Chinese
大正藏第 39 册 No. 1797 大毗卢遮那经供养次第法疏 No. 1797 [cf. No. 848 Fasc. 7] 大毗卢遮那经供养次第法疏卷上 零妙寺僧释不可思议撰 稽首毗卢遮那佛 实相法智缘起法 圣者妙音阿阇梨 垂恩令证法性海 大毗卢遮那成佛神变加持经供养次第法真言行学处品第一 释此经法四门分别(初述大意 次说来由 三释题目 四随文解释)。 初述大意者。夫真性至理离言绝像。应机示现无相非显。所谓阿字等门妙明其理。今此经者理蕴于词意绝文外。是故以如来加持神力对以秘印导以真言。所以若不从师受学。禁入其门。非其人者制妄授传。未经灌顶禁其辄闻。若得见闻顶礼者灭除恒沙之罪。如说奉行者德海集于其身也。 次说来由者。昔在中天竺国王有四子者。其王临命终之时。王后请问大王。若崩以后何子当为嗣位。王即答曰。小子可能继位也。于是父王崩后。大臣百寮皆悉来集请问遗制。王后即答如王终言。是时王后及诸兄并大臣等奉请小子将继王位。小子答曰。我有誓愿。出家学道望济群品。不堪继位也。母后等再三重请如父王遗言。小子亦如前辞谢。母后等再三请已后强令继位。小 现代汉语译本 大毗卢遮那经供养次第法疏卷上 零妙寺僧释不可思议撰 稽首毗卢遮那佛（Vairocana Buddha，宇宙的根本佛） 实相法智缘起法 圣者妙音阿阇梨（Acharya，导师） 垂恩令证法性海 大毗卢遮那成佛神变加持经供养次第法真言行学处品第一 释此经法四门分别(初述大意 次说来由 三释题目 四随文解释)。 初述大意者。夫真性至理离言绝像。应机示现无相非显。所谓阿字等门妙明其理。今此经者理蕴于词意绝文外。是故以如来加持神力对以秘印导以真言。所以若不从师受学。禁入其门。非其人者制妄授传。未经灌顶禁其辄闻。若得见闻顶礼者灭除恒沙之罪。如说奉行者德海集于其身也。 次说来由者。昔在中天竺国王有四子者。其王临命终之时。王后请问大王。若崩以后何子当为嗣位。王即答曰。小子可能继位也。于是父王崩后。大臣百寮皆悉来集请问遗制。王后即答如王终言。是时王后及诸兄并大臣等奉请小子将继王位。小子答曰。我有誓愿。出家学道望济群品。不堪继位也。母后等再三重请如父王遗言。小子亦如前辞谢。母后等再三请已后强令继位。小
English
English version 'The Commentary on the Sequence of Offerings in the Mahavairocana Sutra, Volume 1' Composed by the monk Shishi Bukashigi of Reimyōji Temple I bow my head to Vairocana Buddha (Vairocana Buddha, the fundamental Buddha of the universe), the Dharma of true reality, wisdom, and dependent origination. The holy and wonderful sound Acharya (Acharya, teacher), bestows grace and enables the realization of the ocean of Dharma-nature. 'The First Chapter on the Practices of Mantra and Learning in the Mahavairocana Sutra on the Sequence of Offerings, the Miraculous Transformation and Empowerment of Becoming a Buddha' Explaining this Sutra through four aspects: (1. Stating the general meaning, 2. Explaining the origin, 3. Explaining the title, 4. Explaining the text verse by verse). 1. Stating the general meaning: The true nature and ultimate principle are beyond words and images. Responding to the occasion, it manifests without form and is not obvious. The 'A' syllable and other gates subtly illuminate the principle. This Sutra contains the principle within its words, and its meaning extends beyond the text. Therefore, it uses the empowerment and miraculous power of the Tathagata, along with secret mudras and guiding mantras. Thus, if one does not receive instruction from a teacher, entry into its gate is forbidden. Those who are not the right person are prohibited from recklessly transmitting it. Those who have not received initiation are forbidden from casually hearing it. If one can see, hear, and prostrate before it, it will eliminate sins as numerous as the sands of the Ganges. Those who practice as instructed will accumulate a sea of merit in their bodies. 