Chinese
大正藏第 46 册 No. 1954 明佛法根本碑 No. 1954 明佛法根本碑 大兴善寺大曼拏攞阿阇梨三藏智慧论述 佛根本者。薄伽梵大毗卢遮那。为诸佛所依。法根本者。真言陀罗尼。为诸法所依。十方法界尘刹海会一切如来果满圣贤。皆依毗卢遮那净妙法身。现自他受用及变化身。所诠教理皆真言陀罗尼门。流演三藏教法。既随根性。有大小乘三藏。各证戒定慧及蕴处界缘圣谛食等法。所谓素怛览比擿迦。唐言契经藏。微奈耶比擿迦。唐言调伏藏。阿毗达磨比擿迦。唐言对法藏。即是契经律论藏。故称三藏。真言陀罗尼门一字具摄一切三藏教理行果。若解一尊陀罗尼教。即三藏陀罗尼者。唐言总持者。持一切恶法不生。持一切善法不灭。摧却一切杂染之法。证得清净法界等流教法。言总藏持者。于一字义中。悟无量百千甚深妙义。修行宣说逆顺自在。言三摩地总持者。由此陀罗尼故。三摩地现前。悟无量百千三摩地门。是故菩萨常于六趣示现受生。不被烦恼随烦恼坏。证大神通。成就利乐无边有情。言文字总持者。由此陀罗尼。成就于一字中所闻所诵无量苏多罗。永不忘失。当知陀罗尼者。遍持三身大功德法佛之法性法住法界。总持诸法也。三世如来皆依此门而 现代汉语译本： 《明佛法根本碑》 大兴善寺大曼拏攞阿阇梨（Acharya，阿阇梨，意为导师）三藏智慧论述 佛的根本是：薄伽梵（Bhagavan，薄伽梵，意为世尊）大毗卢遮那（Mahāvairocana，大毗卢遮那，意为大日如来），为诸佛所依止。 法的根本是：真言陀罗尼（mantra-dhāraṇī，真言陀罗尼，意为咒语和总持），为诸法所依止。十方法界尘刹海会一切如来果满圣贤，都依止毗卢遮那清净微妙的法身，显现自受用身、他受用身以及变化身。所诠释的教理都是真言陀罗尼之门，流演出三藏教法。既然随顺众生的根性，就有大小乘三藏，各自证得戒、定、慧以及蕴、处、界、缘、圣谛、食等法。所谓的素怛览比擿迦（sūtrānta-piṭaka），汉译为契经藏；微奈耶比擿迦（vinaya-piṭaka），汉译为调伏藏；阿毗达磨比擿迦（abhidharma-piṭaka），汉译为对法藏。这就是契经、律、论三藏。所以称为三藏。真言陀罗尼门，一个字就具足摄尽一切三藏的教理行果。如果理解一尊陀罗尼的教法，即三藏陀罗尼，汉译为总持，能持一切恶法不生，持一切善法不灭，摧毁一切杂染之法，证得清净法界等流的教法。所谓总藏持，即在一字义中，领悟无量百千甚深微妙的意义，修行宣说逆顺自在。所谓三摩地总持，由于此陀罗尼的缘故，三摩地现前，领悟无量百千三摩地门。因此菩萨常在六道中示现受生，不被烦恼和随烦恼所破坏，证得大神通，成就利益安乐无边有情。所谓文字总持，由于此陀罗尼，成就于一字中所闻所诵无量苏多罗（sūtra，苏多罗，意为经），永远不会忘失。应当知道陀罗尼，普遍持着三身的大功德法，佛的法性法，住于法界，总持诸法。三世如来都依此门而修行。
English
English version: The Tablet on the Fundamental Principles of the Buddha-Dharma A Treatise by the Tripiṭaka Master Wisdom, Ācārya (Ācārya: teacher) of the Great Maṇḍala (Maṇḍala: sacred diagram) at the Great Xing Shan Monastery The root of the Buddha is: Bhagavān (Bhagavān: the Blessed One) Mahāvairocana (Mahāvairocana: the Great Sun Buddha), upon whom all Buddhas rely. The root of the Dharma is: mantra-dhāraṇī (mantra-dhāraṇī: sacred incantations and retention), upon which all Dharmas rely. All Tathāgatas (Tathāgata: Thus Come One), fully realized sages and virtuous beings in the boundless realms of the ten directions, rely on the pure and wondrous Dharma-body of Vairocana, manifesting their self-enjoyment bodies, other-enjoyment bodies, and transformation bodies. The doctrines they expound are all within the gate of mantra-dhāraṇī, flowing forth as the teachings of the Tripiṭaka (Tripiṭaka: the three baskets of Buddhist scriptures). Since they accord with the dispositions of beings, there are the Tripiṭakas of the Great and Small Vehicles, each attesting to precepts, concentration, wisdom, as well as the aggregates, sense bases, realms, conditions, noble truths, food, and other Dharmas. What are called sūtrānta-piṭaka (sūtrānta-piṭaka: collection of discourses), translated into Chinese as the Sūtra Piṭaka; vinaya-piṭaka (vinaya-piṭaka: collection of monastic rules), translated into Chinese as the Vinaya Piṭaka; and abhidharma-piṭaka (abhidharma-piṭaka: collection of philosophical treatises), translated into Chinese as the Abhidharma Piṭaka. These are the Sūtra, Vinaya, and Abhidharma Piṭakas, hence they are called the Tripiṭaka. The gate of mantra-dhāraṇī, with a single syllable, fully encompasses all the teachings, principles, practices, and fruits of the entire Tripiṭaka. If one understands the teachings of a single dhāraṇī, that is the Tripiṭaka dhāraṇī, translated into Chinese as total retention, which holds all evil Dharmas from arising, holds all good Dharmas from perishing, destroys all defiled Dharmas, and attests to the Dharma teachings that flow forth from the pure Dharma-realm. What is