[世界佛教論壇論文] 《淺論〝佛教超越界限〞》 BY 薄伽梵 智及維摩詰

《論文》

淺論〝佛教超越界限〞 

薄伽梵 智及維摩詰 

2009.1.28. 

內容提要:   

〝佛教超越界限〞是佛教詮釋學意義上的〝超越界〞（transcendence）。

此〝超越界〞是肇源法性，是宇宙實相，是宇宙靈性，是宇宙道德，是宇宙意志，是宇宙生命。  

因此，〝超越界〞不能如客體一般，被當作認知對象在六識的層面去獲得〝知識〞。其〝真實性〞，也不能夠如世間法的文字學、語言學、修辭學、歷史學、邏輯學那樣加以考量。因此所謂的〝超越界〞是〝存有的本源〞。在佛教詮釋學意義上的〝存有〞，是指肇源法性。  

佛教詮釋學意義上的聖密宗〝超越界〞詮釋學意義上的昇起大用，是指佛梵持明薄伽梵古梵密解脫學。  

佛 教詮釋學意義上的肇源法性，當肇源法性昇起大用的時候，被稱之為〝佛性〞、〝法性〞、〝阿達爾嘛佛如來〞、〝普賢王佛如來〞、〝毗盧遮那佛如來〞、〝薄伽 梵〞、〝梵〞……名相繁多，〝肇源法性〞是權用的名相，前述眾多的名相，也都是薄伽梵古梵密佛梵持明傳統所權用的名相，祂們亦都是佛教詮釋學意義上加以闡 發的〝產物〞。

佛教詮釋學意義上的〝超越界〞是包容一切者。按照對〝超越界〞不同的經驗，能分別稱之為〝存有〞、〝實在〞、〝神〞、或〝上帝〞，但是沒有其中哪一個稱謂能完全地把握祂，因此不能輕易將〝超越界〞與上帝認同。  

佛教詮釋學意義上的〝超越界〞，顯示有密碼的特性。此密碼就是中國漢傳密宗－聖密宗金剛禪佛教所指的〝聖密十法界〞的〝曼荼羅〞和遍佈〝六宇宙〞的〝三密陀羅尼〞。因此，從這個意義上討論，佛教詮釋學意義上的〝超越界〞。大聖　佛祖在古天竺親自構建的佛梵持明密教薄伽梵古梵密，聖教十二乘判教，對於佛教的教相、事相、戒相、圓相，實行〝超越界〞詮釋，實行密碼詮釋，以解讀聖教的宇宙密義。  

佛教詮釋學意義上的超越界，非與之瑜伽實踐的眾生不易明白。佛教行者則賴以運用密碼語境體系的工具，瑜伽於超越界，而聖密宗超越界密碼群體構成了聖密宗超越界話語境界。密碼非超越界本體，由是，聖密十法界曼荼羅和六宇宙三密陀羅尼，也非超越界之本體。佛教行者借用聖密宗超越界密碼群體，使超越界之靈性顯露，通過佛教教相的指引，運作此密碼語境體系的工具，幫助救渡沐浴眾生，直達宇宙實相、直面本體，臻致究竟解脫。  

佛教詮釋學意義上的〝佛教超越界限〞是　大聖　佛祖〝無我〞解脫學實相、存在的依據。因而，佛教詮釋學意義上的〝超越界〞的〝密碼〞的曼荼羅、陀羅尼修持、瑜伽、應用而成為救渡眾生、解脫眾生的必不可少的要件。

古 天竺婆羅門教〝梵〞的理念，具有太多神話的成份，原初的神話尚未成為定形的信理，〝梵〞的理念尚非理性化的陳述，亟需梵密碼的開發，梵具有天然的脆弱性， 　大聖　佛祖將其進行〝革命性〞的改變。由是，　大聖　佛祖極終善性的慈悲和智慧所創導的薄伽梵古梵密佛梵持明密教創立。

通過佛教詮釋學的〝佛教超越界限〞的討論，安立全球倫理，爭取世界和平、達到全人類的和諧，晉致和平共進，多元共存的期盼。   

關鍵詞：超越界　梵　佛梵持明　薄伽梵古梵密　 話語境

Brief Discussion of “Buddhism Beyond Boundaries”

Content Summary:

“Buddhism Beyond Boundaries” is the “transcendence” of Buddhist hermeneutics.

This “transcendence” is primordial Dharma nature, cosmic reality, cosmic spiritual nature, cosmic morality, cosmic will, and cosmic life. Therefore, “transcendence” cannot be understood within the six levels of consciousness as an object. Its reality also cannot be considered by worldly philology, linguistics, history or logic. Hence, “transcendence” is the “root source of existence”. In terms of Buddhist hermeneutics, “existence” refers to primordial Dharma nature.  

The generated great application of Holy Tantra Esoteric Buddhism's “transcendence” hermeneutics under Buddhist hermeneutics is the cosmic science of Liberation of Fo-Fan-Chi-Ming Bhagavan Gu-Fan-Mi.  

 “Primordial Dharma Nature” is merely a term used for convenience. As to the numerous labels of great application arising from primordial Dharma nature, such as “Buddha nature”, “Dharma nature”, “Ahdharma Buddha Tathagata”, “Samantabhadra Buddha Tathagata”, “Vairocana Buddha Tathagata”, “Bhagavan”, “Fan (Brahma)”, they are not merely convenient terms in the Bhagavan Gu-Fan-Mi Fo-Fan-Chi-Ming tradition, they are also “products” of Buddhist hermeneutics.