2. Explaining the origin: In ancient times, there was a king in Central India who had four sons. When the king was about to die, the queen asked the great king, 'After your passing, which son should succeed to the throne?' The king replied, 'The youngest son is capable of succeeding.' After the father king passed away, the ministers and officials all gathered and asked about the will. The queen replied as the king had said at the end. At that time, the queen, the elder brothers, and the ministers all requested the youngest son to succeed to the throne. The youngest son replied, 'I have a vow to leave home, study the Way, and hope to save all beings. I am not capable of succeeding to the throne.' The queen and others repeatedly requested him according to the father king's will. The youngest son declined as before. After the queen and others repeatedly requested him, they forcibly made him succeed to the throne. The little --------------------------------------------------------------------------------
Chinese
子不敢违逆。遂即王位之后更亦思惟。我住此国不得出家。我之阿姨邻国为后。宜以投托必能出家。方便逃出奔赴其国。到彼国境即有镇将问曰。汝何人也。小子即答曰。我是中天竺国之王也。镇将曰。若是国主何以独来也。答曰。我本冀望出家学道。若久住本国必不得出家。深冀出家学道礼拜。遣使闻奏。王后闻之使人来迎。小子见王后䠒跪说志愿。王后闻说悲泣流泪哀愍伤心。良久曰。汝姓是刹帝利。净饭王子孙释迦如来远从侄也。我闻释迦舍太子位。出城入道乃成正觉。天下难舍唯弃宝位。汝同释迦舍国王位发大誓愿。必得成佛哉。今日以后随百姓门。持钵乞食粗饭持斋。可以悲伤矣。虽然大丈夫所冀至心誓愿。无可奈何。便许出家。为请境内高德法师。为作弟子出家学问。小子禀姓明慧。一闻便领妙宗。二问比知千百。虽学不多年。所学者尽达。于是其法师辞曰。我之所解尽矣。更无所以演说。吾闻其国贤圣太德。宜到彼所而学也。小子奉教礼谢而退。往至贤师之所。修学如前。乃至经历五十余国。乃至北天竺。乃有一城名乾陀罗。其国之王仰凭和上受法念诵。其经文广义深。不能寻遂供养次第。求请和尚供养方法。和上受请。于金粟王所造塔边求圣加被。此供养法忽现空中。金字炳然。和上一遍略读分明记 现代汉语译本： 我不敢违背您的意愿。于是，在我继承王位之后，我一直在思考。我居住在这个国家，无法出家修行。我的姨母是邻国的王后，我应该去投靠她，她一定能帮助我出家。于是，我设法逃出自己的国家，奔向邻国。到达邻国边境时，边境的将领问我：‘你是什么人？’我回答说：‘我是中天竺国的国王。’将领说：‘如果是国王，为何独自前来？’我回答说：‘我本来希望出家学道，如果长久居住在本国，一定无法出家。我深切希望出家学道礼拜。’于是，他们派使者禀告了王后。王后听闻后，派人来迎接我。我见到王后，跪下来说明我的志愿。王后听了我的诉说，悲伤地哭泣流泪，哀怜伤心了很久，然后说：‘你的姓氏是刹帝利（Kshatriya，印度教第二等级，武士），是净饭王（Śuddhodana，释迦牟尼的父亲）的王子孙，是释迦如来（Śākyamuni，佛教创始人）的远房侄子。我听说释迦舍弃了太子的地位，出城入道，最终成就正觉。天下最难舍弃的就是宝贵的王位。你和释迦一样，舍弃国王的地位，发下宏大的誓愿，必定能够成佛啊！从今天以后，你就像普通百姓一样，拿着钵去乞食，吃粗糙的饭食，持斋戒律，这真是令人悲伤啊！虽然如此，大丈夫所期望的至诚誓愿，我也没有办法阻止。’于是，她允许我出家，并请来国内德高望重的法师，为我剃度出家，学习佛法。我天生聪慧，一听就能领悟其中的奥妙，一问就能明白千百种道理。虽然学习的时间不长，但所学的知识都通达明了。于是，那位法师辞别我说：‘我所理解的佛法都已经传授给你了，没有什么可以再讲说的了。我听说其他国家有贤圣大德，你应该去他们那里学习。’我听从法师的教诲，行礼告退，前往贤师所在的地方，像之前一样修学佛法。就这样，我经历了五十多个国家，最终来到了北天竺（North India）。那里有一座城市名叫乾陀罗（Gandhāra，古代印度地区名）。那个国家的国王仰仗和尚（Upādhyāya，亲教师）传授佛法，念诵经文。那些经文内容广泛，意义深奥，我无法完全理解，于是我按照供养的顺序，请求和尚传授供养的方法。和尚接受了我的请求，在金粟王（King Kaniska，贵霜王朝国王）所建造的佛塔旁边，祈求圣者的加持。这时，这种供养的方法忽然出现在空中，金色的文字闪闪发光。和尚略读了一遍，就清楚地记住了。
