T51n2081_兩部大法相承師資付法記
大正藏第 51 冊 No. 2081 兩部大法相承師資付法記
No. 2081
兩部大法相承師資付法記上
兩部付法次第記海云記
略敘金剛界大教王經師資相承付法次第記。
三藏金剛智云。我從南竺國。親于龍智阿阇梨邊。傳得此金剛界百千頌經。龍智阿阇梨自云。從毗盧遮那如來(即釋迦如來是此約法性身為名)在世。以此金剛界最上乘法。付屬普賢金剛薩埵。普賢金剛薩埵付妙吉祥菩薩。妙吉祥菩薩復經十二代。以法付囑龍猛菩薩(龍猛菩薩即龍樹菩薩也。菩薩生時于龍樹下生故名龍樹也)龍猛菩薩又經數百年以法付囑龍智阿阇梨。龍智阿阇梨又經百餘年(此二聖者道果成就。皆壽數百歲)以法付金剛智三藏(梵云囀曰羅（二合）吉娘（二合）曩此云金剛智)金剛智三藏和尚蘊大小乘。宗一切有部。住戒霜潔。律為提塘。南天竺國王第三子為弘法故杖錫五天。來游震旦。時有中天竺國三藏。性釋迦氏。斛飯王五十二代孫因父王使命征戰。遂見殺戮殘害者眾。遂不樂王位。厭世出家。誓願傳法東國。與金剛智三藏。于玄宗朝同爲國師知三藏金藏智解金剛界法。遂于金剛智三藏請傳金剛界五部法。時三藏金剛智知中天竺國無畏三藏解大毗盧遮那教。嘆言此法甚深
【現代漢語翻譯】 現代漢語譯本
大正藏第 51 冊 No. 2081 兩部大法相承師資付法記
No. 2081
兩部大法相承師資付法記上
兩部付法次第記海云記
略述金剛界大教王經師資相承付法次第記。
三藏金剛智說：『我從南印度，親自在龍智阿阇梨（Acharya，意為導師）處，得到了這部金剛界百千頌經。』龍智阿阇梨自己說：『從毗盧遮那如來（Vairocana Tathagata，即釋迦如來，這是從法性身角度所用的名稱）在世時，就將這金剛界最上乘法，咐囑給普賢金剛薩埵（Samantabhadra Vajrasattva）。普賢金剛薩埵又傳給妙吉祥菩薩（Manjushri Bodhisattva）。妙吉祥菩薩又經歷了十二代，將法咐囑給龍猛菩薩（Nagarjuna Bodhisattva，龍猛菩薩即龍樹菩薩。菩薩出生時在龍樹下，因此得名龍樹）。龍猛菩薩又經過數百年，將法咐囑給龍智阿阇梨。龍智阿阇梨又經過百餘年（這兩位聖者道果成就，都活了數百年），將法咐囑給金剛智三藏（Vajrabodhi，梵文為Vajra-jnana，意為金剛智）。』金剛智三藏和尚通曉大小乘，宗一切有部，持戒清凈，以律為準繩。他是南印度國王的第三個兒子，爲了弘揚佛法，前往五印度，遊歷震旦（中國）。當時有位中印度三藏，姓釋迦氏，是斛飯王第五十二代孫，因為父王的使命參與征戰，於是見到殺戮殘害的人很多，因此不樂於王位，厭倦世俗而出家，發誓要將佛法傳到東國。他與金剛智三藏在玄宗朝一同被尊為國師，得知三藏金剛智精通金剛界法，於是向金剛智三藏請求傳授金剛界五部法。當時三藏金剛智知道中印度無畏三藏（Subhakarasimha）通曉大毗盧遮那教，感嘆說：『此法甚深啊！』
【English Translation】 English version
T. 2081 Two Divisions' Great Dharma Lineage: Records of Teachers and Transmission
No. 2081
Upper Volume of Records of Teachers and Transmission of the Great Dharma of the Two Divisions
Records by Haiyun of the Order of Transmission in the Two Divisions
A brief account of the order of teachers and transmission of the Vajradhatu Great Teaching King Sutra.
The Tripitaka Master Vajrabodhi said: 'I personally received this Vajradhatu Hundred Thousand Verse Sutra from Acharya (teacher) Longzhi (Nāgabodhi) in South India.' Acharya Longzhi himself said: 'From the time when Vairocana Tathagata (namely Shakyamuni Tathagata, this is the name used in terms of Dharmakaya) was in the world, this supreme vehicle Dharma of the Vajradhatu was entrusted to Samantabhadra Vajrasattva (Universal Worthy Bodhisattva). Samantabhadra Vajrasattva then transmitted it to Manjushri Bodhisattva (Wondrous Auspicious Bodhisattva). Manjushri Bodhisattva, after twelve generations, entrusted the Dharma to Nagarjuna Bodhisattva (Dragon Tree Bodhisattva, Nagarjuna Bodhisattva is Dragon Tree Bodhisattva. The Bodhisattva was born under the Dragon Tree, hence the name Dragon Tree).' Nagarjuna Bodhisattva, after several hundred years, entrusted the Dharma to Acharya Longzhi. Acharya Longzhi, after more than a hundred years (these two sages achieved the fruit of the path and lived for hundreds of years), entrusted the Dharma to Tripitaka Master Vajrabodhi (Vajrabodhi, in Sanskrit, Vajra-jnana, meaning Diamond Wisdom).' The monk Tripitaka Master Vajrabodhi was versed in both Mahayana and Hinayana, followed the Sarvastivada school, maintained pure precepts, and adhered to the Vinaya. He was the third son of the King of South India. For the sake of propagating the Dharma, he traveled to the Five Indias and visited Zhendan (China). At that time, there was a Tripitaka Master from Central India, surnamed Shakya, who was the fifty-second generation descendant of King Hufan. Due to his father's mission, he participated in battles and witnessed the killing and harming of many people. Therefore, he was not pleased with the throne, became weary of the world, and renounced his home, vowing to transmit the Dharma to the Eastern country. He and Tripitaka Master Vajrabodhi were both honored as national teachers during the reign of Emperor Xuanzong. Knowing that Tripitaka Master Vajrabodhi was proficient in the Vajradhatu Dharma, he requested Tripitaka Master Vajrabodhi to transmit the Five Divisions Dharma of the Vajradhatu. At that time, Tripitaka Master Vajrabodhi knew that Subhakarasimha (Fearless Lion), the Tripitaka Master from Central India, was versed in the Mahavairocana teachings, and exclaimed: 'This Dharma is profound!'
難逢難遇昔于南天竺國聞有大毗盧遮那教名。遂游五天訪求都無解者。今至大唐喜遇此教。遂請無畏三藏求授大毗盧遮那大教。亙為師資傳授二本教。三藏金剛智阿阇梨又將此金剛界大教王付大興善寺三藏不空智阿阇梨。三藏不空智和尚又以此法付囑含光阿阇梨等弟子五人。一含光阿阇梨(代宗皇帝有敕令修北五臺山造金閣寺不暇傳法)二大興善寺惠朗阿阇梨(傳於崇福寺天竺阿阇梨天竺阿阇梨傳付德美惠謹俗居士趙玖)三青龍寺曇貞阿阇梨(不傳弟子每有學法者云東塔院有惠果阿阇梨善通教相可於彼學)四保壽寺覺超阿阇梨(傳付契如。惠德阿阇梨)五青龍寺東塔院惠果阿阇梨善通聲論唐梵雙明。每棲心於實相之門。妙悟解于如如之理。常諷維摩經。又于餘暇常披讀。涅槃。花嚴。般若。楞伽。思益。復遇大興善三藏和尚授金剛界。乃曰此教最上最妙。然昔日所悟大乘心地亦為至極至妙。今遇金剛界法門。更為最上。所以云極無有上者。且顯教心地唯明理觀。今此瑜伽教通理事二門。住金剛界。一念相應。便登正覺。故云極無有上也。所傳金剛界法者。則有大興善寺傳灌頂教同學惠應阿阇梨惠則成都府惟尚。汴淋辨弘。新羅國僧惠日。日本國僧空海。青龍寺義滿。義明。義操。義照。義愍。義政。義一。俗居士靈殷
【現代漢語翻譯】 現代漢語譯本： 過去在南天竺國，我聽說過有《大毗盧遮那教》（Mahavairocana Sutra，又稱《大日經》）這個名稱。於是遊歷五天竺去尋訪，卻沒有能理解它的人。現在來到大唐，很高興遇到這個教法。於是請求無畏三藏（Śubhakarasiṃha）傳授《大毗盧遮那大教》。我一直作為他的弟子，接受傳授兩部根本的教法。三藏金剛智阿阇梨（Vajrabodhi）又將這金剛界大教王傳付給大興善寺的三藏不空智阿阇梨（Amoghavajra）。三藏不空智和尚又將此法付囑給含光阿阇梨等弟子五人： 一、含光阿阇梨（代宗皇帝有敕令他修北五臺山，建造金閣寺，沒有空閑傳法）。 二、大興善寺惠朗阿阇梨（傳給崇福寺的天竺阿阇梨，天竺阿阇梨傳付給德美惠謹俗居士趙玖）。 三、青龍寺曇貞阿阇梨（不傳弟子，每當有學法的人，就說東塔院有惠果阿阇梨善於通達教相，可以去那裡學習）。 四、保壽寺覺超阿阇梨（傳付給契如、惠德阿阇梨）。 五、青龍寺東塔院惠果阿阇梨（Huiguo）善於通達聲明，精通唐語和梵語。他經常專注于實相之門，巧妙地領悟如如的道理。經常諷誦《維摩經》（Vimalakirti Sutra），又在空閑時常披閱《涅槃經》（Nirvana Sutra）、《華嚴經》（Avatamsaka Sutra）、《般若經》（Prajna Sutra）、《楞伽經》（Lankavatara Sutra）、《思益經》（Visesacinti-brahma-pariprccha）。後來又遇到大興善寺三藏和尚傳授金剛界（Vajradhatu Mandala）。於是他說：『這個教法是最上最妙的。然而昔日所悟的大乘心地法門也已是至極至妙。現在遇到金剛界法門，更為最上。』所以說『極無有上者』。而且顯教心地法門只明理觀，現在這個瑜伽教通達理事二門。安住于金剛界，一念相應，便能證得正覺。所以說『極無有上也』。 所傳金剛界法的人有：大興善寺傳灌頂教的同學惠應阿阇梨、惠則、成都府的惟尚、汴淋辨弘、新羅國的僧人惠日、日本國的僧人空海（Kukai）、青龍寺的義滿、義明、義操、義照、義愍、義政、義一，俗居士靈殷。
【English Translation】 English version: In the past, in the South Indian kingdom, I heard of the name 'Mahavairocana Sutra' (大毗盧遮那教, also known as the 'Great Sun Sutra'). Thereupon, I traveled through the five regions of India to seek it, but found no one who could explain it. Now, arriving in the Great Tang Dynasty, I am delighted to encounter this teaching. Therefore, I request Śubhakarasiṃha (無畏三藏) to impart the 'Great Mahavairocana Teaching'. I have been his disciple, receiving the transmission of the two fundamental teachings. Vajrabodhi (金剛智阿阇梨) also entrusted this King of the Vajradhatu Mandala teaching to Amoghavajra (不空智阿阇梨) of the Daxingshan Temple. The Venerable Amoghavajra then entrusted this Dharma to five disciples, including Ācārya Hanguang: 1. Ācārya Hanguang (含光阿阇梨) (Emperor Daizong ordered him to repair Mount Wutai in the north and build the Jingge Temple, so he had no time to transmit the Dharma). 