The meaning of “transcendence” within Buddhist hermeneutics is the all-encompassing one. Based on different experiences towards “transcendence”, there can be further descriptions of “existence”, “reality”, “deities”, or “God”.  However, not a single description can fully grasp It. Therefore, one must not easily identify “transcendence” in the same way as God.  

Within the purport of Buddhist hermeneutics, the term “transcendence” displays the attributes of secret codes. The “forms of teachings”, “forms of yoga”, “forms of discipline” and “forms of perfection” language realms of series of Holy Tantra Esoteric Buddhism visions like the “Mandalas” of “Holy Tantra Ten Dharma Realms” and “Tri-Tantra Dharani” throughout the “Six Universes” as referred to by Holy Tantra Esoteric Buddhism, are precisely representative groups of secret codes.  

Therefore, we are discussing “transcendence” of Buddhist hermeneutics with such connotation. The Fo-Fan-Chi-Ming Tantrayana Buddhism, Bhagavan Gu-Fan-Mi, Classification of Twelve Vehicles of Holy Teachings, personally established by Great Holy Sakyamuni Buddha in ancient India , towards the forms of teachings, yoga, discipline and perfection of Buddhism, has been carrying out “transcendence” annotations and secret codes decoding, in order to explain the cosmic tantric meanings of the Holy Teachings.  

“Transcendence” of Buddhist hermeneutics is not easily understood by sentient beings not in yoga practice with It. Buddhist practitioners rely on the use of tools of secret codes language realm systems, to yoga in “transcendence”, and Holy Tantra Esoteric Buddhism's “transcendence” secret codes groups compose Holy Tantra Esoteric Buddhism's “transcendence” language realms.  Secret codes are not in themselves “transcendence”. Therefore, Holy Tantra Ten Dharma Realms’ Mandalas and Six Universes’ Tri-Tantra Dharani are also not “transcendence” Itself. Buddhist practitioners borrow Holy Tantra Esoteric Buddhism's transcendence secret codes groups, manifesting the spirituality of transcendence.  Through guidance of Buddhism's "forms of teachings" operating these tools of secret codes language realm systems, and to save, help, deliver and bathe sentient beings; directly attaining cosmic reality, directly encountering noumenon, eventually reaching ultimate liberation.

“Buddhism Beyond Boundaries” within Buddhist hermeneutics is the basis of the reality and existence of the Great Holy Sakyamuni Buddha’s cosmic science of “selfless” liberation. Therefore, the “secret code” mandalas and dharani meditation yoga of “transcendence” within the connotation of Buddhist hermeneutics have been utilised as the indispensable tools for saving, delivering, and liberating sentient beings.

The concept of “Fan (Brahma)” of ancient Indian Brahmanism included too many elements of mythology. Before the original mythology became settled doctrine, the concept of “Brahma” was not yet a rationalised description, it urgently needed the development of “Brahma” secret codes. “Brahma” possessed natural vulnerability. Consequently, the Great Holy Sakyamuni Buddha carried out “revolutionary” reforms and elevation to It. Hence, Bhagavan Gu-Fan-Mi Fo-Fan-Chi-Ming Tantrayana Buddhism was founded and established under the initiation and guidance of the ultimate virtuous kindness, compassion, and wisdom of the Great Holy Sakyamuni Buddha.  

Through the Buddhist hermeneutical discussion of “Buddhism Beyond Boundaries”, establish global ethic, strive for world peace, attain harmony of whole mankind, thereby achieve peaceful mutual progress, and sincere hope for multi-coexistence.  

Key terms:
Transcendence, Brahma, Fo-Fan-Chi-Ming, Bhagavan Gu-Fan-Mi, language realms 

淺論〝佛教超越界限〞 

薄伽梵 智及維摩詰 

一、 法性意義上而論

　　宇宙自有〝超越界〞的存在  

世界文明在近代科技克服空間的距離障礙之前，走的是分途發展的道路，就哲學宗教[01]而言形成了西方、印度、中國三大精神傳統。  

就哲學佛教而言形成為上座部佛教、大乘佛教、金剛乘佛教、Tantrayana佛教等四大精神靈性傳統。然而，所要說明的是，諸法平等、無有高下，佛教Tantrayana係佛教Vajrayana自身發展的高級形態，在法性意義上而論，宇宙自有〝超越界〞[02]的存在。  

中國的上下五千年傳統文化營養哺育的，中國漢傳密宗──聖密宗金剛禪佛教[後文簡稱〝聖密宗〞]這一顆健碩聖種在澳洲的多元文化政策寬鬆的人文環境下茁壯成長，以祂二十〝歲〞的年輕風貌，世界大弘，方興未艾，壯麗媲虹，如日中天。  

二、安立佛教詮釋學意義上的

佛教聖密宗〝超越界〞詮釋學  

〝聖密宗〞傳統的話語系統[03]對佛教經典和理念，作了佛教詮釋學[04]意義上的歷史性詮釋，闡發聖密宗傳統的話語系統，從而建立佛教詮釋學意義上的佛教聖密宗超越界詮釋學[05]。  

在聖密宗的超越界詮釋學中，〝十二乘判教〞[06]認同佛家所有學派的文化價值和宗教價值，認為佛家所有學派的學術不僅是人世間的珍貴學說，而且是全人類所共享的靈性文化瑰寶，諸乘聖教理念可以為當今世界每位普通的現代人所共同擁有的，具有靈性價值的精神生活資源，諸乘聖教之教相超越界詮釋學，亦分別為不同根器眾生所分享。  