English
English version: I dare not disobey your wishes. Therefore, after I ascended the throne, I kept thinking. I live in this country and cannot renounce the world. My aunt is the queen of a neighboring country, and I should seek refuge with her, as she will surely help me to renounce the world. So, I devised a plan to escape my country and flee to the neighboring country. Upon reaching the border of that country, the border guard asked me, 'Who are you?' I replied, 'I am the king of Central India.' The guard said, 'If you are a king, why are you traveling alone?' I replied, 'I originally hoped to renounce the world and study the Dharma, but if I stayed in my country for long, I would not be able to renounce the world. I deeply desire to renounce the world and practice the Dharma.' So, they sent a messenger to inform the queen. Upon hearing this, the queen sent someone to welcome me. When I met the queen, I knelt down and explained my wish. After listening to my explanation, the queen wept with sorrow and compassion for a long time, and then said, 'Your lineage is Kshatriya (Kshatriya, the second rank in Hinduism, warriors), a descendant of Prince Śuddhodana (Śuddhodana, father of Shakyamuni), and a distant nephew of Śākyamuni Buddha (Śākyamuni, founder of Buddhism). I have heard that Śākyamuni abandoned his position as crown prince, left the city to enter the path, and eventually attained perfect enlightenment. The most difficult thing in the world to give up is the precious throne. Like Śākyamuni, you have abandoned your position as king and made a great vow, you will surely become a Buddha! From today onwards, you will be like ordinary people, carrying a bowl to beg for food, eating coarse meals, and observing the precepts. This is truly sad! Nevertheless, I cannot stop the sincere vow that a great man desires.' So, she allowed me to renounce the world and invited a highly virtuous Dharma master in the country to ordain me and teach me the Dharma. I was born with intelligence, and I could understand the profound meaning of the Dharma upon hearing it once, and I could understand hundreds and thousands of principles upon asking once. Although I did not study for a long time, I understood all the knowledge I learned. Therefore, that Dharma master bid me farewell and said, 'I have