T46n1954_明佛法根本碑

大正藏第 46 冊 No. 1954 明佛法根本碑

No. 1954

明佛法根本碑

大興善寺大曼拏攞阿阇梨三藏智慧論述

佛根本者。薄伽梵大毗盧遮那。為諸佛所依。法根本者。真言陀羅尼。為諸法所依。十方法界塵剎海會一切如來果滿聖賢。皆依毗盧遮那凈妙法身。現自他受用及變化身。所詮教理皆真言陀羅尼門。流演三藏教法。既隨根性。有大小乘三藏。各證戒定慧及蘊處界緣聖諦食等法。所謂素怛覽比擿迦。唐言契經藏。微奈耶比擿迦。唐言調伏藏。阿毗達磨比擿迦。唐言對法藏。即是契經律論藏。故稱三藏。真言陀羅尼門一字具攝一切三藏教理行果。若解一尊陀羅尼教。即三藏陀羅尼者。唐言總持者。持一切惡法不生。持一切善法不滅。摧卻一切雜染之法。證得清凈法界等流教法。言總藏持者。於一字義中。悟無量百千甚深妙義。修行宣說逆順自在。言三摩地總持者。由此陀羅尼故。三摩地現前。悟無量百千三摩地門。是故菩薩常於六趣示現受生。不被煩惱隨煩惱壞。證大神通。成就利樂無邊有情。言文字總持者。由此陀羅尼。成就於一字中所聞所誦無量蘇多羅。永不忘失。當知陀羅尼者。遍持三身大功德法佛之法性法住法界。總持諸法也。三世如來皆依此門而

【現代漢語翻譯】現代漢語譯本：《明佛法根本碑》

大興善寺大曼拏攞阿阇梨（Acharya，阿阇梨，意為導師）三藏智慧論述

佛的根本是：薄伽梵（Bhagavan，薄伽梵，意為世尊）大毗盧遮那（Mahāvairocana，大毗盧遮那，意為大日如來），為諸佛所依止。法的根本是：真言陀羅尼（mantra-dhāraṇī，真言陀羅尼，意為咒語和總持），為諸法所依止。十方法界塵剎海會一切如來果滿聖賢，都依止毗盧遮那清凈微妙的法身，顯現自受用身、他受用身以及變化身。所詮釋的教理都是真言陀羅尼之門，流演出三藏教法。既然隨順眾生的根性，就有大小乘三藏，各自證得戒、定、慧以及蘊、處、界、緣、聖諦、食等法。所謂的素怛覽比擿迦（sūtrānta-piṭaka），漢譯為契經藏；微奈耶比擿迦（vinaya-piṭaka），漢譯為調伏藏；阿毗達磨比擿迦（abhidharma-piṭaka），漢譯為對法藏。這就是契經、律、論三藏。所以稱為三藏。真言陀羅尼門，一個字就具足攝盡一切三藏的教理行果。如果理解一尊陀羅尼的教法，即三藏陀羅尼，漢譯為總持，能持一切惡法不生，持一切善法不滅，摧毀一切雜染之法，證得清凈法界等流的教法。所謂總藏持，即在一字義中，領悟無量百千甚深微妙的意義，修行宣說逆順自在。所謂三摩地總持，由於此陀羅尼的緣故，三摩地現前，領悟無量百千三摩地門。因此菩薩常在六道中示現受生，不被煩惱和隨煩惱所破壞，證得大神通，成就利益安樂無邊有情。所謂文字總持，由於此陀羅尼，成就於一字中所聞所誦無量蘇多羅（sūtra，蘇多羅，意為經），永遠不會忘失。應當知道陀羅尼，普遍持著三身的大功德法，佛的法性法，住於法界，總持諸法。三世如來都依此門而修行。

【English Translation】 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.

成正覺。若樂修行者。應從瑜珈阿阇梨。發無上大菩提心。受三摩耶戒。入大曼拏攞得灌頂者。然許授受修行也。受大毗盧遮那一切如來五智灌頂。紹阿阇梨位。方可傳教也。灌頂者冊命受位之義。受佛智體金剛名號。從此已后。受得廣大甚深不思議法。超越二乘十地。名大金剛薩埵。阿阇梨者。紹佛傳法。行如來事。修佛身密之戒律。持佛語密之真言。依佛心密之正智。為有情三密之度門。成無上三身之果位。示教示歸。稽首世尊大慈悲者。開演法門無教。斯乃普應群心。大略八萬四千。總攝在其三藏。未入正法者。令入正法。故說修多羅藏也。入正法者。令受持學處。故說微奈耶藏。已受持學處者。令通達諸法真實性相。故說阿毗達磨藏。既隨根性。遂有大小乘三藏。各詮戒定慧學。依教信解。修行相應。證成其果。小即四果三覺。大即地前十地。皆是佛說。咸指佛心。又有最上乘三藏。亦名佛乘。圓開灌頂超升等妙之尊。三密四印相應。頓證三身佛果。指歸曰。