追溯聖密宗歷史，祂---在祖國母親的懷抱中飽受疼愛，曾經輝煌，開宗大唐，潤澤華夏；  

祂---也曾罹遭法難，千年以降，弱水三萬，逍遙勝住，從而圓滿顯現人間佛教之本色，在神州大地上與無數眾生顯示了華嚴聖緣。  

四川大足山頂上五萬餘尊塑象，譜寫了歷史無聲的樂章。在遠離中國古代王權中心的荒山野林之上，聖密天[07]蘭若留馨，祂們不知疲乏地〝站立〞，默默地為歷史留下見証。祂們詡詡如生地表現了捨寺融俗、捨僧寶相、蘊道潛真、不墮聲色[08]的聖密行者，融化於儒、佛、道、醫、武……等民間各行各業之中。  

神州遍地都是超越界大聖密天[09]，將古天竺佛梵持明的薄伽梵古梵密這一人類文化的超越界精神瑰寶[10]，中華民族文明的奇葩，遺珍猶存，繼往開來。聖密宗以祂百折不撓，慈悲忍辱，智慧般若的佛家聖密宗的超越界靈性品質[11]，柔軟而頑強的生存藝術，經過十數世紀艱苦卓絕的弘道行持，時輪進達超越界新紀千禧[12]，終於屹立於世界學術之林。  

聖密宗強調佛家學術參與當代世界哲學對話置身其中的必要性，參與對話的過程同時也是佛學教證雙圓、權實相融的過程。  

聖密宗以自身發展的經驗認為：佛學不可能永遠保持一種形態，必定會在不同的歷史條件之下，於不同國家的文化土壤、不同時空中，發展出與之相應的超越界新形式來。事實上，全球歷史的進程，世界佛教歷史的發展，都已經證明了這一點。延綿不斷的未來歲月，必將進一步證明這一論點。  

三、WBSY第五次代表大會主題〝佛教超越界限〞

　　年會　全球高僧代表討論〝超越界〞  

WBSY世界佛教青年僧伽會第五次代表大會。在2008年12月4日∼5日於澳洲、Tasmania塔州、Hobart殊勝召開。主題為〝佛教超越界限〞，年會時輪殊勝，獲得宇宙靈性加持，諸天顯瑞，無比神聖；雲灑甘霖，降大吉祥，人天歡喜，圓滿閉幕。為人類文明史譜寫了佛教詮釋學意義上的聖密宗超越界詮釋學教證雙昭的壯麗詩篇，偉大宇宙以顯現異常天象之超越界形式，直接謳歌了聖者們超越界靈性覺悟，偉大宇宙直接參與人類精英們和平、和諧的超越界靈性成就 [13]的構建。這一史實提示人們, 尤其是提示全世界佛教徒的生命信息是:  

佛教的信仰者們，佛教內部不同流派之間的超越界精神對話[14]（宗教會遇Encounter of Religions ）是何等重要，瑜伽行者之間的靈性交流，將是對佛教聖典的深刻理解和究竟實踐，　大聖　佛祖華嚴聖教現代演繹為濟渡眾生帶來切實受用、方便穩實和無上殊勝的神聖超越界飛躍。  

主題為〝佛教超越界限〞的大會，是對於佛教詮釋學意義上的超越界詮釋學之確認。  

〝佛教超越界限——團結、和諧、和平、智慧、慈悲之拓展領域〞的WBSY第五屆世界佛教青年僧伽代表大會，期待以世界佛教青年僧伽的大團結、大和諧，相應全球佛教教界、學界之大團結、大和諧，進而相應全世界宗教界、學界之大團結、大和諧，晉達推動世界和平。  

全球化[15]是當前世界最重要的超越界主流趨勢，其影響層面廣及哲學、心理學、政治學、經濟學、科學、宗教與文化等各個思想靈性領域。  

探索宗教超越界倫理對話[16]的知識論基礎，構想通過宗教超越界靈性對話， 以建構超越界世界倫理:意識到人們必須有共同的超越界倫理標準。超越界倫理標準對信教和不信教的人都應具有普遍適用的價值。 

全人類應該清醒地認識到:

如果沒有超越界的全球世界倫理，則沒有人類的共同生活；[17]

如果沒有宗教之間的超越界對話，則沒有宗教之間的超越界和平 [18]  

如果沒有宗教之間的超越界和平，則沒有各國之間的超越界和平； [19] 。  

宗教超越界和平對話是宗教和諧的基礎與建構世界超越界倫理的起點[20]。  

依全人類生存的需要， 各大型宗教團體以及希冀未來生活於此同一星球之群體世界，應就關於人的生命形成共同哲學倫理的超越界基本共識和準則。在具有新時代的人性意識、生命意識的靈性高度上做出貢獻，即對人的基本價值與生命質素的精神信念作出反省，形成共識， 這是全球化與多元化的當代脈動之超越界倫理基本要求，也是當代宗教實踐的主要課題 [21] 。

四、再論佛教詮釋學意義上的佛教聖密宗

〝超越界〞詮釋學之〝超越界〞聖密義  

此超越界是肇源法性[22]，是宇宙實相，是宇宙靈性，是宇宙道德，是宇宙意志，是宇宙生命。[23]因此，超越界不能視如客體對像在六識的層面去獲得認知。其〝真實性〞[24]，也不能視如世間法的文字學、修辭學、語言學、歷史學、邏輯學那樣加以考量。因此所謂的超越界是〝存有的根源〞。在佛教詮釋學意義上的〝存有〞，是指肇源法性。肇源法性通過昇起大用，顯示法性是〝其大無外、其小無內〞、〝無所不在〞、〝遍一切處〞。   

