大日經劫心義章序
劫心者何。謂三劫十住心也。三劫十住心者何。謂到祕密佛乗初地之中路險夷郵舎也。凡學密乗。有事相焉。為教求者。三劫十住心。是為密家教相佛乗𭃡地。名真言門。而入真言門。略有三事。謂身語心平等䡄則也。是名瑜伽事相。事相𨐫。如毉家祕方玅術故非靣付口授。則不許輒行之。以違越佛制。速無間罪故。所以事扵師資相承焰焰相續也。教相猶如毉家本草素問等経說藥性論病原。故講者随力得解。翰牘述義。所以教相趁眼之明昧。而異議糾紛也。舊來正眼者少。僻釋者多。眾總飄山。聚成雷。故學者滔滔執珉為玉。予心甚慨之憫念後進。不忍韞默。嘗著開奩編二卷。繩愆糺謬。然猶未罄纖㫖。膠執之徒不得通曉。說之。是重撰義章三卷。以翼餘義云。然予年迫日索。衰病轉侵。氣懦不䏻開暢無玄微。攬者冝察焉。昔馬援暮齡再擊五谿蠻。會暑甚中病。輒曳以觀賊升險鼓譟。其壯意可哀矣。予偶憶之歎息而已。書之以為序。
What is meant by "stages of the mind"? It refers to the three kalpas and the ten stages of mind. And what are these three kalpas and ten stages of mind? They are the waystations and rest stops along the treacherous path leading to the first stage of the Secret Buddha Vehicle. Generally, when studying the Secret Vehicle, there are ritual aspects. For those seeking instruction, the three kalpas and ten stages of mind constitute the esoteric path of the Buddha Vehicle — the first stage, known as the Gate of True Words. Entering this Gate of True Words involves three essential practices: the equal and harmonious disciplines of body, speech, and mind. This is called the ritual of Yuga. These ritual practices are like a doctor's secret formulas and wondrous techniques; without face-to-face transmission and oral instruction, one is not permitted to practice them at will. To do so would violate the Buddha's regulations and swiftly incur the offense of uninterrupted hell. Therefore, these practices are passed down from teacher to student, lamp to lamp, in an unbroken flame of transmission. The doctrinal aspects are like the medical texts *Materia Medica* and *Suwen*, which explain the nature of medicines and discuss the origins of disease. Those who teach them may explain according to their ability, and write commentaries to clarify the meaning. Thus, the doctrinal aspects vary depending on the clarity of the reader's perspective, leading to a tangle of differing opinions. From olden times, few have had true vision, while many have offered distorted explanations. The crowd's force can move mountains, and their accumulated noise can become a thunderous roar. Consequently, scholars endlessly mistake mere stone for jade. My heart has long been grieved by this, and pitying these later students, I could not bear to keep silent in my sleeves. I once wrote the *Kai Lian Bian* in two volumes, correcting errors and rectifying mistakes. Yet that work still did not exhaust the subtle points. Those stubbornly attached to their views could not understand. Now, I have therefore composed a new three-volume work on doctrine, as a supplement. However, my years are pressing, the days are running out, and old age and illness encroach further. My energy is too weak to fully open up and illuminate the profound and subtle. Readers should bear this in mind. In the past, Ma Yuan, in his twilight years, again attacked the barbarians of the Five Streams. Caught in severe heat, he fell ill. He had himself dragged along to watch the enemy ascend the heights and raise their war cries. His heroic spirit in that state was deeply moving. I think of this by chance, and simply sigh. I write this as a preface.
貞享五戊辰春二月日瑞應七十五寒泊如運敞謹書扵寂照堂
Copied directly from the original text, as it appears to be a historical colophon or inscription with details about the date, authorship, and location. In a modern accessible translation, you might render it as:
"Written on a spring day in the second month of the fifth year of the Jōkyō era (1688), by the seventy-five-year-old Unjō Shō, in the quiet and serene hall of Jakujō-dō."
大日經劫心義章卷上編目
Mahavairocana Sutra: Core Meaning Compendium, Volume 1 - Table of Contents
- 三劫義第一
- 十住心義第二
- 住心因由義第三(附顯密寄齊義)
- 菩提心心相義第四(附心相顯密義)
大日經劫心義章卷上
Chapter on the Essential Meaning of the Mahavairocana Sutra, Fascicle 1
瑞應山沙門 運敞 述
Composed by the Monk Yunchang of Ruiying Mountain