T18n0872_金剛頂瑜伽三十七尊出生義
大正藏第 18 冊 No. 0872 金剛頂瑜伽三十七尊出生義
No. 872
金剛頂瑜伽三十七尊出生義
特進試鴻臚卿大興寺三藏沙門大廣智不空奉 詔譯
我能仁如來。憫三有六趣之惑。常由蘊界入等。受生死妄執。空華無而虛計。衣珠有而不知。於是乎收跡都史天宮下。生中印土。起化城以接之。由糞除以誘之。及乎大種姓人法緣已熟。三秘密教說時方至。遂卻住自受用身。據色究竟天宮。入不空王三昧。普集諸聖賢。削地位之漸階。開等妙之頓旨。從普賢金剛性海。出塵數加持色身。然後演普賢金剛語業之密言。示普賢金剛身業之密印。啟普賢金剛意業之意慧。成有情金剛三業之度門。不達者。以為運動支節未殊於戲弄。持誦文身更成計著。安知夫入於此出於彼。用於淺成於深。亦由金剛手才乘狻猊忽奮王趾。適按丘陵已平。是不思議之源流。尚非三賢四果之境界也。豈區區常情所能臆中哉。故得之者。即五根而入正受。就萬有而照大空。引佛界而普凈眾生。攝群情而都會一智。所以修行者。先住相似則受加持力焉。垢薄者。稍見於法明得三昧分焉。深入者。雙了于空色。則有遍凈體焉。乃習氣蓋障廓然無餘矣。則寂照本源業用皆辨。法王自在義利平施。然知諸正
【現代漢語翻譯】 現代漢語譯本 《金剛頂瑜伽三十七尊出生義》
特進試鴻臚卿大興寺三藏沙門大廣智不空奉詔譯
我，能仁如來（釋迦牟尼佛的稱號），憐憫三有（欲有、色有、無色有）六趣（地獄、餓鬼、畜生、阿修羅、人、天）眾生的迷惑，他們常常因為五蘊（色、受、想、行、識）、十二界（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法）、十八入（六根、六塵、六識）等，而承受生死的虛妄執著。他們將虛幻的空花視為真實，擁有寶貴的衣珠（比喻自性）卻不自知。因此，我收斂在兜率天宮的足跡，降生於中印度，以化城（比喻方便法門）來接引他們，用糞除（比喻去除煩惱）來誘導他們。等到大種姓（指具有修行根器的人）的法緣成熟，宣說身語意三秘密教法的時機到來，於是我捨棄自受用身，安住於色究竟天宮，進入不空王三昧（一種甚深的禪定）。普遍召集諸位聖賢，削去地位的漸進階梯，開啟等妙覺的頓悟宗旨。從普賢（象徵一切諸佛的普遍賢善）金剛（象徵堅固不壞的智慧）的自性之海中，顯現出無數加持的色身，然後宣說普賢金剛語業的秘密真言，展示普賢金剛身業的秘密手印，開啟普賢金剛意業的意念智慧，成就一切有情眾生金剛三業的解脫之門。不明白的人，以為這只是運動肢體的戲弄，持誦真言、紋身反而成了執著。他們哪裡知道，進入此門便能通往彼岸，從淺顯的修行成就深遠的境界。這就像金剛手（菩薩名）剛剛騎上狻猊（一種猛獸），狻猊忽然奮起王者的步伐，稍微按壓丘陵便已夷為平地。這是不可思議的源頭，尚且不是三賢（十住、十行、十回向）四果（須陀洹、斯陀含、阿那含、阿羅漢）所能達到的境界，豈是區區常人的情識所能臆測的呢？所以，得到此法的人，就能從五根（眼、耳、鼻、舌、身）直接進入正受（正確的禪定），在萬有之中照見大空（空性）。引導佛的境界而普遍清凈眾生，攝取眾生的心意而匯歸於一智（佛的智慧）。因此，修行的人，先安住于相似的境界，就能受到加持的力量。業障輕微的人，就能稍微見到法的光明，明白三昧的少許部分。深入修行的人，就能同時了悟空性和色相，從而擁有遍凈的體性。這樣，習氣和蓋障就會完全消失。那麼，寂靜和照見的本源，以及業用都能分辨清楚，法王（佛）的自在，義利平等地施予眾生。要知道，諸正
【English Translation】 English version The Meaning of the Origin of the Thirty-Seven Deities in the Vajraśekhara Yoga
Translated by Tripiṭaka Śramaṇa Da Guangzhi Bukong of Daxingsi Temple, with the title of Special Advancement and Trial Honglu Qing, under Imperial Order
I, the capable sage, Tathāgata (an epithet of the Buddha), pity the delusion of beings in the three realms of existence (desire realm, form realm, formless realm) and the six paths of rebirth (hell, hungry ghosts, animals, asuras, humans, and gods). They are constantly subject to the false attachments of birth and death due to the aggregates (skandhas) of existence, realms (dhātus), and entrances (āyatanas). They regard empty flowers as real and mistakenly calculate them, and they possess the precious jewel on their robe (a metaphor for inherent Buddha-nature) but do not know it. Therefore, I retracted my traces from the Tuṣita Heaven and was born in Central India, establishing a transformation city (a metaphor for expedient teachings) to receive them and using the removal of filth (a metaphor for removing afflictions) to guide them. When the karmic conditions of those of great lineage (those with the capacity for practice) were ripe, and the time to expound the three secrets (body, speech, and mind) had arrived, I relinquished the enjoyment of my self-enjoyment body and resided in the Akaniṣṭha Heaven, entering the Samadhi of the Unempty King (a profound state of meditation). I universally gathered all the sages and worthies, diminishing the gradual steps of positions and opening up the sudden teaching of equal and wonderful enlightenment. From the ocean of the nature of Samantabhadra (representing the universal goodness of all Buddhas) Vajra (representing indestructible wisdom), I manifested countless bodies of color imbued with blessings. Then, I expounded the secret mantras of the speech-karma of Samantabhadra Vajra, revealed the secret mudras