上述問題的取材考量上，〝持明密教〞[25]及〝梵〞[26]，既是意趣頗深的宇宙題材，也是佛教超越界詮釋學概念。不論婆羅門教或佛教，兩種宗教的教相要典、教法理念都自然相融於〝持明密教〞及〝梵〞，藉此探究彼此的教相、事相、戒相、圓相[27]，並與之比較，方便而令人興趣盎然。 

此外，佛教的〝持明密教〞及婆羅門的梵之間的重要教義有著〝既對立又統一〞的辯證關係，他們兩者是不聯續的整體[28]：前者的〝無我〞思想一般被視為大別於後者《奧義書》傳統的〝梵---我合一〞[29]思想；但是又可以見到上座部佛教的經典之中，佛教的實踐理論亦不乏以〝梵〞為目，在四《阿含經》中關於〝梵〞的記載俯拾皆是：〝梵行〞或〝四梵住〞（慈悲喜捨），甚至　大聖　佛祖亦自稱為〝大梵〞，乃至臻極：薄伽梵。

故而，本文將藉由〝持明密教〞及〝梵〞的交涉，對佛教的詮釋學問題，提出佛教詮釋學意義上的聖密宗超越界詮釋學，並作試行初步的反省[30]。

〝肇源法性〞是權用的名相，肇源法性昇起大用的時候，被稱之為〝佛性〞、〝法性〞、〝阿達爾嘛佛如來〞、〝普賢王佛如來〞、〝毗盧遮那佛如來〞、〝薄伽梵〞、〝梵〞……名相繁多，也祂們不僅僅是薄伽梵古梵密佛梵持明傳統所權用的名相，亦都是佛教詮釋學意義上的〝產物〞[31]。

佛教詮釋學意義上的超越界義指包容一切者。按照對超越界不同的經驗，能分別稱之為〝存有〞、〝實在〞、〝神〞、或〝上帝〞，但是沒有其中哪一個稱謂能完全地把握祂，因此不能輕易將超越界與上帝一併認同。  

佛教詮釋學意義上的聖密宗〝超越界〞詮釋學意義上的昇起大用，是指佛梵持明薄伽梵古梵密解脫學。    

五、佛教詮釋學意義上的佛教聖密宗〝超越界〞

詮釋學之〝超越界〞聖密義昇起大用的意義  

佛教詮釋學意義上的佛教聖密宗超越界詮釋學之超越界聖密義昇起大用的意義指：殊勝宇宙靈性美學，聖密綬紀靈性盛宴。[32]  

佛教詮釋學意義上的超越界名相，顯示有密碼的特性。聖密宗所指的〝聖密十法界〞的〝曼荼羅〞和遍佈〝六宇宙〞的〝三密陀羅尼〞等系列聖密宗視域之下的教相、事相、戒相、圓相話語境界，係具代表性的聖密宗超越界密碼群體。[33]

因此，從這個意義上討論，佛教詮釋學意義上的超越界。大聖　佛祖在古天竺親自構建的佛梵持明密教薄伽梵古梵密，聖教十二乘判教，對於佛教的教相、事相、戒相、圓相，實行超越界詮釋，實行密碼詮釋，以解讀聖教的宇宙密義[34]。  

佛教詮釋學意義上的超越界，非與之瑜伽實踐的眾生不易明白。佛教行者則賴以運用密碼語境體系的工具，瑜伽於超越界，而聖密宗超越界密碼群體構成了聖密宗超越界話語境界。密碼非超越界本體，由是，聖密十法界曼荼羅和六宇宙三密陀羅尼，也非超越界之本體。佛教行者借用聖密宗超越界密碼群體，使超越界之靈性顯露，通過佛教教相的指引，運作此密碼語境體系的工具，幫助救渡沐浴眾生，直達宇宙實相、直面本體，臻致究竟解脫[35]。  

佛教詮釋學意義上的〝佛教超越界限〞是　大聖　佛祖〝無我〞解脫學實相、存在的依據。因而，佛教詮釋學意義上超越界的〝密碼〞曼荼羅、陀羅尼修持瑜伽，應用而成為救渡眾生、解脫眾生的必不可少的要件。[36]  

  古天竺婆羅門教〝梵〞的理念，具有太多神話的成份，原初的神話，樸素的教相尚未成為定形的信理，〝梵〞的理念尚非究竟理性化的圓滿陳述，亟需梵密碼的開發，梵具有天然的脆弱性，　大聖　佛祖將其進行〝革命性〞的改革和昇華。[37]  

《奧義書》將輪迴與梵我等思想系列結合成純熟圓融的修行解脫論，尊重傳統的《吠陀》經典，但是不重視其祭祀，而強調修行與實踐的自我。[38]  

解讀〝梵〞的本義和祂的衍生的意義，窺探佛教超越界的詮釋學問題。佛教與婆羅門教相遇，佛教對〝梵〞分別採取〝揚棄〞、〝提昇〞的立場，既批判印度傳統婆羅門意義下的〝梵〞理，指其並非究竟解脫，又同時肯定修習佛教意義之下所安立的佛梵法門係解救眾生煩惱苦難的圓滿究竟解脫[39]。〝梵〞被　大聖　佛祖所融契、昇華，而親自授意曼殊師利佛和　薄伽梵至極維摩詰初成立持明密教，[40]從而勝解〝持明〞聖義[41]。  

六、全人類和諧，和平共進，多元共存的期盼  

大聖　佛祖以華嚴聖緣指引救渡婆羅門，究極言之，婆羅門論師們皈依聖教的初衷始於對梵天法門的心路探尋。婆羅門追索宗教真理的興趣，是基於對梵天法門〝究竟如何〞的關懷而並不在於對　大聖　佛祖教法的本身，在這情況下，佛教的詮釋必然對於傳統婆羅門教的宗教文本採取〝破〞的進路成為首選，從而解消婆羅門教統譜系的虛妄性[42] 。  

