T77n2431御遺告

《大正藏》第77卷No.2431

No. 2431

御遺告

遺告諸弟子等　　應勤護東寺真言宗家後世內外事管合貳拾伍條狀　　竊以大法同味興廢任機。師資累代付法在人。鷲峰視聽傳流中洲鐵塔傳教利見烏卯。探流尋源鑒晃討本。大唐曲成既有血脈。日本末葉何無後生。仍聊示之　　初示成立由緣起第一（雖末資從非東寺一阿阇梨以降。勿令此遺告寫持守惜如眼肝）　　夫以吾昔得生在父母家時。生年五六之間夢常見居坐八葉蓮華之中諸佛共語也。雖然專不語父母況語他人。此間父母偏悲字號貴物（多布度毛能止）年始十二。爰父母曰。我子是昔可佛弟子。以何知之。夢見從天笠國聖人僧來入我等懷。如是任胎產生子也。然則赍此子將作佛弟子吾若少之耳聞喜以泥土常作佛像造宅邊童堂安置彼內奉禮為事。此時吾父佐伯氏。贊岐國多度郡人。昔征敵毛被班土矣。母阿刀氏人也。爰外[廣/(載-車+非)]舅阿刀大足大夫等曰。從為佛弟子不如出大學令習文書立身。任此教言受俗典少書等及史傳兼學文章。然後及於生年十五入京。初逢石淵贈僧正大師受大虛空藏等並能滿虛空藏法呂入心念持。后經游大學從直講味酒凈成讀毛詩左傳尚書。問左氏春秋于岡田博士。博覽經史

【現代漢語翻譯】現代漢語譯本

《大正藏》第77卷No.2431

No. 2431

御遺告

遺告諸弟子等應勤護東寺真言宗家後世內外事管合貳拾伍條狀竊以大法同味興廢任機。師資累代付法在人。鷲峰視聽傳流中洲鐵塔傳教利見烏卯。探流尋源鑒晃討本。大唐曲成既有血脈。日本末葉何無後生。仍聊示之初示成立由緣起第一（雖末資從非東寺一阿阇梨（Acharya，導師）以降。勿令此遺告寫持守惜如眼肝）夫以吾昔得生在父母家時。生年五六之間夢常見居坐八葉蓮華之中諸佛共語也。雖然專不語父母況語他人。此間父母偏悲字號貴物（多布度毛能止）年始十二。爰父母曰。我子是昔可佛弟子。以何知之。夢見從天笠國聖人僧來入我等懷。如是任胎產生子也。然則赍此子將作佛弟子吾若少之耳聞喜以泥土常作佛像造宅邊童堂安置彼內奉禮為事。此時吾父佐伯氏。贊岐國多度郡人。昔征敵毛被班土矣。母阿刀氏人也。爰外[廣/(載-車+非)]舅阿刀大足大夫等曰。從為佛弟子不如出大學令習文書立身。任此教言受俗典少書等及史傳兼學文章。然後及於生年十五入京。初逢石淵贈僧正大師受大虛空藏等並能滿虛空藏法呂入心念持。后經游大學從直講味酒凈成讀毛詩左傳尚書。問左氏春秋于岡田博士。博覽經史遺囑告誡各位弟子：應當勤勉守護東寺（Tō-ji，位於日本京都的寺廟）真言宗（Shingon Buddhism，日本佛教的一個宗派）的家業，爲了後世內外事務的管理，共有二十五條規定。

我認為大法如同味道一樣，興盛或衰敗取決於時機。師父和弟子累代相傳佛法，關鍵在於人。如同鷲峰（Vulture Peak，靈鷲山，佛陀說法的地點）的視聽在中洲（古代印度）流傳，鐵塔（Iron Tower）的傳教在烏卯（U-mao）顯現。要探索源流，鑑別光明，考察根本。大唐（Tang Dynasty China）已經形成了血脈，日本的末世怎麼能沒有後起之秀呢？因此略微指示這些。

