English
English version Also. 'Zhuan' (转) means 'universal'. 'Chi' (持) means 'reciting'. 'Silence' has three occasions: 1. During meals. 2. During urination and defecation. 3. During bathing. The Seed Mantra Gate of Trailokyavijaya (降三世). The syllable 'Ha' (诃) is 'action'. Adding the sound 'Ah' (阿) is 'supreme action'. Using this to eliminate all actions is 'not acting all actions'. Therefore, it has the meaning of elimination. With this, one can subdue the three realms. The Mantra Gate of Trailokyavijaya. Next, the Trailokyavijaya mantras are all Vairocana Tathagata residing in the Samadhi of Adorned Dharma Banner Peak, bestowing blessings. As mentioned in the initial Introductory Chapter. The Tathagata said that these two Vidyarajas (明王) are all Samadhis of those Buddhas, in order to enable practitioners to initially generate Bodhicitta (菩提心), protect and increase it, until the attainment of complete Buddhahood, never regressing or falling into non-paths. That is Acala (不动明王). It is for subduing the difficult-to-tame beings of the world. That is Trailokyavijaya. Therefore, it is discussed next. The so-called 'three realms' (三世), 'realm' (世) refers to greed, hatred, and delusion. Subduing these three poisons is called 'subduing the three realms'. Furthermore, due to past greed, one now receives this body of greedy retribution, and again generates greedy karma, receiving future retribution. All three poisons are like this, called 'subduing the three realms'. Furthermore, the three realms refer to the three worlds (三界). That is, Vairocana Tathagata, starting from the peak of existence (有顶) down to the lower realms, from top to bottom, in each and every heaven, transforms into countless retinue lords of great heavens, making them surpass those heavens by hundreds of thousands of times. Those devas (天) feel fear, feeling unprecedented, thinking: 'What other beings can surpass me?' Then, they are subdued with the Dharma, in order. Because they can subdue the lords of the three worlds, they are called Trailokyavijaya. Ha ha ha (诃诃诃) ('Ha' (诃) means 'action', also means 'joy', it is the action of the three vehicles (三乘), that is, the practice of people of the three vehicles. When this syllable enters the 'Ah' (阿) syllable gate, it means that these three actions are originally unborn. Because they are originally unborn, they transcend these three actions, which is the action of the Buddha). Visamaya (毗萨么) (combined). Ye (曳) (This means 'amazing, strange'. For example, the Buddha often teaches to use compassion to counteract anger, to use non-greed to counteract greed, and to use right view to eliminate wrong views. Now, however, great anger is used to eliminate anger, and great greed is used to eliminate all greed. This is the most difficult to believe and understand, therefore it is said --------------------------------------------------------------------------------
Chinese
怪哉也)怛他揭多(一切诸佛也)毗舍也(境界也)三婆嚩(生也。谓从诸佛境而生也。佛境界者所谓诸法实相。从此实相而生。故号为降三世也)帝(入)隶(二合)路迦也(二合即是三界也)微阇也(此是降胜之义也)𤙖(义同上说)惹(呼召警觉之义。若诵此能遍入一切众生心。而警觉之令除垢障等于法身之佛也) 然此真言以此帝(入)㘑(二字)字为体。上有多声即是如如之体。即是本来不生。以不生故即是诸垢障亦自本来不生。称此理而修定慧具足。故能降伏三世也。洒净者。掬水中诵三遍头上洒也 具者三昧耶等也。圣天者本尊等也。为净身心利他故以下入于念诵道场对本尊时。三等者三密也。限量者同本尊也。句者法也。第十段中真实缘生者。真实者是本不生法。妄言相寂无凡可度。法慧常照无边无断。故知世间日净明在中无夜相也。缘生者。真智其体。强言大悲。众生不知本自觉体。令悟觉体故然言缘生。离攀缘者。既知觉体然外缘佛也。末后一偈流通中甚深流通。此中初一句表无相法体。次一句深法之中劣慧所不堪。次一句为劣慧人故现相法。次一句非但有相亦有前后差别耳。右阿阇梨已下翻译家语也。此中阿阇梨者。圣者文殊师利也。又说彼于真实缘生句者。彼者阿字也。真实者本来不 现代汉语译本： 怪哉也！怛他揭多（Tathāgata，一切诸佛）毗舍也（Viśaya，境界），三婆嚩（Sambhava，生。谓从诸佛境界而生。佛境界者，所谓诸法实相。从此实相而生，故号为降三世也），帝（入），隶(二合)，路迦也(Trailokya，二合，即是三界)，微阇也（Vijaya，此是降胜之义也），𤙖（义同上说），惹（呼召警觉之义。若诵此能遍入一切众生心，而警觉之，令除垢障，等于法身之佛也）。 然此真言以此帝（入），㘑（二字）字为体。上有多声，即是如如之体，即是本来不生。以不生故，即是诸垢障亦自本来不生。称此理而修定慧具足，故能降伏三世也。洒净者，掬水中诵三遍，头上洒也。具者，三昧耶（Samaya）等也。圣天者，本尊等也。为净身心，利他故，以下入于念诵道场，对本尊时。三等者，三密也。**者，同本尊也。句者，法也。第十段中，真实缘生者。真实者，是本不生法。妄言相寂，无凡可度。法慧常照，无边无断。故知世间日净明，在中无夜相也。缘生者，真智其体，强言大悲。众生不知本自觉体，令悟觉体故，然言缘生。离攀缘者，既知觉体，然外缘佛也。末后一偈流通中甚深流通。此中初一句表无相法体，次一句深法之中，劣慧所不堪。次一句为劣慧人故，现相法。次一句非但有相，亦有前后差别耳。右阿阇梨（Ācārya）已下，翻译家语也。此中阿阇梨（Ācārya）者，圣者文殊师利（Mañjuśrī）也。又说彼于真实缘生句者，彼者阿字也。真实者，本来不生。
