釋教最上乘秘密藏陁羅尼集序 俊字号
(上都大安國寺傳密教超悟大師賜紫三藏沙門 行琳 述)
陁羅尼者，揔持之梵稱也，開佛心之秘藏，示聖證之樞由，至理極譚，上乘宗要，秘中之秘，印三藏以導教機，玄乃復玄，加聲字而明法理，弘旨普光之妙體，垂密語以覆宣，將通常寂之靈功，依真言而顯唱，現意生之悲幻，啟頓悟之菩提。金剛一乘甚深微細，超言文之實智，霈教令而普應群機，離形色之常身，奮調伏而大興化相。斯者，諸佛若捨加持之力，十地菩[薩-產+(辛/工)]尚非其境界，況生死中人，豈得聞乎！矚萬法交紛，悟之者無性，聖智妙邃，契之者無心，故至人以無心之深慧，契無性之真空，根境兩冥，情緣俱寂，豈容名相於其閒哉！但為含靈迷自三業，不了唯心，妄惑昏緾，汩沒生死，故聖人以憫歎起同體悲心，開方便門，示真常路，大事因緣，攝生利物，觀乎無為而體本寂然，有作乃神功頗測，皆難思之力也。是以善逝垂㩲，應真覺樹，智越有空之表，身分百億之方，圓萬德以福勞生，演一實而拔情品，固得道洽千靈，悲沾九有，法開頓漸，齊登解脫之鄉，教被根冝，盡達無為之旨，初談鹿菀，韜辯鶴林，慈化有緣，導利無極，擢塵迷於見海，等詣圓成，引稚子以三車，咸臻樂果，運悲智而不息，窮劫際而弘深，断截苦源。偉哉調御！雖則教演多途，宗分唯二，顯之與密，統盡其源。顯謂五性三乘，俻諸經論。密謂揔持秘藏陁羅尼門，肇啟毗盧之尊，廣示金剛智印，授聽普賢之眾，方開三密幽扃，秘教斯興，自茲而始，尒後梵漢相傳，昔今靡絕。最上乘教，不共圓宗，五智㩲實之洪源，瑜伽奧旨，三密塵沙之大利，遍照真筌。然寄有為皆示無相，必使來學知一切法本自不生，見心明道，偶乖其趣者，尚枉勞於歲月，故先哲云：三乘教外，別有持明，雖復言同字同，而功別義別。原乎上通至覺，下徹世天，以大智如理而證，以大悲如證而說，為令學者獲真義利，與我無異，寔為理超，名相假之以聲字，波騰秘密之談，智離去來，寄之以摽圖，雲布形儀之設，故《般若經》云：揔持無文字，文字顯揔持，由般若大悲故，以文字說，其由體也。又云：揔持猶妙藥，亦如天甘露，能療眾惑病，服者常安樂，其由利也。儻能學蘊於心，即凡夫三業成功德聚，身同窣覩波，語為妙法音，性作光明藏，五無閒之極舋，應念雲銷，十𢙣業之巨𠍴，纔聞霧散。發菩提心之覺慧，啟悟法身，住白月輪之等持，圓周福智，三密相應。以菩提心住本尊觀，一念瑜伽俄登上地，證本無漏智性，是知自心成就，無得而得，如實現前，即於此生便作有苦邊際，何勞進修多劫，不歷僧祇獲法身者，斯之謂歟，其利大也，難可名焉，廓[抗-几+(└@(庚-(序-予)))]坦夷，獨稱最勝。三途人天之趣久溺漂沉，二乘十地之流尚拘因果，羽毛酸辛之軰須假教慈，邪迷妄執之徒冝滂法雨。大要乎！拯汲淺凡，梯𮎃苦類，遂令塵飄影爍，神翫天宮，土散水沾，識分𢙣趣，滅七返之重隟，壽命增延，蠲積世之昏愚，聞持辯慧，浣滌意垢，披豁情疑，誠哉迅途，讚揚莫及！自金仁應夢，大教西來，貝葉雖譯於真文，密藏未宣於修旨。洎我大唐開元𥝝中，厥有釋迦善無畏三藏、金剛智三藏、不空三藏，三大阿闍梨繼至長安，方始巨陳密理，備搌修儀，秘教大布於支那，壇像遍摸於僧宇，師資傳習，代無閒焉！(行琳)不揆踈昧，幸早宗師勉憚澄襟，討探積歲，住法身之止觀，頓入佛乘，置明字以融心，超昇性地，喜躬寶所，欣踐玄涯，空申發行之勤，寧滿悉地之志，思有情具含覺性，秖弱瀑流，悲熱惱常困四生，難施雷雨，聖言可閔，誠為痛傷！況佛日沉暉，像教荒墜，懸絲殘響，孰幾擔護，每慙薄祐虛會明時，奉持之願雖深，崇紹之能匪立，覿彼顯教代有英才，省我密宗緇流少習，益以𭁿乱之後，明藏星隳，慮漸陵夷，敢申微志，乃詢諸舊譯，搜驗眾經，言多質略，不契梵音，今則揩切新文，貴全印語，希揔持之不墜，誓密炬以長輝，然彼方此方字別，而唐音梵音聲同，必使華竺韻齊，遐邇言類，通學者之脩，逕達聖旨之幽蹤，意盡明門。卷成三十，分品族以隔高卑，約悲奮而階次第，佛頂顯最尊奇特，佛心示覺體玄深，諸佛以福智果圓，佛母表出生慈育，菩[薩-產+(辛/工)]悲行接物，明王調伏難調，聖天殄毒豐饒，世主加威愛護，諸經散說巧濟隨根。內則芟裂惑疑，外乃袪除障難，增長福聚，開發慧門，成就神通，堅固力勢者，無比越陁羅尼也。牋烈聖證之文，寶積金言之利，譬猶採瓌琦於瀛渚，出珠璧於賢瓶，所冀上報國恩，敬酬佛德，希寰海之清寧，保皇圖於萬劫，伏願見聞蒙益，悉發覺心，讀念居懷，齊登樂果，敢以傳諸同志，期盡將來，極導無邊。但深感仰之至，慙省寡聞，聊申紀序。
Dhāraṇī is the Sanskrit term for "total retention." It opens the secret treasury of the Buddha's mind, reveals the pivotal means of sainthood's realization, expounds the ultimate truth, and presents the essential tenets of the supreme vehicle. It is the secret within secrets, sealing the three baskets to guide beings according to their capacities. Profound beyond the profound, it employs sound and word to clarify the Dharma's principles. It manifests the wondrous body of universal radiance, proclaiming it through secret phrases. It reveals the spiritual power of constant stillness, singing it forth through true words. It shows the compassionate illusion born of intent, awakening sudden enlightenment's bodhi.