2. Ācārya Huilang (惠朗阿阇梨) of the Daxingshan Temple (transmitted it to the Indian Ācārya of Chongfu Temple, who transmitted it to the lay devotee Zhao Jiu (趙玖), named Demei Huijin). 3. Ācārya Tanzhen (曇貞阿阇梨) of the Qinglong Temple (did not transmit it to disciples; whenever someone came to learn the Dharma, he would say that Ācārya Huiguo (惠果阿阇梨) in the East Pagoda Courtyard was skilled in understanding the characteristics of the teachings and could be studied with him). 4. Ācārya Juechao (覺超阿阇梨) of the Baoshou Temple (transmitted it to Qiru and Ācārya Huide). 5. Ācārya Huiguo (惠果阿阇梨) of the East Pagoda Courtyard of the Qinglong Temple was skilled in phonology and proficient in both Tang and Sanskrit languages. He often focused his mind on the gate of reality and subtly understood the principle of Suchness. He often recited the Vimalakirti Sutra (維摩經), and in his spare time, he often read the Nirvana Sutra (涅槃經), Avatamsaka Sutra (華嚴經), Prajna Sutra (般若經), Lankavatara Sutra (楞伽經), and Visesacinti-brahma-pariprccha (思益經). Later, he encountered the Venerable Abbot of Daxingshan Temple, who transmitted the Vajradhatu Mandala (金剛界) to him. Thereupon, he said, 'This teaching is the most supreme and wonderful. However, the Mahayana Mind-Ground Dharma that I realized in the past was also the ultimate and wonderful. Now that I have encountered the Vajradhatu Dharma, it is even more supreme.' Therefore, it is said, 'There is nothing above the ultimate.' Moreover, the Mind-Ground Dharma of the Exoteric teachings only clarifies the contemplation of principle, but this Yoga teaching encompasses both principle and practice. Abiding in the Vajradhatu, with one thought in accordance, one can attain perfect enlightenment. Therefore, it is said, 'There is nothing above the ultimate.' Those who transmitted the Vajradhatu Dharma include: Ācārya Huiying (惠應阿阇梨), a fellow student of the initiation teachings at Daxingshan Temple; Huize; Weishang of Chengdu Prefecture; Bianlin Bianhong; the monk Huiri from the Silla kingdom; the monk Kukai (空海) from Japan; Yiman, Yiming, Yicao, Yizhao, Yimin, Yizheng, and Yi of the Qinglong Temple; and the lay devotee Lingyin.
(已上十四人皆傳授大教次阿阇梨位)次青龍寺東塔院義操阿阇梨所傳。金剛界大法。則有當院同學僧。法潤。義貞。義舟。義圓。景公寺僧深達。凈住寺僧海云。崇福寺僧大遇。醴泉寺僧從賀。文苑。會昌寺新羅國僧圴亮。當院常堅。玄法寺僧智深。法全。弟子僧文秘(已上一十四人授金剛界大法皆次阿阇梨位故。)得金剛界大教。海內流行。枝葉不絕。優曇缽教。滿字已圓。其有得傳金剛界法者。頓見菩提。入曼荼羅。得授阿阇梨灌頂。如授法輪王位。此大教王名金剛界者。金剛者堅固義也。以表一切如來法身堅固不壞無生無滅無始無終堅固常存不壞也。界者性也。明一切如來金剛性遍一切有想身中本來具足圓滿普賢毗盧遮那大用自性身海性功德。故修瑜伽者。又以大樂普賢金剛欲箭三摩地。破彼無明住地二障種現及二乘種。摧碎無餘。於一念頃證大日毗盧遮那位。此經又名金剛頂者。如人之身。頂最為勝。此教於一切大乘法中最為尊上。故名金剛頂(梵云縛曰嚕（二合）瑟抳（二合）沙此云金剛頂)又是金剛界光明遍照如來現等覺身示現三密五智令一切有情證大圓鏡智成大菩提也。
此經梵本十萬偈。略本四千偈。廣本則有無量百千俱胝那庾多微塵數偈。如金剛頂義決中說。南天竺國有大鐵塔。中有金剛
【現代漢語翻譯】 現代漢語譯本： （以上十四人皆傳授大教次阿阇梨位）接下來是青龍寺東塔院義操阿阇梨所傳的金剛界大法。得到傳授的有本院的同學僧人：法潤、義貞、義舟、義圓，景公寺的僧人深達，凈住寺的僧人海云，崇福寺的僧人大遇，醴泉寺的僧人從賀、文苑，會昌寺的新羅國僧人均亮，本院的常堅，玄法寺的僧人智深、法全，弟子僧人文秘。（以上一十四人被授予金剛界大法，都位列次阿阇梨。） 金剛界大教由此在海內流行，如枝繁葉茂，永不衰絕。優曇缽花開示的教義，已經圓滿。凡是得到傳授金剛界法的人，都能立刻見到菩提，進入曼荼羅，得到阿阇梨灌頂，如同被授予法輪王位。這部大教王被稱為金剛界，『金剛』意味著堅固，用來表示一切如來的法身堅固不壞，無生無滅，無始無終，堅固常存，不會毀壞。『界』意味著本性，說明一切如來的金剛本性遍佈一切有情眾生的身中，本來就具足圓滿普賢(Samantabhadra)毗盧遮那(Vairocana)大用自性身海的本性功德。所以修習瑜伽的人，又用大樂普賢金剛欲箭三摩地，破除無明住地二障的種子和顯現，以及二乘的種子，徹底摧毀，沒有剩餘，在一念之間證得大日毗盧遮那(Mahavairocana)的果位。 這部經又名金剛頂，如同人的身體，頭頂最為殊勝。此教在一切大乘佛法中最為尊貴至上，所以名為金剛頂（梵文為Vajroshnisha，意為金剛頂）。又是金剛界光明遍照如來(Vairocana)現等覺身，示現三密五智，令一切有情眾生證得大圓鏡智，成就大菩提。 此經梵文字有十萬偈，略本有四千偈，廣本則有無量百千俱胝那庾多微塵數偈，正如《金剛頂義決》中所說。南天竺國有一座大鐵塔，其中藏有金剛。
【English Translation】 English version: (The above fourteen people were all transmitted the position of next Acharya of the Great Teaching.) Next is the Vajradhatu (Diamond Realm) Great Dharma transmitted by Acharya Yicao of the East Pagoda Courtyard of Qinglong Temple. Those who received the transmission include fellow monks of this courtyard: Farun, Yizhen, Yizhou, Yiyuan; the monk Shenda of Jinggong Temple; the monk Haiyun of Jingzhu Temple; the monk Dayu of Chongfu Temple; the monks Conghe and Wenyuan of Liquan Temple; the Silla (ancient Korean kingdom) monk Junliang of Huichang Temple; Changjian of this courtyard; the monks Zhishen and Faquan of Xuanfa Temple; and the disciple monk Wenmi. (The above fourteen people were granted the Vajradhatu Great Dharma and all ranked as next Acharyas.) The Vajradhatu Great Teaching thus became popular within the country, flourishing like branches and leaves, never ceasing. The doctrine revealed by the Udumbara flower has already been perfected. All those who receive the transmission of the Vajradhatu Dharma can immediately see Bodhi, enter the Mandala, and receive the Abhisheka (initiation) of Acharya, as if being granted the position of a Chakravartin (Wheel-Turning King). This Great Teaching King is called Vajradhatu, where 'Vajra' means firmness, used to represent that the Dharmakaya (Dharma Body) of all Tathagatas (Thus Come Ones) is firm and indestructible, without birth or death, without beginning or end, firmly existing forever, and indestructible. 'Dhatu' means nature, explaining that the Vajra nature of all Tathagatas pervades the bodies of all sentient beings, originally possessing the complete and perfect nature and merits of Samantabhadra (Universal Worthy) and Vairocana's (Illuminator) Great Function Self-Nature Body Sea. Therefore, those who practice Yoga also use the Great Bliss Samantabhadra Vajra Desire Arrow Samadhi to break the seeds and manifestations of the two obstacles of ignorance and dwelling, as well as the seeds of the two vehicles (Shravakayana and Pratyekabuddhayana), completely destroying them without remainder, realizing the position of Mahavairocana (Great Illuminator) in an instant. This Sutra is also named Vajroshnisha (Diamond Pinnacle), just as the head is the most superior part of the human body. This teaching is the most honored and supreme among all Mahayana (Great Vehicle) Dharmas, hence the name Vajroshnisha (in Sanskrit, Vajroshnisha means Diamond Pinnacle). It is also the Sambhogakaya (Enjoyment Body) of Vairocana (Illuminator) Buddha of the Vajradhatu, manifesting the three secrets and five wisdoms, enabling all sentient beings to realize the Great Perfect Mirror Wisdom and achieve Great Bodhi. This Sutra originally had 100,000 verses in the Sanskrit version, 4,000 verses in the abridged version, and countless hundreds of thousands of kotis (a unit of large number) nayutas (another unit of large number) of dust-mote verses in the expanded version, as stated in the 'Meaning Resolution of Vajroshnisha'. There is a large iron tower in South India, which contains the Vajra.