English
English version: How wondrous! Tattāgatā (怛他揭多, all Buddhas), Viśaya (毗舍也, realm), Sambhava (三婆嚩, arising, meaning arising from the realm of all Buddhas. The realm of Buddhas is the true nature of all dharmas. Because it arises from this true nature, it is called Subduer of the Three Realms), Di (帝, enter), Lī (隶, a combined sound), Trailokya (路迦也, a combined sound, meaning the Three Realms), Vijaya (微阇也, meaning subduing and conquering), 𤙖 (meaning the same as above), Ja (惹, meaning summoning and awakening. If recited, this can enter the minds of all sentient beings and awaken them, removing defilements and obstacles, equal to the Dharma body of the Buddha). This mantra takes the syllables Di (帝, enter) and Lī (㘑, two syllables) as its essence. The multiple sounds above represent the essence of Suchness, which is originally unborn. Because it is unborn, all defilements and obstacles are also originally unborn. By adhering to this principle and cultivating both samadhi and prajna, one can subdue the Three Realms. Sprinkling purification involves scooping water, reciting the mantra three times, and sprinkling it on the head. 'Possessing' refers to Samaya (三昧耶) and so on. 'Holy Deities' refers to the principal deities and so on. To purify body and mind and benefit others, one enters the recitation practice hall and faces the principal deity. 'Three equalities' refers to the three mysteries. '**' is the same as the principal deity. 'Sentence' refers to the Dharma. In the tenth section, 'true dependent arising' means that 'true' is the originally unborn Dharma. False words and appearances are silent, and there are no ordinary beings to be delivered. Dharma wisdom constantly illuminates, without boundaries or cessation. Therefore, it is known that the world is like the pure and bright sun, without the appearance of night. 'Dependent arising' means that true wisdom is its essence, forcefully expressed as great compassion. Sentient beings do not know their own originally awakened nature, so they are made to awaken to it, hence the term 'dependent arising'. 'Separation from clinging' means that once the awakened nature is known, the external conditions are Buddhas. The final verse is a profound circulation within the circulation. The first line represents the formless Dharma body, the second line is the profound Dharma that inferior wisdom cannot comprehend. The third line manifests the Dharma of appearances for those with inferior wisdom. The fourth line indicates that there are not only appearances but also differences in sequence. What follows 'Right Ācārya (阿阇梨)' is the language of the translator. Here, Ācārya (阿阇梨) refers to the holy Mañjuśrī (文殊师利). Furthermore, regarding the phrase 'true dependent arising', 'that' refers to the syllable A. 'True' means originally unborn. --------------------------------------------------------------------------------
Chinese