of the body-karma of Samantabhadra Vajra, and awakened the wisdom of the mind-karma of Samantabhadra Vajra, accomplishing the gate of deliverance for the three karmas of all sentient beings. Those who do not understand think that this is merely moving limbs in jest, and that reciting mantras and tattooing the body only lead to further attachments. How could they know that entering here leads to the other shore, and that shallow practice leads to profound attainment? It is like Vajrapani (a Bodhisattva) just mounting a lion, and the lion suddenly displaying its kingly stride, leveling hills with a slight press. This is the source of the inconceivable, and it is not even the realm of the three sages (the ten abodes, ten practices, and ten dedications) and the four fruits (Srotapanna, Sakrdagamin, Anagamin, and Arhat). How could it be fathomed by the ordinary mind? Therefore, those who attain this Dharma can directly enter correct samadhi from the five roots (eye, ear, nose, tongue, body), and illuminate the great emptiness (emptiness) within all phenomena. They guide the realm of the Buddha and universally purify sentient beings, gathering the minds of all and converging them into one wisdom (the wisdom of the Buddha). Therefore, practitioners should first abide in a similar state, and then they will receive the power of blessings. Those with thin defilements will gradually see the light of the Dharma and understand a small portion of samadhi. Those who practice deeply will simultaneously understand emptiness and form, and thus possess a completely pure essence. In this way, habitual tendencies and obscurations will completely disappear. Then, the source of stillness and illumination, as well as the functions of karma, can all be clearly distinguished, and the freedom of the Dharma King (the Buddha) and the benefits of righteousness will be bestowed equally. Know that all correct
覺尊本來常住。大菩提眾。無不會同。外道隔於我執。二乘滯于空證。近情失於取捨。淺智惑于有無。是故是自破舟梁不可得而詣也。至如即爾普賢之心。深入圓明之智。乃是真言行菩薩。造瑜伽之大方也。然後能堅固心菩提。莊嚴心相開現心法藏。成就心神通。寂滅心戲論。於是發明知見成就眾生。住相應門作諸佛事。是以由大圓鏡智。厥有金剛平等現等覺身。則塔中方東阿閦如來也。由平等性智。厥有義平等現等覺身。即塔中方之南寶生如來也。由妙觀察智。厥有法平等現等覺身。即塔中方之西阿彌陀如來也。由成所作智。厥有業平等現等覺身。即塔中方之北不空成就如來也。由四如來智。出生四波羅蜜菩薩焉。蓋為三際一切諸聖賢產生養育之母。於是印成法界體性智自受用身。即塔之正中毗盧舍那如來也。四親近菩薩。即彼四波羅蜜印焉。無量大悲體於是而生。無量方便擁護於是而出。於一切如來菩提堅牢體。而生金剛薩埵焉。於一切如來菩提四攝體。而生金剛王焉。於一切如來菩提無染凈體。而生金剛愛焉。於一切如來隨所稱讚體。而生金剛善哉焉。則東方金剛威莊嚴界。不動如來四親近菩薩也。以一切如來大戒忍辱波羅蜜之所成就焉。由一切如來大莊嚴義。而生金剛寶焉。由一切如來大威耀義。而生金剛日
【現代漢語翻譯】 現代漢語譯本 覺尊（Buddha）本來就是常住不變的。所有的大菩提眾（Bodhisattvas）都無一例外地認同這個道理。外道（non-Buddhists）被我執所阻礙，二乘（聲聞和緣覺）停留在空性的證悟上。執著于情感的人迷失在取捨之間，淺薄的智慧被有和無所迷惑。因此，這就像自己破壞了船的棟樑，無法到達彼岸。至於直接契合普賢（Samantabhadra）菩薩的心，深入圓滿光明的智慧，才是真言行菩薩（Mantra-practicing Bodhisattvas）創造瑜伽（Yoga）的偉大方法。然後才能堅固菩提心，莊嚴心相，開啟心法藏，成就心神通，寂滅心的戲論。於是發明知見，成就眾生，安住于相應的法門，做諸佛的事業。因此，由大圓鏡智（The Great Mirror Wisdom），顯現金剛平等（Vajra Equality）的等覺身（Sambhogakaya），就是塔中東方的阿閦如來（Akshobhya Buddha）。由平等性智（The Wisdom of Equality），顯現義平等（Equality of Meaning）的等覺身，就是塔中南方的寶生如來（Ratnasambhava Buddha）。由妙觀察智（The Wisdom of Discriminating Awareness），顯現法平等（Equality of Dharma）的等覺身，就是塔中西方的阿彌陀如來（Amitabha Buddha）。由成所作智（The Wisdom of Accomplishing Activities），顯現業平等（Equality of Action）的等覺身，就是塔中北方的 不空成就如來（Amoghasiddhi Buddha）。由這四如來智（Four Wisdoms of the Tathagatas），出生四波羅蜜菩薩（Four Paramita Bodhisattvas）。他們是三世一切諸聖賢產生養育的母親。於是印成法界體性智（Dharmadhatu Wisdom）的自受用身（Self-Enjoyment Body），就是塔的正中央的毗盧舍那如來（Vairocana Buddha）。四親近菩薩（Four Attendant Bodhisattvas）就是那四波羅蜜的印記。無量大悲的本體由此而生，無量方便的擁護由此而出。於一切如來菩提堅牢的本體，而生金剛薩埵（Vajrasattva）。於一切如來菩提四攝的本體，而生金剛王（Vajraraja）。於一切如來菩提無染凈的本體，而生金剛愛（Vajraraga）。於一切如來隨所稱讚的本體，而生金剛善哉（Vajrasadhu）。那麼，東方金剛威莊嚴界（Vajra Majestic Realm）就是不動如來（Akshobhya Buddha）的四親近菩薩。以一切如來大戒忍辱波羅蜜（Great Precept of Patience Paramita）所成就。由一切如來大莊嚴的意義，而生金剛寶（Vajraratna）。由一切如來大威耀的意義，而生金剛日（Vajrasurya）。