首先說明成立的緣起第一條（即使是末位的弟子，如果不是東寺的阿阇梨（Acharya，導師）之後，不要讓他抄寫、持有這個遺囑，要像愛護眼睛和肝臟一樣珍惜它）。

想當初我出生在父母家時，五六歲的時候經常夢見自己坐在八葉蓮花之中，和諸佛一起交談。雖然這樣，我從不告訴父母，更何況是其他人。這時父母特別疼愛我，給我取了貴重的名字（多布度毛能止）。十二歲的時候，父母說：『我的孩子，你過去可能是佛的弟子。』他們怎麼知道的呢？夢見從天笠國（Ten笠國）來了聖人僧侶進入我們的懷抱。這樣懷孕生下了你。既然這樣，不如帶著這個孩子去做佛弟子，如果我們稍微疏忽，就會聽到不高興的聲音。』於是用泥土經常製作佛像，在住宅旁邊建造童堂，安置在裡面供奉禮拜。這時我的父親佐伯氏（Saeki clan）是贊岐國（Sanuki Province）多度郡（Tado District）人。過去征討敵人毛被（Mao Bei）時被授予土地。母親是阿刀氏（Ato clan）人。於是外[廣/(載-車+非)]舅阿刀大足大夫（Ato no Ōtarashi）等人說：『與其做佛弟子，不如進入大學學習文書，立身揚名。』聽從了這個教導，學習了一些俗世典籍和史傳，兼學文章。然後到了十五歲進入京都。最初遇到石淵贈僧正大師（Ishi淵贈僧正大師），接受了大虛空藏（Great Ākāśagarbha）等以及能滿虛空藏法呂（perfect Ākāśagarbha ritual chant），用心念誦。後來遊學于大學，跟隨直講味酒凈成（Umashisake no Kiyonari）學習毛詩、左傳、尚書。向岡田博士（Okada Hakase）請教左氏春秋，廣泛閱讀經史。

【English Translation】 English version

T77, No. 2431

No. 2431

Last Admonition

A last admonition to all disciples: You should diligently protect the legacy of the Tō-ji (temple in Kyoto) Shingon Buddhism (Japanese Buddhist sect) family, managing both internal and external affairs for future generations, according to these twenty-five articles.

I believe that the Great Dharma is like a flavor; its prosperity or decline depends on the time. The transmission of the Dharma from master to disciple through generations depends on the person. Just as the teachings were visually and aurally transmitted at Vulture Peak (Grdhakuta Mountain, where Buddha preached) in Central India, and the teachings of the Iron Tower (Iron Tower) were revealed in U-mao. One must explore the source, discern the light, and investigate the root. The Tang Dynasty China already has a lineage; how can the latter days of Japan be without successors? Therefore, I briefly indicate these things.

First, the origin of its establishment is shown in the first article (Even if a disciple is of the lowest rank, if they are not after an Acharya (teacher) of Tō-ji, do not allow them to copy or possess this admonition; cherish it as you would your eyes and liver).

When I was born in my parents' house, between the ages of five and six, I often dreamed of sitting in the middle of an eight-petaled lotus flower, conversing with all the Buddhas. However, I never told my parents, let alone others. At this time, my parents especially loved me and gave me a precious name (Tabudomono止). At the age of twelve, my parents said, 'My child, you may have been a disciple of the Buddha in the past.' How did they know? They dreamed that a holy monk from Ten笠 country came into our embrace. Thus, you were conceived and born. In that case, let's take this child to become a disciple of the Buddha; if we neglect it even slightly, we will hear unpleasant sounds.' So, they often made Buddha statues out of clay, built a children's hall next to the house, and placed them inside for worship. At this time, my father, a member of the Saeki clan, was from Tado District in Sanuki Province. He was granted land for his service in subduing the enemy Mao Bei. My mother was a member of the Ato clan. Then my maternal [廣/(載-車+非)] uncle, Ato no Ōtarashi, and others said, 'Instead of becoming a disciple of the Buddha, it would be better to enter the university to study writing and establish yourself.' Following this advice, I studied some secular books, historical records, and also learned composition. Then, at the age of fifteen, I entered Kyoto. I first met the Venerable Master Ishi淵, who bestowed upon me the Great Ākāśagarbha and the perfect Ākāśagarbha ritual chant, which I recited with my heart. Later, I studied at the university, learning the Mao Shi, Zuo Zhuan, and Shang Shu from Umashisake no Kiyomari. I consulted Dr. Okada about the Zuo Shi Chunqiu, and extensively read scriptures and histories.