為使婆羅門上上上勝根[43]，參與熟悉佛教自身教法，繼而採取〝立〞的進路，以婆羅門教話語境界書寫　大聖　佛祖安立的神聖教相、事相、戒相文本的內涵，以使行者求證　大聖　佛祖的究竟圓相，以達到救渡、調伏婆羅門的慈悲目的[44]。  

初期佛教經典，重點於佛教詮釋學意義下之梵法的深入探討，詮釋雖然在婆羅門習用語言下進行陳述，但是，實際已步入佛教自身意義關懷下的超越界詮釋話語境界。經過佛教超越界詮釋學的有效步驟，周密安排，解構〝梵〞的本義和祂的衍生的意義，說明佛教與婆羅門教天竺相遇之時空交會，乃是宇宙超越界無相的殊勝安排[45] 。  

由是，佛教得以對〝梵〞採取揚棄、提昇的歷史機遇，既批判印度傳統婆羅門意義下的〝梵我合一〞為非究竟、非圓滿解脫，又教授引導行者，修習佛教詮釋學意義所安立的〝梵〞法，為解除眾生無邊苦難的究竟解脫昭示了超越界的〝無我〞光明大道 [46] 。  

由是，　大聖　佛祖極終善性的慈悲和智慧所創導的薄伽梵古梵密持明密教創立 [47] 。  

古天竺的歷史告訴我們，不同宗教的融合、和諧，通過超越界的靈性指引，是完全可能實現的。大聖　佛祖住世之時已經為我們做出了光輝榜樣 [48] 。

超越界的靈性指引於個人而言，是宇宙靈性的覺悟、宇宙實相的直面、宇宙能量的體察、宇宙道德的信受、宇宙大愛的沐浴、宇宙法性的融契、宇宙生命的實證。超越界的靈性指引構建全球倫理，於全人類而言，令能動的維護世界和平、使之全人類和諧、令地球居民生活於宇宙大愛的喜悅之中 [49] 。  

通過佛教詮釋學的〝佛教超越界限〞的討論，安立全球倫理，爭取世界和平、達到全人類的和諧，晉致和平共進，多元共存的期盼[50] 。  

〝佛教超越界限〞、〝超越界〞抑或〝佛教詮釋學意義上的聖密宗超越界詮釋學〞，都是大題目，拙文僅僅是此系列命題的短暫前言，充作《論文》。限制於篇幅，許多方面只能點到即止，恕未展開討論，祈求方家教政。在此亦感謝諸位進入聖密宗佛教超越界詮釋學的話語體系，略做信步瀏覽。 

Brief Discussion of “Buddhism Beyond Boundaries”
Bhagavan Zhi-Ji Vimalakirti

1.     In terms of the meaning of Dharma nature, “transcendence” exists naturally in the universe

 Before modern scientific technology had overcome the obstacle of spatial distance, the development of world civilisation was carried out on divided paths. In respect of philosophical religion [01], the three great spiritual traditions of the West, India and China were formed.

With philosophical Buddhism, the four great mental spiritual traditions of Theravada Buddhism, Mahayana Buddhism, Vajrayana Buddhism and Tantrayana Buddhism were formed. However, what needs to be emphasised is that all Dharma are equal - high or low is irrelevant. Buddhist Tantrayana is the advanced form of the self development of Buddhist Vajrayana. In terms of the meaning of Dharma nature, transcendence [02] exists naturally in the universe.

Chinese Han Transmission Tantrayana Buddhism - Holy Tantra Jin-Gang-Dhyana Buddhism (subsequently shortened to “Holy Tantra Esoteric Buddhism”) had been nurtured by the sustenance of 5,000 year traditional culture in China . This healthy and large holy seed has thrived and grown strongly in the tolerant humane environment of the multicultural policy of Australia . Featuring His 20 “year old” young style, His extensive worldwide Dharma dissemination, under irresistible momentum and as brilliant and magnificent as a rainbow, is like the sun at high noon.

2. Establish a Buddhist hermeneutical Holy Tantra Esoteric Buddhism “transcendence” hermeneutics

The traditional language systems [03] of Holy Tantra Esoteric Buddhism had undertaken historical Buddhist hermeneutical [04] annotations of Buddhist scriptures and principles, and established a Buddhist hermeneutical Holy Tantra Esoteric Buddhism transcendence hermeneutics [05].

Within the transcendence hermeneutics of Holy Tantra Esoteric Buddhism, the “Twelve Vehicle Classification of Buddhism” [06] identifies all the cultural and religious values of all Buddhist schools. The learning of all Buddhist schools is regarded as not merely precious doctrines of humanity; they are spiritual rare treasures shared by all mankind.  The holy teachings of all vehicles can be kept by each and every ordinary modern people of the world. Having mental life resources with spiritual value, the teaching forms - the transcendence hermeneutics of the holy teachings of all vehicles, are also shared by sentient beings of various root capacities.

Tracing the history of Holy Tantra Esoteric Buddhism, He - was fondly loved in the embrace of the motherland, once brilliant, founded the school in the Great Tang Dynasty, enriching China ;

He - Holy Tantra Esoteric Buddhism - had come across Dharma disasters, and for over a thousand years, encountered difficulties and hardships, yet still freely and supremely passed on, thus perfectly manifested the true quality of Buddhism among mortals, showing the Avatamsaka Arya Pratyaya (hua yan holy condition/connection) to countless sentient beings of China .

