Chinese
No. 2429 声字实相义 一叙意。二释名体义。三问答。 初叙意者。夫如来说法必藉文字。文字所在六尘其体。六尘之本法佛三密即是也。平等三密遍法界而常恒。五智四身具十界而无缺悟者号大觉。迷者名众生。众生痴暗无由自觉。如来加持示其归趣。归趣之本非名教不立。名教之兴非声字不成。声字分明而实相显所谓声字实相者。即是法佛平等之三密众生本有之曼荼也故。大日如来说此声字实相之义。惊彼众生长眠之耳。若显若密。或内或外。所有教法谁不由此门户。今凭大师之提撕抽出此义。后之学者尤研心游意而已。叙大意竟。 次释名体义此亦分二。一释名。二出体义。 初释名者。内外风气才发必响名曰声也。响必由声。声则响之本也。声发不虚。必表物名号曰字也。名必招体。名之实相。声字实相三种区别名义。又四大相触音响必应名曰声也。五音·八音·七例·八转。皆悉待声起。声之诠名必由文字。文字之起本之六尘。六尘文字如下释。若约六离合释。由声有字。字则声之字。依主得名。若谓实相由声字显。则声字之实相。亦依主得名。若谓声必有字。声则能有。字则所有。能有字财则有财得名。声字必有实相。实相必有声字。互相能所则得名如上。若言声 现代汉语译本 No. 2429 声字实相义 一、叙意。二、释名体义。三、问答。 初叙意者。夫如来说法必藉文字。文字所在六尘（色、声、香、味、触、法）其体。六尘之本法佛三密（身密、语密、意密）即是也。平等三密遍法界而常恒。五智（法界体性智、大圆镜智、平等性智、妙观察智、成所作智）四身（自性身、受用身、变化身、等流身）具十界（地狱界、饿鬼界、畜生界、阿修罗界、人界、天界、声闻界、缘觉界、菩萨界、佛界）而无缺悟者号大觉。迷者名众生。众生痴暗无由自觉。如来加持示其归趣。归趣之本非名教不立。名教之兴非声字不成。声字分明而实相显所谓声字实相者。即是法佛平等之三密众生本有之曼荼罗（坛场）也故。大日如来（Mahavairocana）说此声字实相之义。惊彼众生长眠之耳。若显若密。或内或外。所有教法谁不由此门户。今凭大师之提撕抽出此义。后之学者尤研心游意而已。叙大意竟。 次释名体义此亦分二。一、释名。二、出体义。 初释名者。内外风气才发必响名曰声也。响必由声。声则响之本也。声发不虚。必表物名号曰字也。名必招体。名之实相。声字实相三种区别名义。又四大（地、水、火、风）相触音响必应名曰声也。五音·八音·七例·八转。皆悉待声起。声之诠名必由文字。文字之起本之六尘。六尘文字如下释。若约六离合释。由声有字。字则声之字。依主得名。若谓实相由声字显。则声字之实相。亦依主得名。若谓声必有字。声则能有。字则所有。能有字财则有财得名。声字必有实相。实相必有声字。互相能所则得名如上。若言声
English
English version No. 2429 The Meaning of Sound, Letter, and True Aspect I. Introduction. II. Explanation of Name, Substance, and Meaning. III. Questions and Answers. First, the introduction: When the Tathagata (如来) preaches the Dharma, he must rely on words and letters. The substance of these words and letters lies in the six sense objects (六尘) [form, sound, smell, taste, touch, and dharma]. The basis of the six sense objects is the Three Mysteries (三密) of the Dharma-Buddha [body, speech, and mind]. These equal Three Mysteries pervade the Dharma-realm and are constant. The Five Wisdoms (五智) [Wisdom of the Dharmadhatu Nature, Great Perfect Mirror Wisdom, Wisdom of Equality, Wisdom of Wonderful Observation, Wisdom of Accomplishing Actions] and Four Bodies (四身) [Self-Nature Body, Enjoyment Body, Transformation Body, and Equal Flow Body] fully encompass the Ten Realms (十界) [hell realm, hungry ghost realm, animal realm, asura realm, human realm, heaven realm, sravaka realm, pratyekabuddha realm, bodhisattva realm, and buddha realm] without deficiency. Those who are enlightened are called Greatly Awakened Ones. Those who are deluded are called sentient beings. Sentient beings are ignorant and cannot awaken on their own. The Tathagata blesses them and shows them the path to return. The basis of this return cannot be established without teachings. The rise of teachings cannot be achieved without sound and letters. When sound and letters are clear, the true aspect is revealed. The so-called 'Sound, Letter, and True Aspect' is the equal Three Mysteries of the Dharma-Buddha and the inherent Mandala (曼荼罗) [sacred space] of sentient beings. Therefore, Mahavairocana (大日如来) speaks of the meaning of this 'Sound, Letter, and True Aspect' to awaken the