇī"; translations of the sound vary, being rendered as "total retention" (zǒngchí) and also as "able to retain" (néngchí). Being able to retain the correct Dharma without losing it, and preventing wrong dharmas from arising, it is called "retention". It is also translated as "eloquence", which is a combined meaning of the Sanskrit phonetic term. The correct translation is "retention", hence the text says "hearing the name of this retention". The requirement that the person holding the dhāraṇī observe five matters, such as abstaining from pungent roots, is entirely as in the text. From "Thereupon the World-Honoured One spoke it" onwards is the second \[part\], the Tathāgata speaking the dhāraṇī. The name and meaning of the mantra have already been explained above. However, where the mantra says \*ruò jié bēi\* (若竭裨), the sūtra editions differ: some use the clothing radical, and some use the earth radical; here we take the clothing radical as correct. It has two pronunciations: one, the pronunciation of Xú Ài, says this is the sound \*bēi\*; now we take it as the fanqie \*bǐ-lí\*. Yet the form with the earth radical also has two pronunciations. Furthermore, it says \*pó lán mí\* (婆嵐彌); the character has "wind" under "mountain"—this was originally the character \*xié\* (攜); if read with the sound \*xié\*, the character should be written as \[山/(几@(上/土))\]. The \*Shuōwén\* says, "From \*lán\* abbreviated, with \*guī\* as phonetic." Furthermore, the character \*tí\* in \*lài tí\* (賴綈) is read by some as the sound \*dì\*, but now we take it as the sound \*tí\*. The \*Shuōwén\* says, "Thick silk fabric." However, in the \*Purification of the Grounds Chapter on Dhāraṇī\* of the new \*Suvarṇaprabhāsa Sūtra\*, the Buddha speaks ten mantras for bodhisattvas of the ten grounds. This single mantra is precisely the tenth one of that sūtra, protecting the tenth ground; this mantra specifically protects bodhisattvas of the tenth ground. If so, one should know that Ānanda's level of practice is exceedingly high: he is none other than a bodhisattva of the tenth ground, and the Tathāgata speaks the mantra to protect him. That sūtra says: "One who attains this mantra does not fear poisonous snakes, lions, tigers, wolves, and the like." Since the Perfect Teaching allows one to surpass and ascend to the tenth ground in a single lifetime, in a physical body one has not yet escaped such fears, hence the mantra protects him. However, even if Ānanda did not first realize it in this lifetime, how could his fundamental trace differ? The intention behind protecting him with the mantra can be understood upon reflection. If not for this, since a bodhisattva has severed afflictions and has no further fear, how could it now be said that only upon obtaining the mantra does he escape fear? Therefore, many people explain: some say that this matter is truly difficult to comprehend, not to be measured by shallow feelings. Yet there is one interpretation: the substance of the dharmakāya has nothing to fear; speaking in terms of the response body, here it should manifest fear. Even when the Tathāgata's path ascended to the awakening of all modes, he still had nine tribulations, how much more so a bodhisattva! All rely on the previous explanation. From "Thereupon Mañjuśrī received the mantra" onwards is the third \[part\], Mañjuśrī obeying the command. From "The Māra-king, hearing this" onwards is the fourth \[part\], the host of māras arousing the aspiration \[for awakening\]. From "Mañjuśrī and Ānanda together" onwards is the fifth \[part\], explaining Ānanda paying homage. However, the text of mantras has historically not been translated, yet there are five meanings: first, names of the Three Jewels; second, names of the Four Truths; third, names of the realm of emptiness; fourth, names of superior practices; fifth, names of spirits and deities. Comprising these five meanings, it is therefore called "total". Being able to retain goodness without losing it, and holding back evil so that it does not arise, it is therefore called "retention". As for names of the Three Jewels, the \*Qǐng Guānyīn\* says, "\*Namo buddhāya dharmāya saṅghāya\*." Yet the names of the Three Jewels vary in diverse ways; this may be such a case, which is why the great makara fish, upon hearing the names of the Three Jewels, immediately closed its mouth. As for names of the Four Truths, in the \*Xianyu jing\*, a parrot was reborn in heaven upon hearing the names of the Four Truths. As for names of the principle of emptiness, the true realm is nameless yet leaves nothing unnamed; therefore, upon hearing this name of emptiness, one immediately awakens to the path, becomes a noble one, and severs delusions. As for names of superior practices, the \*Pañcaviṃśati\* says: "Prajñāpāramitā is the great vidyā-mantra, the unexcelled vidyā-mantra." Furthermore, the \*Qǐng Guānyīn\* explains the six-syllable phrases, which are the six wondrous gates: first, counting; second, following; third, stopping; fourth, observing; fifth, returning; sixth, purifying. As for names of spirits and deities, the first are names of good spirit kings, and the second are names of evil spirit kings. > — English (machine translation) (machine translation) - [Previous: 33.14](https://indike.org/pramana/in.bauddha.taisho.1767.33.14) - [Next: 33.16](https://indike.org/pramana/in.bauddha.taisho.1767.33.16) - [Up: 33](https://indike.org/pramana/in.bauddha.taisho.1767.33) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.33.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.33.15](https://indike.org/pramana/in.bauddha.taisho.1767.33.15) · Pramāṇa