【English Translation】 English version The Awakened One (Buddha) is inherently and eternally abiding. All the great Bodhisattva assemblies are in complete agreement with this. Non-Buddhists are obstructed by their attachment to self, while adherents of the Two Vehicles (Shravakas and Pratyekabuddhas) are fixated on the realization of emptiness. Those attached to emotions are lost in discriminating between what to take and what to discard, and shallow wisdom is bewildered by notions of existence and non-existence. Therefore, this is like destroying the beams of one's own boat, making it impossible to reach the other shore. However, directly aligning with the mind of Samantabhadra (Universal Worthy) Bodhisattva and deeply penetrating the wisdom of perfect clarity is the great method of Yoga created by Mantra-practicing Bodhisattvas. Only then can one solidify the Bodhi-mind, adorn the aspects of the mind, open the treasury of the mind's Dharma, accomplish the mind's supernormal powers, and pacify the mind's conceptual elaborations. Thus, one illuminates knowledge and vision, benefits sentient beings, dwells in the corresponding gate, and performs the deeds of all Buddhas. Therefore, from the Great Mirror Wisdom arises the Sambhogakaya (Enjoyment Body) manifesting Vajra Equality, which is Akshobhya Buddha in the east of the mandala. From the Wisdom of Equality arises the Sambhogakaya manifesting Equality of Meaning, which is Ratnasambhava Buddha in the south of the mandala. From the Wisdom of Discriminating Awareness arises the Sambhogakaya manifesting Equality of Dharma, which is Amitabha Buddha in the west of the mandala. From the Wisdom of Accomplishing Activities arises the Sambhogakaya manifesting Equality of Action, which is Amoghasiddhi Buddha in the north of the mandala. From these Four Wisdoms of the Tathagatas are born the Four Paramita Bodhisattvas. They are the mother who generates, nurtures, and raises all the sages and worthies of the three times. Thus, it seals the Dharmadhatu Wisdom's Self-Enjoyment Body, which is Vairocana Buddha in the very center of the mandala. The Four Attendant Bodhisattvas are the seals of those Four Paramitas. The essence of immeasurable great compassion arises from this, and the protection of immeasurable skillful means emerges from this. From the firm essence of the Bodhi of all Tathagatas arises Vajrasattva (Diamond Being). From the essence of the Four Means of Attraction of the Bodhi of all Tathagatas arises Vajraraja (Diamond King). From the essence of the undefiled purity of the Bodhi of all Tathagatas arises Vajraraga (Diamond Love). From the essence of the praise of all Tathagatas arises Vajrasadhu (Diamond Well Done). Thus, the Vajra Majestic Realm of the east is the Four Attendant Bodhisattvas of Akshobhya Buddha. It is accomplished by the Great Precept of Patience Paramita of all Tathagatas. From the meaning of the Great Adornment of all Tathagatas arises Vajraratna (Diamond Jewel). From the meaning of the Great Majesty of all Tathagatas arises Vajrasurya (Diamond Sun).