More than 50,000 statues on the mountaintop of Dazu in Sichuan province have composed a historical and silent musical movement. On the desolate mountain and forest far away from the ancient Chinese imperial power centre, Sheng Mi Tians [07] (outdoor Buddha statues) arannyas left their good names, untiringly “standing” there to silently bear witness for history. They are vividly exhibiting Holy Tantra practitioners who relinquish the temple to mingle with the public, give up the Sangha gem form, hide the path and submerge the reality, do not descend to sound and form [08], blend in with all trades and professions including Confucianism, Buddhism, Taoism, medicine, martial arts etc. among the commoners.

Throughout China , transcendence great Sheng Mi Tians [09] are everywhere.  They have, for this human cultural transcendence spiritual rare treasure of ancient Indian Fo-Fan-Chi-Ming Tantrayana Buddhism’s Bhagavan Gu-Fan-Mi, the scarce wonderful blossom of the civilisation of the Chinese race, retaining the past treasures and carrying on the heritage so as to pave way for future generations.  Through Buddhist Holy Tantra Esoteric Buddhism transcendence spiritual qualities [11], being undaunted by repeated setbacks, of kindness, compassion and endurance, of prajna wisdom, in possession of the flexible but indomitable art of survival, after more than a dozen centuries of extreme hardships and difficulties in the implementation of disseminating the path, after the time wheel has entered the transcendence new millennium [12], Holy Tantra Esoteric Buddhism eventually stands high among learning disciplines of the world.

Holy Tantra Esoteric Buddhism emphasises the essentiality of Buddhist learning disciplines to play a part in dialogues with contemporary world philosophies. The process of partaking in dialogues is concurrently also the process of Buddhist learning disciplines proceeding with self-remoulding and the development of themselves.

With the experience of self development, Holy Tantra Esoteric Buddhism recognises that: Buddhist learning disciplines can never keep at a certain form forever. Under different historical conditions, at the cultural soil of different countries, in different time-space, they are bound to develop to their corresponding transcendence new forms. In fact, the progress of world history and the development of world Buddhist history have already proven this point. As time continues, the future will definitely further prove this issue.

3.     WBSY 5^th Annual General Conference themed Buddhism Beyond Boundaries

Worldwide eminent monk delegates discussed “transcendence”

 World Buddhist Sangha Youth (WBSY) 5^th Annual General Conference, themed Buddhism Beyond Boundaries, supremely convened on 4^th - 5th of December, 2008 in Hobart, Tasmania, Australia, received cosmic spiritual blessings, time-wheel supreme, ambrosia nectar sprinkled from the clouds above, auspicious phenomena of multiple deva, great auspiciousness descended, immeasurably holy, joy to human and deva, and concluded in perfection. Magnificent verses depicting the brilliance of both doctrines and realisations of Buddhist hermeneutical Holy Tantra Esoteric Buddhism transcendence hermeneutics were composed for human civilisation history.  The great universe displayed celestial phenomena to directly sing praises that holy beings possessed spiritual enlightenment of transcendence, the great universe directly participated in mankind's peaceful and harmonious spiritual achievement of transcendence [13]. This historical fact prompts people, especially Buddhist of the entire world, that the message of life is:

Important are the transcendence spiritual dialogues [14] (Encounter of Religions) between Buddhist devotees, between different traditions within Buddhism. The exchange between yoga practitioners will bring practical benefit, convenience, stability and a supreme transcendence holy leap in the understanding of Buddhist Holy Scriptures and practising the deliverance of sentient beings by the Great Holy Sakyamuni Buddha.

The conference, themed Buddhism Beyond Boundaries, is a transcendence hermeneutical confirmation of Buddhist hermeneutics.

The 5^th WBSY Annual General Conference, Buddhism Beyond Boundaries – Scope of Unity, Harmony and Development, looks forward to the great unity and great harmony of young Buddhist Sangha of the world to push forward the great unity and great harmony of Buddhist circles and academics of the world, and then push forward the great unity and great harmony of religious circles and academics of the world, thereby further promoting world peace.

Globalisation [15] is the most important transcendence major trend on earth at present; aspects extensively influenced are various mental and spiritual domains including philosophy, psychology, political science, economics, science, religion and culture, etc.

To explore the knowledge base of religious transcendence ethical dialogues [16], to conceive through religious transcendence spiritual dialogues to build transcendence global ethic: realising that people must have some common transcendence ethic. Transcendence ethic should be applicable to religious devotees and those without religious beliefs alike.

All mankind should clearly recognise:-

If there is no transcendence international global ethic, there will be no human community living; [17]

If there is no transcendence peace among religions, there will be no transcendence peace among countries; [18]

If there is no transcendence dialogue among religions, there will be no transcendence peace among religions [19].

Religious transcendence peaceful dialogue is the foundation for religious harmony and the starting point of constructing global transcendence ethic [20].

On the adoption criteria of human ethic, all large scale religious groups should, regarding human life, form a transcendence basic consensus of community living within a global community.

Contribution at the spiritual high level, which possesses human nature consciousness and life consciousness of the new era, namely, to draw a summary and consensus of the major beliefs on human’s basic values and basic needs.  This is the transcendence ethical basic requirement within the current pulsation of globalisation and diversification, and is also the major topic for study of contemporary religious transcendence practice. [21]

4. Further discussion on the “transcendence” Holy Tantra meaning of Buddhist hermeneutical Holy Tantra Esoteric Buddhism “transcendence” hermeneutics

This transcendence is primordial Dharma nature [22], cosmic reality, cosmic spiritual nature, cosmic morality, cosmic will, and cosmic life. [23] Therefore, transcendence cannot be understood within the six levels of consciousness as an object. Its reality [24] also cannot be considered by worldly philology, linguistics, history or logic. Hence, transcendence is the “root source of existence”. In terms of Buddhist hermeneutics, “existence” refers to primordial Dharma nature. Primordial Dharma nature, through the generation of great application, shows that Dharma nature is “so large, nothing without; so small, nothing within”, “omnipresent” and “everywhere”.