專好佛經。恒思我之所習上古俗教眼前都無利弼乎。一期之後此風已止。不如仰真福田。因作三教指歸三卷。成近士號稱無空。名山絕巘之處嵯峨孤岸之原。遠然獨向淹留苦行。或上阿波大瀧岳修行。或於土左室生門崎寂暫。心觀明星入口。虛空藏光明照來顯菩薩之威現佛法之無二。厥苦節也則嚴冬深雪被藤衣而顯精進道。炎夏極熱斷絕谷漿朝暮懺悔及於二十年。爰大師石淵贈僧正召率發向和泉國槙尾山寺。於此剃除髺發授沙彌十戒七十二威儀。名稱教海后改稱如空。此時佛前發誓愿曰。吾從佛法常求尋要。三乘五乘十二部經心神有疑未以為決。唯愿三世十方諸佛示我不二。一心祈感夢有人告曰。於此有經名字大毗盧遮那經是乃所要也。即隨喜尋得件經王。在大日本國高市郡久米道場東塔下。於此一部解𫄅普覽眾情有滯無所憚問。更作發心以去延歷二十三年五月十二日入唐。為初學習。天應慰勤載敕渡海。彼海路間三千里。先例至於楊蘇洲無質（云云）而此度般增七百里到衡洲多礙。此間大使越前國大守正三位藤原朝臣賀能。作自手書呈衡洲司。洲司披看即以此文已了。如此兩三度。雖然封船追人令居濕沙之上。此時大使述云。切愁之今也。抑大德筆主呈書（云云）爰吾作書樣替于大使呈彼洲長。披覽含笑開船加問。

【現代漢語翻譯】現代漢語譯本：我一直愛好佛經，常常思索我所學習的上古世俗教義，眼前看來都沒有什麼實際的幫助。一旦生命終結，這些世俗之風就會停止。不如皈依真正的福田（指佛、法、僧三寶，能生長無量功德），因此寫了《三教指歸》三卷。我給自己取了個近士的稱號，叫做『無空』。在名山險峻之處，嵯峨孤立的岸邊，遠離塵囂獨自修行，過著艱苦的生活。有時登上阿波的大瀧岳修行，有時在土左的室生門崎寂靜地停留。心中觀想明星入口，虛空藏菩薩的光明照耀而來，顯現菩薩的威神，佛法的無二。我所過的苦行生活是：在嚴冬深雪中披著藤衣來顯示精進之道；在炎熱的夏天斷絕穀物漿水，早晚懺悔，持續了二十年。後來，大師石淵贈予我僧正的職位，並召集我前往和泉國槙尾山寺。在那裡我剃除了頭髮，接受了沙彌十戒和七十二威儀。我的法號是教海，後來改稱如空。此時，我在佛前發誓愿說：『我從佛法中常常尋求要義。對於三乘（聲聞乘、緣覺乘、菩薩乘）、五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）、十二部經（佛經的十二種分類）的心神有所懷疑，未能決斷。唯愿三世十方諸佛指示我不二法門。』我一心祈禱感應，夢中有人告訴我：『這裡有一部經，名字叫《大毗盧遮那經》（Mahavairocana Sutra），就是你所需要的。』我隨即歡喜地尋找，找到了這部經王，在大日本國高市郡久米道場東塔下。對於這部經，我詳細地解讀，普遍地瞭解眾生的心意，有疑問的，沒有什麼不敢問的。我再次發心，從延歷二十三年五月十二日入唐，作為最初的學習。天應皇帝慰勞勉勵，下令讓我渡海。那海路之間有三千里。先例是到達楊蘇洲沒有憑證（云云），而這次航行增加了七百里到達衡洲，多有阻礙。這時，大使越前國大守正三位藤原朝臣賀能，親自寫了書信呈給衡洲的官員。衡洲的官員看了信，就明白了。如此兩三次。雖然封鎖船隻，追趕我們到潮濕的沙灘上居住。這時，大使說：『非常憂愁啊，現在。而且大德是筆主，呈送書信（云云）。』於是我改變了書信的樣式，讓大使呈送給衡洲的長官。長官看了信，含笑打開船隻，並加以詢問。

