No. 439-A大毗盧遮那成佛神變加持經義釋演密鈔引文
Excerpt from the Commentary on the Esoteric Explanation of the Mahavairocana Sutra
朝議大夫行起居即充乾文閣待制史館修撰
騎都尉賜紫金魚袋臣 趙孝嚴奉勅撰
Imperial Guard Commander, Recipient of the Purple Goldfish Pouch, Subject Zhao Xiaoyan, Respectfully Composed by Imperial Decree
大哉！如來之教也，有顯有密。所謂顯者，五性三乘是也；所謂密者，總持秘藏是也。若夫圓修萬行，具證十身，頓了一法界心，直超三無數劫，此乃神變加持之力，不可思議也。故毗盧遮那佛親為口說，金剛秘密主次傳心印，玄之又玄，秘之甚秘。粵從唐代，有三藏善無畏者，自中天來，持以梵本，與禪師一行受詔同譯。其理甚深，尚難趣入，乃請無畏再為敷說，一行遂增潤其文，號曰義釋，斯則啟明門之關鍵也。暨我大遼國，有三藏摩尼者，從西竺至，躬慕聖化，志弘呪典，然廣傳授，未遑論撰，歷歲既久，逮今方興。伏惟天佑皇帝睿智如神，聰謀出俗，以至公治國，賞罰無私，以大信臨人，恩威有濟。閱儒籍，則暢禮樂詩書之旨；研釋典，則該性相權實之宗。至教之三十二乘，早賾妙義；雜華之一百千頌，親製雄詞。修觀行以精融，入頓乘而䆳悟。肇居儲邸，已學梵文，有若生知，殊非性習。通聲字之根柢，洞趣證之源流，欲使玄風，兼扶盛世。時有總秘大師賜紫沙門覺菀，幼攻蟻術，長號鵬耆，學贍群經，業專密部。稟摩尼之善誘，窮瑜伽之奧詮，名冠宗師，詔開講會。最上乘之至理，由此發揚，因集科文五卷，通行于世。師自是談演之暇，乘精運思，復撰成鈔十卷。文無不周，義無不攝，鏡先制之幽隱，燭後學之昏疑。意者近報國恩，遠弘佛道，亦既進奏，亟命雕鎪，申諭微臣，得述前引。道安天闊，信側管以徒為；澄觀月高，慚隔縠而莫覩。強攄鄙素，聊贊玄言。
How magnificent is the teaching of the Tathagata! It has both exoteric and esoteric aspects. What is called exoteric refers to the five natures and three vehicles; what is called esoteric refers to the total upholding of the secret treasury. As for perfectly cultivating the myriad practices, fully realizing the ten bodies, suddenly understanding the mind of the one dharma realm, and directly transcending three incalculable eons—this is the power of miraculous transformation and empowerment, truly inconceivable. Therefore, Vairocana Buddha personally spoke it, and the Vajra Secret Lord subsequently transmitted the mind seal—profound beyond profound, secret beyond secret.
From the Tang Dynasty, there was the Tripitaka Master Shanwuwei, who came from Central India, bearing the Sanskrit original. Together with the Chan Master Yixing, he received an imperial edict to translate it. Its principles were extremely profound, and it was still difficult to enter into. Thus, they requested Shanwuwei to expound it again, and Yixing then expanded and refined the text, naming it the "Meaning Commentary." This became the key that opens the gate of enlightenment.
Then, in our Great Liao Kingdom, there was the Tripitaka Master Mani, who came from Western India, personally admiring the holy teachings and determined to propagate the mantra scriptures. However, while widely transmitting and teaching, he had not yet had the opportunity to compose treatises. Many years passed, and only now has this work flourished.
We respectfully acknowledge that the Tianyou Emperor possesses wisdom like a deity, with insight and strategy surpassing the ordinary. He governs the state with utmost impartiality, dispensing rewards and punishments without selfishness. He faces the people with great trust, balancing kindness and authority effectively. In studying Confucian texts, he comprehends the essence of rites, music, poetry, and history. In researching Buddhist scriptures, he encompasses the tenets of nature and characteristics, expedient means and ultimate truth. Among the thirty-two teachings of the supreme doctrine, he early grasped the profound meaning. For the one hundred thousand verses of the "Flower Garland," he personally composed majestic words. He cultivates contemplation and practice with refined integration, entering the sudden vehicle and attaining deep realization. From the time he resided in the crown prince's residence, he had already studied Sanskrit—as if born with the knowledge, far beyond mere habitual learning. He understands the roots of sounds and letters and penetrates the sources of aspiration and realization, desiring to let the profound wind of the Dharma also support the flourishing age.
At that time, there was the Master of Total Secrets, the purple-robed Shramana Jueyuan. In youth, he diligently studied like ants gathering grains; in maturity, he was renowned as an elder like a great roc. His learning encompassed the multitude of scriptures; his practice specialized in the esoteric teachings. Receiving Mani's skillful guidance, he exhaustively explored the profound explanations of Yoga. His name stood at the head of the school's masters, and he was commanded to open lecture assemblies. The ultimate principle of the highest vehicle was thus brought to light. Consequently, he compiled a five-volume topical outline, which circulated widely in the world. The master, in leisure from his lectures and discussions, applied refined thought and further composed a ten-volume commentary. There is no aspect of the text not covered, no meaning not encompassed. It reflects the hidden depths of earlier works and illuminates the dim doubts of later learners. His intention is to repay the nation's kindness in the near term and to widely propagate the Buddha's path in the long term. Having already presented it to the throne, he urgently ordered it carved and printed, instructing this humble minister to compose a preface.
Dao'an's heaven is vast—I trust my shallow reed pipe is but a vain effort; Chenguan's moon is high—I am ashamed, separated by a veil, unable to glimpse it fully. Yet I forcefully set forth my crude thoughts, merely to praise these profound words.