called total retention of the treasury is, within the meaning of a single syllable, to awaken to immeasurable hundreds of thousands of profound and wondrous meanings, practicing, expounding, and speaking with freedom in both direct and reverse order. What is called samādhi (samādhi: meditative absorption) total retention is, because of this dhāraṇī, samādhi manifests, awakening to immeasurable hundreds of thousands of samādhi gates. Therefore, Bodhisattvas (Bodhisattva: enlightenment being) constantly appear and take birth in the six realms, not being destroyed by afflictions and secondary afflictions, attesting to great supernormal powers, accomplishing the benefit and happiness of boundless sentient beings. What is called verbal total retention is, because of this dhāraṇī, one accomplishes the ability to hear and recite immeasurable sūtras (sūtra: discourse) within a single syllable, never forgetting them. One should know that the dhāraṇī universally holds the great meritorious Dharmas of the three bodies, the Dharma-nature Dharma of the Buddha, abiding in the Dharma-realm, and totally retaining all Dharmas. The Tathāgatas of the three times all rely on this gate to cultivate. --------------------------------------------------------------------------------
Chinese
成正觉。若乐修行者。应从瑜珈阿阇梨。发无上大菩提心。受三摩耶戒。入大曼拏攞得灌顶者。然许授受修行也。受大毗卢遮那一切如来五智灌顶。绍阿阇梨位。方可传教也。灌顶者册命受位之义。受佛智体金刚名号。从此已后。受得广大甚深不思议法。超越二乘十地。名大金刚萨埵。阿阇梨者。绍佛传法。行如来事。修佛身密之戒律。持佛语密之真言。依佛心密之正智。为有情三密之度门。成无上三身之果位。示教示归。稽首世尊大慈悲者。开演法门无教。斯乃普应群心。大略八万四千。总摄在其三藏。未入正法者。令入正法。故说修多罗藏也。入正法者。令受持学处。故说微奈耶藏。已受持学处者。令通达诸法真实性相。故说阿毗达磨藏。既随根性。遂有大小乘三藏。各诠戒定慧学。依教信解。修行相应。证成其果。小即四果三觉。大即地前十地。皆是佛说。咸指佛心。又有最上乘三藏。亦名佛乘。圆开灌顶超升等妙之尊。三密四印相应。顿证三身佛果。指归曰。 一乘三藏 佛法根源 大觉开示 灌顶相传 觉入悟入 三业清坚 受佛等戒 上如来禅 真言慧解 知见无边 分明了了 月满珠圆 普周无尽 利乐随缘 此教有十万誐他。灌顶传受。乃至一切如来三密内证 现代汉语译本：成就正等觉。如果有人乐于修行，应当从瑜伽阿阇梨（Acharya，导师）处，发起无上大菩提心，受三摩耶戒（Samaya，誓言），进入大曼拏攞（Mandala，坛城）得到灌顶，然后才允许授予和接受修行。接受大毗卢遮那（Vairocana）一切如来五智灌顶，继承阿阇梨的地位，才可以传授教法。灌顶是册封任命地位的意思。接受佛智之体，金刚名号。从此以后，接受到广大甚深不可思议之法，超越二乘（声闻乘和缘觉乘）十地（菩萨修行的十个阶段），名为大金刚萨埵（Vajrasattva）。阿阇梨是继承佛陀传法，行如来之事，修佛身密的戒律，持佛语密的真言（Mantra），依靠佛心密的正智，为有情众生开启身、语、意三密的解脱之门，成就无上三身（法身、报身、应身）的果位，指示教义，引导归宿。稽首世尊大慈悲者，开演法门无尽。这乃是普遍应和众生的心，大略有八万四千法门，总摄在三藏（经藏、律藏、论藏）之中。未进入正法的人，令其进入正法，所以说修多罗藏（Sutra，经藏）。进入正法的人，令其受持学处，所以说微奈耶藏（Vinaya，律藏）。已经受持学处的人，令其通达诸法真实性相，所以说阿毗达磨藏（Abhidharma，论藏）。既然随顺根性，于是有大小乘三藏，各自诠释戒、定、慧三学。依据教法，信解修行相应，证成其果。小乘即四果三觉，大乘即地前十地，都是佛所说，都指向佛心。又有最上乘三藏，也名佛乘，圆满开启灌顶，超升等妙之尊，身、语、意三密与四印相应，顿证三身佛果。指归说： 一乘三藏，佛法根源，大觉开示 灌顶相传，觉入悟入，三业清坚 受佛等戒，上如来禅，真言慧解 知见无边，分明了了，月满珠圆 普周无尽，利乐随缘 此教有十万誐他（Gatha，偈颂）。灌顶传授，乃至一切如来三密内证。
English
English version: Attaining perfect enlightenment. If one delights in practice, one should, from a Yoga Acharya (teacher), generate the unsurpassed great Bodhicitta (mind of enlightenment), receive the Samaya (vows), enter the great Mandala (sacred space), and receive Abhisheka (initiation); then one is permitted to grant and receive practice. Receiving the five wisdom Abhisheka of the Great Vairocana (the supreme Buddha) and all Tathagatas (Buddhas), and inheriting the position of Acharya, one may then transmit the teachings. Abhisheka is the meaning of appointment and investiture. Receiving the essence of Buddha's wisdom, the Vajra (diamond) name, from then on, one receives the vast, profound, and inconceivable Dharma (teachings), surpassing the two vehicles (Shravakayana and Pratyekabuddhayana) and the ten Bhumis (stages of a Bodhisattva's path), and is named the Great Vajrasattva (Diamond Being). The Acharya is one who inherits the Buddha's transmission of the Dharma, performs the deeds of the Tathagata, cultivates the precepts of the Buddha's body-secret, upholds the Mantra (sacred formula) of the Buddha's speech-secret, relies on the correct wisdom of the Buddha's mind-secret, and is the gateway to liberation through the three secrets of body, speech, and mind for sentient beings, accomplishing the unsurpassed fruit of the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), indicating the teachings and guiding to the destination. Paying homage to the World Honored One's great compassion, opening up the Dharma gate without end. This is universally in accord with the minds of beings, roughly eighty-four thousand Dharma gates, all encompassed within the Tripitaka (three baskets of Buddhist scriptures). For those who have not entered the true Dharma, causing them to enter the true Dharma, hence the Sutra (discourses of the Buddha) Pitaka (basket). For those who have entered the true Dharma, causing them to uphold the precepts, hence the Vinaya (monastic rules) Pitaka. For those who have already upheld the precepts, causing them to understand the true nature of all Dharmas, hence the Abhidharma (philosophical treatises) Pitaka. Since it accords with the nature of beings, there are the Tripitakas of the Small and Great Vehicles, each explaining the three studies of morality, concentration, and wisdom. Relying on the teachings, believing, understanding, practicing accordingly, and realizing the fruit. The Small Vehicle is the four fruits and three enlightenments, the Great Vehicle is the ten Bhumis before Buddhahood, all are spoken by the Buddha, all pointing to the Buddha's mind. There is also the Supreme Vehicle Tripitaka, also named the Buddha Vehicle, fully opening Abhisheka, transcending and ascending to the supreme and wonderful尊, the three secrets and four mudras (hand gestures) corresponding, instantly realizing the fruit of the three bodies of Buddhahood. The guide says: The One Vehicle Tripitaka, the root of the Buddha Dharma, the Great Awakened One reveals. Abhisheka is transmitted, awakening enters, realization enters, the three karmas are pure and firm. Receiving the Buddha's equal precepts, ascending to the Tathagata's Dhyana (meditation), Mantra wisdom understanding. Knowledge and vision are boundless, clearly and distinctly, the moon is full, the pearl is round. Universally pervading without end, benefiting and delighting according to conditions. This teaching has one hundred thousand Gathas (verses). Abhisheka is transmitted, even to the inner realization of the three secrets of all Tathagatas. --------------------------------------------------------------------------------
Chinese
同体加持。一一修行。从师指授。发一心是诸佛心。修一行是诸佛行。悟一法总持诸法了。诸法共依一演。一字生无量字入一字。 字体本空。实性无穷。执持情刹。法佛真宫。无边圣会。互即重重。或收或教。殊圆月贯。心镜照明。菩提果满。成济无住。真常不断。 根本佛法碑 现代汉语译本 同体加持：以同一本体的认知来获得加持。 一一修行：在每一件事上修行。 从师指授：跟随老师的指导和传授。 发一心是诸佛心：发起一个心念就是诸佛的心念。 修一行是诸佛行：修行一个行为就是诸佛的行为。 悟一法总持诸法了：领悟一个法就能总持一切法。 诸法共依一演：一切法共同依靠一而演化。 一字生无量字入一字：一个字生出无量字，又回归于一个字。 字体本空：文字的本体是空性的。 实性无穷：真实的自性是无穷无尽的。 执持情刹：执着于有情的国土。 法佛真宫：就是法身佛的真实宫殿。 无边圣会：无边无际的圣众集会。 互即重重：互相包含，重重无尽。 或收或教：或者摄受，或者教化。 殊圆月贯：就像用不同的方式来穿连圆满的月亮。 心镜照明：心如明镜，照亮一切。 菩提果满：菩提之果圆满成就。 成济无住：成就利益众生而不住于任何地方。 真常不断：真实常住，永不间断。 根本佛法碑