On the consideration and valuing for the choice of materials for the above issue, “Chi-Ming Tantrayana Buddhism” [25](Vidyadhara Tantrayana Buddhism) and “Brahma” are cosmic subject matters with quite deep interest and also Buddhist transcendence hermeneutical concepts. Be it Brahmanism or Buddhism, the teaching forms of essential scriptures and doctrinal principles of the two religions all naturally blend in with “Chi-Ming Tantrayana Buddhism” and “Brahma”, taking the opportunity to explore and compare each other’s forms of teachings, yoga, discipline and perfection [28]. It is convenient and exuberantly interesting.

Besides, “Chi-Ming Tantrayana Buddhism” and “Brahma” have a dialectical relationship [28] which is “being opposing but continuous” with the important doctrinal principles of Buddhism: on one hand, it is because the selfless idea of Buddhism is generally regarded as greatly different from that of the Upanishad traditional “unity of Brahma and I” [29] idea of Brahmanism; however, it can be seen that within scriptures of Theravada Buddhism, the practical theories of Buddhism are not lacking with “Brahma” as an item. In the four Agama Sutras, the recording of “Brahma” can be easily found: “Buddha brahma-caryā” (pure Buddhist practice) or “catvāro brahma-vihārāh” (maitri (kindness), karuna (compassion), mudita (joy) and upeksa (impartiality)), even the Great Holy Sakyamuni Buddha called Himself “Maha Brahma”.

Therefore, this text takes the opportunity of involving “Chi-Ming Tantrayana Buddhism” and “Brahma” towards the issue of Buddhist hermeneutics, bringing up Buddhist hermeneutical Holy Tantra Esoteric Buddhism transcendence hermeneutics and attempting initial reflections [30].

“Primordial Dharma Nature” is merely a term used for convenience. As to the numerous labels of great application arising from primordial Dharma nature, such as “Buddha nature”, “Dharma nature”, “Ahdharma Buddha Tathagata”, “Samantabhadra Buddha Tathagata”, “Vairocana Buddha Tathagata”, “Bhagavan”, “Brahma”, they are not merely convenient terms in the Bhagavan Gu-Fan-Mi Fo-Fan-Chi-Ming tradition, they are also “products” of Buddhist hermeneutics [31].

The meaning of transcendence within Buddhist hermeneutics is the all-encompassing one. Based on different experiences towards transcendence, there can be further descriptions of “existence”, “reality”, “deities”, or “God”.  However, not a single description can fully grasp It. Therefore, one must not easily identify transcendence in the same way as God.

The generated great application of Holy Tantra Esoteric Buddhism's transcendence hermeneutics under Buddhist hermeneutics is the cosmic science of Liberation of Fo-Fan-Chi-Ming Bhagavan Gu-Fan-Mi.

5. The purport of the great application generated by the “transcendence” Holy Tantra meaning of Buddhist hermeneutical Holy Tantra Esoteric Buddhism “transcendence” hermeneutics

The purport of the great application generated by the transcendence Holy Tantra meaning of Buddhist hermeneutical Holy Tantra Esoteric Buddhism transcendence hermeneutics refers to: “Supreme universal spiritual aesthetics, Holy Tantra prophecy spiritual banquet”. [32]

Within the purport of Buddhist hermeneutics, the term transcendence displays the attributes of secret codes. The “forms of teachings”, “forms of yoga”, “forms of discipline” and “forms of perfection” language realms of series of Holy Tantra Esoteric Buddhism visions like the “Mandalas” of “Holy Tantra Ten Dharma Realms” and “Tri-Tantra Dharani” throughout the “Six Universes” as referred to by Holy Tantra Esoteric Buddhism, are precisely representative groups of secret codes. [33] Therefore, we are discussing transcendence of Buddhist hermeneutics with such connotation.

The Fo-Fan-Chi-Ming Tantrayana Buddhism, Bhagavan Gu-Fan-Mi, Classification of Twelve Vehicles of Holy Teachings, personally established by Great Holy Sakyamuni Buddha in ancient India , towards the forms of teachings, yoga, discipline and perfection of Buddhism, has been carrying out transcendence annotations and secret codes decoding, in order to explain the cosmic tantric meanings of the Holy Teachings. [34]




 Transcendence of Buddhist hermeneutics is not easily understood by sentient beings not in yoga practice with It. Buddhist practitioners rely on the use of tools of secret codes language realm systems, to yoga in transcendence, and Holy Tantra Esoteric Buddhism's transcendence secret codes groups compose Holy Tantra Esoteric Buddhism’s transcendence language realms.  Secret codes are not in themselves transcendence. Therefore, Holy Tantra Ten Dharma Realms’ Mandalas and Six Universes’ Tri-Tantra Dharani are also not transcendence Itself. Buddhist practitioners make use of Holy Tantra Esoteric Buddhism’s transcendence secret codes groups, manifesting the spirituality of transcendence.  Through guidance of Buddhism’s “forms of teachings”, Buddhist practitioners operate these tools of secret codes language realm systems to help, save, deliver and bathe sentient beings; thus directly attaining cosmic reality, directly encountering noumenon, eventually reaching ultimate liberation. [35]