The Vajra single vehicle is profoundly subtle, surpassing the wisdom of words and texts. It showers down teachings to universally respond to all beings' capacities. Transcending form and color, the eternal body manifests, wielding subjugation to greatly flourish transformative appearances. This is such that even if all Buddhas were to abandon their empowering force, it would still be beyond the realm of the tenth-stage Bodhisattva—how much more so for those caught in the cycle of birth and death! Could they even hear of it?
Observing the myriad phenomena in their tangled complexity, one who awakens to them realizes their naturelessness. The sagely wisdom is mysteriously profound; one who attunes to it does so with a mindless mind. Therefore, the supreme person, with the deep wisdom of mindlessness, attunes to the empty truth of naturelessness. Subject and object both vanish; feelings and conditions are wholly stilled. How could names and characteristics find any place here?
However, because sentient beings are deluded by their own three karmas, failing to realize that all is mind-only, they are bound by false confusion, drowning in birth and death. Therefore, the sages, moved by compassion and lamentation, give rise to a sympathy-born great compassion. They open the gate of skillful means, show the path of true constancy. For the great matter of cause and condition, they gather beings and benefit others. Observing the unconditioned, its essence is fundamentally still; conditioned activity reveals unfathomable spiritual power—all are forces beyond thought.
Thus, the Well-Gone One (Sugata) extended his hand, responding at the Bodhi tree. His wisdom transcends the duality of existence and emptiness; his body divides into billions of directions. Perfecting myriad virtues, he brings blessings to toiling beings; expounding the one reality, he uproots emotional defilements. Thus, the Way pervades a thousand spirits; compassion moistens the nine realms. The Dharma opens sudden and gradual gates, all ascending to the land of liberation. The teaching adapts to roots and capacities, all reaching the purport of the unconditioned.