【English Translation】 English version: I have always been fond of Buddhist scriptures, and I often pondered that the ancient secular teachings I have learned seem to offer no practical help in the present. Once life ends, these secular customs will cease. It is better to take refuge in the true field of merit (referring to the Three Jewels: Buddha, Dharma, and Sangha, which can generate immeasurable merit). Therefore, I wrote three volumes of 'Sango Shiiki' (三教指歸, 'Indications of the Three Teachings'). I gave myself the title of 'Ukū' (無空, 'Non-Emptiness') as a recluse. In the steep places of famous mountains, on the isolated shores of crags, I lived far from the noise and practiced asceticism alone, living a hard life. Sometimes I climbed Mount Ōtaki in Awa Province for practice, and sometimes I stayed quietly at Muro-ji in Tosa Province. In my heart, I visualized the entrance of the morning star, and the light of the Akashagarbha (虛空藏) Bodhisattva shone down, revealing the majestic power of the Bodhisattva and the non-duality of the Buddha's teachings. My ascetic life was as follows: in the deep snow of severe winter, I wore a wisteria robe to show the path of diligence; in the extreme heat of summer, I cut off grain and liquid, repented morning and evening, and continued for twenty years. Later, the master Ishibuchi bestowed upon me the position of Sojo (僧正, high-ranking monk) and summoned me to Makio-dera (槙尾山寺) Temple in Izumi Province. There, I shaved my head and received the ten precepts of a Shami (沙彌, novice monk) and the seventy-two rules of conduct. My Dharma name was Kyokai (教海), later changed to Nyokū (如空). At this time, I made a vow before the Buddha, saying: 'I constantly seek the essence of the Buddha's teachings. I have doubts in my mind about the Three Vehicles (Triyana: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Five Vehicles (Gopāyāna: Human Vehicle, Deva Vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and the Twelve Divisions of the Scriptures (Dvādaśāṅga-buddhavacana, twelve categories of Buddhist scriptures), and I have not been able to resolve them. I only wish that the Buddhas of the three worlds and ten directions would show me the non-dual Dharma.' I prayed with all my heart and received a response. In a dream, someone told me: 'There is a scripture here called the Mahavairocana Sutra (大毗盧遮那經), which is what you need.' I then joyfully searched and found this king of scriptures under the east pagoda of Kume-dera (久米道場) in Takaichi District, Yamato Province. Regarding this scripture, I interpreted it in detail, universally understood the minds of sentient beings, and there was nothing I dared not ask. I made another vow to enter Tang China from May 12th of the 23rd year of the Enryaku era (延歷, 804 AD) as my initial study. Emperor Kanmu (桓武) consoled and encouraged me, and ordered me to cross the sea. The sea route was three thousand miles. The precedent was that there was no proof of arrival in Yangsu Prefecture (云云), but this voyage added seven hundred miles to reach Hengzhou, with many obstacles. At this time, Ambassador Fujiwara no Asomi Kanno (藤原朝臣賀能), the governor of Echizen Province with the Junior Third Rank, personally wrote a letter to the officials of Hengzhou. The officials of Hengzhou read the letter and understood. This happened two or three times. Although they blocked the ships and chased us to live on the wet sand, the ambassador said: 'I am very worried now. Moreover, the Great Master is the author of the letter (云云).' So I changed the style of the letter and had the ambassador present it to the chief of Hengzhou. The chief read the letter, smiled, opened the ship, and asked questions.

即奏長安經三十九個日。給於洲府力使四人且給資糧。洲長好問作借屋十三煙令住。經五十八個日給存問敕使等。彼義式罔極。覽之主客各各流淚。次後給迎客使。給於大使以七珍鞍。次次使等皆給妝鞍。長安入京義式無可說盡。見之者滿於遐邇也。此間大使賀能大夫達曏者歸國。惟延歷二十四年電時也。即配大唐貞元二十一年也。爰少僧並橘大夫準。敕留學（具在別記）即少僧遇上都長安青龍寺大德內供奉十禪師惠果大阿阇梨。沐五智灌頂學胎藏金剛兩部秘密法。及讀毗盧遮那金剛頂經等二百餘卷。並諸新譯經論唐梵合存。少僧以大同二年歸我本國。此間海中人人云。日本天皇崩（云云）聞諫是言尋本口言船內諸人論爭首尾都不一定。注[軗/木]著岸。或人言告。天皇某日時崩者。少僧懷悲給素服。從爾以降帝經四朝奉為國家建壇修法五十一個度。亦神泉園池邊御愿修法祈雨靈驗其明。上從殿上下至四元。此池有龍王名善如。元是無熱達池龍王類。有慈為人不至害心。以何知之。御修法之此吒人示之。即敬真言奧旨從池中現形之時悉地成就。彼現形業宛如金色長八寸許蛇。此金色蛇居在長九尺許蛇之頂也。見此現形弟子等實惠大德並真濟真雅真照堅慧真曉真然等也。諸弟子等敢難覽著。具注言心奏聞內里。少時之