焉。由一切如來大滿愿義。而生金剛幢焉。由一切如來大歡樂義。而生金剛笑焉。即南方寶光明功德界。寶生如來四親近菩薩也。以一切如來無住檀那波羅蜜之所成就焉。就一切如來自在無染智。而生金剛法焉。就一切如來永斷習氣智。而生金剛利焉。就一切如來轉大法輪智。而生金剛因焉。就一切如來離言說戲論智。而生金剛密語焉。則西方大蓮華法藏界。無量壽如來四親近菩薩也。以一切如來三摩地大慧波羅蜜之所成就焉。自一切如來善巧工藝門。而生金剛業焉。自一切如來大慈鎧冑門。而生金剛護焉。自一切如來無畏調伏門。而生金剛牙焉。自一切如來住持成就門。而生金剛拳焉。即北方變化輪作用界。不空成就如來四親近菩薩也。以一切如來不捨眾生大精進波羅密之所成就焉。是十六大士手之所持。皆本三摩地之幖幟也。睹物求義其何遠哉。至如遵眾生界入六度門。則從一切如來體性海四智之中。而生金剛鉤索鎖鈴等四攝菩薩焉。以能召請引持堅留歡喜之事。於一切道場。而奉諸教命。人天得之。而集解脫之眾。聖賢用之。而接迷倒之流。則塔之四門之外。操其業用。住位者是也。由四菩薩智之所發起焉。是諸聖人不得晏然。于本所宮觀。而疾甚覆掌。以應群方之請也。住真言修行者。若能入是三昧。便能興
【現代漢語翻譯】 現代漢語譯本： 由此，由於一切如來大圓滿願力的意義，而生出金剛幢（Vajra Dhvaja，金剛旗）。由此，由於一切如來大歡樂的意義，而生出金剛笑（Vajra Hāsa）。這就是南方寶光明功德界，寶生如來（Ratnasambhava）的四親近菩薩。 以一切如來無住的佈施波羅蜜（Dāna-pāramitā）所成就。依一切如來自在無染的智慧，而生出金剛法（Vajra Dharma）。依一切如來永斷習氣的智慧，而生出金剛利（Vajra Tīkṣṇa）。依一切如來轉大法輪的智慧，而生出金剛因（Vajra Hetu）。依一切如來離言說戲論的智慧，而生出金剛密語（Vajra Rahasya-bhāṣa）。這就是西方大蓮華法藏界，無量壽如來（Amitābha）的四親近菩薩。 以一切如來三摩地大智慧波羅蜜（Samādhi-mahā-prajñā-pāramitā）所成就。從一切如來善巧工藝之門，而生出金剛業（Vajra Karma）。從一切如來大慈悲鎧甲之門，而生出金剛護（Vajra Rakṣa）。從一切如來無畏調伏之門，而生出金剛牙（Vajra Daṃṣṭra）。從一切如來住持成就之門，而生出金剛拳（Vajra Muṣṭi）。這就是北方變化輪作用界，不空成就如來（Amoghasiddhi）的四親近菩薩。 以一切如來不捨眾生的大精進波羅蜜（Mahā-vīrya-pāramitā）所成就。這十六大士手中所持的，都是本有三摩地的標誌。觀察事物而尋求其意義，又有什麼遙遠呢？至於遵循眾生界而進入六度之門，則是從一切如來體性海的四智之中，而生出金剛鉤（Vajra Aṅkuśa）、金剛索（Vajra Pāśa）、金剛鎖（Vajra Sphoṭa）、金剛鈴（Vajra Ghaṇṭā）等四攝菩薩。 以能召請、引持、堅留、歡喜之事，於一切道場，而奉諸教命。人天得到這些，而聚集解脫之眾；聖賢運用這些，而接引迷惑顛倒之流。那麼，在塔的四門之外，操持其事業作用，安住其位的就是他們。由四菩薩的智慧所發起。是諸聖人不得安然，在本所宮觀，而迅速如翻掌一般，以應群方的請求。安住于真言修行的行者，若能入此三昧，便能興起……
【English Translation】 English version: From this, due to the meaning of the great perfect wish of all Tathāgatas, arises Vajra Dhvaja (金剛幢, Vajra Banner). From this, due to the meaning of the great joy of all Tathāgatas, arises Vajra Hāsa (金剛笑, Vajra Laughter). These are the four close attendant Bodhisattvas of Ratnasambhava (寶生如來) in the southern realm of Treasure Light Merit. Accomplished by the non-abiding Dāna-pāramitā (佈施波羅蜜, Perfection of Giving) of all Tathāgatas. Relying on the unobstructed and undefiled wisdom of all Tathāgatas, arises Vajra Dharma (金剛法, Vajra Dharma). Relying on the wisdom of all Tathāgatas that eternally severs habitual tendencies, arises Vajra Tīkṣṇa (金剛利, Vajra Sharpness). Relying on the wisdom of all Tathāgatas that turns the great Dharma wheel, arises Vajra