T19n1004_般若波羅蜜多理趣經大樂不空三昧真實金剛薩埵菩薩等一十七聖大曼荼羅義述

大正藏第 19 冊 No. 1004 般若波羅蜜多理趣經大樂不空三昧真實金剛薩埵菩薩等一十七聖大曼荼羅義述

No. 1004

般若波羅蜜多理趣經大樂不空三昧真實金剛薩埵菩薩等一十七聖大曼茶羅義述一卷

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯(並依釋略序)

爾時毗盧遮那如來。於他化自在天王宮。為諸大菩薩等。說此般若波羅蜜甚深理趣十七清凈句門。蓋是十七大菩薩三摩地之句義也。為令能住持者疾至菩提故。遂演此十七聖位大曼茶羅如來與諸大士等所說密語。依此修行速疾成就。何者為一十七聖。其一所謂大樂不空三昧真實金剛菩薩。蓋表諸佛普賢之身。周遍器世間及有情世間。以其無邊自在理常體寂不妄不壞故有是名也。左持金剛鈴是適悅義。置腰之左表大我焉。右持五股金剛杵是五智義。轉拳向外示眾生也。于曼茶羅據其中位。而總其眾相。除是而有一十六位焉。蓋正覺之徑路。

其二所謂意生金剛菩薩。以大悲欲箭。害二乘心。所以手持是箭。而現其欲離俱幻平等智身。

其三所謂髻利吉羅金剛菩薩。于中國之言名觸。以不捨眾生必令解脫故。欲明觸性即菩提故。所以

【現代漢語翻譯】現代漢語譯本大正藏第 19 冊 No. 1004 般若波羅蜜多理趣經大樂不空三昧真實金剛薩埵（Vajrasattva）菩薩等一十七聖大曼荼羅義述 No. 1004 般若波羅蜜多理趣經大樂不空三昧真實金剛薩埵（Vajrasattva）菩薩等一十七聖大曼荼羅義述一卷開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯(並依釋略序) 爾時毗盧遮那如來（Vairocana Buddha），於他化自在天王宮，為諸大菩薩等，說此般若波羅蜜甚深理趣十七清凈句門。蓋是***菩薩三摩地之句義也。為令能住持者疾至菩提故，遂演此十七聖位大曼茶羅如來與諸大士等所說密語。依此修行速疾成就。何者為一十七聖？其一所謂大樂不空三昧真實金剛菩薩（Vajrasattva）。蓋表諸佛普賢（Samantabhadra）之身，周遍器世間及有情世間。以其無邊自在理常體寂不妄不壞故有是名也。左持金剛鈴是適悅義。置腰之左表大我焉。右持五股金剛杵是五智義。轉拳向外示眾生也。于曼茶羅據其中位。而總其眾相。除是而有一十六位焉。蓋正覺之徑路。其二所謂意生金剛菩薩。以大悲欲箭，害二乘心。所以手持是箭。而現其欲離俱幻平等智身。其三所謂髻利吉羅金剛菩薩。于中國之言名觸。以不捨眾生必令解脫故。欲明觸性即菩提故。所以

