[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) › [大毘盧遮那成佛經疏](https://indike.org/pramana/in.bauddha.taisho.1796) › 7.6.1 # 大毘盧遮那成佛經疏 7.6.1 大毘盧遮那成佛經疏 7.6.1 - **Language:** Classical Chinese ### [7.6.1](https://indike.org/pramana/in.bauddha.taisho.1796.7.6.1) 經云「復次世尊告執金剛祕密主言：祕密主！ 汝當諦聽諸真言支分也。 」大判真言，略有五種，謂如來說、或菩薩金剛說、或二乘說、或諸天說、或地居天說謂龍鳥脩羅之類。 又前三種通名聖者真言，第四名諸天眾真言，第五名地居者真言。 亦可通名諸神真言也。 如聖者真言亦說阿字或囉字等，彼諸世天乃至地居鬼神等亦復說之。 彼相有何殊異者？ 阿闍梨言：「若佛菩薩所說，則於一字之中具無量義。 」且略言之，阿字自有三義，謂不生義、空義、有義。 如梵本阿字有本初聲，若有本初則是因緣之法，故名為有。 又阿者是無生義，若法攬因緣成，則自無有性，是故為空。 又不生者即是一實境界，即是中道。 故龍樹云：「因緣生法，亦空亦假亦中。 」又《大論》明薩婆若有三種名：一切智，與二乘共； 道種智，與菩薩共； 一切種智，是佛不共法。 此三智其實一心中得，為分別令人易解故，作三種名，即此阿字義也。 又如囉字亦有三義：一者塵義； 二者以入阿字門故即是無塵義； 又有波羅密義，以究竟到彼岸故，即是本初不生。 當知亦具三點，三點即攝一切法。 如阿字囉字者，餘諸字義皆然。 又一切語言中帶阿聲者，皆阿字門所攝； 若帶囉聲者，皆囉字門所攝，餘字亦爾。 與《大論》語等字等中釋義亦同，下文不復廣釋也。 若諸菩薩真言有阿字者，當知各於自所通達法界門中具一切義，非於普門法界中具一切義。 若二乘真言有阿字者，當知只約盡無生智、寂滅涅槃明不生義。 若梵天所說真言有阿字者，是約出離五欲、覺觀不生明義。 若帝釋護世真言有阿字者，是約十不善道及災橫不生明義。 餘皆以類可知也。 如上所說皆是隨他意語，明淺略義耳。 若就隨自意語明深密義，隨入一門皆具一切法界門，乃至諸世天等悉是毘盧遮那，何有淺深之別？ 若行者能於無差別中解差別義、差別中解無差別義，當知是人通達二諦義亦識真言相也。 復次經中自說諸真言相，初偈云「正等覺真言，言名成立相，如因陀羅宗，諸義利成就」者，此明如來真言通相也，今但約最初三昧耶真言說之。 言謂一一字皆是一種入法界門，如言阿三迷者，阿字是無生門、娑字是無諦門、麼字是大空門也。 名謂此一一字門共成一名，阿名為無、三迷名為等，若更合之即是無等也。 成立為籍此眾名，始終共成一義。 如初句云無等、次云三等、次云三昧耶，共相成立，即是無等三平等三昧耶也。 復次如以多名共成一句，所謂諸行無常等。 乃至綜此多句共為一偈，然後義圓，即是諸行無常是生滅法，生滅滅已寂滅為樂等，皆是真言所成立相。 餘皆倣此。 如因陀羅宗者，因陀羅是天帝釋異名，帝釋自造聲論，能於一言具含眾義，故引以為證。 世間智慧猶尚如此，何況如來於法自在耶？ 諸義利成就者，謂如來真言於一一言皆具能成就一切義利，一一名中亦具能成就一切義利，一一成立相中亦具能成就一切義利。 且舉三昧耶真言最初阿字，以本不生義故，即有息災用； 以本不生故，一切功德具足無缺，即有增益用； 以本不生故，無量過失殄滅無餘，即有降伏用； 更無一法出此本不生者，即有攝召用。 如是本不生中無所有功，即能成辦一切諸事。 如阿字者，餘一一字亦如是。 如一一字者，一一名句及成立相皆亦如是。 是故當知即此真言中具足一切功用也。 已說真言通相竟。 次明真言別相，故云「有增加法句，本名行相應」，謂凡作真言事業，當觀此真言中本所立名及所為意趣，辨其部類差別，隨性相所應而行用之。 若真言名義與所用或不相應，則當依法增加語句。 如真言中法界法性大空不思議界種種差別名言，與如來自證真體相應者，當知是佛部真言。 設令是餘部者，亦可作佛部用。 若有大悲普眼無染著等相應名義，當知是蓮花部用。 > The sūtra says: “Furthermore, the World-Honoured One addressed the Vajradhara, the Master of the Secret, saying: ‘Master of the Secret! You must listen attentively to the components of mantras.’” Broadly categorized, mantras are summary-wise of five kinds: those spoken by tathāgatas; those spoken by bodhisattvas and vajras; those spoken by the two vehicles; those spoken by the devas; and those spoken by terrestrial devas, namely nāgas, garuḍas, asuras, and the like. Furthermore, the first three kinds are collectively termed mantras of the noble ones; the fourth is termed mantras of the assemblies of devas; and the fifth is termed mantras of terrestrial dwellers. They may also be collectively termed mantras of all spirits. Just as the mantras of the noble ones also pronounce the syllable A, the syllable RA, and so forth, those worldly devas and down to terrestrial ghosts and spirits also pronounce them. What distinction is there in their characteristics? The ācārya said: “When spoken by Buddhas and bodhisattvas, a single syllable is endowed with immeasurable meanings.” To speak briefly: the syllable A inherently possesses three meanings: the meaning of non-arising, the meaning of emptiness, and the meaning of existence. In the Sanskrit original, the syllable A has the phonetic value of original beginning (ādi); if there is an original beginning, it is a dharma of causes and conditions, and is therefore termed existence. Furthermore, A signifies non-arising (anutpāda); if a dharma is formed by relying on causes and conditions, it lacks intrinsic nature in itself, and is therefore emptiness. Furthermore, non-arising is itself the realm of the one true reality, which is the Middle Way. Hence Nāgārjuna said: “Dharmas arisen from causes and conditions are both empty, provisional, and the Middle.” Moreover, the \*Mahāprajñāpāramitā-upadeśa\* explains that sarvajñatā has three names: the all-knowledge (sarvajñatā) shared with the two vehicles; the knowledge of the paths (mārgajñatā) shared with bodhisattvas; and the knowledge of all aspects (sarvākārajñatā), which is the unshared dharma of the Buddhas. These