界曼荼羅。聖者形像鐵鑄所成。其塔中有梵夾。廣如床。廣八九尺。高下五六尺儘是金剛界大教王廣梵本經。則知此經廣本有無量百千俱胝那庾多微塵數偈不可以凡心測量如法華化城喻品云說是法華經如洹河沙偈。又藥王本事品說甄迦羅。頻婆羅阿閦婆等偈。隨根演教廣略不同。即如花嚴經三本。上本有十三千大千世界微塵數偈。四天下微塵數品。中本有四天下微塵數偈第三本十萬偈(即花嚴八十卷經等是也)即如金剛頂經梵夾經略本四千偈中本十萬偈。廣本則有無量百千俱胝那庾多微偈又如華嚴經說普賢修多羅。佛剎微塵數修多羅而為眷屬昔姚秦時羅什三藏將此梵網經云是大本菩薩戒經。略譯成兩卷。云是此經中淺略行相。又至大唐開元年中三藏金剛智從南天竺國將得金剛界十萬偈梵夾經。時大海中過大惡風。三船中所有寶物舍利功德盡投于海中。時十萬偈梵夾經誤忘亦投于海中。三藏爾時作息災法。遂得風止。故知十萬偈經與此土緣薄故此經王沉沒大海。次至太唐天寶九載三藏不空阿阇梨自往五天遍求勝法行至南天竺國得遇長年普賢阿阇梨。遂再咨求重學金剛界法。將得十萬偈經(故金剛界前後所學者有少不同)所以大興善寺三藏和尚代宗皇帝灌頂之師。每與皇帝講金剛界甚深義味。常在內道場翻譯聖教。門下學
徒授持明灌頂者。數盈千萬。升堂預翻譯者三十餘人。入室傳阿阇梨灌頂者。數唯五人(如前文已敘)金剛界毗盧遮那梵本經百千偈(即十萬偈也)說經處有十八會(名目列數次第如十八會指歸說也)四大品。一金剛界。二降三世。三遍調伏。四一切義成就(此四種皆金剛界所攝)一切法要以四智印攝所謂大印。三摩耶印。法智印。羯磨智印。又一一曼荼羅皆具六曼拏羅。一所謂大曼拏羅。二三昧耶曼荼羅。三法曼荼羅。四羯磨曼荼羅。五四印曼荼羅。六一印曼荼羅。唯降三世曼荼羅具十曼。余皆具六。其經說五部。一佛部(毗盧遮那佛以為部主。四波羅蜜菩薩以為看屬)。二金剛部(阿閦佛以為部主四大菩薩以為看屬)。三寶部(寶生佛以為部主四大菩薩以為看屬)。四蓮華部(阿彌陀佛以為部主四大菩薩以為看屬)。五羯磨部(不空成就佛以為部主四大菩薩以為看屬)。內外供養及四攝成三十七。又說四種法身。一自性身。二受用身。三變化身。四等流身。四種地位。一勝解行地。二普賢行愿地。三大普賢地。四普遍照輝地。地前三賢為勝解行地。從初地至十地為普賢行愿地。等覺菩薩為大普賢地。佛名普遍照耀地。四種唸誦。一聲唸誦。二語唸誦。(亦名金剛唸誦謂舌端微動唇齒合)三三摩地念誦(謂住定與觀
【現代漢語翻譯】 現代漢語譯本： 接受持明灌頂的弟子，數量超過千萬。能夠登上講堂參與翻譯的有三十餘人。得到阿阇梨（Acharya，導師）親自傳授灌頂的，只有五人（如前文已經敘述）。《金剛界毗盧遮那梵本經》有百千偈（即十萬偈），講經之處共有十八會（名目和數量次第如《十八會指歸》所說）。 有四大品：一、金剛界；二、降三世；三、遍調伏；四、一切義成就（這四種都屬於金剛界所攝）。一切法要以四智印攝持，即所謂大印、三摩耶印、法智印、羯磨智印。而且每一個曼荼羅（Mandala，壇城）都具備六個曼荼羅：一、大曼荼羅；二、三昧耶曼荼羅；三、法曼荼羅；四、羯磨曼荼羅；五、四印曼荼羅；六、一印曼荼羅。只有降三世曼荼羅具備十個曼荼羅，其餘都具備六個。 經中講述了五部：一、佛部（以毗盧遮那佛（Vairocana Buddha）為部主，四波羅蜜菩薩（Four Paramita Bodhisattvas）作為眷屬）；二、金剛部（以阿閦佛（Akshobhya Buddha）為部主，四大菩薩（Four Great Bodhisattvas）作為眷屬）；三、寶部（以寶生佛（Ratnasambhava Buddha）為部主，四大菩薩作為眷屬）；四、蓮華部（以阿彌陀佛（Amitabha Buddha）為部主，四大菩薩作為眷屬）；五、羯磨部（以不空成就佛（Amoghasiddhi Buddha）為部主，四大菩薩作為眷屬）。內外供養以及四攝構成三十七尊。 又講述了四種法身：一、自性身；二、受用身；三、變化身；四、等流身。四種地位：一、勝解行地；二、普賢行愿地；三、大普賢地；四、普遍照輝地。地前三賢為勝解行地。從初地到十地為普賢行愿地。等覺菩薩為大普賢地。佛名為普遍照耀地。四種唸誦：一聲唸誦；二、語唸誦（也叫金剛唸誦，指舌端微動，唇齒合攏）；三、三摩地念誦（指安住于禪定與觀想）。
【English Translation】 English version: Disciples who received the Vidyadhara (Holder of Knowledge) Abhisheka (Initiation) numbered over ten million. Those who could ascend the hall to participate in translation were more than thirty. Those who received the Acharya (Teacher) Abhisheka personally transmitted in the inner chamber numbered only five (as previously described). The 'Vajradhatu (Diamond Realm) Vairocana (The Great Illuminator) Sanskrit Sutra' has one hundred thousand Gathas (verses) (i.e., ten thousand verses). There are eighteen assemblies (gatherings) where the sutra is expounded (the names and numerical order are as described in the 'Guide to the Eighteen Assemblies'). There are four great sections: 1. Vajradhatu; 2. Trailokyavijaya (Conqueror of the Three Worlds); 3. Sarvasamvara (Universal Subduing); 4. Sarvarthasiddhi (Accomplishment of All Meanings) (these four are all included within the Vajradhatu). All essential teachings are encompassed by the Four Wisdom Seals, namely the Maha-mudra (Great Seal), Samaya-mudra (Pledge Seal), Dharma-jnana-mudra (Dharma Wisdom Seal), and Karma-jnana-mudra (Action Wisdom Seal). Furthermore, each Mandala (Sacred Circle) possesses six Mandalas: 1. Maha-mandala; 2. Samaya-mandala; 3. Dharma-mandala; 4. Karma-mandala; 5. Four Mudra Mandala; 6. One Mudra Mandala. Only the Trailokyavijaya Mandala has ten Mandalas; the rest have six. The sutra speaks of the Five Families: 1. Buddha Family (with Vairocana Buddha as the Lord of the Family and the Four Paramita Bodhisattvas as attendants); 2. Vajra Family (with Akshobhya Buddha as the Lord of the Family and the Four Great Bodhisattvas as attendants); 3. Ratna Family (with Ratnasambhava Buddha as the Lord of the Family and the Four Great Bodhisattvas as attendants); 4. Padma Family (with Amitabha Buddha as the Lord of the Family and the Four Great Bodhisattvas as attendants); 5. Karma Family (with Amoghasiddhi Buddha as the Lord of the Family and the Four Great Bodhisattvas as attendants). Inner and outer offerings, along with the Four Sangrahas (Means of Gathering Disciples), constitute thirty-seven deities. It also speaks of the Four Kayas (Bodies of the Buddha): 1. Svabhavikakaya (Essence Body); 2. Sambhogakaya (Enjoyment Body); 3. Nirmanakaya (Emanation Body); 4. Nishyandakaya (Body of Equanimity). The Four Bhumis (Stages): 1. Adhimukti-charya-bhumi (Stage of Understanding and Practice); 2. Samantabhadra-charya-pranidhana-bhumi (Stage of Universal Worthy's Practice and Vow); 3. Maha-Samantabhadra-bhumi (Great Universal Worthy Stage); 4. Samanta-aloka-kirana-bhumi (Stage of Universal Illumination). The Three Worthies before the Bhumis are the Stage of Understanding and Practice. From the First Bhumi to the Tenth Bhumi is the Stage of Universal Worthy's Practice and Vow. The Bodhisattva of Near-Perfect Enlightenment is the Great Universal Worthy Stage. The Buddha is named the Stage of Universal Illumination. The Four Recitations: 1. Sound Recitation; 2. Speech Recitation (also called Vajra Recitation, referring to the slight movement of the tip of the tongue with lips and teeth closed); 3. Samadhi Recitation (referring to abiding in Samadhi (meditative absorption) and visualization).