【English Translation】 English version T19 No. 1004 The Meaning of the Great Mandala of the Seventeen Holy Ones, such as the Vajrasattva Bodhisattva of the Adamantine Truth of the Samadhi of Great Bliss and Non-Emptiness in the Prajñāpāramitā-naya-sūtra. No. 1004 The Meaning of the Great Mandala of the Seventeen Holy Ones, such as the Vajrasattva (Diamond Being) Bodhisattva of the Adamantine Truth of the Samadhi of Great Bliss and Non-Emptiness in the Prajñāpāramitā-naya-sūtra, one fascicle. Translated by the Shramana Amoghavajra of the Great Xing Shan Temple, bearing the title of Grand Master who Opens the Mansion, with the same authority as the Three Dukes, especially advanced as the Minister of the Court of State Ceremonials, the Duke of Su of the State, with a fief of three thousand households, granted purple robes, posthumously awarded the title of Minister of Works, with the posthumous name of Greatly Insightful, and the honorary title of Greatly Wise, by imperial decree (and based on a brief explanatory preface). At that time, the Tathagata Vairocana (The Illuminator), in the palace of the Paranirmitavasavartin Deva King (Heaven of Free Enjoyment of Transformations Wielded by Others), for the sake of the great Bodhisattvas, spoke of these seventeen pure phrases of the profound principle of the Prajñāpāramitā. These are the phrase meanings of the *** Bodhisattva's Samadhi. In order to enable those who uphold it to quickly reach Bodhi, he then expounded this great Mandala of the seventeen holy positions, the secret words spoken by the Tathagata and the great beings. Relying on this practice, swift accomplishment is attained. Who are the seventeen holy ones? The first is the so-called Vajrasattva (Diamond Being) Bodhisattva of the Adamantine Truth of the Samadhi of Great Bliss and Non-Emptiness. This represents the body of Samantabhadra (Universal Virtue) of all Buddhas, pervading the world of vessels and the world of sentient beings. Because of its boundless, self-existent principle, constant, quiescent, not false, and indestructible nature, it has this name. Holding the vajra bell in the left hand signifies pleasure. Placing it on the left of the waist represents the great self. Holding the five-pronged vajra scepter in the right hand signifies the five wisdoms. Turning the fist outward shows sentient beings. In the Mandala, it occupies the central position, encompassing all aspects. Apart from this, there are sixteen positions. These are the paths of perfect enlightenment. The second is the so-called Manasika-vajra Bodhisattva (Mind-born Diamond Bodhisattva). With the arrow of great compassionate desire, he harms the minds of the two vehicles (śrāvaka and pratyekabuddha). Therefore, he holds this arrow in his hand, manifesting his body of the wisdom of equality that is free from desire and illusion. The third is the so-called Kilitkila-vajra Bodhisattva. In the language of China, it is called 'Touch'. Because he does not abandon sentient beings and will surely liberate them, he desires to illuminate that the nature of touch is Bodhi. Therefore,

住抱持相。而現其觸凈俱幻平等智身。

其四所謂悲愍金剛菩薩。以悲愍故。以愛念繩。普縛眾生未至菩提。終不放舍。亦如摩竭大魚吞啖所遇。一入口已更無免者。所以持此摩竭魚幢。而現其愛縛舍離俱幻平等智身。

其五所謂金剛慢菩薩。以無過上智。令一切眾生悉證毗盧遮那如來體。於世出世間皆得自在。所以住傲誕威儀。而現其我無我俱幻平等智身。

其六所謂金剛見菩薩。以寂照大慧之眼。于雜染界妙凈土乃至真諦俗諦。唯見一切法勝義真實之諦。不散不動。所以持意生之契。而現其三昧之身。

其七所謂金剛適悅菩薩。于身塵而得適悅清凈。于生死解脫不厭不住。所以持觸金剛相。而現其三昧之身。

其八所謂金剛貪菩薩。即貪愛而得清凈故。遂能以貪而積集一切功德智慧。疾證菩提。由住貪愛性故。所以持悲愍之契。而現其三昧之身。

其九所謂金剛自在菩薩。出入三界自在無畏。于生死涅槃而得大我之體。所以住金剛慢相。而現其三昧之身。

其十所謂金剛春菩薩。能以菩提覺花起供養雲海。亦以方便授與眾生作功德利。以花是春事。遂以名之。故亦持花以為其契。

其十一所謂金剛云菩薩。能以法澤慈雲。滋潤含識。亦以方便授諸身心使無始無

【現代漢語翻譯】現代漢語譯本：安住于相互擁抱的姿態，從而顯現其觸、凈俱幻的平等智慧之身。

其四是悲愍金剛菩薩（Karuna-vajra Bodhisattva）。因為具有悲憫之心，所以用愛念之繩，普遍地束縛眾生，在他們未到達菩提之前，終究不會放舍。也像摩竭大魚（makara，一種海獸）吞食所遇到的東西一樣，一旦入口，就再也沒有能夠免脫的。所以持著這摩竭魚幢，從而顯現其愛縛、舍離俱幻的平等智慧之身。

其五是金剛慢菩薩（Vajra-mada Bodhisattva）。用無上的智慧，令一切眾生都證得毗盧遮那如來（Vairocana Tathagata）的法身，在世間和出世間都得到自在。所以安住于傲慢的威儀，從而顯現其我、無我俱幻的平等智慧之身。

其六是金剛見菩薩（Vajra-ikshana Bodhisattva）。用寂靜照耀的大智慧之眼，在雜染界、妙凈土，乃至真諦、俗諦中，只見到一切法勝義真實的真諦，不散亂，不動搖。所以持著意生之契，從而顯現其三昧之身。