ears of sentient beings from their long sleep. Whether explicit or implicit, internal or external, all teachings come through this gateway. Now, relying on the guidance of the great masters, this meaning is extracted. Later scholars should especially study it with focused mind and intention. The introduction of the general meaning is complete. Next, explaining the name, substance, and meaning, this is also divided into two parts: I. Explanation of the name. II. Explanation of the substance and meaning. First, explaining the name: When internal and external winds arise, there must be a sound, which is called 'sound.' Sound necessarily arises from sound. Sound is the basis of sound. The arising of sound is not empty; it must represent the name of an object, which is called 'letter.' A name necessarily invites a substance. The true aspect of a name is the three distinct meanings of 'Sound, Letter, and True Aspect.' Furthermore, when the Four Great Elements (四大) [earth, water, fire, and wind] touch each other, sound must arise, which is called 'sound.' The five tones, eight tones, seven examples, and eight transformations all depend on the arising of sound. The explanation of a name through sound must rely on letters. The arising of letters originates from the six sense objects. The letters of the six sense objects are explained below. If explained according to the six separations and combinations, letters arise from sound. Letters are the letters of sound, named according to dependence on the subject. If it is said that the true aspect is revealed by sound and letters, then the true aspect of sound and letters is also named according to dependence on the subject. If it is said that sound must have letters, then sound is the possessor, and letters are the possessed. Being able to possess letter-wealth is like having wealth and being named accordingly. Sound and letters must have a true aspect. The true aspect must have sound and letters. They are mutually capable and possessed, so the name is obtained as above. If it is said that sound --------------------------------------------------------------------------------
Chinese
外无字。字则声持业释。若言声字外无实相。声字则实相亦如上名。此义大日经疏中具说。临文可知。若道声字实相极相迫近不得避远。并邻近得名。若道声字假而不及理。实相幽寂而绝名。声字与实相异。声空响而无诠。字上下长短而为文。声将字异。并相违立名。带数阙无。如上五种名中。相违约浅略释。持业·邻近据深秘释。余二通二释。二释体义又二。初引证。后释之。初引证者。问曰。今依何经成立此义。答。据大日经有明鉴。彼经何说。其经法身如来说偈颂曰。 等正觉真言 言名成立相 如因陀罗宗 诸义利成就 有增加法句 本名行相应 问。此颂显何义。答。此有显密二意。显句义者。如疏家释。密义中又有重重横竖深意。故颂中引喻说如因陀罗宗诸义利成就。因陀罗者亦具显密义显义云。帝释异名。诸义利成就者。天帝自造声论。能于一言具含众义。故引以为证。世间智慧犹尚如此。何况如来于法自在耶。若作秘密释者。一一言·一一名·一一成立。各能具无边义理。诸佛菩萨起无量身云。三世常说一一字义犹尚不能尽。何况凡夫乎。今且示一隅耳。颂初等正觉者。平等法佛之身密是也。此是身密其数无量。如即身义中释。此身密则实相也。次真言者。则是声。声则语 现代汉语译本： 外在没有‘字’（梵文：akshara，指字母、音节）。‘字’是依‘声持业释’（指声音持有实体的解释）。如果说声音和字之外没有实相，那么声音和字所代表的实相也就像上面所说的‘名’一样。这个意义在《大日经疏》中有详细说明，阅读原文就可以理解。如果说声音和字所代表的实相极其接近，无法避开，并且是邻近而得名。如果说声音和字是虚假的，不能完全表达真理，实相是幽深寂静而超越名相的，那么声音和字与实相是不同的。声音是空洞的响声，没有诠释意义；字有上下长短的笔画，构成文字。声音和字是不同的，并且是相互对立而建立名称的。