Chinese
大正藏第 21 册 No. 1271 摩诃毗卢遮那如来定惠均等入三昧耶身双身大圣欢喜天菩萨修行秘密法仪轨 No. 1271 摩诃毗卢遮那如来定惠均等入三昧耶身双身大圣欢喜天菩萨修行秘密法仪轨 鸿卢卿大广智不空三藏奉 敕译 若有佛弟子。比丘比丘尼优婆塞优婆夷四种弟子。若善男子善女人等。欲得修行此圣天菩萨法。令成就所求所愿随心如意者。先须尽珍宝入劳传法师并阿阇梨。为令得欢喜心。百味饮食。资具资财。衣服座具。随身之资具。供养劳令得欢喜心后。其微细秘密甚悉旨宗趣。问求具习觉。应修行秘密法。要道成就法奇舍身求道。尽珍宝入劳。谓资身衣服也。续命饮食。所以自身可被着衣服之料。自可食饮食之料。供养传法师知法阿阇梨。供养此尽珍宝入劳。谓先须以火一升胡麻油温。炭瓫火网白铜多罗加持。大真言百八返。且温且加持。但印三股鉾也。 根本大真言曰 身咒。 曩谟尾那翼迦(二合)泻贺悉底(二合)母佉泻怛你也(二合引)他唵娜(去声下同)翼迦(二合)娜翼迦(二合)尾娜翼迦(二合)尾娜翼迦(二合)怛啰(二合)翼迦(二合)簸哩(二合)怛啰(二合)翼迦(二合)饷(引)佉贺悉底(二合)饷(引生 现代汉语译本 《摩诃毗卢遮那如来定慧均等入三昧耶身双身大圣欢喜天菩萨修行秘密法仪轨》 No. 1271 《摩诃毗卢遮那如来定慧均等入三昧耶身双身大圣欢喜天菩萨修行秘密法仪轨》 鸿胪卿大广智不空三藏奉 敕译 如果有佛弟子，包括比丘（Bhiksu，男性出家众）、比丘尼（Bhiksuni，女性出家众）、优婆塞（Upasaka，在家男居士）、优婆夷（Upasika，在家女居士）这四种弟子，以及善男子、善女人等，想要修习这欢喜天菩萨的法门，以求成就所求所愿，一切随心如意，首先必须尽其所有珍宝，供养传法师和阿阇梨（Acarya，导师），让他们心生欢喜。要用各种美味饮食、资具财物、衣服卧具以及随身用品来供养，使他们欢喜之后，才能求问那些精微秘密、极其深奥的旨趣，并学习觉悟之法。应当修行秘密法，视求道为最重要的事，甚至不惜舍弃生命来求道，竭尽所有珍宝来供养。这里所说的‘入劳’，指的是资身的衣服，延续生命的饮食，也就是自身可以穿着的衣服和可以食用的饮食。用这些来供养传法师和精通佛法的阿阇梨。这种‘尽珍宝入劳’的供养，指的是首先要用一升胡麻油加热，用炭炉、火网、白铜多罗（Patra，容器）来加持，念诵大真言一百零八遍，一边加热一边加持。所用的印是三股鉾印。 根本大真言，也就是身咒： 曩谟尾那翼迦（Vinayaka，象头神）泻贺悉底（Hastin，象）母佉泻怛你也（tadyatha，即说咒曰）他唵娜（na）翼迦（Vinayaka）娜翼迦（Vinayaka）尾娜翼迦（Vinayaka）尾娜翼迦（Vinayaka）怛啰（tra）翼迦（Vinayaka）簸哩（pari）怛啰（tra）翼迦（Vinayaka）饷（sam）佉贺悉底（Hasta）饷（sam）佉
English
English version 《Mahavairocana Tathagata's Samadhi of Equality of Wisdom and Compassion, Secret Practice Ritual of the Dual-bodied Great Sacred Joyful Deva Bodhisattva》 No. 1271 《Mahavairocana Tathagata's Samadhi of Equality of Wisdom and Compassion, Secret Practice Ritual of the Dual-bodied Great Sacred Joyful Deva Bodhisattva》 Translated by Tripitaka Master Amoghavajra, the Greatly Wise of the Honglu Temple, under Imperial Decree If there are disciples of the Buddha, including Bhiksus (monks), Bhiksunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), these four types of disciples, as well as virtuous men and virtuous women, who wish to practice this sacred Joyful Deva Bodhisattva's Dharma, to achieve their desired goals and wishes, fulfilling their hearts' desires, they must first offer all their treasures to the Dharma-transmitting teacher and the Acarya (teacher), to make them happy. They should offer various delicious foods, resources, wealth, clothing, bedding, and personal belongings, to make them happy. Only then can they ask about the subtle secrets, the extremely profound purposes, and learn the methods of enlightenment. They should practice the secret Dharma, regarding the pursuit of the Dharma as the most important thing, even sacrificing their lives to seek the Dharma, and exhausting all their treasures to make offerings. The term 'entering labor' refers to the clothing for the body and the food for sustaining life, that is, the materials for clothing and the materials for food. Use these to make