智相應)。四勝義唸誦(思第一義諦如久之理)。四種求愿法(謂息災增益降伏敬愛並攝召成五)。又瑜伽經中明四種眼(如經說)。四種座法(如經說)。五種大愿(如經說)。又一切如來教集瑜伽中說一百二十種護摩爐。爐中執印標幟各異。所求迅速成辨世出世間果報。諸會浩汗內曼拏羅尊位三十七並賢劫十六大菩薩表賢劫中一千佛。或賢劫千佛皆。在曼荼羅四方。圍繞大曼荼羅。成五十三。並外二十天成七十三。內院地水火風天成七十七。四角有四忿怒明王(或宣標幟形)成八十一聖者身。已上總名金剛界大曼荼羅王(內五十三聖者屬灌頂尊余天等皆各外金剛部不入灌頂位)金剛界曼荼羅並外金剛部尊身共八十一。皆是金剛界光明遍照如來之看屬。以表十方三世盡虛空遍法界持微塵剎海一切如來身。以為其體是亦十方三世諸佛。般若波羅蜜母悉能出生一切諸佛菩薩金剛薩埵性所成就諸菩薩等。亦能出世甚深秘密百千萬億修多羅藏。皆是毗盧遮那如來性海功德亦能出世花藏莊嚴世界海有情世間及器世間。皆是毗盧遮那如來體性周遍故一身充滿一切剎。故云此教門難逢難遇。故從上傳法者經數百年。外方傳一人。我大興善寺三藏和尚親禮五天。重咨勝法。教流天下。大法盛傳。所以新羅諸國經逾數萬。航海忘軀。來
【現代漢語翻譯】 現代漢語譯本： 智相應（與智慧相應）。四勝義唸誦（思考第一義諦如長久之理）。四種求愿法（指息災、增益、降伏、敬愛，幷包含攝召，共五種）。瑜伽經中闡明四種眼（如經文所說）。四種座法（如經文所說）。五種大愿（如經文所說）。 又在一切如來教集瑜伽中，講述了一百二十種護摩爐。每種爐的執印和標幟各不相同，所求之事能迅速成就，無論是世間還是出世間的果報。諸會浩瀚，內曼拏羅（壇城）的尊位有三十七位，加上賢劫十六大菩薩，象徵賢劫中的一千尊佛。或者說，賢劫千佛都在曼荼羅的四方，圍繞著大曼荼羅，總共五十三位。加上外院的二十位天神，共七十三位。內院的地、水、火、風四天神，共七十七位。四個角落有四位忿怒明王（或者宣示標幟的形象），共八十一位聖者。 以上總稱為金剛界大曼荼羅王（內部五十三位聖者屬於灌頂尊，其餘天神等都屬於外金剛部，不入灌頂之位）。金剛界曼荼羅連同外金剛部的尊身，共八十一位，都是金剛界光明遍照如來（Vairocana）的眷屬。以此來表示十方三世、盡虛空遍法界，持有微塵剎海的一切如來之身，都以此為本體。這也是十方三世諸佛的般若波羅蜜母（Prajnaparamita），能夠出生一切諸佛、菩薩、金剛薩埵（Vajrasattva）等，也能出世甚深秘密的百千萬億修多羅藏（Sutras）。 這些都是毗盧遮那如來（Vairocana）性海的功德，也能出世花藏莊嚴世界海、有情世間以及器世間。這些都是毗盧遮那如來（Vairocana）的體性周遍，所以一身充滿一切剎土。因此說這個教門難逢難遇。所以從上傳法者經過數百年，才在外方傳一人。我大興善寺的三藏和尚親自禮拜五天（印度），重新請教殊勝的佛法，教法才得以流傳天下，大法盛行。所以新羅（Silla）等國，經過數萬里的航海，不顧自身安危，前來求法。
【English Translation】 English version: Wisdom corresponds (corresponds with wisdom). Four Supreme Meaning Recitations (contemplating the ultimate truth as a prolonged principle). Four types of wish-fulfilling methods (referring to pacifying disasters, increasing benefits, subduing, love and respect, and including summoning, totaling five). The Yoga Sutra elucidates four types of eyes (as the sutra says). Four types of seating postures (as the sutra says). Five great vows (as the sutra says). Furthermore, in the Sarvatathagata-kayavyuha-yoga (Yoga of the Assembly of Teachings of All Tathagatas), one hundred and twenty types of Homa (fire ritual) furnaces are described. Each furnace has different hand seals and emblems. The desired outcomes are quickly achieved, whether worldly or transcendental rewards. The assemblies are vast, with thirty-seven honored positions in the inner Mandala (sacred circle), plus the sixteen great Bodhisattvas of the Bhadrakalpa (Fortunate Aeon), symbolizing the one thousand Buddhas of the Bhadrakalpa. Alternatively, all one thousand Buddhas of the Bhadrakalpa are present in the four directions of the Mandala, surrounding the great Mandala, totaling fifty-three. Adding the twenty deities of the outer court, there are seventy-three. The earth, water, fire, and wind deities of the inner court make seventy-seven. The four corners have four Wrathful Vidyarajas (Wisdom Kings) (or displaying emblematic forms), making eighty-one holy beings. The above are collectively called the Vajradhatu (Diamond Realm) Great Mandala King (the inner fifty-three holy beings belong to the initiation deities, while the remaining deities belong to the outer Vajra section and are not included in the initiation position). The Vajradhatu Mandala, together with the deities of the outer Vajra section, totals eighty-one, all of whom are attendants of the Vajradhatu Mahavairocana Tathagata (Great Illuminator). This represents the bodies of all Tathagatas throughout the ten directions, three times (past, present, future), throughout the exhaustion of space and the Dharma Realm, holding the ocean of dust-mote realms, taking this as their essence. This is also the Prajnaparamita (Perfection of Wisdom) Mother of all Buddhas of the ten directions and three times, capable of giving birth to all Buddhas, Bodhisattvas, Vajrasattvas (Diamond Beings), etc., and also capable of bringing forth the profoundly secret hundreds of thousands of millions of Sutra (discourses) collections. These are all the merits and virtues of the nature-ocean of Vairocana Tathagata (Great Illuminator), and also capable of bringing forth the Flower Adornment World Sea, the sentient world, and the insentient world. These are all the pervasive essence of Vairocana Tathagata (Great Illuminator), so one body fills all lands. Therefore, it is said that this teaching is rare and difficult to encounter. Thus, from the one who transmits the Dharma, it takes hundreds of years to transmit it to one person in a foreign land. The Tripitaka (Three Baskets) Master of my Great Xing Shan Temple personally paid homage to the Five Indias, re-consulting the supreme Dharma, so that the teachings could spread throughout the world, and the great Dharma flourished. Therefore, countries like Silla (Korea), after tens of thousands of miles of sailing, disregarding their own safety, came to seek the Dharma.
趨我唐。至求勝法。故得金剛界累代相承每年有敕。于大興善寺及青龍寺保壽興唐崇福醲泉寺。大開灌頂。傳法度人。是皆我大興善寺三藏和尚傳法之孫資也弘教枝葉遞相傳持。永久無盡。苾芻海云頃因餘暇。時屬仲秋之月。謹依本教略集金剛界大教王師資相承傳法次第。從普賢金剛薩埵至今所傳繼於八葉。
敬禮金剛界自在。普賢薩埵持明王。
回此贊演施群生。普愿同生華藏界。
巨唐大和八年歲在甲寅仲秋月二十日
凈住寺梵字傳教沙門海雲集 大正藏第 51 冊 No. 2081 兩部大法相承師資付法記
兩部大法相承師資付法記下
略敘傳大毗盧遮那成佛神變加持經大教相承付法次第記(經題名大毗盧遮那成佛神變加持經。梵云摩訶此翻云大毗盧遮那此云光明遍照或云大日遍照)正梵語應云吠(無每反)盧左曩(毗盧遮那者古譯也。依金剛頂義決中解。此毗盧遮那義翻為無邊廣眼聚如來。眼者智也。言此法身如來智惠十眼無邊際故。神德智惠萬德已圓如虛空界量無邊際過數量故也)或云毗盧遮那成道經。梵云吠盧左曩三母弟婆灑多素怛囕(二合此云大日遍照尊經)此經梵夾有三本。廣本十萬偈。若依梵本具譯可有三百餘卷已來。廣本在西國不到此土。梵經略
【現代漢語翻譯】 現代漢語譯本： 我來到唐朝，是爲了尋求最殊勝的佛法。因此，金剛界的傳承歷代都有敕令，在大興善寺、青龍寺、保壽興唐寺、崇福寺、醲泉寺，大規模地開設灌頂道場，傳法度人。這些都是我大興善寺三藏和尚傳法的後代所弘揚的教法，像枝葉一樣代代相傳，永久不絕。苾芻（bhiksu，比丘）海云，近來因為閑暇，時值仲秋之月，謹遵本教，略微輯錄金剛界大教王師資相承傳法的次第，從普賢（Samantabhadra）金剛薩埵（Vajrasattva）至今所傳，繼承於八葉。
敬禮金剛界自在，普賢薩埵持明王。
愿以此讚頌演說的功德，施予一切眾生，普愿大家一同往生華藏世界。
巨唐大和八年，歲在甲寅仲秋月二十日
凈住寺梵字傳教沙門海雲集 《大正藏》第51冊 No. 2081 《兩部大法相承師資付法記》
《兩部大法相承師資付法記》下
略述《大毗盧遮那成佛神變加持經》大教相承付法次第記（經題名為《大毗盧遮那成佛神變加持經》。梵文為Mahā，此翻譯為『大』，Vairocana，此翻譯為『光明遍照』或『大日遍照』）正確的梵語應為Vairocanā（毗盧遮那，是古譯。依據《金剛頂義決》中的解釋，此毗盧遮那的意義翻譯為『無邊廣眼聚如來』。眼，指的是智慧。意思是說，此法身如來的智慧十眼沒有邊際。神德智慧萬德已經圓滿，如同虛空界一樣，量沒有邊際，超過數量的緣故）或者稱為《毗盧遮那成道經》。梵文為Vairocanā-sambodhi-vaipulya-sūtra（大日遍照尊經）。此經的梵文經夾有三本。廣本有十萬偈。如果依據梵文字完整翻譯，可能有三百多卷。廣本在西國，沒有傳到此土。梵文經書簡略
【English Translation】 English version: I came to the Tang Dynasty to seek the most supreme Dharma. Therefore, the Vajradhātu lineage has, through successive generations, received imperial decrees to open abhiseka (灌頂, initiation) ceremonies on a large scale at Daxingshan Temple, Qinglong Temple, Baoshouxingtang Temple, Chongfu Temple, and Nongquan Temple, to transmit the Dharma and liberate people. These are all branches and leaves of the teachings propagated by the descendants of the Tripitaka (三藏, collection of Buddhist scriptures) monk of my Daxingshan Temple, passed down from generation to generation, eternally without end. Bhiksu (苾芻, a Buddhist monk) Haiyun, recently, due to leisure time in the middle autumn month, respectfully following the original teachings, has briefly compiled the order of transmission of the Vajradhātu Great Teaching King's lineage of teachers and disciples, from Samantabhadra (普賢) Vajrasattva (金剛薩埵) to the present, inherited in the eight leaves.