带数、阙无等，就像上面五种‘名’中，‘相违’是按照浅显的方式解释，‘持业’、‘邻近’是根据深奥秘密的方式解释，其余两种则可以通用两种解释。两种解释的体义又有两种：首先是引证，然后是解释。首先是引证：问：现在依据什么经典来成立这个意义？答：根据《大日经》有明确的证据。彼经说了什么？其经中法身如来说偈颂说： 等正觉真言 言名成立相 如因陀罗宗 诸义利成就 有增加法句 本名行相应 问：这首偈颂显示什么意义？答：这有显和密两种意义。显句的意义，就像疏家解释的那样。密义中又有重重横竖的深刻意义。所以偈颂中引用比喻说，就像‘因陀罗宗’（Indra，帝释天）的各种义利成就。‘因陀罗’也具有显和密的意义。显义是：帝释天的异名。‘诸义利成就’是指天帝自己创造了声论，能够用一个词包含多种意义，所以引用它作为证据。世间的智慧尚且如此，何况如来对于法自在呢？如果作秘密解释，那么每一个词、每一个名称、每一个成立，各自都能具备无边的义理。诸佛菩萨示现无量身云，三世常说，每一个字的意义尚且不能穷尽，何况凡夫呢？现在姑且展示一个角落而已。偈颂开头‘等正觉’，是平等法佛的身密。这是身密，其数量是无量的，就像‘即身义’中解释的那样。这个身密就是实相。其次，‘真言’，就是声音。声音就是语。
English
English version: There is no 'akshara' (Sanskrit: akshara, meaning letter, syllable) externally. 'Akshara' is explained by 'sound holding entity' (referring to the explanation of sound holding the entity). If it is said that there is no reality outside of sound and akshara, then the reality represented by sound and akshara is also like the 'name' mentioned above. This meaning is explained in detail in the *Mahavairocana Sutra Commentary*, which can be understood by reading the original text. If it is said that the reality represented by sound and akshara is extremely close, unavoidable, and named because of its proximity. If it is said that sound and akshara are false and cannot fully express the truth, and that reality is profound and silent, transcending names and forms, then sound and akshara are different from reality. Sound is an empty echo without interpretive meaning; akshara has strokes of varying lengths, forming text. Sound and akshara are different and are established as opposing each other. 'With number', 'lacking', etc., are like the above five types of 'name', where 'opposition' is explained in a superficial way, 'holding entity' and 'proximity' are explained in a profound and secret way, and the remaining two can be used for both explanations. The essence of the two explanations has two aspects: first, citation; then, explanation. First, citation: Question: What scripture is used to establish this meaning? Answer: According to the *Mahavairocana Sutra*, there is clear evidence. What does that scripture say? In that scripture, the Dharmakaya (法身) Tathagata (如来) speaks in verse: 'Sammasambuddha (等正觉) mantra (真言), word-name established form, like Indra's clan, All meanings and benefits achieved, with added dharma phrases, original name corresponding to practice.' Question: What meaning does this verse reveal? Answer: This has two meanings, explicit and implicit. The explicit meaning of the verse is as explained by the commentator. In the implicit meaning, there are profound meanings of multiple layers, both horizontal and vertical. Therefore, the verse uses the metaphor of the various meanings and benefits achieved by 'Indra's clan' (Indra, 帝释天). 'Indra' also has explicit and implicit meanings. The explicit meaning is: another name for Sakra (帝释天). 