--- title: "注大乘入楞伽經 · 17 陀羅尼品(九)" description: "注大乘入楞伽經是宋代高僧寶臣所撰的一部重要佛教注释典籍，主要对《楞伽经》进行系统阐释。宝臣为北宋时期著名佛教学者，其注释融合了唯识学与如来藏思想，深入解析经中“五法”“三性”“八识”等核心教义，强调“自心现量”的禅观实践。该注疏以清晰逻辑和精炼文风著称，成为研究《楞伽经》的权威文献之一，在汉传佛教义学体系中具有承前启后的地位，既保存唐代唯识学传统，又为后世禅教融合提供理论依据，是理解中国化大乘佛教思想演变的关键文本。" url: "https://rushiwowen.co/en/r/cme58dcze07agi804d5x49j4f" --- ### 陀羅尼品第十七 > Chapter 17: The Dharani Chapter 爾時佛告大慧菩薩摩訶薩言至即說呪曰： > At that time, the Buddha addressed the great bodhisattva Mahāmati, saying: 「怛姪他一覩吒覩吒至莎訶三十六」 > “Then recite this mantra: Du zha du zha, svaha.” 天台於《妙法蓮華經．陀羅尼品》皆以四悉檀翻名釋義。陀羅尼，此翻總持，總持惡不起、善不失其一。又翻能遮能持，能持善、能遮惡其二、其三。此能遮邊惡、能持中善其四。眾經開遮不同，或專用治病，如那達居士；或專護法，如此文；或專用滅罪，如方等；或通用治病滅罪護經，如《請觀音》，或大明呪無上明呪無等等明呪，則非治病、非滅罪、非護經；若通方者亦應兼，若論別者幸須依經勿乖教也。 > The Tiantai school, in its commentary on the "Dhāraṇī Chapter" of the \*Lotus Sutra\*, interprets the term "Dhāraṇī" using the four Siddhāntas. Dhāraṇī is translated as "total retention," meaning the retention of all good and the prevention of all evil. It is also translated as "the ability to obstruct and uphold"—upholding goodness and obstructing evil. This refers to obstructing unwholesome actions and upholding wholesome ones. Different sutras present varying applications: some focus solely on healing illnesses, like the teachings for lay practitioners; some specifically protect the Dharma, as in this text; some are dedicated to eliminating transgressions, as in the \*Fangdeng\* sutra; while others, like the \*Invocation of Avalokiteśvara\*, are used universally for healing, eliminating transgressions, and protecting the teachings. As for the great mantra, the supreme mantra, and the unequaled mantra, they are not specifically for healing, eliminating transgressions, or protecting the teachings. If applied broadly, they may encompass all; if interpreted narrowly, one should adhere strictly to the sutras and not deviate from the teachings. 次釋義云，諸師或說呪者，是鬼神王名，稱其王名，部落敬主不敢為非，故能降伏一切鬼魅其一。或云呪者如軍中之密號，唱號相應無所訶問，若不相應即執治罪，若不順呪者頭破七分，若順呪者則無過失其二。或云呪者，密默治惡惡自休息，譬如微賤，從此國逃彼國，訛稱王子，彼國以公主妻之，多瞋難事。有一明人從其國來，主往說之，其人語主，若當瞋時說偈，偈云「無親遊他國，欺誑一切人，麁食是常事，何勞復作瞋？」說是偈時默然瞋歇，後不復瞋。是主及一切人但聞斯偈，皆不知意。呪亦如是，密默遮惡，餘無識者其三。或云呪者，是諸佛密語，如王索先陀婆，一切群下無有能識，唯有智臣乃能知之。呪亦如是，祇是一法遍有諸力，病愈罪除善生道合其四。為此義故皆存本音，譯人不翻意在此也。惡世弘經喜多惱難，以呪護之使道流通也。 > Next, the commentary explains the meaning. Some masters say that a mantra is the name of a ghost or spirit king. By invoking the king's name, his followers, out of respect for their lord, dare not act wrongly. Therefore, it can subdue all ghosts and demons. First explanation. Some say a mantra is like a secret code in the army. If the call and response match, there is no interrogation; if they do not match, the offender is apprehended and punished. If one does not comply with the mantra, one's head splits into seven pieces; if one complies, there is no fault. Second explanation. Some say a mantra secretly and silently subdues evil, causing it to cease on its own. For example, a lowly person fled from one country to another, falsely claiming to be a prince. That country married its princess to him, but he was prone to anger and caused many difficulties. A wise man came from his original country, and the lord went to speak with him. That person told the lord, "When you are about to become angry, recite this verse: 'A friendless wanderer in a foreign land, deceiving all people, coarse food is your usual fare, why trouble yourself to become angry?'" When this verse was recited, the anger silently subsided and did not return. The lord and all others heard this verse but did not understand its meaning. A mantra is like this—it secretly and silently blocks evil, and others remain unaware. Third explanation. Some say a mantra is the secret language of the Buddhas. It is like a king asking for "syandhava" (a term with multiple meanings). None of his attendants could understand, only a wise minister could know its meaning. A mantra is like this—it is a single dharma that encompasses various powers: healing illness, removing offenses, giving rise to goodness, and aligning with the Way. Fourth explanation. For these reasons, the original sounds are preserved. Translators do not translate them, intending this meaning. In this evil age, spreading the sutras often meets with many troubles and difficulties. Using mantras protects them, allowing the Way to flow and spread. 今此《楞伽經》如來所說陀羅尼亦專護法使道流通。 > This \*Lankavatara Sutra\*, with the dharani spoken by the Tathagata, is also specifically dedicated to protecting the Dharma and ensuring the unimpeded flow of the Way. 或又云凡呪文自古不翻有五意：一是諸佛祕密語法，唯佛能知；二是總持門，含多義故；三或是鬼神名，呼之勅以守護修行人故；四或是諸佛祕密印，如王印信所往無不遵奉；五不思議力所加持故，受持密誦滅罪生福。此與天台意同異可知。 > Some also say that since ancient times, there are five reasons why mantras are not translated: First, they are the secret language of the Buddhas, known only to the Buddhas themselves. Second, they are gateways of total retention, containing multiple meanings. Third, they may be names of spirits or deities, invoked to command their protection for practitioners. Fourth, they may be the secret seals of the Buddhas, like a king's seal, ensuring compliance wherever they go. Fifth, they are empowered by inconceivable force, so reciting them in secret can eliminate sins and generate blessings. This view aligns with the Tiantai school's understanding, with similarities and differences that can be discerned. 「大慧！未來世中若有善男子、善女人至即說呪曰： > Mahamati, if in future ages there are virtuous men or women, I will now speak the mantra: 怛姪他一至莎訶十三」 > Tadyathāone Svāhāthirteen」 「大慧若有善男子、善女人至一切文句悉已具足。」 > Great Wisdom, if there are good men and good women who have fully mastered all the teachings and scriptures. 夜叉，此云捷疾鬼，亦云苦活。羅剎，此云可畏，亦云食人鬼。此二部是北方毘沙門天王之所領者。 > Yaksha: These are called "Swift Ghosts" or "Ghosts of Harsh Living." Rakshasa: These are called "Terrifying Ones" or "Man-Eating Ghosts." Both of these groups are under the command of Vaisravana, the Guardian King of the North.