Hetu (金剛因, Vajra Cause). Relying on the wisdom of all Tathāgatas that is free from verbal expression and conceptual play, arises Vajra Rahasya-bhāṣa (金剛密語, Vajra Secret Speech). These are the four close attendant Bodhisattvas of Amitābha (無量壽如來) in the western realm of the Great Lotus Dharma Treasury. Accomplished by the Samādhi-mahā-prajñā-pāramitā (三摩地大智慧波羅蜜, Perfection of Great Wisdom in Samādhi) of all Tathāgatas. From the skillful means of all Tathāgatas, arises Vajra Karma (金剛業, Vajra Action). From the great compassionate armor of all Tathāgatas, arises Vajra Rakṣa (金剛護, Vajra Protection). From the fearless taming of all Tathāgatas, arises Vajra Daṃṣṭra (金剛牙, Vajra Tusk). From the sustaining accomplishment of all Tathāgatas, arises Vajra Muṣṭi (金剛拳, Vajra Fist). These are the four close attendant Bodhisattvas of Amoghasiddhi (不空成就如來) in the northern realm of Transformation Wheel Activity. Accomplished by the Mahā-vīrya-pāramitā (大精進波羅蜜, Perfection of Great Diligence) of all Tathāgatas, which does not abandon sentient beings. What these sixteen great beings hold in their hands are all symbols of their inherent Samādhi. If one observes things and seeks their meaning, how far away can it be? As for following the realm of sentient beings and entering the gate of the six perfections, from the four wisdoms of the essence-nature sea of all Tathāgatas arise the four gathering Bodhisattvas: Vajra Aṅkuśa (金剛鉤, Vajra Hook), Vajra Pāśa (金剛索, Vajra Noose), Vajra Sphoṭa (金剛鎖, Vajra Chain), and Vajra Ghaṇṭā (金剛鈴, Vajra Bell). With the ability to summon, attract, firmly retain, and delight, in all maṇḍalas, they serve all teachings. Humans and gods obtain these, and gather the assembly of liberation; sages and wise ones use these to guide the confused and deluded. Therefore, outside the four gates of the stupa, those who wield their activities and dwell in their positions are these Bodhisattvas. Initiated by the wisdom of the four Bodhisattvas, these holy beings cannot rest peacefully in their palaces, but swiftly, like turning the palm of a hand, respond to the requests of all directions. If practitioners who abide in mantra practice can enter this Samādhi, they can then arise...
