[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) › [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799) › 1.20 # 首楞嚴義疏注經 1.20 首楞嚴義疏注經 1.20 - **Language:** Classical Chinese ### [1.20](https://indike.org/pramana/in.bauddha.taisho.1799.1.20) 經有五名，題目三號者，謂該教行、人理、因果、顯密悉具足故。先略配者：上之三字是總，即一經法體，總含教理行果，教行明指、理果義含。明指者，文云「有三摩提名大佛頂」，此指行也。又云「雖蒙如來佛頂神呪」，又云「亦說此呪名如來頂」，此指教也。教有顯密，顯了宣示，令悟修無妄，即前後諸文。祕密受持，令障盡功著，即是呪辭。義含者，寂照含空故名為大，性覺妙明等故名為佛，此顯理也。我以不滅不生合如來藏，周遍法界等故名大，明極即如來等故名佛，此顯果也。頂者，至極無上之義也。若以此三字全約理說，藏體周遍無不含容曰大，即體大；靈照不昧離諸妄想曰佛。佛有二義：一自性顯照義，即相大；二隨緣現益義，即用大。此大及佛，是至尊至極、無上無過，諸佛所師之法，故名為頂。三大之義不離一心，故名一心為大佛頂。「如來」下，別顯勝能。初八字，約果人自行修證、說教利他以別顯，即十方如來依此法門修因證果，顯了宣說，究竟利他也。「諸菩薩」下八字，約因人修習，具足自他諸行，以別顯菩薩行門自利利他廣多無量，此之真定咸具足，故文殊歎云：「此是微塵佛，一路涅槃門」等。次廣釋者。大者，當體得名，常遍為義。當體者，不同法相宗揀小名大，大外有小可揀，猶是分限，豈為至大？今以藏體性無邊涯、絕諸分量，強名為大。常遍者，常則竪窮三世，遍則橫該十方。竪者過去無始、未來無終，無有一法先之，唯此先於諸法，故名大也。《涅槃》云「所言大者，名之為常。」橫者，十方窮之無有涯畔。《涅槃》又云「所言大者，其性廣博。」今經常遍，廣有其文，仍具三義，如下可見。佛頂者，究竟覺也。覺有二義：一本、二始。本謂藏體，靈鑒無昧，絕諸妄想，具足無量性功德故。《起信》云「所言覺義者，謂心體離念，離念相者，等虛空界無所不遍，法界一相，即是如來平等法身，依此法身說名本覺。始覺義者，依本覺故而有不覺，依不覺故而有始覺。」始覺是用，本覺是體，用合體時，始本不二名究竟覺。究竟覺者，即前藏性顯現時也。無上最極名之為頂，此約果位以顯法體，名佛頂也。若約現事，即今佛頂放光，化佛所說教行，是故教行俱號佛頂也。如來者，如謂本覺，來謂始覺，始本合故名為如來。此指一佛即該諸佛，下說教行俱約諸佛，以顯同故。密因者，有二：一教、二行。教者，下說心呪是佛密語，唯佛與佛乃能知之，不通他解，但信而受之，思而持之，滅障成德也。行者以此真定具空假中，即是一心，非縱橫竝，別不可思議，具足萬行，三世諸佛同此法門，此行成時名三祕藏，是故稱密。修謂行因，證謂克果。地前地上緣真二種俱名為修，初地妙覺分滿二果同名為證。所修所證俱大佛頂，此自行也，如觀音圓通。了義者，說教化他，詮表義理，無有覆相，窮理盡性，稱實談故。下文云「宣勝義中真勝義性，令汝會中定性聲聞皆獲一乘寂滅場地。」非有餘說，故名了義。諸菩薩萬行者，三世因人各修其行，自利利他，有無量義，今舉大數故名萬也。此之三昧具斯多義，故下文云「有三摩提名大佛頂首楞嚴王，具足萬行」等。首楞嚴者，梵語也。《涅槃》云「首楞者名一切事竟，嚴者名堅，即一切事究竟堅固也。」得此三昧，觀法如幻，於法自在，能破最後微細無明，能獲二種殊勝之力，現身說法，無礙自在。故下經中名為如幻金剛王佛母妙蓮華等。此三昧以無分別智寂用為體，以一切法皆同智性，窮盡法界更無遺餘，名一切事究竟。一切事言無離染淨，此智現時，染淨都盡，一法不立。又染法究竟盡，淨用究竟顯，如下文云「我以不滅不生合如來藏，而如來藏唯妙覺明，圓照法界，是故一為無量」等。又云「塵垢應念消，成圓明淨妙」等。既觀如幻，不為物壞，能破無明，故名堅固。經者，訓法訓常，是貫是攝。謂依此言說，詮顯性相，令物生解，故稱為法；一切諸佛皆同此說，故名為常；能令義理無有散失，名之為貫；以此化生令不顛墜，稱之為攝。若約所詮如來藏體說名經者，亦具四義：謂此心性諸佛所師，可軌可則，故名為法；不生不滅，無有變異，故名為常；上聖下凡、情與非情無不同此，故說為貫；具諸功德，遍含染淨，故稱為攝。心性既爾，一切法亦然，故下文云「五陰、六入生滅去來本如來藏。」故一切法任運有四義，悉名為經。 > The sūtra has five designations, and the title contains three appellations, because it comprehensively encompasses teaching and practice, person and principle, cause and fruition, and exoteric and esoteric fully and completely. First, to briefly correlate them: The first three characters are general, being the Dharma-essence of the entire sūtra, generally containing teaching, principle, practice, and fruition; the teaching and practice are explicitly indicated, while the principle and fruition are implicitly contained. As for explicit indication, the text states, 'There is a samādhi called the Great Buddha-Crest,' which indicates practice. It also states, 'Although having received the Tathāgata's Buddha-Crest divine mantra,' and 'This mantra is also called the Tathāgata's Crest,' which indicates teaching. Teaching has the exoteric and the esoteric: explicitly expounding and demonstrating to enable one to awaken and cultivate without falsity refers to all the preceding and following texts; secretly upholding it to exhaust hindrances and render virtue prominent refers to the mantra phrases. As for implicit containment: quiescently illuminating and containing empty space is called 'great'; the nature of awakening being wondrously bright is called 'Buddha'—this reveals the principle. 