Homage to the Vajradhātu Self-Existent, Samantabhadra Vajrasattva Vidyārāja (持明王, knowledge king).
May this merit of praise and exposition be bestowed upon all sentient beings, and may all be reborn in the Avatamsaka (華藏, Flower Ornament) world.
The eighth year of the Great Tang Taihe era, the year being Jia Yin, the twentieth day of the mid-autumn month.
Compiled by the Shramana (沙門, ascetic) Haiyun of Jingzhu Temple, who transmits teachings in Sanskrit. Taisho Tripitaka Volume 51, No. 2081, Records of the Lineage of Teachers and Disciples of the Two Great Dharmas.
Records of the Lineage of Teachers and Disciples of the Two Great Dharmas, Part Two.
A brief account of the record of the transmission of the Great Teaching of the Mahāvairocana-abhisambodhi-vikurvita-adhisthāna-sūtra (大毗盧遮那成佛神變加持經, the Great Illuminator Buddha Transformation Supernatural Power Blessing Sutra) (The title of the sutra is the Mahāvairocana-abhisambodhi-vikurvita-adhisthāna-sūtra. In Sanskrit, it is Mahā, which translates as 'Great,' and Vairocana, which translates as 'Light Shining Everywhere' or 'Great Sun Shining Everywhere.') The correct Sanskrit should be Vairocanā (Vairocana is an ancient translation. According to the explanation in the Vajrasekhara-vrtti, the meaning of this Vairocana is translated as 'Tathagata (如來, thus come one) of Boundless Wide Eye Assembly.' Eye refers to wisdom. It means that the wisdom of this Dharmakaya (法身, dharma body) Tathagata's ten eyes is without limit. The divine virtue, wisdom, and ten thousand virtues are already complete, like the realm of empty space, the measure is without limit, exceeding number.) Or it is called the Vairocana Enlightenment Sutra. In Sanskrit, it is Vairocanā-sambodhi-vaipulya-sūtra (the Great Sun Shining Everywhere Honored Sutra). There are three copies of this sutra in Sanskrit folios. The extensive version has 100,000 gathas (偈, verses). If translated completely according to the Sanskrit version, there may be more than 300 scrolls. The extensive version is in the Western countries and has not been transmitted to this land. The Sanskrit scriptures are brief.
本四千偈經。更有略本。二千五百偈。中天竺國大阿阇梨集今時所傳者四千偈。釋迦沙門三藏善無畏開元七年奉詔譯。沙門一行筆授。即大毗盧遮那成佛神變加持經是也。言此經是毗盧遮那如來神通變化之所加持也。依梵本。譯成六卷。又總集一部教持念次第共成一卷。成七卷。共成一部。編入大藏經。時毗盧遮那如來在金剛法界宮。與普賢等諸大菩薩十佛剎微塵數金剛牛秘密主等十佛剎微塵數諸執金剛護世主天等。其數無量不可稱說。皆是毗盧遮那如來自受用身海廣大法界之所加持也。經明修真言行菩薩修無上菩提心。超越一百六十種忘念心。住大菩提心。一念相應度三僧祇劫。初發心時即得阿耨多羅三藐三菩提心。此經依二種修行。菩提心為因。大悲為根方便為究竟。次明十緣生句。謂明修真言行菩薩了諸法如幻從緣所生故。又依勝義世俗二諦。若依勝義。修行建立法身曼荼羅。是故此經中說先枰虛空中曼荼羅。是故本尊法身遠離形色猶如虛空。住如是三摩地。若依世俗修行依四輪以為曼拏羅。本尊聖者若黃色住地輪曼荼羅(其形方名金輪)聖者若白色住水輪曼荼羅(其形圓名水輪)聖者若赤色住火輪曼荼羅(其形三角)聖者若青色若黑色住風輪曼荼羅(其形如半月)大曼荼羅安於八葉蓮華臺。五佛四菩薩安於臺
【現代漢語翻譯】 現代漢語譯本： 這部是四千偈經。另有略本，二千五百偈。由中天竺國的大阿阇梨（Acharya，導師）編輯，現在流傳的是四千偈本。釋迦沙門三藏善無畏，在開元七年奉旨翻譯，沙門一行筆錄。這就是《大毗盧遮那成佛神變加持經》。意思是這部經是毗盧遮那如來（Vairocana，光明遍照）神通變化所加持的。依據梵文字，翻譯成六卷，又總集一部教持念次第，共成一卷，總共七卷，合成一部，編入大藏經。 當時，毗盧遮那如來在金剛法界宮，與普賢（Samantabhadra）等諸大菩薩，以及十佛剎微塵數金剛手秘密主（Vajrapani，執金剛秘密主）等，還有十佛剎微塵數的諸執金剛護世主天等。他們的數量無量，不可稱說，都是毗盧遮那如來受用身海廣大法界所加持的。 經中闡明修真言行的菩薩，修無上菩提心，超越一百六十種忘念心，安住于大菩提心。一念相應，就能度過三僧祇劫。初發心時，就能得到阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。這部經依據兩種修行：菩提心為因，大悲為根，方便為究竟。 接著闡明十緣生句，說明修真言行的菩薩，了知諸法如幻，都是從因緣所生。又依據勝義諦和世俗諦兩種真理。如果依據勝義諦，修行建立法身曼荼羅（Mandala，壇城）。因此這部經中說，先在虛空中建立曼荼羅。所以本尊法身遠離形色，猶如虛空，安住于這樣的三摩地（Samadhi，禪定）。如果依據世俗諦修行，就依據四輪作為曼荼羅。本尊聖者如果是黃色，就安住在地輪曼荼羅（其形為方形，名為金輪）；聖者如果是白色，就安住在水輪曼荼羅（其形為圓形，名為水輪）；聖者如果是赤色，就安住在火輪曼荼羅（其形為三角形）；聖者如果是青色或黑色，就安住在風輪曼荼羅（其形如半月）。大曼荼羅安放在八葉蓮花臺上，五佛四菩薩安放在臺上。
【English Translation】 English version: This is the Four Thousand Verse Sutra. There is also an abridged version, the Two Thousand Five Hundred Verse Sutra. It was compiled by the great Acharya (teacher) of Central India, and the currently circulating version is the Four Thousand Verse Sutra. The Shakya monk, Tripitaka Master Shubhakarasimha, translated it under imperial decree in the seventh year of the Kaiyuan era, with the monk Yi Xing taking notes. This is the 'Mahavairocana Sutra on Becoming a Buddha through Supernatural Transformation and Empowerment'. It means that this sutra is empowered by the supernatural transformations of Vairocana Tathagata (the Illuminating One). Based on the Sanskrit text, it was translated into six volumes, and another volume was compiled, containing the order of teachings and recitations, making a total of seven volumes, forming one complete work, and included in the Tripitaka. At that time, Vairocana Tathagata was in the Vajra Dharma Realm Palace, with Samantabhadra (Universal Worthy) and other great Bodhisattvas, as well as Vajrapani (Vajra-in-Hand, Secret Lord) and other secret lords numbering as many as the dust motes in ten Buddha-fields, and the guardian deities of the world holding vajras, also numbering as many as the dust motes in ten Buddha-fields. Their numbers were immeasurable and beyond description, all empowered by the vast Dharma Realm of Vairocana Tathagata's self-enjoyment body. The sutra elucidates that a Bodhisattva practicing mantra conduct cultivates the unsurpassed Bodhi mind, transcends one hundred and sixty kinds of forgetful minds, and dwells in the great Bodhi mind. A single thought in accordance can liberate beings across three asamkhya kalpas. At the initial arising of the mind, one attains Anuttara-samyak-sambodhi (the unsurpassed, complete, and perfect enlightenment). This sutra relies on two kinds of practice: the Bodhi mind as the cause, great compassion as the root, and skillful means as the ultimate. Next, it elucidates the ten conditions of arising, explaining that a Bodhisattva practicing mantra conduct understands that all dharmas are like illusions, arising from conditions. It also relies on the two truths of ultimate and conventional reality. If relying on ultimate reality, one cultivates and establishes the Dharmakaya Mandala (sacred circle). Therefore, this sutra says to first establish the Mandala in empty space. Thus, the Dharmakaya of the principal deity is devoid of form and color, like empty space, dwelling in such Samadhi (meditative absorption). If relying on conventional reality for practice, one relies on the four wheels as the Mandala. If the principal deity is yellow, it dwells in the earth wheel Mandala (its shape is square, named the golden wheel); if the deity is white, it dwells in the water wheel Mandala (its shape is round, named the water wheel); if the deity is red, it dwells in the fire wheel Mandala (its shape is triangular); if the deity is blue or black, it dwells in the wind wheel Mandala (its shape is like a half-moon). The great Mandala is placed on an eight-petaled lotus platform, and the five Buddhas and four Bodhisattvas are placed on the platform.