offerings to the Dharma-transmitting teacher and the Acarya who is proficient in the Dharma. This offering of 'exhausting treasures and entering labor' refers to first heating one liter of sesame oil, using a charcoal stove, a fire net, and a white copper Patra (vessel) to bless it, reciting the Great Mantra one hundred and eight times, heating and blessing it simultaneously. The mudra used is the three-pronged Vajra Mudra. The fundamental Great Mantra, which is the Body Mantra: Namo Vinayaka Hastin Mukha Tadyatha Om Na Vinayaka Na Vinayaka Vinayaka Vinayaka Tra Vinayaka Pari Tra Vinayaka Samkha Hasta Samkha --------------------------------------------------------------------------------
Chinese
反)佉迦只多扇(上)底迦啰(二合)娑嚩(二合引)贺(引) 灌沐日中三返。平日旦四返。灌沐限七日为期。乞得成就悉地。以少心咒加持供物。其供物数萝福根欢喜团饼时果子等。唯现身贤圣供养奉。七日之内必验得。少心咒曰。 唵只里虐娑婆贺(引二合) 每供养奉毕。诵赞叹颂曰。 唵誐娜婆底洲底娑婆悉底摩诃誐驮转底洲底迦罗耶娑婆贺(引二合) 成就所求所愿如意圆满具足故。可令传法阿阇梨欢喜。然后一七日可修行。得四种成就悉地。息增爱调。此谓四种成就悉地法也。毗那夜经说。谓此圣天菩萨供养奉。有三种果报。上品供养奉。令得国王威德。中品供养奉者。令具七宝富饶令得下品供养奉。衣食不乏饱满具足自然也。上品供养奉者。令得传法人欢喜之心。秘密甚深□旨被教授。如法供养奉。中品供养奉者仪轨可见不悟具次第要道略供养奉。下品供养奉者。不灌沐油。只别殿令坐。所得每初分供养奉。此名为下品。像末佛弟子。自之心怀悭贪我慢爱惜之心。不成得传法知道阿阇梨得欢喜悦贺之心。委曲要深趣不问悟。亦自得疏略供养修行。诽谤深秘胜道。招取贫穷无福种子。天台智者阿阇梨止观心要记云。谓有福无智。此愚人不殊龙身鬼(云云)有智无福。此 现代汉语译本：反)佉迦只多扇(上)底迦啰(二合)娑嚩(二合引)贺(引) 灌沐日中三次念诵。平日早晨四次念诵。灌沐期限为七日。祈求获得成就悉地(Siddhi，成就)。用少心咒加持供物。供物包括萝福根、欢喜团、饼、时令水果等。专门供养现身贤圣。七日之内必定应验。少心咒如下： 唵(Om) 只里虐 娑婆贺(Svaha)(引二合) 每次供养完毕，诵赞叹颂曰： 唵(Om) 誐娜婆底 洲底 娑婆 悉底 摩诃 誐驮 转底 洲底 迦罗耶 娑婆贺(Svaha)(引二合) 为了成就所求所愿，如意圆满具足，可以令传法阿阇梨(Acharya，导师)欢喜。然后一个七日可以修行，得到四种成就悉地(Siddhi，成就)：息灾、增益、敬爱、调伏。这称为四种成就悉地(Siddhi，成就)法。毗那夜迦(Vinayaka)经说，供养奉此圣天菩萨有三种果报。上品供养奉，令人得到国王的威德。中品供养奉者，令人具有七宝富饶。下品供养奉，衣食不乏，饱满具足自然。上品供养奉者，令人得到传法人欢喜之心，秘密甚深□旨被教授，如法供养奉。中品供养奉者，仪轨可见，不悟具次第要道，略供养奉。下品供养奉者，不灌沐油，只别殿令坐，所得每初分供养奉，此名为下品。像末佛弟子，自己的心怀悭贪我慢爱惜之心，不能得到传法知道阿阇梨(Acharya，导师)的欢喜悦贺之心，委曲要深趣不问悟，也自己疏略供养修行，诽谤深秘胜道，招取贫穷无福种子。天台智者阿阇梨(Acharya，导师)止观心要记云：谓有福无智，此愚人不殊龙身鬼(云云)有智无福，此
English
English version: 反) Kha-ga-ji-duo-shan (above) di-jia-la (two combined) suo-po (two combined, long sound) he (long sound) Recite three times at noon on the day of ablution. Recite four times in the morning on weekdays. The ablution period is limited to seven days. Pray to obtain accomplished Siddhi (Siddhi, accomplishment). Bless the offerings with the short heart mantra. The offerings include radish roots, joy balls, cakes, seasonal fruits, etc. Specifically offer to the manifested sages. It will surely be effective within seven days. The short heart mantra is as follows: Om Jili Nue Svaha (Svaha) (two combined, long sound) After each offering, recite the praise verse: Om Ga-na-po-di Zhou-di Svaha Siddhi Maha Ga-da Zhuan-di Zhou-di Jia-la-ye Svaha (Svaha) (two combined, long sound) In order to accomplish all wishes and desires, to be perfectly fulfilled, one can make the Dharma-transmitting Acharya (Acharya, teacher) happy. Then one can practice for seven days to obtain four kinds of accomplished Siddhi (Siddhi, accomplishment): pacifying, increasing, loving, and subduing. This is called the Dharma of the four kinds of accomplished Siddhi (Siddhi, accomplishment). The Vinayaka Sutra says that offering to this Holy Heavenly Bodhisattva has three kinds of karmic rewards. The superior offering brings the majesty and virtue of a king. The medium offering brings the richness of the seven treasures. The inferior offering ensures that one is not lacking in clothing and food, and is naturally full and satisfied. The superior offering brings joy to the Dharma-transmitting person, and the secret and profound □ meaning is taught, offering according to the Dharma. The medium offering has visible rituals, but one does not understand the essential path of the gradual sequence, and offers a simplified offering. The inferior offering does not involve ablution with oil, but only allows one to sit in a separate hall, and the first portion of what is obtained is offered. This is called the inferior offering. Like the Buddhist disciples at the end of the Dharma, if one's heart is filled with stinginess, arrogance, and attachment, one cannot obtain the joy and happiness of the Dharma-transmitting Acharya (Acharya, teacher), and one does not ask about the profound meaning, and one also neglects to offer and practice, slandering the profound and supreme path, inviting the seeds of poverty and lack of blessings. The Tiantai Zhiyi Acharya (Acharya, teacher) wrote in the Essentials of Stopping and Observing the Mind: 'Having blessings but no wisdom is no different from a dragon-bodied ghost (etc.).' Having wisdom but no blessings, this --------------------------------------------------------------------------------
Chinese
横惑者。非贤圣之心。世间甚自无福能无胜者。世中操者福德自庄严无过哉。谓所以此圣天菩萨供养奉 修行时。必令圆满福智也。定者福也。惠均等三摩身者。谓此法初终有两时。一者平旦。二者日中。此两时此平旦增益时也。日中吉祥时也。所以此圣天供养奉人者。福智圆满具足耳。亦毗尼宗有□所权教人者。百世无平等(云云)此法以酒供养附子。此毒物服医师得之除病安身药。和合人合得悦贺。酒此欢喜水妙药也。田夫令悦。此酒也。能饮人药成。恶饮人毒成。此天菩萨人心令得欢喜故。以酒供养此名欢喜水耳。现生国王贵君。如供养奉时。必获得灵验。所供遗咒师服无咎。饮法所制也。此法无制。像末佛弟子发诚心信念。至心殷勤供养奉。不可生起疑心。传法知法者问求具习悟信受奉行。不可疏略。次第法阿阇梨含受具不载。仪轨文能次第法受习觉悟供养修行信受奉行皆大欢喜。 双身大圣天菩萨修行秘密法仪轨 永历元年十月八日书了 东寺之本也 俊乘记之 建久四年四月廿九日书之了 宽 俊 一交了 现代汉语译本： 迷惑之人，并非具有贤圣之心。世间即使没有福报，难道就没有胜过他人的人吗？世间操持事务的人，其福德的庄严难道没有超过（其他人）的吗？这是因为圣天菩萨（Śrī Mahādeva）在供养奉行修行之时，必定使其圆满福德和智慧。定，就是福德。惠均等三摩身，指的是此法在开始和结束时有两个时辰：一是平旦（黎明），二是日中（正午）。这两个时辰中，平旦是增益的时辰，日中是吉祥的时辰。因此，圣天（Śrī Mahādeva）供养奉行之人，福德和智慧能够圆满具足。此外，毗尼宗（Vinaya）有所谓的权教之人，百世也无法平等（云云）。此法以酒和附子供养。附子这种毒物，医生得到它就能制成去除疾病、安身健体的药物。和合之人能够得到喜悦。酒是令人欢喜的妙药。农夫因此感到喜悦。酒，能饮之人能使其成为良药，恶饮之人则使其成为毒药。这位天菩萨（Deva-bodhisattva）使人心生欢喜，所以用酒供养，这被称为欢喜水。现世的国王和贵族，如果供养奉行，必定获得灵验。所供奉的遗咒师服用没有过错，这是饮法所规定的。此法没有限制。像法末世的佛弟子，如果发出诚心信念，至心殷勤地供养奉行，不可生起疑心。向传法和知法的人请教，求得具足的修习，领悟并信受奉行，不可疏忽。次第法阿阇梨（Ācārya）含受具的内容不在此记载。仪轨文中能够次第地修习、觉悟、供养、修行、信受奉行，皆大欢喜。 双身大圣天菩萨（Śrī Mahādeva）修行秘密法仪轨 永历元年十月八日书写完毕 东寺之本 俊乘记之 建久四年四月廿九日书写完毕 宽 俊 一交了
