English
English version: (The practitioner) looked up at the clouds in the sky and asked, 'Who created the clouds?' The clouds replied, 'I created them.' (The practitioner) then asked, 'Who are you?' The clouds replied, 'I am Manjushri (Manjushri, the symbol of wisdom).' Thereupon, (the practitioner) called the scribe and immediately wrote it down. He presented one copy to the king and kept one copy with him to circulate in all directions. This 'young one', whose title is Śubhakarasiṃha (Śubhakarasiṃha, a master of esoteric Buddhism) Tripitaka, is the small monk, me, incredibly fortunate to have personally consulted the master and recorded the essential points of the Dharma I heard, according to my understanding. Regarding the explanation of the title, 'Mahāvairocana Sutra of Enlightenment through Spiritual Transformation, Empowerment, Offering Ritual Sequence, Mantra Practice and Study Chapter One': 'Mahā' means boundless. 'Vairocana' (Vairocana) means the sun, that is, the sun of wisdom. 'Enlightenment' means attaining perfect enlightenment and correct wisdom. 'Spiritual Transformation and Empowerment' refers to being protected by divine power. 'Sutra' is what strings together and explains the Dharma. 'Offering' includes ritual offering and principle offering. 'Principle offering' is understanding the principle of Buddhism and entering into the realization of suchness. 'Ritual offering' is wholeheartedly preparing incense and flowers to offer to the ocean of Buddhas. 'Sequence' refers to the order of prostrations and sending off. 'Dharma' means rules and regulations. 'Mantra' distinguishes from falsehood. 'Practice and Study' is practicing and studying mantras. 'Place' has four meanings: first, like the self-nature of the Dharma realm; second, the root of the teachings; third, the teacher who transmits the Dharma; fourth, places like the auxiliary peaks of Mount Myō. 'Chapter' means category. 'One' means that this Dharma has five chapters, and this chapter is the first, so it is called 'One'. Therefore, it is called 'Mahāvairocana Sutra of Enlightenment through Spiritual Transformation, Empowerment, Offering Ritual Sequence, Mantra Practice and Study Chapter One'. Regarding the explanation of the text, this scripture has three parts: the introduction, the main discourse, and the conclusion. The first chapter is the introduction, the second, third, and fourth chapters are the main discourse, and the last chapter is the conclusion. In the introduction, there are initially two verses, which are the introduction of reverence and encouragement to believe. Then comes 'However, from the beginning onwards', which is the introduction to diligent practice. In the introduction of reverence and encouragement to believe, there are four doors. The first two lines are the door of revering the master and praising virtue, the next two lines are the door of relying on the sutra for manifestation, the next two lines are the door of attaining benefit from the Dharma, and the last two lines are the conclusion that accords with the root. 'Vairocana', here is translated as 'sun'. 'Opening the pure eye' refers to enlightening the wonderful principle. --------------------------------------------------------------------------------