此供養雲海。而成就自他利行焉。則中方三十七尊之大義也。如此又住頂生三昧。而現頂生之身耳矣。今塔之上方。所以獨有五輪王會者。蓋以諸頂生身。皆攝入此無上五頂智焉。至如方不得而究者。佛之頂相也。是至勝之法亦然。不可得其際也。故稱頂焉。其五頂王又一切真言尊宰割之主也。故稱王焉。就五頂輪。而金輪為之最。不然孰知勝絕唯一法哉。故自觀自在菩薩已下。攝怖歸命矣。又下方有十六執金剛神。蓋一切如來勇健菩提心所生化。亦明如來修行之時。有塵數心障煩惱。以是金剛慧破之。大覺之後。成塵數種類智門。以是金剛慧用之。故復現其暴惡可畏之身。操大威之智。以調伏難調。叱吒則大千震盪。指顧則群魔懾竄。所以鬼母怐懼而收跡。像頭畏威而遠引。彼大惑之主摩醯首羅。亦蒙被其害而成正覺矣。則知向時憑怒。適是大悲。此等金剛。厥有河沙塵滴數量。今舉十六住焉。亦塵數之義不出於是矣。又其餘所有大士天人。皆是隨類喜見之身。而梯航于邪山苦海也。亦出於大日如來善巧業用門。故此率堵婆。可謂總領一乘之秘旨。何況權實之道於是全焉。至如普現色身等百千三昧。及四無量心饒益方便六波羅蜜執行次第。乃至不起于座游諸佛剎。供養承事利樂有情。以不可思議熏。而密移眾生界。
【現代漢語翻譯】 現代漢語譯本：此供養如雲海般廣大，從而成就自利和他利的行為。這就是中央三十七尊（Mandala，壇城）的偉大意義。如此，又安住于頂生三昧（Ushnishasamadhi，頂髻三摩地），從而顯現頂生之身。現在塔的上方，之所以唯有五輪王會（Panchacakra-raja-mandala，五輪王壇城），是因為所有的頂生身，都被攝入這無上的五頂智之中。至於無法探究其邊際的，是佛的頂相（Ushnisha，頂髻）。這至勝之法也是如此，無法得知其邊際。所以稱為『頂』。這五頂王又是一切真言尊（Mantra-devata，真言神）宰割之主，所以稱為『王』。就五頂輪（Panchacakra，五輪）而言，金輪（Golden Wheel，金輪）最為殊勝。不然，誰能知道這殊勝絕倫的唯一之法呢？所以從觀自在菩薩（Avalokiteshvara，觀世音菩薩）以下，都攝伏怖畏而歸命。又下方有十六執金剛神（Vajrapani，金剛手），乃是一切如來勇健菩提心所生化。也說明如來修行之時，有如塵沙般的心障煩惱，用這金剛慧破除它們。大覺悟之後，成就如塵沙般種類的智慧之門，用這金剛慧來運用它們。所以又顯現其暴惡可畏之身，操持大威力的智慧，來調伏難以調伏者。叱吒一聲則大千世界震盪，指顧之間則群魔懾服逃竄。所以鬼母（Hariti，訶利帝母）驚恐而收斂軌跡，像頭神（Ganesha，伽內什）畏懼其威而遠遠退避。那大迷惑之主摩醯首羅（Maheshvara，大自在天），也蒙受其害而成正覺。由此可知，先前所憑恃的憤怒，恰恰是大悲。這些金剛，有如恒河沙塵般數量。現在列舉十六位，也說明塵沙數量的意義不出於此。又其餘所有的大士（Bodhisattva，菩薩）天人，都是隨順其種類而顯現喜悅之身，作為從邪山苦海中度脫的梯子和船隻。也出於大日如來（Mahavairocana，摩訶毗盧遮那佛）善巧業用之門。所以這率堵婆（Stupa，佛塔），可謂總領一乘（Ekayana，一乘）的秘密旨意。何況權巧和真實之道在這裡完全具備。至於普現色身等百千三昧，以及四無量心（Four Immeasurables，四無量心）饒益方便六波羅蜜（Six Paramitas，六波羅蜜）執行次第，乃至不起于座而遊歷諸佛剎（Buddha-kshetra，佛剎），供養承事，利益安樂有情眾生，以不可思議的熏習，而秘密地轉移眾生界。 English version: This offering is as vast as a sea of clouds, thereby accomplishing the benefit of oneself and others. This is the great meaning of the thirty-seven deities in the central Mandala. Thus, one abides in the Ushnishasamadhi, and manifests the Ushnisha body. Now, the reason why only the Panchacakra-raja-mandala is above the stupa is that all Ushnisha bodies are incorporated into this supreme five-peak wisdom. As for that which cannot be investigated to its end, it is the Ushnisha of the Buddha. This supreme Dharma is also like this, its boundary cannot be known. Therefore, it is called 'Ushnisha'. These five peak kings are also the masters who govern all Mantra-devatas, so they are called 'Kings'. Regarding the Panchacakra, the Golden Wheel is the most supreme. Otherwise, who would know this uniquely supreme Dharma? Therefore, from Avalokiteshvara downwards, all are subdued by fear and take refuge. Moreover, below are the sixteen Vajrapanis, which are the emanations of the courageous Bodhicitta of all Tathagatas. It also illustrates that when the Tathagata was practicing, there were mind-hindrances and afflictions like dust and sand, which were broken by this Vajra wisdom. After great enlightenment, the doors of wisdom of dust-like kinds are accomplished, and this Vajra wisdom is used to operate them. Therefore, they manifest their fierce and terrifying bodies again, wielding the wisdom of great power, to subdue the difficult to subdue. With a roar, the great thousand worlds shake; with a glance, the demons are terrified and flee. Therefore, Hariti is frightened and retracts her tracks, and Ganesha, fearing their power, retreats far away. Even Maheshvara, the lord of great delusion, was harmed by them and attained perfect enlightenment. From this, it can be known that the anger relied upon earlier was precisely great compassion. These Vajras are as numerous as the sands of the Ganges. Now, sixteen are listed, also illustrating that the meaning of dust-like numbers does not go beyond this. Furthermore, all the other Bodhisattvas and Devas are bodies of joyful appearance according to their kind, serving as ladders and boats to cross from the evil mountain and the sea of suffering. They also come from the skillful means of Mahavairocana. Therefore, this Stupa can be said to encompass the secret meaning of the Ekayana. Moreover, the expedient and the true paths are fully present here. As for the hundreds of thousands of Samadhis such as the universal manifestation of the body, as well as the Four Immeasurables, the expedient means of benefiting others, the sequential operation of the Six Paramitas, and even without rising from the seat, traveling through the Buddha-kshetras, making offerings and serving, benefiting and bringing joy to sentient beings, with inconceivable imprints, secretly transforming the realm of sentient beings.