一乘三藏　　佛法根源　　大覺開示　灌頂相傳　　覺入悟入　　三業清堅　受佛等戒　　上如來禪　　真言慧解　知見無邊　　分明了了　　月滿珠圓　普周無盡　　利樂隨緣

此教有十萬誐他。灌頂傳受。乃至一切如來三密內證

【現代漢語翻譯】現代漢語譯本：成就正等覺。如果有人樂於修行，應當從瑜伽阿阇梨（Acharya，導師）處，發起無上大菩提心，受三摩耶戒（Samaya，誓言），進入大曼拏攞（Mandala，壇城）得到灌頂，然後才允許授予和接受修行。接受大毗盧遮那（Vairocana）一切如來五智灌頂，繼承阿阇梨的地位，才可以傳授教法。灌頂是冊封任命地位的意思。接受佛智之體，金剛名號。從此以後，接受到廣大甚深不可思議之法，超越二乘（聲聞乘和緣覺乘）十地（菩薩修行的十個階段），名為大金剛薩埵（Vajrasattva）。阿阇梨是繼承佛陀傳法，行如來之事，修佛身密的戒律，持佛語密的真言（Mantra），依靠佛心密的正智，為有情眾生開啟身、語、意三密的解脫之門，成就無上三身（法身、報身、應身）的果位，指示教義，引導歸宿。稽首世尊大慈悲者，開演法門無盡。這乃是普遍應和眾生的心，大略有八萬四千法門，總攝在三藏（經藏、律藏、論藏）之中。未進入正法的人，令其進入正法，所以說修多羅藏（Sutra，經藏）。進入正法的人，令其受持學處，所以說微奈耶藏（Vinaya，律藏）。已經受持學處的人，令其通達諸法真實性相，所以說阿毗達磨藏（Abhidharma，論藏）。既然隨順根性，於是有大小乘三藏，各自詮釋戒、定、慧三學。依據教法，信解修行相應，證成其果。小乘即四果三覺，大乘即地前十地，都是佛所說，都指向佛心。又有最上乘三藏，也名佛乘，圓滿開啟灌頂，超升等妙之尊，身、語、意三密與四印相應，頓證三身佛果。指歸說：一乘三藏，佛法根源，大覺開示灌頂相傳，覺入悟入，三業清堅受佛等戒，上如來禪，真言慧解知見無邊，分明了了，月滿珠圓普周無盡，利樂隨緣此教有十萬誐他（Gatha，偈頌）。灌頂傳授，乃至一切如來三密內證。

【English Translation】 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.

同體加持。一一修行。從師指授。發一心是諸佛心。修一行是諸佛行。悟一法總持諸法了。諸法共依一演。一字生無量字入一字。

字型本空。實性無窮。執持情剎。法佛真宮。無邊聖會。互即重重。或收或教。殊圓月貫。心鏡照明。菩提果滿。成濟無住。真常不斷。

根本佛法碑

【現代漢語翻譯】現代漢語譯本同體加持：以同一本體的認知來獲得加持。一一修行：在每一件事上修行。從師指授：跟隨老師的指導和傳授。發一心是諸佛心：發起一個心念就是諸佛的心念。修一行是諸佛行：修行一個行為就是諸佛的行為。悟一法總持諸法了：領悟一個法就能總持一切法。諸法共依一演：一切法共同依靠一而演化。一字生無量字入一字：一個字生出無量字，又迴歸於一個字。

字型本空：文字的本體是空性的。實性無窮：真實的自性是無窮無盡的。執持情剎：執著于有情的國土。法佛真宮：就是法身佛的真實宮殿。無邊聖會：無邊無際的聖眾集會。互即重重：互相包含，重重無盡。或收或教：或者攝受，或者教化。殊圓月貫：就像用不同的方式來穿連圓滿的月亮。心鏡照明：心如明鏡，照亮一切。菩提果滿：菩提之果圓滿成就。成濟無住：成就利益眾生而不住于任何地方。真常不斷：真實常住，永不間斷。

根本佛法碑

【English Translation】 English version Sameness-body Adhisthana (blessing through the realization of the same essence): Receiving blessings through the realization of the same essence. Practice one by one: Practicing in every single thing. Receiving instructions from the teacher: Following the teacher's guidance and transmission. Generating one thought is the mind of all Buddhas: Generating one thought is the same as the mind of all Buddhas. Practicing one action is the action of all Buddhas: Practicing one action is the same as the action of all Buddhas. Understanding one Dharma encompasses all Dharmas: Understanding one Dharma enables the comprehensive understanding of all Dharmas. All Dharmas rely on one to manifest: All Dharmas jointly rely on one to evolve. One character generates countless characters and returns to one character: One character generates countless characters and returns to one character.

The essence of characters is emptiness: The essence of characters is emptiness. The true nature is infinite: The true nature is infinite and boundless. Clinging to sentient lands: Clinging to the lands of sentient beings. Is the true palace of the Dharma Buddha: Is the true palace of the Dharmakaya Buddha. Boundless holy assembly: The boundless assembly of holy beings. Mutual inclusion, layer upon layer: Mutually containing each other, layer upon layer without end. Either gathering or teaching: Either gathering in or teaching. Different ways to connect the perfect moon: Like using different ways to connect the perfect moon. The mind-mirror illuminates: The mind is like a bright mirror, illuminating everything. The Bodhi fruit is fulfilled: The fruit of Bodhi is fully realized. Accomplishing benefit without dwelling: Accomplishing the benefit of sentient beings without dwelling anywhere. True constancy without ceasing: Truly constant, never ceasing.

Fundamental Dharma Stele