Chinese
无比力义。结持上文。以此因缘故。名为大力大护明妃也。莎诃是警觉诸佛令作证明。亦是忆念持义。如前已释。经云。时一切如来及佛子众说此明已。即时普遍佛刹六种震动者。谓大日如来发此普遍法界声时。一切诸佛菩萨以无二境界故。皆悉同声而共说之。今此所加持句威势具足。又以如来诚谛言故。即时十方佛刹六种震动。以明佛之大誓真实不虚也。六种震动义余经具说其相。今此宗秘密释中六种震动。谓贪瞋痴见慢疑六根本烦恼。一切众生心地。常为此重垢所持不能自起。今以此世尊至诚之所感动。悉皆甲折开散佛种萌生。故云六种震动也。尔时一切菩萨见此浅略深秘二种地动因缘。无不心自开敷得未曾有。以微妙偈称叹大日世尊。而经云。于诸佛前者。谓佛说此明时。十方世界诸菩萨等各见彼佛前亦皆说之。是故同一音声俱时领解。即寄此文证成大护之威力也。领解偈中诸佛甚奇特者。具存梵本。应言奇哉一切诸佛说此大力护。即是一一世界诸菩萨皆悉同时领解十方一切诸佛所说真言也。以十方诸佛共护持故。犹如金刚城重阁高不可升。又环以汤池深不可越。是故一切诸障不能侵凌也。由彼护心住者。谓诸行人能以此真言密印守护身心而住。是故所有为障者诸毗那夜迦恶形罗刹等自然退散也。此住字若依梵 音亦在名。为镇在其心。若作深释者。言此净菩提心人以此明妃实义护心而住。是故三种重障诸恶罗刹等皆悉驰散不能伤彼善根。下至生心忆念时。亦有如是力势。故末句更结成也。由才念故。初起南么乃至莎诃。于其中间即云才也。彼一切者。毗那夜迦之类也。驰散者。驰散于十方莫知去处也。 大毗卢遮那经供养次第法义疏卷上 大正藏第 39 册 No. 1797 大毗卢遮那经供养次第法疏 大毗卢遮那经供养次第法疏卷下 零妙寺僧释不可思议撰 供养仪式品第三 将释此品亦四门分别。谓初释名。二品来意。第三宗趣。四释文。 初释名者。行者供养合圣海。圣海欢喜受。初供一供种种供养满圣海。故言供养仪式品。所谓供养有三。一者外供养。谓香华饮食及燃灯庄严道场等也。二者行供养。谓如说奉行及礼拜持戒等也。三者理供养。谓心住法体无外攀缘也。 二者此品来意者。前品守护能持戒者。正供养时。所以此品来也。 三宗趣者。尽心供养本尊本尊领受。以为宗也。来世作佛为趣也。 四释文者亦有二门。先摽摄颂后别说。其摄颂者三颂半。初句云如是正业净其身者。摄于别说中现前观罗字等三偈半。第二句住定观本真言主者。 现代汉语译本：声音也存在于名称之中，如同镇物安放在心中。如果对此作更深入的解释，那就是说，这位具有清净菩提心的人，以明妃（Vidyārājñī，智慧明妃）的真实意义守护其心而安住。因此，三种重大的障碍，以及各种恶鬼罗刹等，都会四处逃散，不能伤害他的善根。甚至在刚开始生起忆念的时候，也有这样的力量。所以最后一句再次总结强调。因为才刚念诵，从开始的南么（Namo，皈依）乃至莎诃（Svāhā，成就），在其中间就说‘才’。‘彼一切’指的是毗那夜迦（Vinayaka，障碍神）之类。‘驰散’指的是向十方逃散，不知去向。 《大毗卢遮那经供养次第法义疏》卷上 大正藏第 39 册 No. 1797 《大毗卢遮那经供养次第法疏》 《大毗卢遮那经供养次第法疏》卷下 零妙寺僧 释不可思议 撰 供养仪式品第三 将要解释此品，也分为四个方面：一是解释名称，二是说明此品的目的，三是阐述宗旨和目的，四是解释经文。 首先解释名称：修行者供养，与圣众海会合，圣众海欢喜领受。最初的供养，一次供养，种种供养充满圣众海，所以称为‘供养仪式品’。所谓的供养有三种：一是外供养，指香、花、饮食以及燃灯、庄严道场等；二是行供养，指如教奉行以及礼拜、持戒等；三是理供养，指心安住于法体，没有向外的攀缘。 其次说明此品的来意：前一品守护能够持戒的人，在正式供养的时候，所以有了此品。 第三阐述宗旨和目的：尽心供养本尊，本尊领受，作为宗旨。来世成佛，作为目的。 第四解释经文，也分为两个方面：先标出总括的偈颂，然后分别解说。总括的偈颂有三颂半。第一句说‘如是正业净其身’，总括了别说中现前观罗字等三偈半。第二句‘住定观本真言主’。
English
English version: The sound also exists in the name, like a talisman placed in the heart. If one makes a deeper explanation of this, it means that this person with a pure Bodhi mind dwells by protecting their heart with the true meaning of Vidyārājñī (wisdom queen). Therefore, the three major obstacles, as well as various evil Rakshasas (demon), etc., will all scatter and flee, unable to harm their roots of goodness. Even when initially arising in recollection, there is such power. Therefore, the last sentence is again concluded and emphasized. Because of just reciting, from the beginning Namo (皈依, refuge) to Svāhā (成就, accomplishment), in between it is said 'just'. 'All those' refers to beings like Vinayaka (障碍神, obstacle-creating deity). 'Scatter' refers to scattering in the ten directions, not knowing where to go. The Commentary on the Order of Offerings in the Mahāvairocana Sūtra, Volume 1 Taisho Tripitaka Volume 39, No. 1797, Commentary on the Order of Offerings in the Mahāvairocana Sūtra The Commentary on the Order of Offerings in the Mahāvairocana Sūtra, Volume 2 Composed by the monk Shishi Bukashigi (释不可思议) of Lingmiao Temple Chapter 3: The Ritual of Offerings To explain this chapter, it is also divided into four aspects: first, explaining the