其七是金剛適悅菩薩（Vajra-rati Bodhisattva）。在身塵中得到適悅清凈，對於生死解脫不厭惡也不執著。所以持著觸金剛相，從而顯現其三昧之身。

其八是金剛貪菩薩（Vajra-raga Bodhisattva）。因為從貪愛中得到清凈，於是能夠用貪愛來積聚一切功德智慧，迅速證得菩提。由於安住于貪愛的本性，所以持著悲愍之契，從而顯現其三昧之身。

其九是金剛自在菩薩（Vajra-ishvara Bodhisattva）。出入三界自在無畏，對於生死涅槃而得到大我的法身。所以安住于金剛慢相，從而顯現其三昧之身。

其十是金剛春菩薩（Vajra-vasanta Bodhisattva）。能夠用菩提覺悟之花，興起供養的雲海，也用方便之法授予眾生，作為功德利益。因為花是春天的事務，所以用這個來命名。因此也持著花作為他的象徵。

其十一是金剛云菩薩（Vajra-megha Bodhisattva）。能夠用法澤慈雲，滋潤有情眾生，也用方便之法授予各種身心，使無始以來無

【English Translation】 English version: Abiding in the embracing posture, thereby manifesting the body of equal wisdom that is illusory in touch and purity.

The fourth is Karuna-vajra Bodhisattva (Compassionate Vajra Bodhisattva). Because of compassion, he uses the rope of loving thought to universally bind sentient beings, and will never abandon them until they reach Bodhi. It is like the makara (a sea creature) swallowing what it encounters; once it enters the mouth, there is no escape. Therefore, he holds this makara banner, thereby manifesting the body of equal wisdom that is illusory in love-binding and detachment.

The fifth is Vajra-mada Bodhisattva (Vajra-Pride Bodhisattva). With unsurpassed wisdom, he enables all sentient beings to attain the Dharmakaya of Vairocana Tathagata (the Illuminating One), gaining freedom in both the mundane and supramundane realms. Therefore, he abides in an arrogant demeanor, thereby manifesting the body of equal wisdom that is illusory in self and non-self.

The sixth is Vajra-ikshana Bodhisattva (Vajra-Seeing Bodhisattva). With the eye of serene and illuminating great wisdom, in the realm of defilement, the pure land, and even in the ultimate truth and conventional truth, he only sees the ultimate and true essence of all dharmas, unwavering and unmoving. Therefore, he holds the mudra of mind-generation, thereby manifesting his Samadhi body.

The seventh is Vajra-rati Bodhisattva (Vajra-Delight Bodhisattva). He attains delight and purity in the dust of the body, neither厭惡nor attached to liberation from birth and death. Therefore, he holds the touch-vajra symbol, thereby manifesting his Samadhi body.

The eighth is Vajra-raga Bodhisattva (Vajra-Attachment Bodhisattva). Because he attains purity from attachment, he is able to accumulate all merits and wisdom through attachment, quickly attaining Bodhi. Because he abides in the nature of attachment, he holds the mudra of compassion, thereby manifesting his Samadhi body.

The ninth is Vajra-ishvara Bodhisattva (Vajra-Sovereign Bodhisattva). He freely and fearlessly enters and exits the three realms, attaining the great self in birth, death, and Nirvana. Therefore, he abides in the vajra-pride posture, thereby manifesting his Samadhi body.

The tenth is Vajra-vasanta Bodhisattva (Vajra-Spring Bodhisattva). He can use the flowers of Bodhi-awakening to raise clouds of offerings, and also use expedient means to bestow benefits and merits upon sentient beings. Because flowers are the affair of spring, he is named after it. Therefore, he also holds a flower as his symbol.