'I united with the tathāgatagarbha through non-cessation and non-arising, pervading the dharmadhātu,' and so forth, is called 'great'; 'the culmination of brightness is the Tathāgata' is called 'Buddha'—this reveals fruition. 'Crest' (uṣṇīṣa) has the meaning of the utmost and unsurpassable. If these three characters are explained entirely in terms of principle: the essence of the womb pervading everywhere without failing to contain anything is called 'great', which is greatness of essence; the spiritual illumination being unclouded and free of all conceptual thoughts is called 'Buddha'. 'Buddha' has two meanings: first, the meaning of self-nature's manifest illumination, which is greatness of attributes; second, the meaning of manifesting benefits according to conditions, which is greatness of function. This greatness and Buddha are most revered, most supreme, unsurpassable, and peerless, the Dharma that is the teacher of all buddhas; hence it is called 'Crest'. The meaning of the three greatnesses is not separate from the one mind; hence the one mind is called the 'Great Buddha-Crest'. From 'Tathāgata' onwards, it distinctively reveals superior capability. The first eight characters are distinctively revealed in terms of the fruition-person's self-practice, cultivation, and realisation, and expounding the teaching to benefit others: namely, the tathāgatas of the ten directions rely on this Dharma-door to cultivate causes and realise fruition, explicitly expounding it to benefit others definitively. The eight characters from 'the Bodhisattvas' onwards are distinctively revealed in terms of causal persons practising and being endowed with all self-and-other practices: the bodhisattva's doors of practice for benefiting oneself and benefiting others are vastly numerous and measureless, and this true samādhi is fully endowed with them; hence Mañjuśrī praised it: 'This is the single road to the gate of nirvāṇa for dust-mote buddhas,' and so forth. Next, the extensive explanation: 'Great' acquires its name from the substance itself, with permanence and omnipresence as its meaning. 'From the substance itself' means that unlike the Faxiang school, which distinguishes the small to name the great—where having the small outside the great to be distinguished is still a limitation, so how could it be the utmost great?—here, because the nature of the womb-essence has no boundaries and transcends all measures, it is forcibly designated 'great'. As for 'permanence and omnipresence': permanence vertically exhausts the three times, and omnipresence horizontally encompasses the ten directions. Vertically, it has no beginning in the past and no end in the future; no single dharma precedes it, and it alone precedes all dharmas; hence it is called 'great'. The Nirvāṇa \[Sūtra\] says: 'What is called > — English (machine translation) (machine translation) - [Previous: 1.19](https://indike.org/pramana/in.bauddha.taisho.1799.1.19) - [Next: 1.21](https://indike.org/pramana/in.bauddha.taisho.1799.1.21) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1799.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.1.20) — English, machine translation ## Linked texts (1) - [大方廣圓覺修多羅了義經略疏](https://indike.org/pramana/in.bauddha.taisho.1795.1.178) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1799.1.20](https://indike.org/pramana/in.bauddha.taisho.1799.1.20) · Pramāṇa