name; second, explaining the purpose of this chapter; third, elucidating the doctrine and purpose; and fourth, explaining the text. First, explaining the name: The practitioner makes offerings, uniting with the assembly of holy beings, the assembly of holy beings joyfully receives. The initial offering, one offering, various offerings fill the assembly of holy beings, therefore it is called 'The Ritual of Offerings Chapter'. The so-called offerings are of three types: first, external offerings, referring to incense, flowers, food and drink, as well as lighting lamps, adorning the mandala, etc.; second, practice offerings, referring to practicing as taught, as well as prostrations, upholding precepts, etc.; third, principle offerings, referring to the mind abiding in the essence of Dharma, without external clinging. Second, explaining the purpose of this chapter: The previous chapter protects those who can uphold the precepts, at the time of formal offerings, therefore there is this chapter. Third, elucidating the doctrine and purpose: To offer wholeheartedly to the principal deity, the principal deity receives, as the doctrine. To become a Buddha in the future, as the purpose. Fourth, explaining the text, also divided into two aspects: first, stating the summary verses, then explaining separately. The summary verses are three and a half verses. The first sentence says 'Thus, righteous karma purifies the body', summarizing the three and a half verses of observing the letter Ra (罗) etc. in the separate explanation. The second sentence 'Abiding in samadhi, contemplating the principal mantra lord'. --------------------------------------------------------------------------------
Chinese
摄别说中最初于下位乃至随类而相应。第三或观诸佛胜生子等二句者。摄别说中若观世自在乃至依前法而转。第四以真言印而召请一句者。摄别说中次以真言印乃至不善心众生。第五先当示现三昧耶一句者。摄别说中次奉三昧耶乃至诸明欢喜故。第六稽首奉献阏伽水一句者。摄别说中所献阏伽水乃至三摩莎诃。第七行者复献真言座一句者。摄别说中次奉所敷座乃至是即莲华印。第八真言相应除障者兼以不动慧刀印二句者。摄别说中复次当避除乃至悉能普护之。第九次应供养香华等四句者。摄别说中及余供养具乃至品末不应诽谤生疑悔者。据别说中。初段略明能观心所住处及所观本尊所住处。第二段中有五门。初三颂及三真言者是世界成就门。二是轮如金刚乃至阿字置其中者是庄严道场门。三次当转阿字乃至自然发髻冠者是成画大日门。四若释迦牟尼乃至真言者所居者是成画释迦门。五若持妙吉祥乃至瞒字者是成画文殊门。初门最初于下位者。能成世界之风轮也。彼风轮者诃字。所初安半月之轮也。黑光焰流布者。则是诃字光也。于诃字真言门中。诃字是菩提幢亦是自在力。犹若大将能破怨敌故。又诃字是菩提心宝。犹如摩尼宝王能满一切希愿。次上者。能成世界水轮也。安水轮者。嚩字所安满月轮也。雪乳者。满月色 现代汉语译本 ‘摄别说’中，最初从下位开始，乃至随其类别而相应。第三句‘或观诸佛胜生子等’两句，在‘摄别说’中，如果观想世自在（Avalokiteśvara，观世音菩萨）乃至依照之前的法而运转。第四句‘以真言印而召请’一句，在‘摄别说’中，接着以真言印，乃至不善心的众生。第五句‘先当示现三昧耶’一句，在‘摄别说’中，接着奉献三昧耶（Samaya，誓言），乃至诸明（Vidyā，明咒）欢喜的缘故。第六句‘稽首奉献阏伽水’一句，在‘摄别说’中，所献的阏伽水（Arghya，供水），乃至三摩莎诃（Svāhā，圆满）。第七句‘行者复献真言座’一句，在‘摄别说’中，接着奉献所敷设的座位，乃至这就是莲华印（Padma-mudrā）。第八句‘真言相应除障者兼以不动慧刀印’两句，在‘摄别说’中，再次应当避除，乃至悉能普遍守护。第九句‘次应供养香华等’四句，在‘摄别说’中，以及其余的供养具，乃至品末不应诽谤、生疑、后悔的人。根据‘别说’中，初段略微说明能观的心所住之处，以及所观本尊所住之处。第二段中有五门。最初三颂以及三个真言是世界成就门。二是轮如金刚乃至阿字置于其中，是庄严道场门。三次当转阿字乃至自然发髻冠，是成就绘画大日（Mahāvairocana）门。四如果释迦牟尼（Śākyamuni）乃至真言者所居住的地方，是成就绘画释迦门。五如果持妙吉祥（Mañjuśrī）乃至瞒字，是成就绘画文殊（Mañjuśrī）门。初门最初于下位，能成就世界的风轮。那个风轮是诃字。最初安放半月之轮。黑光焰流布，则是诃字的光。在诃字真言门中，诃字是菩提幢，也是自在力。犹如大将能破怨敌的缘故。又诃字是菩提心宝，犹如摩尼宝王能满足一切希望。其次之上，能成就世界的水轮。安放水轮，是嚩字所安放的满月轮。雪乳，是满月的颜色。