three knowledges are in fact attained in a single mind, but to distinguish them so that people may easily understand, three names are established; this is precisely the meaning of the syllable A. Furthermore, the syllable RA also has three meanings: first, the meaning of dust (rajas); second, because it enters the syllable A gateway, it is the meaning of being free from dust (arajas); and it also has the meaning of pāramitā, because by fully reaching the other shore, it is originally unborn. One should know that it also embodies the three dots \[of the letter I\], and the three dots encompass all dharmas. As with the syllable A and the syllable RA, so it is with the meanings of all other syllables. Furthermore, in all speech, whatever carries the sound of A is encompassed by the syllable A gateway; whatever carries the sound of RA is encompassed by the syllable RA gateway; and so it is with the other syllables. This is also identical to the explanations of identical words and identical syllables in the \*Mahāprajñāpāramitā-upadeśa\*, and will not be explained in detail below. If the mantras of bodhisattvas contain the syllable A, one should know that within their respective realized gateways of the dharmadhātu each is endowed with all meanings, but not endowed with all meanings within the universal gateway of the dharmadhātu. If the mantras of the two vehicles contain the syllable A, one should know that they explain the meaning of non-arising only in terms of the knowledge of exhaustion and non-arising, and of peaceful, extinct nirvāṇa. If the mantras spoken by Brahmā contain the syllable A, the meaning is explained in terms of leaving behind the five desires and the non-arising of vitarka and vicāra. If the mantras of Śakra and the world-protectors contain the syllable A, the meaning is explained in terms of the non-arising of the ten unwholesome paths of karma and of calamities. The rest can be understood by analogy. All of what has been spoken above is speech adapted to the minds of others, explaining the shallow and summary meanings. If one explains the deep and secret meaning according to speech conforming to one's own mind, then entering any single gateway fully contains all gateways of the dharmadhātu, down to the fact that all the worldly devas and so forth are entirely Vairocana—how could there be any distinction of shallow and deep? If a practitioner is able within non-distinction to understand the meaning of distinction, and within distinction to understand the meaning of non-distinction, one should know that this person penetrates the meaning of the two truths and also recognizes the characteristics of mantras. Furthermore, the sūtra itself speaks of the characteristics of mantras. The opening verse says: “The mantras of the Fully Enlightened Ones, / Through the characteristics established by word and name, / Just as in the system of Indra, / Accomplish all benefits and purposes.” This clarifies the general characteristic of the tathāgatas' mantras; here it is spoken only in reference to the initial samaya mantra. ‘Word’ means that each individual syllable is a type of gateway entering the dharmadhātu: for instance, in the word \*asame\*, the syllable A is the gateway of non-arising, the syllable SA is the gateway of truthlessness, and the syllable MA is the gateway of great emptiness. ‘Name’ means that these individual syllable-gateways together form a name: A is named ‘non-’ (a-), and \*same\* is named ‘equal’ (sama); if combined further, it is ‘unequalled’ (asama). ‘Established’ means that by relying on these multiple names, from beginning to end they together form a single meaning. For instance, the first phrase says ‘unequalled,’ the next says ‘threefold equal,’ and the next says ‘samaya’; mutually establishing one another, this is the samaya of the unequalled three equalities. Furthermore, just as