生理也。缘生者缘众生也。句者法也。又可云。依于真实缘生句者。依于真实者依本不生理也。缘生者阿字也。临机示现声字故。内心支分离攀缘者。内心支分者能证智也。离攀缘者沉心本不生理也。甚深无相法者本不生理也。著相劣慧不得悟入之理故。问唯有沉心者更有妙用也。答若能沈理即是具也。何以故。能行融故。问理用身心耶不耶。答若能用其印者。是为其身心也。问阿谁向本法呼造本不生耶。答有三种。一秘密释。二秘密中秘释。三秘秘中秘释。一秘密释者。毗卢遮那佛说本不生故。二秘密中秘释者。阿字自说本不生故。三秘秘中秘释者。本不生理自有理智自觉本不生故。此供养法一卷从初至末唯有为一大事。所谓彼于真实缘生句内心支分离攀缘。又可云。甚深无相法劣慧所不堪为应彼等故兼存有相说。此文造人新罗国零妙之寺释僧不可思议。随分穿凿。愿此文见独知于本不生理中证。 大毗卢遮那经供养次第法义疏卷下 元禄十三年庚辰之夏以古来之点一校了 现代汉语译本 生理，指的是缘起。缘生，指的是缘于众生。句，指的是法。也可以说，依据真实的缘生句，而依据真实，就是依据本不生之理。缘生，指的是阿（Ā）字（万法本源的种子字）。这是临机示现的声字，所以说缘生。内心支分离攀缘，内心支分指的是能证之智。离开攀缘，指的是沉心于本不生之理。甚深无相法，指的是本不生之理。执著于相的浅劣智慧，无法领悟进入此理。问：仅仅是沉心，还有其他的妙用吗？答：如果能够沉入此理，就是具足了。为什么呢？因为能够行于融通。问：理、用与身心是一体的吗？答：如果能够运用其印契，那就是他的身心。问：是谁向本法呼唤，创造本不生之理呢？答：有三种。一、秘密释；二、秘密中秘释；三、秘秘中秘释。一、秘密释，是毗卢遮那佛（Vairocana Buddha，光明遍照佛）说本不生之理。二、秘密中秘释，是阿字自己说本不生之理。三、秘秘中秘释，是本不生之理自有理智，自觉本不生之理。此供养法一卷，从头至尾，唯有一件大事，就是所谓的‘彼于真实缘生句，内心支分离攀缘’。又可以说，甚深无相法，是浅劣智慧所不能理解的，为了适应他们，所以兼顾存在有相之说。此文的作者是新罗国零妙寺的释僧不可思议，随分穿凿。愿此文被见到的人，能够独自在本不生之理中证悟。 《大毗卢遮那经供养次第法义疏》卷下 元禄十三年庚辰之夏，以古来的标点校对完毕。
English
English version Physiology refers to dependent origination (pratītyasamutpāda). Dependent arising refers to arising dependent on sentient beings. 'Sentence' refers to the Dharma. Alternatively, it can be said that relying on the true sentence of dependent origination, and relying on truth, is relying on the principle of non-origination (anutpāda). Dependent arising refers to the syllable Ā (the seed syllable representing the origin of all phenomena). This is the sound syllable manifested according to the occasion, hence it is called dependent arising. 'Internal branch separating clinging'—internal branch refers to the wisdom that can realize (jñāna). 'Separating from clinging' refers to immersing the mind in the principle of non-origination. 'Profound formless Dharma' refers to the principle of non-origination. Inferior wisdom that clings to forms cannot realize and enter this principle. Question: Is there any other wonderful function besides just immersing the mind? Answer: If one can immerse oneself in this principle, then one is complete. Why? Because one can act in harmony and fusion. Question: Are principle, function, body, and mind one? Answer: If one can use its mudrā (seal), then that is his body and mind. Question: Who calls to the original Dharma, creating the principle of non-origination? Answer: There are three types. First, secret explanation; second, secret within secret explanation; third, most secret within secret explanation. First, secret explanation is that Vairocana Buddha (the Buddha of all-pervading light) speaks of the principle of non-origination. Second, secret within secret explanation is that the syllable Ā itself speaks of the principle of non-origination. Third, most secret within secret explanation is that the principle of non-origination itself has the wisdom to self-realize the principle of non-origination. This one fascicle of offering Dharma, from beginning to end, has only one major event, which is the so-called 'He, in the true sentence of dependent origination, internally separates from clinging.' It can also be said that the profound formless Dharma is not understood by inferior wisdom, and in order to accommodate them, the existence of forms is also mentioned. The author of this text is the Śramaṇa 'Inconceivable' (不可思议) of the Lingmiao Temple (零妙寺) in the country of Silla (新罗国), who has made interpretations according to his understanding. May those who see this text be able to realize enlightenment in the principle of non-origination alone. The Lower Volume of the 'Commentary on the Meaning of the Order of Offerings in the Mahāvairocana Sūtra' In the summer of the 13th year of Genroku (元禄), the year of Gengchen (庚辰), it was proofread with the punctuation from ancient times. --------------------------------------------------------------------------------