The eleventh is Vajra-megha Bodhisattva (Vajra-Cloud Bodhisattva). He can use the Dharma-rain of compassionate clouds to nourish sentient beings, and also use expedient means to bestow various bodies and minds, so that from beginningless time there is no

明臭穢不善。化成無量供養香云。以爐煙像云。遂以為號。故持焚香之器以為契焉。

其十二所謂金剛秋菩薩。常以智燈破諸黑暗。亦以方便授與眾生。起無量光明供養雲海。以其空色清爽莫如秋時。欲表智光之體。遂以名之。故執燈明以為其契。

其十三所謂金剛霜雪菩薩。能以五無漏蘊香。涂眾生心體。滅煩惱之穢熱。成五分法身之香。亦以方便授與眾生。起涂香供養雲海。以栴檀涂香解諸毒熱有似霜雪。遂以名之。故執涂香以為其契。

其十四所謂金剛色菩薩。以色清凈智。于凈妙界起受用色身。于雜染界起變化色身。而為攝來之事。故以持鉤為契。

其十五所謂金剛聲菩薩。以聲清凈智。能表六十四種梵音。普周法界而為引入之事。故持索以為契。

其十六所謂金剛香菩薩。以香清凈智。發金剛界自然名稱之香。入一切散動心以為止留之事。故以持鎖為契。

其十七所謂金剛味菩薩。以味清凈智。持瑜伽三摩地無上法味。以為歡樂之事。故持鈴為契。

如是等大菩薩十七清凈三摩地智。依文廣述。有無量名義體用理事成證之門。今但粗舉綱目而已。出金剛頂經第十三會大三昧耶真實瑜伽略鈔大意。

般若波羅蜜多理趣經大安樂不空三昧真實金剛菩薩等一十

【現代漢語翻譯】現代漢語譯本：明瞭臭穢不善的本質，將其轉化為無量的供養香云。以香爐的煙霧來象徵雲彩，因此以此為名號。所以手持焚香的器具作為其象徵（契）。第十二位是金剛秋菩薩，常以智慧之燈破除一切黑暗，也以方便法門授予眾生，生起無量光明供養雲海。因為天空和景色清朗爽潔莫過於秋天，想要表彰智慧光明的本體，因此以此命名。所以手持燈明作為其象徵（契）。第十三位是金剛霜雪菩薩，能以五無漏蘊香，塗抹眾生的心體，滅除煩惱的污穢和熱惱，成就五分法身的香潔。也以方便法門授予眾生，生起涂香供養雲海。因為栴檀（Chandana）涂香能解除各種毒熱，有如霜雪一般，因此以此命名。所以手持涂香作為其象徵（契）。第十四位是金剛色菩薩，以清凈的智慧觀照色相，在清凈美妙的境界中生起受用色身，在雜染的境界中生起變化色身，以此來做攝受引導之事。所以手持鉤子作為其象徵（契）。第十五位是金剛聲菩薩，以清凈的智慧觀照聲音，能表達六十四種梵音，普遍周遍法界，以此來做引入之事。所以手持繩索作為其象徵（契）。第十六位是金剛香菩薩，以清凈的智慧觀照香氣，發出金剛界自然名稱的香氣，進入一切散亂動盪的心中，以此來做止息和停留之事。所以手持鎖作為其象徵（契）。第十七位是金剛味菩薩，以清凈的智慧觀照味道，持有瑜伽三摩地無上的法味，以此來做歡喜快樂之事。所以手持鈴鐺作為其象徵（契）。像這樣的大菩薩，具有十七種清凈三摩地智。如果按照經文詳細闡述，有無量的名義、體用、理事、成就和證悟之門。現在只是粗略地舉出綱要而已。出自《金剛頂經》第十三會《大三昧耶真實瑜伽略鈔》的大意。《般若波羅蜜多理趣經》大安樂不空三昧真實金剛菩薩等一十