葉中。曼荼羅外。又三種曼荼羅。一一切如來曼荼羅。二釋迦牟尼曼荼羅。三文殊師利曼荼羅。總名為大悲胎藏曼荼羅。弟子受灌頂法少曼荼羅極微細委曲餘部所不代。此中修行供養兼存二種。事與理是也。此經中說一百二十五種護摩爐。護摩火天有四十四種。就中一十二種火為最勝。其中極妙有五種智火。為初爐形。及木有乳果苦練。所用不同。東西南北所愿各殊。內外護摩亦依五輪。求四種事。速疾成就。息災增益。降伏敬愛。所謂火天各各不同。寂靜熙怡。忿怒。喜怒。次第應智。苦依廣教行相。極多。今且略敘大毗盧遮那大教王經少分意趣。其次明從上相承師資傳法次第。但海云慮恐大教傳持師資斷續大法淪墜年多廢忘。三藏善無畏云。此法從毗盧遮那佛。付囑金剛手菩薩金剛手菩薩經數百年傳付中印度那爛陀寺達磨掬多阿阇梨。達磨掬多阿阇梨次付中印度國三藏釋迦種善無畏(梵云輪婆迦羅僧訶。唐云善無畏)三藏學究五明教閑三藏五天藝業無不備能。斛飯王五十二代之孫也。舍襲王位。出家入道。開元七年從西國。將大毗盧遮梵夾經等來至此國。玄宗皇帝禮為國師。隨駕兩京。翻譯大毗盧遮那等經為大毗盧遮那曼荼羅灌頂大阿阇梨。無畏三藏和尚復將此大毗盧遮那大教王。付天竺國三藏金剛智三藏金剛智
【現代漢語翻譯】 葉中（花瓣中）。曼荼羅外（壇城外）。又三種曼荼羅（壇城）。一、一切如來曼荼羅（所有如來佛的壇城）。二、釋迦牟尼曼荼羅（釋迦牟尼佛的壇城）。三、文殊師利曼荼羅（文殊菩薩的壇城）。總名為大悲胎藏曼荼羅（總稱為大悲胎藏壇城）。弟子受灌頂法少曼荼羅極微細委曲餘部所不代（弟子接受灌頂的曼荼羅非常精細，其他部分無法替代）。此中修行供養兼存二種（此處的修行供養兼顧兩種）。事與理是也（即事相和理體）。 此經中說一百二十五種護摩爐（這部經中說有一百二十五種護摩爐）。護摩火天有四十四種（護摩所用的火神有四十四種）。就中一十二種火為最勝（其中十二種火最為殊勝）。其中極妙有五種智火（其中最微妙的有五種智慧之火）。為初爐形（作為最初的爐形）。及木有乳果苦練（以及木材，有乳木、果木、苦楝）。所用不同（所用的材料不同）。東西南北所愿各殊（東西南北所祈求的願望也各不相同）。內外護摩亦依五輪（內外護摩也依據五輪）。求四種事（祈求四種事情）。速疾成就（迅速成就）。息災增益（息災、增益）。降伏敬愛（降伏、敬愛）。所謂火天各各不同（所謂的火神各不相同）。寂靜熙怡（寂靜、喜悅）。忿怒（忿怒）。喜怒（喜怒）。次第應智（依次對應智慧）。苦依廣教行相（苦行依據廣泛的教法和修行方式）。極多（非常多）。今且略敘大毗盧遮那大教王經少分意趣（現在且簡略敘述《大毗盧遮那大教王經》少部分的意趣）。 其次明從上相承師資傳法次第（其次說明從上代相承的師資傳法次第）。但海云慮恐大教傳持師資斷續大法淪墜年多廢忘（但是海云擔心大法的傳承因為師資斷絕而淪喪，多年後被廢棄遺忘）。三藏善無畏云（三藏善無畏說）。此法從毗盧遮那佛（這種法從毗盧遮那佛）。付囑金剛手菩薩（咐囑金剛手菩薩）。金剛手菩薩經數百年傳付中印度那爛陀寺達磨掬多阿阇梨（金剛手菩薩經過數百年傳給中印度那爛陀寺的達磨掬多阿阇梨）。達磨掬多阿阇梨次付中印度國三藏釋迦種善無畏(梵云輪婆迦羅僧訶。唐云善無畏)（達磨掬多阿阇梨又傳給中印度國的三藏釋迦種善無畏（梵文名為輪婆迦羅僧訶，唐朝稱為善無畏））。三藏學究五明教閑三藏五天藝業無不備能（三藏精通五明，熟悉三藏，五天的技藝無不精通）。斛飯王五十二代之孫也（是斛飯王的第五十二代孫）。舍襲王位（捨棄繼承王位）。出家入道（出家入道）。開元七年從西國（開元七年從西域）。將大毗盧遮梵夾經等來至此國（將《大毗盧遮那》梵文經典等帶到這個國家）。玄宗皇帝禮為國師（玄宗皇帝以國師之禮待他）。隨駕兩京（跟隨皇帝到兩京）。翻譯大毗盧遮那等經為大毗盧遮那曼荼羅灌頂大阿阇梨（翻譯《大毗盧遮那》等經典，成為《大毗盧遮那曼荼羅》灌頂大阿阇梨）。無畏三藏和尚復將此大毗盧遮那大教王（無畏三藏和尚又將這部《大毗盧遮那大教王》）。付天竺國三藏金剛智（傳給天竺國的三藏金剛智）。三藏金剛智（三藏金剛智）。
【English Translation】 In the petals. Outside the Mandala. There are also three types of Mandala. First, the Sarvatathāgata Mandala (Mandala of all Tathagatas). Second, the Shakyamuni Mandala (Mandala of Shakyamuni Buddha). Third, the Manjushri Mandala (Mandala of Manjushri Bodhisattva). Collectively, they are called the Mahākaruṇāgarbha Mandala (Great Compassionate Womb Mandala). The disciple receives the initiation Dharma, and the small Mandala is extremely subtle and detailed, irreplaceable by other parts. Practice and offerings are combined here, encompassing both aspects of phenomena and principle. This scripture speaks of one hundred and twenty-five types of Homa furnaces. There are forty-four types of Homa fire deities. Among them, twelve types of fire are the most supreme. Among these, there are five kinds of most wonderful wisdom fires, which serve as the initial furnace forms. The wood used, such as milky wood, fruit wood, and neem, varies. The wishes for the East, West, South, and North are also different. Inner and outer Homa also rely on the five wheels, seeking four kinds of accomplishments, which are swiftly achieved: pacifying disasters, increasing benefits, subduing, and love. The so-called fire deities are each different: tranquil and joyful, wrathful, joyful and wrathful, corresponding to wisdom in sequence. The practices based on extensive teachings are extremely numerous. Now, let us briefly describe a small portion of the meaning of the Mahāvairocana Adhikāra Tantra. Next, it explains the lineage of Dharma transmission from teacher to disciple. However, Haiyun fears that the transmission of the great teachings will be interrupted, the great Dharma will decline, and after many years, it will be forgotten. The Tripitaka Śubhakarasiṃha said: 'This Dharma, from Vairocana Buddha, was entrusted to Vajrapani Bodhisattva. Vajrapani Bodhisattva, after several hundred years, transmitted it to Dharmagupta Acharya of Nalanda Monastery in Central India. Dharmagupta Acharya then transmitted it to the Tripitaka Śākyasimha Śubhakarasiṃha (Sanskrit: Śubhakarasiṃha, Chinese: Śubhakarasiṃha) of Central India. The Tripitaka master was well-versed in the five sciences, familiar with the Tripitaka, and proficient in all the arts of the five Indias. He was the fifty-second generation descendant of King Śuddhodana. He renounced the throne and entered the path of monasticism. In the seventh year of the Kaiyuan era, he came from the Western Regions, bringing the Brahmajāla Sutra of Mahāvairocana and other scriptures to this country. Emperor Xuanzong honored him as the national preceptor, followed the imperial carriage to both capitals, translated the Mahāvairocana Sutra and other scriptures, and became the great Acharya for the Mahāvairocana Mandala initiation. The Tripitaka master Śubhakarasiṃha again transmitted this Mahāvairocana Adhikāra Tantra to the Tripitaka Vajrabodhi of India. Tripitaka Vajrabodhi.'