【English Translation】 This offering is as vast as a sea of clouds, thereby accomplishing the benefit of oneself and others. This is the great meaning of the thirty-seven deities in the central Mandala (壇城). Thus, one abides in the Ushnishasamadhi (頂髻三摩地), and manifests the Ushnisha body. Now, the reason why only the Panchacakra-raja-mandala (五輪王壇城) is above the stupa is that all Ushnisha bodies are incorporated into this supreme five-peak wisdom. As for that which cannot be investigated to its end, it is the Ushnisha (頂髻) of the Buddha. This supreme Dharma is also like this, its boundary cannot be known. Therefore, it is called 'Ushnisha'. These five peak kings are also the masters who govern all Mantra-devatas (真言神), so they are called 'Kings'. Regarding the Panchacakra (五輪), the Golden Wheel is the most supreme. Otherwise, who would know this uniquely supreme Dharma? Therefore, from Avalokiteshvara (觀世音菩薩) downwards, all are subdued by fear and take refuge. Moreover, below are the sixteen Vajrapanis (金剛手), which are the emanations of the courageous Bodhicitta of all Tathagatas. It also illustrates that when the Tathagata was practicing, there were mind-hindrances and afflictions like dust and sand, which were broken by this Vajra wisdom. After great enlightenment, the doors of wisdom of dust-like kinds are accomplished, and this Vajra wisdom is used to operate them. Therefore, they manifest their fierce and terrifying bodies again, wielding the wisdom of great power, to subdue the difficult to subdue. With a roar, the great thousand worlds shake; with a glance, the demons are terrified and flee. Therefore, Hariti (訶利帝母) is frightened and retracts her tracks, and Ganesha (伽內什), fearing their power, retreats far away. Even Maheshvara (大自在天), the lord of great delusion, was harmed by them and attained perfect enlightenment. From this, it can be known that the anger relied upon earlier was precisely great compassion. These Vajras are as numerous as the sands of the Ganges. Now, sixteen are listed, also illustrating that the meaning of dust-like numbers does not go beyond this. Furthermore, all the other Bodhisattvas (菩薩) and Devas are bodies of joyful appearance according to their kind, serving as ladders and boats to cross from the evil mountain and the sea of suffering. They also come from the skillful means of Mahavairocana (摩訶毗盧遮那佛). Therefore, this Stupa (佛塔) can be said to encompass the secret meaning of the Ekayana (一乘). Moreover, the expedient and the true paths are fully present here. As for the hundreds of thousands of Samadhis such as the universal manifestation of the body, as well as the Four Immeasurables (四無量心), the expedient means of benefiting others, the sequential operation of the Six Paramitas (六波羅蜜), and even without rising from the seat, traveling through the Buddha-kshetras (佛剎), making offerings and serving, benefiting and bringing joy to sentient beings, with inconceivable imprints, secretly transforming the realm of sentient beings.