【現代漢語翻譯】現代漢語譯本（使團）抵達長安已經三十九天了。朝廷供給洲府的差役四人，並且提供資糧。洲長很友善，借給（我們）十三戶人家居住。經過五十八天，朝廷派來慰問的敕使等人。他們的情誼深厚無邊。看到這些，主客雙方都流下了眼淚。之後，朝廷又派來迎接客人的使者，贈送給大使七寶裝飾的馬鞍，給次使等人也都贈送了裝飾華麗的馬鞍。進入長安京城后的禮儀盛況，實在無法用言語描述。見到此景的人們遍佈遠近各地。此時，我方的大使賀能大夫（姓名，官職）啟程回國。那是延歷二十四年（日本年號）的事情，相當於大唐貞元二十一年。當時，有位名叫少僧的和橘大夫（姓名，官職）奉敕留學（具體情況記載在其他檔案中）。這位少僧在都城長安的青龍寺遇到了大德內供奉十禪師惠果大阿阇梨（姓名，頭銜）。他接受了五智灌頂，學習了胎藏界和金剛界兩部秘密大法，並且閱讀了《毗盧遮那金剛頂經》等二百多卷經典，以及各種新翻譯的經論，唐梵文字都儲存了下來。少僧在大同二年（日本年號）返回我國。這時，海中的人們都在傳言，日本天皇駕崩了（等等）。經過詢問，發現這些傳言來自船內的人們，但他們的說法前後矛盾，無法確定。船隻靠岸后，有人報告說，天皇在某日某時駕崩了。少僧懷著悲痛的心情穿上了素服。從那以後，經歷了四代天皇，（少僧）為國家建立了祭壇，舉行修法儀式五十一次。還在神泉園池邊舉行御愿修法，祈求降雨，非常靈驗。上至殿下，下至四元（指地位低下的人），都知道此事。這個池子里有一位龍王，名叫善如（龍王名）。他原本是無熱達池龍王一類，心地慈悲，不會害人。如何得知呢？在御修法的時候，此吒人（指修法者）向人們展示了這一點。只要虔誠地念誦真言的奧旨，龍王就會從池中顯現出真形，悉地（成就）就會實現。他顯現的形象宛如一條金色的小蛇，大約八寸長，位於一條大約九尺長的蛇的頭頂上。見到這個顯形景象的弟子有實惠大德（法號），以及真濟、真雅、真照、堅慧、真曉、真然等人。諸位弟子不敢隱瞞所見所聞，詳細地記錄下來，並向內里稟報。過了一會兒……

【English Translation】 English version It has been thirty-nine days since (the mission) arrived in Chang'an. The court provided four servants from the prefecture and also provided provisions. The prefect was very kind and lent (us) thirteen households to live in. After fifty-eight days, the court sent envoys to inquire after us. Their kindness was boundless. Seeing this, both the hosts and guests shed tears. After that, the court sent envoys to welcome the guests, presenting the ambassador with a saddle decorated with seven treasures, and also presenting the deputy ambassadors with beautifully decorated saddles. The grandeur of the ceremonies after entering the capital city of Chang'an is truly indescribable. Those who saw this scene were all over the place, near and far. At this time, our ambassador, He Neng Daifu (name, official title), set off to return to his country. That was in the twenty-fourth year of Enryaku (Japanese era name), equivalent to the twenty-first year of Zhenyuan in the Great Tang Dynasty. At that time, a monk named Shousou and Tachibana Daifu (name, official title) were ordered to study abroad (the details are recorded in other documents). This Shousou met the great virtuous Inner Offering Ten Zen Master Huiguo Great Acharya (name, title) at Qinglong Temple in the capital city of Chang'an. He received the Five Wisdoms Empowerment, studied the secret great Dharma of both the Womb Realm and the Diamond Realm, and read over two hundred volumes of scriptures such as the Mahavairocana Sutra and the Vajrasekhara Sutra, as well as various newly translated scriptures, with both Tang and Sanskrit texts preserved. Shousou returned to our country in the second year of Daido (Japanese era name). At this time, people in the sea were spreading rumors that the Japanese Emperor had passed away (etc.). After inquiring, it was found that these rumors came from people on the ship, but their statements were contradictory and could not be confirmed. After the ship docked, someone reported that the Emperor had passed away on a certain day at a certain time. Shousou, with a sorrowful heart, put on mourning clothes. From then on, through four generations of Emperors, (Shousou) established altars for the country and held ritual ceremonies fifty-one times. He also held the Imperial Wish Ritual at the Shenquan Garden pond to pray for rain, which was very effective. From the Prince down to the commoners, everyone knew about this. There is a Dragon King in this pond named Zensho (Dragon King's name). He was originally of the type of Dragon King of Anavatapta Lake, with a compassionate heart and no intention to harm people. How do we know this? During the Imperial Ritual, the chata person (referring to the ritual performer) showed this to the people. As long as one sincerely recites the profound meaning of the mantra, the Dragon King will manifest his true form from the pond, and siddhi (accomplishment) will be achieved. The image he manifested was like a small golden snake, about eight inches long, located on top of a snake about nine feet long. The disciples who saw this manifestation were Jitsue Daifu (Dharma name), as well as Shinzei, Shinga, Shinsho, Kenne, Shin'gyo, Shinzen, and others. The disciples did not dare to hide what they saw and heard, recorded it in detail, and reported it to the Imperial Palace. After a while...