taught you all the Dharma that I understand, and there is nothing more to teach. I have heard that there are virtuous and noble people in other countries, and you should go there to study.' I followed the Dharma master's teachings, bowed and retreated, and went to the place where the virtuous teacher was, and practiced the Dharma as before. In this way, I traveled through more than fifty countries, and finally arrived in North India. There was a city there called Gandhāra (Gandhāra, an ancient Indian region). The king of that country relied on the Upādhyāya (Upādhyāya, preceptor) to teach the Dharma and recite the scriptures. Those scriptures were extensive in content and profound in meaning, and I could not fully understand them. So, I requested the Upādhyāya to teach me the methods of offering in the order of offering. The Upādhyāya accepted my request and prayed for the blessings of the saints next to the pagoda built by King Kaniska (King Kaniska, King of the Kushan Dynasty). At this time, this method of offering suddenly appeared in the air, with golden letters shining brightly. The Upādhyāya read it briefly and remembered it clearly. --------------------------------------------------------------------------------
Chinese
着。仰空云。谁所造也。云我所造也。云谁我也。云我是文殊师利也。即唤书人遂便写取。即与其王一本。自写一本随行将行流通四方也。所谓小子者。厥号善无畏三藏和上。即是小僧不可思议多幸。面咨和上所闻法要随分抄记。 三释题目者。大毗卢遮那成佛神变加持经供养次第法真言行学处品第一者。大者即是无边义也。毗卢遮那者是日。所谓即慧日也。成佛者证正觉正智义也。神变加持者神力所持也。经者贯穿缝缀能诠在此矣。供养者理事供养。理者会理入证。是云理供养也。事者尽心竭力营办香花供养佛海。是言事供养也。次第者作礼及发遣之前后次第也。法者轨则之义也。真言者简虚妄也。行学者行学真言也。处者此四种。一如法界自性。二教本也。三传教师也。四妙山辅峰等也。品者品类也。第一者此法有五品。此品最初故言第一也。是以言大毗卢遮那成佛神变加持经供养次第法真言行学处品第一。 四随文解释者。此中有三分。谓序正流通。第一品是序。次三品是正说。末后一品是流通。就序分中初有二颂。归敬劝信序。然初以下精勤修行序。初中有四门。初中二句者敬主叹德门。次二句者依经所现门。次二句者成法得益门。次二句者契本结说门。毗卢遮那此云日也。开敷净眼者开悟妙理 现代汉语译本： （行者）抬头看着天空中的云彩，问道：‘是谁创造了云彩？’云彩回答说：‘是我创造的。’（行者）又问：‘你是谁？’云彩回答说：‘我是文殊师利（Manjushri，智慧的象征）。’于是（行者）叫来书写的人，随即记录下来。抄录一份献给国王，自己抄录一份随身携带，以便在四方流传。这位‘小子’，他的称号是善无畏三藏和尚（Śubhakarasiṃha，一位密教大师），就是小僧我，非常幸运，亲自向和尚请教，并随自己的理解抄录记录所听闻的佛法要义。 关于解释题目，‘大毗卢遮那成佛神变加持经供养次第法真言行学处品第一’：‘大’的意思是无边无际。‘毗卢遮那’（Vairocana）是太阳的意思，也就是智慧之日。‘成佛’是证得正觉正智的意思。‘神变加持’是指神力所护持。‘经’是贯穿缝缀，能够诠释佛法。‘供养’有事供养和理供养。‘理供养’是领会佛理，入证真如。‘事供养’是尽心竭力地准备香花供养佛海。‘次第’是指作礼和发遣的前后顺序。‘法’是轨则的意思。‘真言’是简别虚妄。‘行学’是修行和学习真言。‘处’有四种含义：一是如法界自性，二是教法的根本，三是传法的老师，四是妙山辅峰等处。‘品’是品类的意思。‘第一’是指此法有五品，此品是最初的，所以说是第一。因此称为‘大毗卢遮那成佛神变加持经供养次第法真言行学处品第一’。 关于随文解释，此经文有三分，即序分、正说分和流通分。第一品是序分，第二、三、四品是正说分，最后一品是流通分。在序分中，最初有两颂，是归敬劝信序。然后是‘然初以下’，是精勤修行序。在归敬劝信序中，有四门。最初两句是敬主叹德门，其次两句是依经所现门，再次两句是成法得益门，最后两句是契合根本的总结。‘毗卢遮那’，这里翻译为‘日’。‘开敷净眼’是指开悟妙理。