“Buddhism Beyond Boundaries” within Buddhist hermeneutics is the basis of the reality and existence of the Great Holy Sakyamuni Buddha’s cosmic science of “selfless” liberation. Therefore, the “secret code” mandalas and dharani meditation yoga of transcendence within the connotation of Buddhist hermeneutics have been utilised as the indispensable tools for saving, delivering, and liberating sentient beings. [36]


The concept of “Fan (Brahma)” of ancient Indian Brahmanism included too many elements of mythology. Before the original mythology became settled doctrine, the concept of “Brahma” was not yet a rationalised description, it urgently needed the development of “Brahma” secret codes. “Brahma” possessed natural vulnerability. Consequently, the Great Holy Sakyamuni Buddha carried out “revolutionary” reforms and elevation to It. [37]

Upanishad combined the thinking series “samsara” and “Brahma and I” etc to a well versed and harmonious practice liberation theory, valuing traditional Veda scriptures, but not attaching importance to offering sacrifices, emphasising the self who follows and practises the theory. [38]

Understanding the original and derived meaning of “Brahma”, pry into the issue of hermeneutics of Buddhist transcendence. Buddhism and Brahmanism met, Buddhism adopted varied positions of “developing what is useful or healthy and discarding what is not” and “elevating”; while criticising Indian traditional Brahman’s “Brahma” principles, pointing out that it was not ultimate liberation, but concurrently affirm that learning and practising the Brahma Dharma approach established by Buddhism is the perfect liberation which relieves the afflictions and sufferings of sentient beings [39].

Brahma was blended, integreted and elevated by the Great Holy Sakyamuni Buddha who personally arranged Manjusri Buddha and Bhagavan Zhi-Ji Vimalakirti to establish Chi-Ming Tantrayan Buddhism, [40] thereby supremely explaining the holy meaning of “Fo-Fan” (Buddha Brahma) [41].

The Great Holy Sakyamuni Buddha guided, saved and delivered Brahmins with Avatamsaka Arya Pratyaya. Ultimately speaking, the initial inclination of Brahmins was still seeking the path of mind to Brahmadeva Dharma approach. Initially, the interest of the Brahmins were based on the concern of the Brahmadeva Dharma approach’s “actually how”, rather than the actual teachings of the Great Holy Sakyamuni Buddha. Under these circumstances, Buddhism’s annotation inevitably adopted an access path of “break” as the first choice towards traditional Brahman religious texts, thereby explaining and eliminating the false nature of the traditional lineages of Brahmanism[42];

Buddhism's annotation subsequently adopted an access path of “establish” in order to enable Brahman upper upper upper supreme roots [43] to participate in familiarising Buddhism’s own teachings, using Brahman language realms to write the contents of texts of holy “forms of teachings”, “forms of yoga” and “forms of discipline” established by the Great Holy Sakyamuni Buddha, enabling practitioners to attain and realise the ultimate “forms of perfection” of the Great Holy Sakyamuni Buddha, thus reaching the kind and compassionate purpose of saving, delivering and subduing Brahmins [44].

Early stage Buddhist scriptures focused on probing deep into the Brahmadeva Dharma approach under Buddhist hermeneutics; although being stated using the language accustomed to by Brahmins, in fact the language realms of transcendence hermeneutics under the care of Buddhism’s own meaning have already been entered. The original and derived meaning of “Brahma” was explained through the effective move and thoroughly considered arrangements of Buddhist transcendence hermeneutics. This is showing that the meeting between Buddhism and Brahmanism was the formless supreme arrangement of the universe [45].  Thus, Buddhism obtained the historical opportunity to discard and elevate “Brahma”; while criticising Indian traditional Brahmanism’s “unity of Brahma and I” as an idea that was not ultimate nor for perfect liberation, but also teaching and guiding practitioners to learn and practise the “Brahma” Dharma approach established by Buddhist transcendence hermeneutics, for the ultimate liberation of relieving boundless sufferings of sentient beings. [46]

Hence, Bhagavan Gu-Fan-Mi Fo-Fan-Chi-Ming Tantrayana Buddhism was founded and established under the initiation and guidance of the ultimate virtuous kindness, compassion, and wisdom of the Great Holy Sakyamuni Buddha. [47]

The history of ancient India tells us that, through the spiritual guidance of transcendence, the integration and harmony of different religions is absolutely possible to achieve. The Great Holy Sakyamuni Buddha, while living on Earth, had already demonstrated and set an example for us. [48]

To the individual, the spiritual guidance of transcendence is cosmic spiritual enlightenment, direct encounter of cosmic reality, perception of cosmic energy, belief and acceptance of cosmic morality, bathing by cosmic great love, blending and contracting with the Dharma nature of the universe and the concrete realisation of cosmic lives. To all mankind, the spiritual guidance of transcendence prepares and constructs global ethic, enables active safeguarding of world peace, renders all mankind harmonious, and lets residents on Earth live in the joy of the cosmic great love. [49]

Through the Buddhist hermeneutical discussion of “Buddhism Beyond Boundaries”, establish global ethic, strive for world peace, attain harmony of whole mankind, thereby achieve peaceful mutual progress, and sincere hope for multi-coexistence. [50]

“Buddhism Beyond Boundaries”, transcendence or “Holy Tantra Esoteric Buddhism transcendence hermeneutics of Buddhist hermeneutics” are all big topics.  This article is merely a brief preface of the topic to pose as the Paper. Restricted by the capacity, it is apologised that a lot of aspects can only be lightly mentioned without being opened up and discussed. Experts’ correction and advice are sought and appreciated. You are also being thanked for entering into the language systems of Holy Tantra Esoteric Buddhism’s transcendence hermeneutics and having a browse.