復將金剛界大教王授三藏善無畏。互為阿阇梨。遞相傳授。三藏金剛智(梵云嚩日啰（二合）吉娘（二合）曩此云金剛智)三藏善解大小乘。解聲明論。於一切有部。出家南天竺國國王之子亦舍王位。出家來游震旦。誓弘聖教。玄宗皇帝禮為國師。隨駕兩京。翻譯金剛頂大教王等經。為金剛界曼荼羅灌頂阿阇梨三藏金剛智復將大毗盧遮那大教王。付大興善寺三藏不空智阿阇梨(梵云阿目佉吉娘（二合）那梵云不空智)三藏和尚蘊五部五秘要。入普賢之性海之心。住瑜伽則頓入佛乘。演真言。則天魔摧碎。三朝國書天子稽首自玄宗肅宗至於代宗。珍仰之心敬之如佛。代宗皇帝請為灌頂大阿阇梨。所傳大教四十餘年。所翻經論凡百餘部。大興善寺三藏和尚從大和尚金剛智三藏傳授金剛界法。已復恐大教未圓。自往南天竺國。親禮長年普賢阿阇梨重更咨受金剛界五部百千頌法。將得十萬偈經故此二本大教王秘密甚深堪傳者稀。經數百年方傳一人自佛法流傳東夏神州近一千餘年。所有持念秘密心地教門流行不過此二本大教王(即大毗盧遮那大教王及金剛界大教王是也)。統攝一切持念教門次有蘇悉地(此云妙成就)教。廣明三部。亦攝論持念法。此中但明事成就與金剛界及大毗盧遮那。義味相涉。亦是至極要妙法。三藏善無畏
所譯兼前二部大教及蘇悉地共成三部大教。大興善寺三藏和尚再譯流傳。時善無畏三藏復將此大毗盧遮那大教王傳付大興善寺沙門一行及保壽寺新羅國沙門玄超。沙門一行既傳教已造大毗盧遮那義譯七卷(成分為十四卷)略譯二卷。大毗盧遮那形像圖樣壇儀一卷。標幟壇儀法一卷。契印法一卷。造金剛頂經義決三卷(上卷有本。余兩卷闕本)大興唐寺一行和尚博膽天文。學通內外。唐梵經史無不洞明。每與玄宗皇帝行座相隨論理國及預翻經不暇傳法。次沙門玄超阿阇梨復將大毗盧遮那大教王及蘇悉地教傳付青龍寺東塔。
院惠果阿阇梨。阿阇梨又傳付成都府僧惟尚(又云惟明)汴州辨弘。新羅國僧惠日。悟真。日本國空海。當院僧義滿。義明。義證。義照。義操。義愍。法潤(付法傳阿阇梨灌頂位者數百十二人)或有在京傳持或有外方弘教。皆多淪沒次東塔院義操阿阇梨傳付同學僧義真。景公寺深達。凈住寺弟子海云。崇福寺僧大遇。醴泉寺文苑(已上五人皆傳教)傳付次阿阇梨位。次東塔院法潤阿阇梨傳付凈法寺僧道升。玄法寺法全。惟謹。此大毗盧遮那大教王又名大悲胎藏毗盧遮那者從如來大悲根本。發生大菩提心從菩提心成菩提行。次證大菩提及涅槃。皆從方便具足成就五智之身。即是長惡字門故經云方
【現代漢語翻譯】 現代漢語譯本： 所譯包括前二部大教以及蘇悉地，共同構成了三部大教。大興善寺的三藏和尚再次翻譯並流傳。當時，善無畏三藏又將這部《大毗盧遮那大教王》傳授給大興善寺的沙門一行以及保壽寺的新羅國沙門玄超。沙門一行傳授教法后，撰寫了《大毗盧遮那義譯》七卷（成分為十四卷），略譯本二卷。《大毗盧遮那形像圖樣壇儀》一卷，《標幟壇儀法》一卷，《契印法》一卷。撰寫了《金剛頂經義決》三卷（上卷有原本，其餘兩卷缺少原本）。大興唐寺的一行和尚博學多才，精通天文，學識貫通內外，對於唐朝和梵文的經書史籍沒有不通曉的。他經常與玄宗皇帝一同議事，討論國家大事，並參與翻譯經書，沒有空閑傳授佛法。之後，沙門玄超阿阇梨又將《大毗盧遮那大教王》以及蘇悉地教傳授給青龍寺東塔的惠果阿阇梨。
阿阇梨又傳授給成都府的僧人惟尚（又稱惟明）、汴州的辨弘、新羅國的僧人惠日、悟真、日本國的空海、當院的僧人義滿、義明、義證、義照、義操、義愍、法潤（傳授佛法並授予阿阇梨灌頂地位的有數百十二人），其中有些人在京城傳持，有些人在外地弘揚佛法，大多都已淪沒。之後，東塔院的義操阿阇梨傳授給同學僧義真、景公寺的深達、凈住寺的弟子海云、崇福寺的僧人大遇、醴泉寺的文苑（以上五人都傳授教法），傳授到阿阇梨的地位。之後，東塔院的法潤阿阇梨傳授給凈法寺的僧人道升、玄法寺的法全、惟謹。這部《大毗盧遮那大教王》又名《大悲胎藏毗盧遮那》，是從如來的大悲根本，發生大菩提心，從菩提心成就菩提行，進而證得大菩提以及涅槃，都是從方便具足成就五智之身，即是長惡字門，所以經中說方便。
【English Translation】 English version: The translated texts, encompassing the former two great teachings and the Susiddhi, together constitute the three great teachings. The Tripitaka monk of Daxingshan Temple re-translated and disseminated them. At that time, the Tripitaka master Śubhakarasiṃha (善無畏) again transmitted this 'Mahāvairocana Tantra King' to the śrāmaṇa (沙門) Yixing (一行) of Daxingshan Temple and the śrāmaṇa Hyŏnch'o (玄超) of Silla (新羅國) from Baoshou Temple. After transmitting the teachings, the śrāmaṇa Yixing composed seven volumes of 'Meaning Translation of Mahāvairocana' (大毗盧遮那義譯) (the components are fourteen volumes), and a brief translation of two volumes. One volume of 'Mahāvairocana Image Diagram Altar Ritual' (大毗盧遮那形像圖樣壇儀), one volume of 'Symbol Altar Ritual Method' (標幟壇儀法), and one volume of 'Mudra Method' (契印法). He composed three volumes of 'Meaning Decisions of Vajraśekhara Sutra' (金剛頂經義決) (the upper volume has the original, the remaining two volumes lack the original). The śrāmaṇa Yixing of Daxing Tang Temple was erudite in astronomy, and his knowledge penetrated both internal and external (teachings). He was thoroughly versed in Tang and Sanskrit scriptures and histories. He often accompanied Emperor Xuanzong (玄宗皇帝) in discussions on state affairs and participated in the translation of scriptures, leaving him no time to transmit the Dharma. Subsequently, the ācārya (阿阇梨) Hyŏnch'o transmitted the 'Mahāvairocana Tantra King' and the Susiddhi teachings to the ācārya Huiguo (惠果) of the East Pagoda of Qinglong Temple.
The ācārya further transmitted them to the monks Weishang (惟尚) (also known as Weiming (惟明)) of Chengdu Prefecture, Bianhong (辨弘) of Bianzhou, the monks Hyenil (惠日) and Ogakjin (悟真) of Silla, Kūkai (空海) of Japan, and the monks Yiman (義滿), Yiming (義明), Yizheng (義證), Yizhao (義照), Yicao (義操), Yimin (義愍), and Farun (法潤) of this temple (several hundred and twelve people were transmitted the Dharma and granted the position of ācārya with abhiseka (灌頂)). Some of them upheld the teachings in the capital, while others propagated them in other regions, but most have been lost. Subsequently, the ācārya Yicao of the East Pagoda transmitted them to his fellow monk Yizhen (義真), Shenda (深達) of Jinggong Temple, the disciple Haiyun (海云) of Jingzhu Temple, the monk Dayu (大遇) of Chongfu Temple, and Wenyuan (文苑) of Liquan Temple (all five of the above transmitted the teachings), transmitting them to the position of ācārya. Subsequently, the ācārya Farun of the East Pagoda transmitted them to the monks Daosheng (道升) of Jingfa Temple, Faquan (法全) of Xuanfa Temple, and Weijin (惟謹). This 'Mahāvairocana Tantra King', also known as 'Great Compassionate Garbhadhātu Mahāvairocana', arises from the root of the Tathāgata's (如來) great compassion, generating the great Bodhicitta (菩提心), and from the Bodhicitta, accomplishing Bodhicarya (菩提行), and then attaining Mahābodhi (大菩提) and Nirvāṇa (涅槃), all through the skillful means of fully accomplishing the body of the five wisdoms, which is the 'long a' syllable door, hence the sutra says skillful means.