如是理用。余修多羅。或但有名目而無其法。至於作用。儀軌皆備。此教門既諸大乘故。難其授受。傳法阿阇梨。縱擇得其器。必授以菩薩性戒。入以大會法壇。取金剛界賢聖。攝持金剛乘甘露灌頂。然後示以入佛心閫閾焉。或不如此。則受行者無利。傳度者獲罪。故自佛已降。迭相付囑。釋師子得於毗盧舍那如來方授。而誓約傳金剛薩埵。金剛薩埵得之。數百年傳龍猛菩薩。龍猛菩薩受之。數百年傳龍智阿阇梨。又住持數百年。傳金剛智阿阇梨。金剛智阿阇梨以悲願力。將流演于中國。遂挈瓶杖錫。開元七載至自上京。十四載遽得其人。復以誓約傳不空金剛阿阇梨。然後其枝條付囑。頗有其人。若冢嶠相承。準此而已。按本教。其有得斯灌頂者。金剛薩埵恒住其身心。而藩屏心王。使至乎道。雖未證入。是從法生。得膺金剛名。已墮菩薩數。其有觸視之者。則為菩提因觀焉。
金剛頂瑜伽三十七尊出生義
靈云校本末云。
貞享三年五月初朔校之了
同二十四日再校了
行本文字多訛冀得善本正之凈嚴(四十八)
【現代漢語翻譯】 現代漢語譯本： 這就是真實的理用。其他的修多羅（Sutra，經），或者只有名目而沒有具體的方法，至於實際的作用，儀軌都完備。這個教門既然屬於諸大乘，所以很難傳授。傳法的阿阇梨（Acharya，導師），即使選擇了合適的弟子，也必須先授予菩薩性戒，引入大會法壇，祈請金剛界賢聖，以攝持金剛乘的甘露灌頂，然後才能指示他進入佛心的門徑。如果不是這樣，那麼受法修行的人沒有利益，傳法的人反而會獲罪。所以自從佛陀以來，代代相傳，互相囑託。釋師子從毗盧舍那如來（Vairocana Buddha）那裡得到傳承，才被允許傳給金剛薩埵（Vajrasattva），並且立下誓約。金剛薩埵得到傳承后，數百年後傳給龍猛菩薩（Nagarjuna）。龍猛菩薩接受傳承后，數百年後傳給龍智阿阇梨（Nagaraja）。龍智阿阇梨又住持數百年，傳給金剛智阿阇梨（Vajrabodhi）。金剛智阿阇梨以悲願力，想要將此法流傳到中國，於是帶著瓶杖錫杖，在開元七年到達上京。開元十四年終於找到了合適的人，又以誓約傳給不空金剛阿阇梨（Amoghavajra）。然後將這些枝條付囑下去，頗有一些人能夠繼承。如果像山峰一樣代代相傳，就按照這個標準來做。按照本教的說法，凡是得到這種灌頂的人，金剛薩埵會一直住在他的身心中，像屏障一樣守護他的心王，使他達到覺悟的境界。即使還沒有證悟，也是從佛法中產生的，可以獲得金剛的名字，已經進入菩薩的行列。凡是看到他的人，都會種下菩提的種子。 《金剛頂瑜伽三十七尊出生義》 靈云校本末尾寫道： 貞享三年五月初一校對完畢 同月二十四日再次校對完畢 行本文字多有錯誤，希望得到好的版本來校正。凈嚴（四十八）
【English Translation】 English version: This is the true principle and application. Other Sutras may only have names without the actual methods, while this teaching has complete functions and rituals. Since this teaching belongs to the Great Vehicle (Mahayana), it is difficult to transmit. The Acharya (teacher) who transmits the Dharma, even if he chooses a suitable disciple, must first bestow the Bodhisattva precepts, introduce him to the great assembly mandala, invoke the holy beings of the Vajra realm, and bestow the nectar empowerment of the Vajrayana, and then show him the path to enter the heart of the Buddha. If it is not done this way, then the practitioner will not benefit, and the transmitter will incur sin. Therefore, since the time of the Buddha, it has been passed down from generation to generation, with mutual entrustment. Shishi Zi (Lion Master) received it from Vairocana Buddha before being allowed to transmit it to Vajrasattva, and made a vow to do so. Vajrasattva, after receiving the transmission, passed it on to Nagarjuna Bodhisattva after hundreds of years. Nagarjuna Bodhisattva, after receiving the transmission, passed it on to Nagaraja Acharya after hundreds of years. Nagaraja Acharya resided for hundreds of years and then transmitted it to Vajrabodhi Acharya. Vajrabodhi Acharya, with the power of compassion and vows, wanted to spread this Dharma to China, so he carried his bottle and staff and arrived in Shangjing in the seventh year of Kaiyuan. In the fourteenth year of Kaiyuan, he finally found a suitable person and, with a vow, transmitted it to Amoghavajra Acharya. Then, the branches were entrusted to those who could inherit it. If it is passed down like mountain peaks, then follow this standard. According to the teachings, anyone who receives this empowerment, Vajrasattva will always reside in his body and mind, protecting his mind like a barrier, so that he may reach the state of enlightenment. Even if he has not yet attained enlightenment, he is born from the Dharma, and can obtain the name of Vajra, and has already entered the ranks of Bodhisattvas. Anyone who sees him will plant the seeds of Bodhi. The Meaning of the Birth of the Thirty-Seven尊 of Vajrasekhara Yoga Lingyun's edited version ends with: Completed editing on the first day of the fifth month of the third year of the Zhenxiang era. Re-edited on the twenty-fourth day of the same month. There are many errors in the text of the current version. I hope to obtain a good version for correction. Jingyan (48)