Initially expounded at the Deer Park, later concealed at the Crane Grove, his compassionate transformation guides those with affinity, leading to benefit without limit. He lifts the dust-deluded from the ocean of views, equalizing them in perfect accomplishment. He leads the children with the three carts, all arriving at the blissful fruit. Operating with compassion and wisdom unceasingly, exhausting kalpas, his reach is vast and deep, severing the source of suffering. Magnificent, O Tamer!
Although the teachings unfold in many ways, the schools fundamentally divide into two: the exoteric and the esoteric, encompassing the entire source. The exoteric refers to the five natures and three vehicles, detailed in the sutras and treatises. The esoteric refers to the secret treasury of total retention, the Dhāraṇī gate. First initiated by the Vairocana Buddha, broadly revealing the Vajra wisdom seal. Taught to the assembly of Samantabhadra, then opening the three mysteries' hidden doors. The secret teaching thus flourished, beginning from this point. Thereafter, transmitted between India and China, from past to present, unbroken.
The supreme vehicle teaching, the uncommon perfect school: the great source of the five wisdoms' reality, the profound purport of Yoga; the great benefit of the three mysteries as numerous as sands, the true guide of universal illumination. Yet, relying on the conditioned, all point to the signless. It necessarily causes later learners to know that all dharmas are originally unproduced, to see the mind and clarify the Way. Those who mistakenly deviate from its intent still toil in vain through the years. Therefore, an ancient sage said: "Outside the three vehicles' teaching, there is separately the Vidyādhara-piṭaka. Although the words and characters may be the same, the function and meaning are distinct."
Its origin reaches upward to supreme enlightenment, downward penetrates the worldly and heavenly. With great wisdom, according to truth, it is realized; with great compassion, according to realization, it is spoken. To enable learners to obtain true benefit, no different from myself. Truly, it is principle transcending names and characteristics, provisionally using sound and word—waves surging with secret discourse. Wisdom free from coming and going, entrusted with symbols and diagrams—clouds spreading with established forms and appearances.
Thus, the *Prajñāpāramitā Sūtra* states: "Total retention is without letters; letters reveal total retention. Due to prajñā and great compassion, it is spoken through letters." This speaks of its essence. It also says: "Total retention is like a wondrous medicine, also like divine nectar. It can cure the illness of manifold delusions; those who ingest it attain constant peace and bliss." This speaks of its benefit.
If one can learn and store it in the heart, then even an ordinary person's three karmas become a gathering of merit and virtue. The body becomes like a stūpa; speech becomes the sound of wondrous Dharma; nature becomes a treasury of light. The extreme offenses of the five uninterrupted hells vanish with a thought. The grave transgressions of the ten evil karmas disperse upon merely hearing. Awakening the enlightened wisdom of the bodhi mind, one opens to realize the Dharma body. Abiding in the samādhi of the white moon disc, one perfectly encompasses merit and wisdom. The three mysteries correspond.
With the bodhi mind abiding in the visualization of the principal deity, in a single thought of yoga one suddenly ascends to the higher grounds. Realizing the originally uncontaminated nature of wisdom, one thus knows the accomplishment of one's own mind. Gaining without gaining, reality manifestly present. Then, in this very life, one reaches the limit of suffering. Why toil through many kalpas of cultivation? Without traversing incalculable eons, one attains the Dharma body. This is what is meant. Its benefit is great, difficult to name. Vast and level, it alone is called the supreme.
Beings of the three wretched paths and the human and heavenly realms have long been drowning, adrift. Even the streams of the two vehicles and the ten grounds are still bound by cause and effect. Creatures with feathers, fur, scales, and shells require the teaching's compassion. Those of perverted delusion and false attachment should be drenched by the Dharma rain. The great essential point! To rescue and draw up the shallow ordinary, to provide a ladder for suffering kinds.
Thus, it causes dust to scatter and shadows to flicker, spirits sporting in heavenly palaces; earth to disperse and water to moisten, consciousnesses distinguishing evil destinies. It extinguishes the heavy debts of seven rebirths, lengthens lifespan. It dispels accumulated ages of dull ignorance, bestows retention, eloquence, and wisdom. It washes away the defilements of the mind, opens up and clears emotional doubts. Truly a swift path! Praise cannot reach it!