【English Translation】 English version: Clearly understanding the foulness and unwholesomeness, transforming them into immeasurable clouds of fragrant offerings. Using the smoke from the incense burner to symbolize clouds, hence the name. Therefore, holding the instrument for burning incense as its symbol (契, Qi). The twelfth is Vajra Autumn Bodhisattva, who constantly uses the lamp of wisdom to break through all darkness, and also bestows upon sentient beings through skillful means, generating immeasurable clouds of light offerings. Because the sky and scenery are clearer and more refreshing than in autumn, wanting to represent the essence of the light of wisdom, hence the name. Therefore, holding the lamp of light as its symbol (契, Qi). The thirteenth is Vajra Frost and Snow Bodhisattva, who can use the fragrance of the five unpolluted aggregates (五無漏蘊, Wu Wu Lou Yun) to anoint the minds of sentient beings, extinguishing the filth and heat of afflictions, and accomplishing the fragrance of the fivefold Dharma body (五分法身, Wu Fen Fa Shen). Also bestowing upon sentient beings through skillful means, generating clouds of fragrant ointment offerings. Because Chandana (栴檀, Zhan Tan) fragrant ointment can relieve various toxic heats, resembling frost and snow, hence the name. Therefore, holding fragrant ointment as its symbol (契, Qi). The fourteenth is Vajra Color Bodhisattva, who uses the pure wisdom to contemplate forms, generating enjoyment bodies in pure and wonderful realms, and generating transformation bodies in mixed and defiled realms, in order to accomplish the task of gathering and guiding. Therefore, holding a hook as its symbol (契, Qi). The fifteenth is Vajra Sound Bodhisattva, who uses the pure wisdom to contemplate sounds, able to express sixty-four kinds of Brahma sounds, universally pervading the Dharma realm, in order to accomplish the task of leading in. Therefore, holding a rope as its symbol (契, Qi). The sixteenth is Vajra Fragrance Bodhisattva, who uses the pure wisdom to contemplate fragrances, emitting the fragrance of the natural name of the Vajra realm, entering all scattered and agitated minds, in order to accomplish the task of stopping and abiding. Therefore, holding a lock as its symbol (契, Qi). The seventeenth is Vajra Taste Bodhisattva, who uses the pure wisdom to contemplate tastes, holding the supreme Dharma taste of Yoga Samadhi, in order to accomplish the task of joy and happiness. Therefore, holding a bell as its symbol (契, Qi). Such great Bodhisattvas possess seventeen kinds of pure Samadhi wisdom. If described in detail according to the scriptures, there are immeasurable gates of name, meaning, essence, function, principle, phenomenon, accomplishment, and realization. Now, only a rough outline is given. This is from the main idea of the thirteenth assembly of the Vajrasekhara Sutra, 'A Brief Excerpt of the True Yoga of the Great Samaya'. Prajnaparamita-naya-sutra Great Bliss Non-Empty Samadhi True Vajra Bodhisattva etc. ten

七聖大曼茶羅義述一卷

【現代漢語翻譯】現代漢語譯本《七聖大曼茶羅義述》一卷

問：何謂七聖？答：七聖者，乃文殊師利（Manjushri，智慧的象徵）、觀世音（Avalokiteshvara，慈悲的象徵）、彌勒（Maitreya，未來的佛陀）、虛空藏（Akasagarbha，無限的智慧）、金剛手（Vajrapani，力量的象徵）、普賢（Samantabhadra，行愿的象徵）以及地藏（Ksitigarbha，救度地獄眾生）。

問：何謂大曼茶羅（Mandala）？答：大曼茶羅者，乃諸佛菩薩聚集之壇場，象徵宇宙萬法之本源，亦是修行者觀想成就之境地。

問：此《七聖大曼茶羅義述》有何功德？答：修習此法，可得七聖加持，增長智慧，消除業障，速證菩提（Bodhi，覺悟）。

問：如何修習此法？答：應先凈身口意，發菩提心（Bodhicitta，為利益一切眾生而求成佛之心），觀想七聖大曼茶羅，持誦七聖真言（Mantra，具有神秘力量的咒語），如法修持，必有所成。

【English Translation】 English version Commentary on the Meaning of the Seven Noble Ones' Great Mandala, One Volume

Question: What are the Seven Noble Ones? Answer: The Seven Noble Ones are Manjushri (symbol of wisdom), Avalokiteshvara (symbol of compassion), Maitreya (the future Buddha), Akasagarbha (boundless wisdom), Vajrapani (symbol of power), Samantabhadra (symbol of vows and practices), and Ksitigarbha (savior of beings in hell).

Question: What is a Great Mandala? Answer: A Great Mandala is the sacred space where all Buddhas and Bodhisattvas gather, symbolizing the origin of all phenomena in the universe, and also the realm of accomplishment for practitioners through visualization.

Question: What are the merits of this 'Commentary on the Meaning of the Seven Noble Ones' Great Mandala'? Answer: By practicing this method, one can receive the blessings of the Seven Noble Ones, increase wisdom, eliminate karmic obstacles, and quickly attain Bodhi (enlightenment).

Question: How should one practice this method? Answer: One should first purify body, speech, and mind, generate Bodhicitta (the mind of enlightenment for the benefit of all beings), visualize the Great Mandala of the Seven Noble Ones, recite the Mantras (sacred sounds with mystical power) of the Seven Noble Ones, and practice diligently according to the Dharma; one will surely achieve something.