間敕使和氣真繩御弊種種色物供奉龍王。真言道崇從爾彌起也。若此池龍王移他界淺池減水薄世乏人。方至此時須不令知公家俬加祈願而已。亦授灌頂者蓋以員多。具不注之。若存灌頂流者自我身始。秘密真言此時而立。夫師資相傳嫡嫡繼來者。大祖大毗盧遮那佛授金剛薩埵菩薩。金剛薩埵菩薩傳於龍猛菩薩。龍猛菩薩下至大唐玄宗肅宗代宗三朝灌頂國師特進試鴻臚卿大興善寺三藏沙門大廣智不空阿阇梨六葉焉。惠果則其上足法化也。凡勘付法。至於吾身相傳八代也。吾到日彼大阿阇梨曰。我命既盡待汝既尚。已果來我道東矣。故吳殷纂云。今有大日本國沙門來求聖教。皆令所學可如瀉瓶。此沙門是非凡徒三地菩薩也。內具大乘心外示少國沙門相（云云）大阿阇梨御相弟子內供奉十禪師順曉阿阇梨之弟子玉堂寺僧珍賀申云。日本座主設雖聖人是非門徒也。須令學諸教。而何擬被授蜜教（云云）兩三般妨申。於是珍賀夜夢降伏曉旦來至。少僧三拜過失謝言（云云）又去弘仁七年表請紀伊國南山殊為入定處。作一兩草菴。去高雄舊居移入南山。厥峰絕遙遠阻人氣。吾居住時頻在明神衛護。常語門人。吾性狎山水疏人事。亦是浮雲之類。追年待終為此窟東。太上皇有敕請下安宿中務供養餘月。還更居高雄。天長皇帝即位任少