'All meanings and benefits achieved' refers to the fact that the heavenly emperor himself created phonology, which can contain multiple meanings in one word, so it is cited as evidence. Even worldly wisdom is like this, let alone the Tathagata's freedom with the Dharma? If interpreted secretly, then each word, each name, each establishment, can each possess boundless meanings and principles. The Buddhas and Bodhisattvas manifest countless bodies, and constantly speak throughout the three times, yet the meaning of each word cannot be exhausted, let alone ordinary people? Now, I will just show a corner of it. The beginning of the verse, 'Sammasambuddha', is the body secret of the equal Dharma Buddha. This is the body secret, and its number is immeasurable, as explained in 'the meaning of becoming Buddha in this very body'. This body secret is reality. Secondly, 'mantra' is sound. Sound is speech. --------------------------------------------------------------------------------
Chinese
密。次言名者。即是字也。因言名显。名即字故。是则一偈中声字实相而已。若约一部中显斯义。且就大日经释。此经中所说诸尊真言即是声也。阿字门等诸字门及字轮品等即是字。无相品及说诸尊相文并是实相。复次约一字中释此义者。且梵本初阿字开口呼时。有阿声即是声。阿声呼何名。表法身名字。即是声字也。法身有何义。所谓法身者。诸法本不生义。即是实相。已闻经证。请释其体义。颂曰。 五大皆有响 十界具言语 六尘悉文字 法身是实相 释曰。颂文分四。初一句竭声体。次颂极真妄文字。三尽内外文字。四穷实相。初谓五大者。一地大。二水大。三火大。四风大。五空大。此五大具显密二义。显五大者如常释。密五大者五字五佛及海会诸尊是。五大义者如即身义中释。此内外五大悉具声响。一切音声不离五大。五大即是声之本体。音响则用。故曰五大皆有响。次十界具言语者。谓十界者。一一切佛界。二一切菩萨界。三一切缘觉界。四一切声闻界。五一切天界。六一切人界。七一切阿修罗界。八一切傍生界。九一切饿鬼界。十一切捺落迦界。自外种种界等摄天鬼及傍生趣中尽。华严及金刚顶理趣释经有十界文。此十界所有言语皆由声起。声有长短高下音韵屈曲。此名文。文 由名字。名字待文。故诸训释者云文即字者。盖取其不离相待耳。此则内声文字也。此文字且有十别。上文十界差别是。此十种文字真妄云何。若约竖浅深释则九界妄也。佛界文字真实。故经云真语者·实语者·如语者·不诳语者·不异语者。此五种言梵云曼荼罗。此一言中具五种差别故。龙树名秘密语。此秘密语则名真言也。译者取五中一种翻耳。此真言诠何物。能呼诸法实相不谬不妄。故名真言。其真言云何呼诸法名。虽云真言无量差别。极彼根源不出大日尊海印三昧王真言。彼真言王云何。金刚顶及大日经所说字轮字母等是也。彼字母者。梵书阿字等乃至呵字等是。此阿字等则法身如来一一名字密号也。乃至天龙鬼等亦具此名。名之根本法身为根源。从彼流出稍转为世流布言而已。若知实义则名真言。不知根源名妄语。妄语则长夜受苦。真言则拔苦与乐。譬如药毒迷悟损益不同。问曰。龙猛所说五种言说。今所说二种言说。如何相摄。答。相梦妄无始者属妄摄。如义则属真实摄。已说真妄文字竟。次释内外文字相颂文六尘悉文字者。谓六尘者。一色尘。二声尘。三香尘。四味尘。五触尘。六法尘。此六尘各有文字相。初色尘字义差别云何。颂曰。 显形表等色 内外依正具 法然随缘有 能迷亦 现代汉语译本： 关于‘名字’，‘名字’有待于文字来表达。因此，那些训释经典的人说‘文’就是‘字’，大概是因为它们彼此依存，不可分离。这指的是内在的声音文字。这种文字有十种区别，如同上文所说的十界差别。这十种文字的真实与虚妄如何区分呢？如果从竖向的深浅来解释，那么九界的文字都是虚妄的，只有佛界的文字是真实的。所以经典上说，‘真语者’（tathavadi，说真实话的人）、‘实语者’（satyavadi，说实在话的人）、‘如语者’（tathavadi，如实说的人）、‘不诳语者’（avitathavadi，不说谎话的人）、‘不异语者’（ananyathavadi，不改变说法的人）。这五种言语，在梵语中称为曼荼罗（mandala，坛城）。这一词语中包含了五种差别。龙树菩萨称之为秘密语。这秘密语也被称为真言（mantra）。译者只取了五种中的一种来翻译。这真言诠释的是什么呢？它能够呼唤诸法的实相，不谬误，不虚妄，所以称为真言。那么，真言是如何呼唤诸法的名字的呢？虽然说真言有无量的差别，但追溯其根源，都离不开大日尊（Mahavairocana）的海印三昧王真言。那真言王是什么呢？就是《金刚顶经》（Vajrasekhara Sutra）和《大日经》（Mahavairocana Sutra）所说的字轮、字母等。那些字母，就是梵文的阿字（a）等，乃至呵字（ha）等。这阿字等，就是法身如来（Dharmakaya Buddha）一一名字的秘密称号。乃至天龙鬼等，也具备这些名字，名字的根本是法身，从法身流出，逐渐转变为世间流布的语言。如果知道这真实的意义，就称为真言；如果不知道其根源，就称为妄语。妄语则长夜受苦，真言则拔苦与乐。譬如药物和毒药，迷惑和觉悟，其损害和利益是不同的。 问：龙猛菩萨（Nagarjuna）所说的五种言说，与现在所说的两种言说，如何相互包含呢？ 答：相梦妄无始者，属于妄语所包含；如义则属于真实所包含。已经解释了真实和虚妄的文字，接下来解释内外文字相的颂文：‘六尘悉文字’。所谓六尘，即一、色尘（rupa）；二、声尘（shabda）；三、香尘（gandha）；四、味尘（rasa）；五、触尘（sprashtavya）；六、法尘（dharma）。这六尘各有文字相。首先，色尘的字义差别是什么呢？颂文说： ‘显形表等色 内外依正具 法然随缘有 能迷亦’