multiple names together form a single phrase, such as ‘all conditioned things are impermanent’ and so forth, down to combining these multiple phrases together to make a single verse, only then is the meaning complete: that is, ‘All conditioned things are impermanent, they are dharmas of arising and ceasing; when arising and ceasing have ceased, tranquil extinction is bliss,’ and so on—these are all the established characteristics of mantras. The rest are all modeled on this. As for ‘just as in the system of Indra,’ Indra is another name for the heavenly king Śakra; Śakra himself composed a treatise on phonetics (śabdaśāstra) that could contain multiple meanings within a single word, which is cited as corroboration. If worldly wisdom is already like this, how much more so is the Tathāgata sovereign over dharmas? ‘Accomplish all benefits and purposes’ means that the Tathāgata's mantras, in each and every word, are fully capable of accomplishing all benefits; in each and every name, they are also fully capable of accomplishing all benefits; and in each and every established characteristic, they are also fully capable of accomplishing all benefits. Taking merely the initial syllable A of the samaya mantra: by virtue of its meaning of original non-arising, it has the function of pacification (śāntika); because it is originally unborn, all merits are complete without deficiency, and so it has the function of enrichment (pauṣṭika); because it is originally unborn, immeasurable faults are extinguished without remainder, and so it has the function of subjugation (ābhicāruka); and because not a single dharma exceeds this original non-arising, it has the function of summoning (ākarṣaṇa). In this way, the effortless merit within original non-arising is able to accomplish all matters. Just as with the syllable A, so it is with each and every other syllable. Just as with each individual syllable, so it is with each and every name, phrase, and established characteristic. Therefore, one should know that right within this mantra all functions are fully contained. The general characteristics of mantras have now been explained. Next, clarifying the specific characteristics of mantras, it therefore says: “There are phrases of the ritual of addition, / Corresponding to the practices of their original names.” This means that whenever performing mantra rituals, one must contemplate the names originally established in this mantra and the purports intended by them, distinguish their family classifications, and employ them in practice according to the correspondence of their nature and characteristics. If the name and meaning of the mantra do not correspond with what is being employed, one should add words and phrases according to ritual rules. For instance, if within a mantra there are various distinct names and words such as the dharmadhātu, dharmatā, great emptiness, and the inconceivable realm that correspond to the Tathāgata’s self-realized true essence, one should know that this is a mantra of the Buddha Family. Even if it belongs to another family, it may also be employed for the Buddha Family. If it possesses names and meanings corresponding to great compassion, the universal eye, freedom from defiling attachment, and the like, one should know that it is used for the Lotus Family. > — English (machine translation) (machine translation) - [Previous: 7.5](https://indike.org/pramana/in.bauddha.taisho.1796.7.5) - [Next: 7.6.2](https://indike.org/pramana/in.bauddha.taisho.1796.7.6.2) - [Up: 7.6](https://indike.org/pramana/in.bauddha.taisho.1796.7.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.7.6.1) — English, machine translation ## Linked texts (1) - [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.2.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.7.6.1](https://indike.org/pramana/in.bauddha.taisho.1796.7.6.1) · Pramāṇa