便為究竟。能成諸佛事。如轉輪聖王將欲受生托在聖後母腹。當知聖王不久生也。修瑜伽者發菩提心。住阿字觀觀法不生即是住毗盧遮那胎藏。如顯教大乘仁王般若云。伏忍聖胎三十人十住十行十回向此名地前三十心。名住聖胎也。此約顯教漸悟菩薩地前修行。經一大阿僧祇劫。始名住聖胎菩薩。由名外凡夫修真言行菩薩則不如是。於一念頃具足五智身。住大毗盧遮那佛位。廊周法界為曼荼羅體才住心名入聖胎。觀至究竟名成佛位。是名超越三僧祇劫而證菩提。上來具明眙藏教意。謹依顯密二教界略敘其由。教意深廣難窮其底。但海云忝承佛蔭。得遇至教。親承法眼。傳於大毗盧遮那蘇悉地從上相承至今七葉。粗述宗旨。隨所見聞。略記次第諸有智者幸請指示稽首三際一切智。普賢秘密持金剛。回茲贊演福群生。悉愿同生安樂剎。
巨唐大和八年歲次甲寅十月上旬有八日凈住寺傳教苾芻海雲集記之
寬喜元年三月二十八日奉寫了
金剛佛子
際辨交了
此書異本兩三有之歟。
永仁五年十一月晦日。以上件御本書寫比校了。是則驚先師御名凌寒雪忘冷風書寫了 慈心記之。
康安元年延文六三晦改之。四月七日于東寺觀智院。以慈心上人本書寫了。但謬字多多可直之 金
【現代漢語翻譯】 現代漢語譯本： 便可達到究竟的境界，能夠成就諸佛的事業。如同轉輪聖王將要受生，寄託在聖後母的腹中，應當知道聖王不久就要降生。修習瑜伽的人發起菩提心，安住于阿字觀，觀法不生，就是安住于毗盧遮那（Vairocana，光明遍照）的胎藏。如同顯教大乘《仁王般若經》所說：『伏忍聖胎三十人，十住、十行、十回向，這稱為地前三十心，名為安住聖胎。』這是指顯教漸悟的菩薩在地前修行，經過一大阿僧祇劫（asaṃkhya-kalpa，無數大劫），才稱為安住聖胎的菩薩。然而，名為外凡夫修習真言行的菩薩則不是這樣。在一念之間就具足五智身，安住于大毗盧遮那佛的果位，周遍法界作為曼荼羅（maṇḍala，壇城）的本體，才安住於心就名為入聖胎，觀至究竟就名為成就佛位。這稱為超越三大阿僧祇劫而證得菩提。上面詳細說明了胎藏教的教義。我謹遵顯密二教的界限，簡略敘述其由來。教義深廣，難以窮盡其底蘊。但我海云有幸承蒙佛的庇佑，得遇至上的教法，親承法眼，傳承于大毗盧遮那蘇悉地（Susiddhi，妙成就），從上代相承至今已七代。粗略地闡述宗旨，隨所見所聞，略記次第。希望各位有智慧的人能夠指正。稽首禮敬過去、現在、未來一切的智慧，普賢（Samantabhadra，普賢菩薩）秘密持金剛。愿以此讚頌演說的福德，迴向給一切眾生，都愿一同往生安樂剎（Sukhāvatī，極樂凈土）。
巨唐大和八年歲次甲寅十月上旬有八日，凈住寺傳教苾芻海雲集記。
寬喜元年三月二十八日奉寫完畢。
金剛佛子
際辨交了
此書有兩三種不同的版本嗎？
永仁五年十一月晦日。以上述御本書寫比對完畢。這是冒著先師御名，凌寒雪，忘冷風書寫完成的。慈心記之。
康安元年，延文六年三晦日改之。四月七日于東寺觀智院。以慈心上人的本書寫完畢。但謬字很多，可以改正。金 English version: Then one attains the ultimate state, capable of accomplishing the deeds of all Buddhas. It is like a Chakravartin King (轉輪聖王, a universal ruler) about to be born, relying on the womb of his holy queen mother. One should know that the holy king will soon be born. A practitioner of Yoga who generates Bodhicitta (菩提心, the mind of enlightenment), abiding in the 'A' syllable contemplation, contemplating the non-arising of phenomena, is abiding in the Womb Treasury (胎藏) of Vairocana (毗盧遮那, the Illuminator). As the Esoteric Mahayana Benevolent Kings Sutra states: 'Subduing endurance, the holy womb of thirty persons, the ten abodes, ten practices, and ten dedications, these are called the thirty minds before the ground, called abiding in the holy womb.' This refers to the gradual enlightenment of Bodhisattvas before reaching the Bhumis (地, grounds), cultivating for a great asaṃkhya-kalpa (阿僧祇劫, countless eons), before being called a Bodhisattva abiding in the holy womb. However, a Bodhisattva who is called an ordinary person practicing the mantra path is not like this. In a single moment, they fully possess the body of the five wisdoms, abiding in the position of the Great Vairocana Buddha, pervading the Dharma Realm as the body of the Mandala (曼荼羅, sacred diagram). Just abiding in the mind is called entering the holy womb, and contemplating to the ultimate point is called attaining Buddhahood. This is called transcending three great asaṃkhya-kalpas and attaining Bodhi (菩提, enlightenment). The above fully explains the teachings of the Womb Treasury. I respectfully follow the boundaries of the Exoteric and Esoteric teachings, briefly narrating its origins. The teachings are profound and vast, difficult to fathom its depths. But I, Haiyun, am fortunate to receive the Buddha's protection, encountering the supreme teachings, personally receiving the Dharma Eye, transmitted from the Great Vairocana Susiddhi (蘇悉地, perfect accomplishment), passed down through seven generations. I roughly explain the principles, according to what I have seen and heard, briefly recording the order. I hope that all wise individuals can provide guidance. I bow in reverence to the wisdom of all times, Samantabhadra (普賢, Universal Worthy) secretly holding the Vajra (金剛, diamond scepter). May this merit of praise and exposition be dedicated to all beings, may they all be reborn in the Land of Bliss (安樂剎, Sukhavati).
Recorded by the Bhiksu Haiyun of Jingzhu Temple, in the eighth year of the Great Tang Dahe, the year of Jia Yin, the eighth day of the first ten days of the tenth month.
Completed copying on the twenty-eighth day of the third month of the first year of Kanki.
Vajra Buddha-child
Jibens completed the exchange.
Are there two or three different versions of this book?
On the last day of the eleventh month of the fifth year of Einin. The above-mentioned book has been copied and compared. This was written braving the name of the late teacher, defying the cold snow and forgetting the cold wind. Cixin recorded it.
Revised on the last day of the third month of Kōan 1, Enbun 6. On the seventh day of the fourth month, at the Kanchi-in of Tō-ji Temple. Copied from the book of Shonin Cixin. However, there are many errors that can be corrected. Gold
【English Translation】 Then one attains the ultimate state, capable of accomplishing the deeds of all Buddhas. It is like a Chakravartin King (轉輪聖王, a universal ruler) about to be born, relying on the womb of his holy queen mother. One should know that the holy king will soon be born. A practitioner of Yoga who generates Bodhicitta (菩提心, the mind of enlightenment), abiding in the 'A' syllable contemplation, contemplating the non-arising of phenomena, is abiding in the Womb Treasury (胎藏) of Vairocana (毗盧遮那, the Illuminator). As the Esoteric Mahayana Benevolent Kings Sutra states: 'Subduing endurance, the holy womb of thirty persons, the ten abodes, ten practices, and ten dedications, these are called the thirty minds before the ground, called abiding in the holy womb.' This refers to the gradual enlightenment of Bodhisattvas before reaching the Bhumis (地, grounds), cultivating for a great asaṃkhya-kalpa (阿僧祇劫, countless eons), before being called a Bodhisattva abiding in the holy womb. However, a Bodhisattva who is called an ordinary person practicing the mantra path is not like this. In a single moment, they fully possess the body of the five wisdoms, abiding in the position of the Great Vairocana Buddha, pervading the Dharma Realm as the body of the Mandala (曼荼羅, sacred diagram). Just abiding in the mind is called entering the holy womb, and contemplating to the ultimate point is called attaining Buddhahood. This is called transcending three great asaṃkhya-kalpas and attaining Bodhi (菩提, enlightenment). The above fully explains the teachings of the Womb Treasury. I respectfully follow the boundaries of the Exoteric and Esoteric teachings, briefly narrating its origins. The teachings are profound and vast, difficult to fathom its depths. But I, Haiyun, am fortunate to receive the Buddha's protection, encountering the supreme teachings, personally receiving the Dharma Eye, transmitted from the Great Vairocana Susiddhi (蘇悉地, perfect accomplishment), passed down through seven generations. I roughly explain the principles, according to what I have seen and heard, briefly recording the order. I hope that all wise individuals can provide guidance. I bow in reverence to the wisdom of all times, Samantabhadra (普賢, Universal Worthy) secretly holding the Vajra (金剛, diamond scepter). May this merit of praise and exposition be dedicated to all beings, may they all be reborn in the Land of Bliss (安樂剎, Sukhavati). Recorded by the Bhiksu Haiyun of Jingzhu Temple, in the eighth year of the Great Tang Dahe, the year of Jia Yin, the eighth day of the first ten days of the tenth month. Completed copying on the twenty-eighth day of the third month of the first year of Kanki. Vajra Buddha-child Jibens completed the exchange. Are there two or three different versions of this book? On the last day of the eleventh month of the fifth year of Einin. The above-mentioned book has been copied and compared. This was written braving the name of the late teacher, defying the cold snow and forgetting the cold wind. Cixin recorded it. Revised on the last day of the third month of Kōan 1, Enbun 6. On the seventh day of the fourth month, at the Kanchi-in of Tō-ji Temple. Copied from the book of Shonin Cixin. However, there are many errors that can be corrected. Gold
剛資賢寶生二十九。
同十日以寫本加校合了。此記異本有之。本朝圓仁圓載圓珍宗睿遍明等編載之本雖有之。今本不載之。恐是根歟。此記既大和八年撰集也。彼入唐學法大和以後星霜稍隔。爭可載彼名字乎。以知後人所致也。仍故所寫留此本也。
【現代漢語翻譯】 現代漢語譯本： 剛資賢寶生二十九。 同樣在十日那天，對寫本進行了新增和校對。這個記錄在其他版本中存在。本朝圓仁（Ennin，日本僧侶）、圓載（Enzai，日本僧侶）、圓珍（Enchin，日本僧侶）、宗睿（Soei，日本僧侶）、遍明（Henmyo，日本僧侶）等人編纂記載的版本中雖然有這個記錄，但現在的版本沒有記載，恐怕是根本原因吧。這個記錄既然是大和八年撰寫的，他們入唐學法是在大和之後，時間已經過去很久，怎麼可能記載他們的名字呢？由此可知是後人所新增的。因此，保留這個原本的抄寫。
【English Translation】 English version: Gangzi Xianbao Sheng Twenty-nine. On the same tenth day, the written copy was added to and collated. This record exists in other versions. Although versions compiled and recorded by Ennin (Japanese monk), Enzai (Japanese monk), Enchin (Japanese monk), Soei (Japanese monk), Henmyo (Japanese monk), and others of this dynasty contain this record, the current version does not, perhaps that is the root cause. Since this record was compiled in the eighth year of Dahe, and their entry into Tang to study the Dharma was after Dahe, with a considerable lapse of time, how could their names be recorded? From this, it can be known that it was added by later people. Therefore, I retain this original copy.