法身與加持世界

認識《大日經》03 Understanding the Mahāvairocana Sūtra – Part 03

不空師父/文 Written by Master BuKong

有關《大日經》的第一品名稱，梵文原典中具有兩種翻譯： 一是〈修真言行品〉 另一是〈入真言門住心品〉 Regarding the title of the first chapter of the Mahāvairocana Sūtra, there are two versions in the original Sanskrit: One is “Chapter on the Practice of Mantra Conduct,” The other is “Chapter on Entering the Mantra Gate and Abiding in Mind.”

後人採用〈入真言門住心品〉，原因是「入住」這個詞語本身就包含了「入住於修行」的意思。 Later generations adopted the title “Entering the Mantra Gate and Abiding in Mind” because the term “enter and abide” already includes the meaning of entering into and engaging in practice.

「真言」梵語為「mantra」，意思是真實、如實之語，是不虛妄、不錯異的聲音。龍樹菩薩在論中稱它為「祕密號」，過去譯本翻為「咒」，其實並非精確的翻譯。 Mantra” is the Sanskrit term for “true speech” or “speech in accordance with reality”—words that are neither false nor distorted. Nāgārjuna referred to it in his treatise as a “secret name.” Earlier translations rendered it as “spell” or “incantation,” but this is not an accurate translation.

〈入真言門住心品〉總結了整部《大日經》的核心義理： The chapter “Entering the Mantra Gate and Abiding in Mind” encapsulates the central doctrine of the Mahāvairocana Sūtra:

眾生自心本具一切智慧。 若能如實了知此事，方能作為一切智者。 The mind of sentient beings inherently possesses all wisdom. Only by realizing this truth can one be called a possessor of omniscience.

故此教中，菩薩以真語（真言）為修行入徑。 加以自心發起菩提心，依此菩提心能具足萬行。 而後見到自心中的正覺，證入大涅槃 便能發以善巧方便，莊嚴清淨自心的佛國。 Therefore, in this teaching, the bodhisattva enters the path of practice through true speech (mantra). From within the mind, the bodhi mind is aroused, and through it, all virtuous practices arise. Then, one perceives the enlightenment within their own mind and realizes great nirvāṇa, Bringing forth skillful means to adorn and purify the Buddha-land of their own mind.

從修行因地到成佛果地，皆以「無所住」來「安住其心」，所以《大日經》的第一品名稱為〈入真言門住心品〉。 From the causal stage of practice to the fruition of Buddhahood, one abides in mind by being unattached to anything. Thus, the first chapter of the Mahāvairocana Sūtra is titled “Entering the Mantra Gate and Abiding in Mind.”

入真言修行之門，概要分為三方面： 第一是「身密門」。 第二是「語密門」。 第三是「心密門」。 這三項內容在後文中細說。 The path of mantra practice can be summarized in three aspects: First, the Gate of Body Secrecy. Second, the Gate of Speech Secrecy. Third, the Gate of Mind Secrecy. These three elements will be explained in detail later.

行者透過這三種密行淨化自身的身、語、意三業，就能得到如來「三密」（身語意）的加持，最殊勝的情況是能在今生圓滿「地波羅蜜」的修行階位，不必經歷無數劫去一一修對治法門。 Through these three secret practices, the practitioner purifies the three karmic actions of body, speech, and mind, and thereby receives the empowerment of the Tathāgata’s “Three Secrets.” In the highest case, one may perfect the stages of pāramitā (perfections) in this very life, without needing to undergo countless kalpas of gradual purification and remedial practices.

以是之故，《大品般若經》中說：「有些菩薩在初發菩提心時，就直接登上高位，證得不退轉地；也有些人在初發心時，即得無上正覺，立刻開始轉法輪。」 For this reason, the Mahāprajñāpāramitā Sūtra says: “Some bodhisattvas, upon first arousing the bodhi mind, immediately attain the high stage of non-retrogression; Others, at the very moment of first resolve, attain unsurpassed enlightenment and immediately begin turning the wheel of Dharma.”

龍樹菩薩比喻說：「修行如同遠行，騎羊前往，久久乃到；騎馬則稍快速；若是乘神通之人，只需剎那便能到達目的。 Nāgārjuna Bodhisattva gave the analogy: “Spiritual practice is like a long journey—if you ride a sheep, you arrive only after a long time; a horse is somewhat faster; but if you travel with a person of supernatural power, you can reach your destination in an instant.”

請不要想說：「怎麼可能才一發心就到達？」諸佛大神通本是這樣的作用，不應生疑，這正是此經的深意所在。 Do not doubt and ask, “How could one arrive merely by generating the aspiration?” Such is the nature of the great spiritual power of the Buddhas—it works instantly. One should not harbor doubt. This is the profound meaning of this scripture.

Translated into English by ChatGPT.