Chinese
也。我者文殊也。供养者理事供养也。所资者诸本尊也。众仪轨者诸印真言等也。为成次第者礼拜发遣也。如彼者指慧日尊也。令本心者令悟本不生理之心也。我今一句者结上已来之意。精勤修行序中分为六门。初一偈之全成就信解门。二一偈之半劝信三宝门。三有情信解以下廿五偈劝行制戒门。四依此正住一偈依正戒重禁门。五妙真言门一偈觉心得益门。六欲于已下十偈一生成佛门。就初段中。然初自他利成就者举所成果。无上智愿之方便者明能成智。成彼者指所证果。发起等者举果显因。约第二段中。于满悉地诸胜愿等二句总表佛僧二宝。彼等等一偈别释也。真言形者即是真言字所庄严身。所住种种印威仪者明印及右胁而卧也。所行道者即是如法界自性。方广乘者即是大日经也。以上明谛信三宝了也。问此中归敬三宝与初分归敬佛宝其义云何。答初分者显文殊自敬。此中明后代修行者法则。问文殊归敬三宝不耶。答归敬。所谓我依大日经者即是敬法。不轻自身即是敬僧也。同体三宝可知。约第三段中。有情信解上中下者即是六趣众生也。若于最胜等者指前大日经。调伏行者不犯三昧耶也。别律仪者谓大日经也。具缘众支分者是修造道场支分也。一心住者一心系师所。三昧耶者明平等本誓等也。道场者妙圆坛也。教 本者是毗卢遮那经。亲于尊所者为灌顶之师也。获胜三昧耶及护者受传法灌顶之人所得也。摄正真言平等行者。于本不生理中安心不动也。入此真言最上乘者入者解也。最上乘者即是毗卢遮那所证理自体。密行者行真言行者。轨范者即阿阇梨等也。广大诸功德者。轨范者即是功德大海。功德大海住在其身也。何以故。经云。若欲见佛礼拜。若欲供养佛礼拜供养。此人与佛无异也。何以无异者。以五种真言心及印等庄严其身故。契经者指毗卢遮那经。莫过瞋者如华严经广说也。净菩提心者即是真言也。常怀忍辱不观过者。于世间法忍中难忍。唯有背恩德者故劝励忍也。俟者待也。所谓俟时者。正欲修真言者三昧之时也。忽有檀越请讲说者。即语道我修三昧。以后为汝讲说。当时不可也。清白醇净法者。于体理中恒有得恒沙性无漏功德及布施等诸度门也。由诸酒者。此酒放逸之本。若饮者乱三昧也。增我慢者。增妄执。妄执深则习定更远。今已等者叹略言义深。令广知解生决定者赞多闻之益也。从上以来戒理定慧略说已了。第四段中依此正住平等戒。正住平等戒者。住戒性心不起持戒心也。前以明德此禁犯因。第五段中妙真言门觉心者等相应者有二。先观本尊。观本尊熟自身作本尊。此心不散乱言相应也。智者悟本不生理 现代汉语译本： 这部经是《毗卢遮那经》（Vairochana Sutra）。‘亲于尊所者’指的是接受灌顶的阿阇梨（Acharya，上师）。‘获胜三昧耶及护者’指的是接受传法灌顶的人所获得的成就。‘摄正真言平等行者’指的是在事物本不生起的真理中安心不动的人。‘入此真言最上乘者’，‘入者’是理解的意思，‘最上乘者’即是毗卢遮那佛（Vairochana）所证悟的真理自体。‘密行者’指的是修行真言的人。‘轨范者’指的是阿阇梨等等。‘广大诸功德者’，轨范者即是功德大海，功德大海住在其身。为什么呢？经中说：‘若欲见佛礼拜，若欲供养佛礼拜供养’，此人与佛没有区别。为什么没有区别呢？因为以五种真言心及印等庄严其身。‘契经者’指的是《毗卢遮那经》。‘莫过瞋者’，如同《华严经》（Avatamsaka Sutra）中广说的那样。‘净菩提心者’即是真言。‘常怀忍辱不观过者’，在世间法中忍辱是最难的，唯有背弃恩德的人才需要劝励忍辱。‘俟者’是等待的意思。‘所谓俟时者’，指的是正要修习真言者的三昧（Samadhi，禅定）之时。如果忽然有檀越（Dānapati，施主）请求讲说，就应该告诉他：‘我正在修习三昧，以后再为你讲说’，当时是不可以的。‘清白醇净法者’，指的是在体性真理中恒常具有恒河沙数般无漏的功德以及布施等各种度门。‘由诸酒者’，这酒是放逸的根本，如果饮用就会扰乱三昧。‘增我慢者’，增加虚妄的执着，虚妄的执着越深，就离习定越远。‘今已等者’是赞叹略说的意义深远，‘令广知解生决定者’是赞叹多闻的益处。从上以来，戒、理、定、慧已经略说完毕。第四段中，‘依此正住平等戒’，‘正住平等戒者’，指的是安住于戒的体性，心中不生起持戒的念头。前面说明了美德，这里禁止了犯戒的原因。第五段中，‘妙真言门觉心者等相应者’有二，首先观想本尊（Ishtadevata，本尊神），观想本尊纯熟之后，自身化作本尊，此心不散乱就叫做相应。智者领悟本不生起的真理。
English
English version: This scripture is the Vairochana Sutra. 'One who is close to the venerable' refers to the Acharya (teacher) who bestows initiation. 'One who obtains victorious Samaya and protection' refers to the achievements attained by one who receives Dharma transmission initiation. 'One who embodies the correct mantra and practices equality' refers to one who dwells peacefully and immovably in the principle of non-origination of phenomena. 'One who enters this mantra's supreme vehicle', 'enters' means understands, 'the supreme vehicle' is the very nature of the truth realized by Vairochana Buddha. 'Secret practitioner' refers to one who practices mantras. 'Disciplinarian' refers to the Acharya and so on. 'One with vast merits', the disciplinarian is the ocean of merit, and the ocean of merit dwells in his body. Why? The scripture says: 'If you wish to see the Buddha, prostrate; if you wish to make offerings to the Buddha, prostrate and make offerings.' This person is no different from the Buddha. Why is there no difference? Because his body is adorned with the mind of the five mantras and mudras (hand gestures). 'Scriptural authority' refers to the Vairochana Sutra. 'Nothing surpasses anger', as extensively explained in the Avatamsaka Sutra. 'Pure Bodhi mind' is the mantra. 