English
English version: Those who are deluded do not possess the mind of the wise and virtuous. Even if one has no blessings in this world, is there truly no one who can surpass others? Those who manage affairs in this world, is their adornment of merit and virtue not superior (to others)? This is because when Śrī Mahādeva (Holy Heavenly Bodhisattva) is offered and practiced, it will surely perfect merit and wisdom. Samādhi is merit. 'Equally bestowing Samādhi' refers to this Dharma having two times at the beginning and end: one is at dawn, and the other is at noon. Among these two times, dawn is the time for increasing benefits, and noon is the auspicious time. Therefore, those who offer and practice to Śrī Mahādeva (Holy Heavenly Bodhisattva) can have their merit and wisdom fully perfected. Furthermore, the Vinaya school has so-called expedient teachings, but even after a hundred lifetimes, they cannot be equal (and so on). This Dharma uses wine and aconite as offerings. Aconite, a poisonous substance, can be obtained by doctors to make medicine that removes diseases and brings peace to the body. Those who are harmonious can obtain joy. Wine is a wonderful medicine that brings joy. Farmers therefore feel happy. Wine can become good medicine for those who drink it properly, but it becomes poison for those who drink it improperly. This Deva-bodhisattva makes people's hearts rejoice, so wine is offered, and this is called 'water of joy.' If present-day kings and nobles offer and practice, they will surely obtain miraculous results. The mantra masters who are offered can take it without fault; this is prescribed by the drinking Dharma. This Dharma has no restrictions. If Buddhist disciples in the Dharma-ending age generate sincere faith and diligently offer and practice with utmost sincerity, they should not give rise to doubts. Ask those who transmit and know the Dharma, seek complete practice, understand and accept with faith, and practice accordingly, without negligence. The content of Ācārya's (preceptor) acceptance of initiation is not recorded here. In the ritual text, one can sequentially practice, awaken, offer, cultivate, accept with faith, and practice, with great joy. The Secret Dharma Ritual of the Dual-bodied Śrī Mahādeva (Holy Heavenly Bodhisattva) Completed writing on the eighth day of the tenth month of the first year of Yongli The original from Tō-ji (East Temple), recorded by Shunjo Completed writing on the twenty-ninth day of the fourth month of the fourth year of Kenkyū Kan Shun Completed once --------------------------------------------------------------------------------