【現代漢語翻譯】現代漢語譯本：派遣敕使和氣真繩向龍王供奉各種顏色的物品。真言之道從此更加興盛。如果此池的龍王遷移到其他地方，淺池減水，世道衰敗，人民睏乏。到了這個時候，必須不讓朝廷知道，私下裡加以祈願。另外，接受灌頂的人很多，不能一一記錄。如果存在灌頂的傳承，就從我自身開始。秘密真言在這個時候確立。師徒相傳，嫡系相繼的傳承是：大祖大毗盧遮那佛（Mahavairocana Buddha）傳授給金剛薩埵菩薩（Vajrasattva）。金剛薩埵菩薩傳給龍猛菩薩（Nāgārjuna）。龍猛菩薩下傳至大唐玄宗、肅宗、代宗三朝灌頂國師、特進試鴻臚卿、大興善寺三藏沙門大廣智不空阿阇梨（Amoghavajra）六葉。惠果（Huiguo）是他的得意門生，繼承了他的法化。凡是勘驗傳法的，到我這裡已經相傳八代了。我到達那天，那位大阿阇梨說：『我的壽命將盡，等待你已經很久了。我的道可以在東方結果了。』所以吳殷纂說：『現在有大日本國的沙門來求聖教，都讓他們所學如傾瀉瓶中之物一樣。這位沙門不是凡人，是三地菩薩。內心具有大乘之心，外表顯示為小國的沙門之相（等等）。』大阿阇梨的弟子，內供奉十禪師順曉阿阇梨的弟子玉堂寺僧珍賀申說道：『日本座主即使是聖人，也不是我們的門徒。必須讓他學習各種教義，怎麼能授予他密教呢（等等）。』他多次進行阻撓。於是珍賀夜裡夢見被降伏，第二天早上來到，向少僧三拜，謝罪認錯（等等）。又在弘仁七年上表請求紀伊國南山作為入定的地方，建造一兩間草菴。從高雄舊居移入南山。那裡的山峰極其遙遠，阻隔人煙。我居住的時候，經常有明神衛護。我常對門人說：『我的天性親近山水，疏遠人事，也像是浮雲之類。』多年來等待終老於這個山洞。太上皇有敕令請到安宿中務供養了幾個月。之後又回到高雄居住。天長皇帝即位后，任命為少 English version: An imperial envoy, Waki no Kiyotuna, offered various colored items to the Dragon King. The path of mantra became even more prosperous from then on. If the Dragon King of this pond moves elsewhere, the shallow pond dries up, the world declines, and the people are impoverished. When that time comes, it is necessary to keep it secret from the imperial court and offer prayers privately. Also, there are many who receive initiation, so they cannot all be recorded. If there is a lineage of initiation, it begins with myself. The secret mantra is established at this time. The lineage of teacher and disciple, passed down directly, is as follows: The Great Ancestor, Mahavairocana Buddha, transmitted it to Vajrasattva. Vajrasattva transmitted it to Nāgārjuna. Nāgārjuna transmitted it down to Amoghavajra, the Tripiṭaka master of the Great Xingshan Temple, who was the initiating national teacher of the three dynasties of Emperor Xuanzong, Emperor Suzong, and Emperor Daizong of the Great Tang, and who held the title of Special Advancement and Acting Director of the Court of State Ceremonies. Huiguo was his favorite disciple and inherited his Dharma transformation. As for verifying the transmission of the Dharma, it has been passed down for eight generations to me. On the day I arrived, that great acharya said, 'My life is coming to an end, and I have been waiting for you for a long time. My path can bear fruit in the East.' Therefore, Wu Yinzuan said, 'Now there are monks from Great Japan who come seeking the sacred teachings, let them learn as if pouring from a bottle. This monk is no ordinary person, he is a bodhisattva of the third ground. He has the mind of Mahayana within, and outwardly shows the appearance of a monk from a small country (etc.).' The disciple of the great acharya, the disciple of the inner attendant, the ten meditation master Shunshō Acharya, the monk Zhenhe of Gyokudō Temple, said, 'Even if the head priest of Japan is a sage, he is not our disciple. He must be made to study various teachings, how can he be given the esoteric teachings (etc.).' He obstructed it many times. Then Zhenhe dreamed of being subdued at night, and came in the morning, prostrated three times to the young monk, and apologized for his mistakes (etc.). Also, in the seventh year of Kōnin, he submitted a petition requesting Mount Nanzan in Kii Province as a place for entering samadhi, and built one or two thatched huts. He moved from his old residence in Takao to Mount Nanzan. The peaks there are extremely remote and cut off from human habitation. When I lived there, I was often protected by the Myōjin. I often said to my disciples, 'My nature is close to mountains and waters, and distant from human affairs, and I am like floating clouds.' For many years, I have been waiting to end my days in this cave. The Retired Emperor issued an edict requesting me to stay at Yasaka Nakatsukasa for several months of offerings. After that, I returned to live in Takao. When Emperor Tenchō ascended the throne, he appointed me as Shō