'Always cherish forbearance and do not observe faults', in worldly matters, forbearance is the most difficult; only those who betray kindness need to be exhorted to be patient. 'To wait' means to await. 'The so-called waiting for the time' refers to the time when one is about to practice the Samadhi of the mantra practitioner. If a Dānapati (patron) suddenly requests a lecture, one should say: 'I am practicing Samadhi, I will lecture for you later', it is not appropriate at that time. 'Pure and unadulterated Dharma' refers to the constant possession of countless non-outflow merits like the sands of the Ganges, as well as various gates of liberation such as giving, within the essence of reality. 'Due to various alcohols', alcohol is the root of recklessness; if one drinks it, it will disturb Samadhi. 'Increasing arrogance' increases false attachments; the deeper the false attachments, the further one is from practicing meditation. 'Now already and so on' praises the profound meaning of the abbreviated words, 'to enable broad understanding and generate determination' praises the benefit of extensive learning. From above, precepts, principle, Samadhi, and wisdom have been briefly explained. In the fourth section, 'relying on this, correctly dwell in equal precepts', 'correctly dwelling in equal precepts' refers to dwelling in the nature of precepts, without generating the thought of upholding precepts in the mind. The previous section explained virtues, this section prohibits the causes of violating precepts. In the fifth section, 'the wonderful mantra gate, the awakened mind and so on are corresponding' has two aspects: first, visualize the Ishtadevata (personal deity); after visualizing the Ishtadevata proficiently, transform oneself into the Ishtadevata; this mind not being scattered is called correspondence. The wise realize the principle of non-origination. --------------------------------------------------------------------------------
Chinese
。第六段中明法者真言也。智者蒙师等二句结前起后也。妙山辅峰以下三偈半表行者所依处。此中有四处各有表制。一妙山者高妙名山也。辅峰者大山怀里之峰可居安隐也。半岩间者石壁之中有穴可居也。龛者有三种。一室龛。二土龛。三石龛。谓似窟而安尊像处名为龛也。窟者石室也。两山中者泉石清洁修行安稳处河等处。芰者菱角也。荷莲叶也。泾川者常流水不绝也。洲者水中可居所也。岸者侧傍也。谓河之崖侧清洁之处可居修道。次一句现离可不宜处也。愦心乱也不静也。谓人物所烦乱闹也。三明草木林树处。扶疏者树木敷茂貌也。林薮寂寥可住修行处也。乳木者桑谷也。祥草者此土黄茅也。次二句明其可不也。四明寺塔处。练若者三。一达摩。二檀陀伽。三摩登伽。达摩者是菩提场也。檀陀伽者是无秽草也。摩登伽者无諠动处也。此中所说者约摩登伽也。次一句明简可不也务事也。五欲者色声香味触。诸盖缠者五盖。悭贪瞋昏沉睡眠掉举散乱疑盖。悉地者成就亦云成菩提。云净命者小欲知足之行。胡语头陀之具有十六。经论隐显故说十二。十六衣四食六处六。衣四。着粪扫衣。着毳衣。着纳衣。畜三衣。粪扫衣者。火烧牛嚼鼠啮死人衣等。外国之人如此等衣弃于巷野。事同粪扫名粪扫。行者取浣染缝治用供身 第六段是关于明法者的真言。‘智者蒙师’等两句承接前文，开启后文。‘妙山辅峰’以下三偈半，表明修行者所依赖的处所。这里面有四个处所，各有表述和限制。 一、‘妙山’指的是高妙的名山。‘辅峰’指的是大山怀抱中的山峰，可以居住，安全隐蔽。‘半岩间’指的是石壁之中有洞穴可以居住。‘龛’有三种：一是室龛，二是土龛，三是石龛。指的是类似洞穴，但用来安放尊像的地方，称为龛。‘窟’指的是石室。‘两山中’指的是泉水和石头都很清洁，修行安全安稳的地方，如河边等处。‘芰’指的是菱角。‘荷’指的是莲叶。‘泾川’指的是常年流水不断的地方。‘洲’指的是水中可以居住的地方。‘岸’指的是侧边，也就是河的崖边，清洁的地方可以居住修行。下一句说明了不适宜居住的地方。‘愦心’指的是心烦意乱，不清静。指的是被人物所烦扰喧闹的地方。 三、说明草木林树处。‘扶疏’指的是树木茂盛的样子。林中的草地寂静，可以居住修行。‘乳木’指的是桑树和构树。‘祥草’指的是此地的黄茅草。接下来的两句说明了可否居住的情况。 四、说明寺庙和佛塔处。‘练若’有三种：一是达摩（Dharma，佛法），二是檀陀伽（Dandadaka，无秽草），三是摩登伽（Matanga，无喧动处）。‘达摩’指的是菩提道场。‘檀陀伽’指的是没有污秽的草地。‘摩登伽’指的是没有喧闹扰动的地方。这里所说的指的是摩登伽。下一句说明了简择可否居住的情况，指的是事务繁忙的地方。 ‘五欲’指的是色、声、香、味、触。‘诸盖缠’指的是五盖：悭贪盖、瞋恚盖、昏沉睡眠盖、掉举散乱盖、疑盖。‘悉地’指的是成就，也可以说是成就菩提。‘云净命’指的是少欲知足的修行。胡语‘头陀’的修行具有十六种，因为经典和论著中有的隐晦，有的显明，所以只说了十二种。十六种是：衣四种、食四种、处所六种。衣四种是：穿粪扫衣、穿毳衣、穿纳衣、拥有三衣。‘粪扫衣’指的是被火烧过、被牛嚼过、被老鼠咬过、死人穿过的衣服等。外国的人把这些衣服丢弃在巷野，像垃圾一样，所以叫粪扫衣。修行人捡来洗干净，染色缝补，用来供养身体。