[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) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 5.33 # 翻譯名義集 5.33 翻譯名義集 5.33 - **Language:** Classical Chinese ### [5.33](https://indike.org/pramana/in.bauddha.taisho.2131.5.33) 《大品》云：「菩薩摩訶薩！摩訶衍，所謂字等、語等，諸字入門。」《智論》云：「四十二字是一切字根本。因字有語，因語有名，因名有義，若聞字因字乃至能了其義。是字，初阿、後荼，中有四十。」南岳釋字等者，謂法慧說十住，十方說十住者，皆名法慧，乃至金剛藏亦復如是。言語等者，十方諸佛說十住，與法慧說等，乃至十地亦復如是。又一切字，皆是無字，能作一切字，是名字等。發言無二，是名語等。一切諸法，皆互相在，是名諸字入門等也。前是事釋，次是理解。《華嚴》善知眾藝童子告善財言：「我恒唱持此之字母，入般若波羅蜜門。」《清涼疏》曰：「字母為眾藝之勝、書說之本，故此偏明之。」《文殊五字經》云：「受持此陀羅尼，即入一切平等，速得成就摩訶般若。纔誦一遍，如持一切八萬四千修多羅藏。」 > The Large Prajñāpāramitā Sūtra states: "Bodhisattva-mahāsattvas, the Mahāyāna is the so-called equality of letters, equality of speech, and the entry-gate of all letters." The Dàzhìdù lùn states: "The forty-two letters are the root of all letters. Because of letters there is speech; because of speech there are names; because of names there is meaning. If one hears a letter, on account of the letter one is ultimately able to comprehend its meaning. These letters begin with a and end with ḍha, with forty in between." Nanyue explained 'equality of letters' as meaning that when Dharmamati explained the ten abodes, all who taught the ten abodes across the ten directions were named Dharmamati, and so on up to Vajragarbha as well. 'Equality of speech' means that the ten-direction Buddhas teaching the ten abodes is equal to Dharmamati's teaching, and so on up to the ten grounds as well. Furthermore, all letters are non-letters, yet able to produce all letters; this is termed 'equality of letters.' Utterances are non-dual; this is termed 'equality of speech.' All dharmas mutually abide in one another; this is termed 'the entry-gate of all letters', and so on. The former is an explanation in terms of phenomena; the latter is an understanding in terms of principle. In the Avataṃsaka Sūtra, the youth Sarvaśilpābhijña said to Sudhana: "I constantly chant and uphold this syllabary, entering the gate of prajñāpāramitā." The Qingliang Commentary states: "The syllabary is the most superior among all arts and the basis of writing and speaking; hence it is specifically clarified here." The Scripture on the Five-Syllable Mañjuśrī says: "Upholding this dhāraṇī, one immediately enters into all equality and swiftly achieves great prajñā. Reciting it just once is like upholding all eighty-four thousand treasuries of sūtras." > — English (machine translation) (machine translation) - [Previous: 5.32](https://indike.org/pramana/in.bauddha.taisho.2131.5.32) - [Next: 5.34](https://indike.org/pramana/in.bauddha.taisho.2131.5.34) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2131.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.5.33) — English, machine translation ## Linked texts (3) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.48.162) — Classical Chinese - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.88.16) — Classical Chinese - [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717.10.40) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.5.33](https://indike.org/pramana/in.bauddha.taisho.2131.5.33) · Pramāṇa