Since the golden man responded in a dream, the great teaching came from the West. Although palm leaves translated the true texts, the secret treasury had not yet proclaimed its practice essentials. Then, during the Kaiyuan era of our Great Tang, there were the Tripitaka Masters Śubhākarasiṃha, Vajrabodhi, and Amoghavajra—three great Ācāryas who successively arrived in Chang'an. Only then were the profound principles of the esoteric greatly expounded, the practice rituals fully displayed. The secret teaching spread widely throughout China; altar images were modeled everywhere in monastic compounds. Master-disciple transmission and practice continued without interruption through the generations!
(Xinglin), not presuming upon my own shallow ignorance, was fortunate to have early revered masters. Striving to purify my heart, I investigated and explored for accumulated years. Abiding in the cessation-contemplation of the Dharma body, I entered the Buddha vehicle. Setting the bright syllable to melt the mind, I transcended and ascended to the nature ground. Rejoicing to personally reach the treasure place, happily treading the mysterious shore. In vain extending the diligence of practice initiation, how could I fulfill the aspiration for siddhi? I reflect that sentient beings all contain the enlightened nature, yet are merely weak, like cascading torrents. I lament that heat and affliction constantly torment the four kinds of birth, making it difficult to bestow the thunderous rain. The sage's words are pitiable; truly it is painful and sad!
Moreover, the Buddha's sun sinks in twilight; the image-teaching declines and falls. A suspended thread, a fading echo—who will bear and protect it? I am often ashamed of my meager blessings, vainly meeting an enlightened age. Although my vow to uphold is deep, my ability to venerate and continue it is not established. Observing the exoteric teachings, each generation had outstanding talents. Reflecting on my esoteric school, monastics have little practice. Added to this, after periods of turmoil, the bright treasury is scattered like stars. Fearing gradual decline, I dare to express my slight aspiration. Thereupon, I inquired into the old translations, searched and examined the many sutras. The words were often simple and sketchy, not matching the Sanskrit sounds. Now I rectify and cut new texts, valuing the complete Indian language. Hoping that total retention will not fall, vowing that the secret torch will long shine.
However, the characters of that land and this land differ, yet the sounds of Tang and Sanskrit can correspond. I necessarily caused Chinese and Indian rhymes to align, distant and near speech to be of a kind. Opening a practice path for learners, reaching the hidden traces of the sage's intent. Meaning exhausts the bright gates. The scrolls number thirty, dividing into categories to separate high and low, basing on compassion and vigor to establish progressive stages.
The Buddha's Crown reveals the most honored and extraordinary. The Buddha's Heart shows the enlightened essence, mysterious and deep. All Buddhas, with merit and wisdom, fruit perfected. The Buddha's Mother expresses birth-giving compassionate nurture. Bodhisattvas, with compassionate conduct, connect with beings. Wisdom Kings subdue the difficult to subdue. Holy Deities grant poison and abundance. World Lords bestow awe-inspiring love and protection. The various sutras scatter teachings, skillfully aiding according to roots.
Internally, it cuts apart confusion and doubt. Externally, it dispels obstacles and difficulties. It increases the accumulation of merit. It opens the gate of wisdom. It accomplishes spiritual powers. It solidifies strength and force. There is nothing surpassing the Dhāraṇī.
I have compiled the texts of sainthood's realization, the benefit of the golden words of the precious accumulation. It is like gathering rare gems from ocean isles, drawing forth pearls and jade from a virtuous vase. What I hope is to repay the state's kindness above, reverently requite the Buddha's virtue. I pray for the clear tranquility of the encircling seas, preserving the imperial chart for ten thousand kalpas. Humbly wishing that those who see and hear receive benefit, all awakening the enlightened mind. That reading and reciting reside in their hearts, all equally ascending to the blissful fruit. I dare to transmit this to like-minded companions, hoping to exhaust the future, guiding boundlessly. I only deeply feel reverence to the utmost. Ashamed of my limited hearing, I briefly present this record and preface.
時大唐𠃵寧五𥝝，歲在戊午，寄安順政太陽𨂷次大火望圓之日集畢。
釋教最上乘秘密藏陁羅尼集卷第一
(上都大安國寺傳密教超悟大師賜紫三藏沙門 行琳 集)
Collection by Tripitaka Master Xinglin of the Great An'guo Temple in Shangdu, Bestowed Purple Robes and Title of Master of