【English Translation】 English version: Dispatching the imperial envoy Waki no Kiyotsuna to offer various colored items to the Dragon King. The path of mantra became even more prosperous from then on. If the Dragon King of this pond moves elsewhere, the shallow pond dries up, the world declines, and the people are impoverished. When that time comes, it is necessary to keep it secret from the imperial court and offer prayers privately. Also, there are many who receive initiation, so they cannot all be recorded. If there is a lineage of initiation, it begins with myself. The secret mantra is established at this time. The lineage of teacher and disciple, passed down directly, is as follows: The Great Ancestor, Mahavairocana Buddha, transmitted it to Vajrasattva. Vajrasattva transmitted it to Nāgārjuna. Nāgārjuna transmitted it down to Amoghavajra, the Tripiṭaka master of the Great Xingshan Temple, who was the initiating national teacher of the three dynasties of Emperor Xuanzong, Emperor Suzong, and Emperor Daizong of the Great Tang, and who held the title of Special Advancement and Acting Director of the Court of State Ceremonies. Huiguo was his favorite disciple and inherited his Dharma transformation. As for verifying the transmission of the Dharma, it has been passed down for eight generations to me. On the day I arrived, that great acharya said, 'My life is coming to an end, and I have been waiting for you for a long time. My path can bear fruit in the East.' Therefore, Wu Yinzuan said, 'Now there are monks from Great Japan who come seeking the sacred teachings, let them learn as if pouring from a bottle. This monk is no ordinary person, he is a bodhisattva of the third ground. He has the mind of Mahayana within, and outwardly shows the appearance of a monk from a small country (etc.).' The disciple of the great acharya, the disciple of the inner attendant, the ten meditation master Shunshō Acharya, the monk Zhenhe of Gyokudō Temple, said, 'Even if the head priest of Japan is a sage, he is not our disciple. He must be made to study various teachings, how can he be given the esoteric teachings (etc.).' He obstructed it many times. Then Zhenhe dreamed of being subdued at night, and came in the morning, prostrated three times to the young monk, and apologized for his mistakes (etc.). Also, in the seventh year of Kōnin, he submitted a petition requesting Mount Nanzan in Kii Province as a place for entering samadhi, and built one or two thatched huts. He moved from his old residence in Takao to Mount Nanzan. The peaks there are extremely remote and cut off from human habitation. When I lived there, I was often protected by the Myōjin. I often said to my disciples, 'My nature is close to mountains and waters, and distant from human affairs, and I am like floating clouds.' For many years, I have been waiting to end my days in this cave. The Retired Emperor issued an edict requesting me to stay at Yasaka Nakatsukasa for several months of offerings. After that, I returned to live in Takao. When Emperor Tenchō ascended the throne, he appointed me as Shō

僧都。再三奏辭不允在公。雖云萬事無遑。春秋之間必一往看。彼山裡路邊有女神。名曰丹生津姬命。其社回有十町許澤。若人到著即時傷害。方吾上登日托巫稅曰。妾在神道望威福久也。方今菩薩到此山妾之幸也。弟子昔現人之時食國[皇*皇]命給家地以萬許町。南限南海。北限日本河。東限大日本國。西限應神山谷也。冀也獻永世表仰信情（云云）如今件地中所有見開田三許町名常莊是也。吾自去天長九年十一月十二日。深厭谷味專好坐禪。皆是令法久住勝計。併爲末世後生弟子門徒等之也。方今諸弟子等諦聽諦聽。吾生期今不幾。仁等好住慎守教法。吾永歸山。吾擬入滅者今年三月二十一日寅克。諸弟子等莫為悲泣。吾即滅而歸信兩部三寶。自然代吾被眷顧。吾生年六十二臘四十一。吾初思及於一百歲住世奉護教法。然而恃諸弟子等匆永擬即世也。但弘仁帝皇給以東寺。不勝歡喜。成秘密道場。努力努力勿令他人雜住。非此狹心護真謀也。雖圓妙法非五千分。雖廣東寺非異類地。以何言之。去弘仁十四年五月十九日以東寺永給預于少僧。敕使藤原良房公卿也敕書在別。即為真言密教庭既畢。師師相傳為道場者也。豈可非門徒者猥雜哉　　一以實惠大德吾滅度之後可為諸弟子依師長者緣起第二　　夫以吾道

【現代漢語翻譯】現代漢語譯本：僧都（Sōzu，佛教僧官名）。我再三上奏請求離開公職，但未被允許。雖說萬事繁忙，但春秋兩季我必定前往探望一次。在那山裡路邊，有一位女神，名叫丹生津姬命（Niu-tsu-hime-no-mikoto，神名）。她的神社周圍有大約十町（chō，長度單位，約109米）的沼澤。如果有人到達那裡，就會立刻受到傷害。當我要登上那座山時，我託付巫女稟告神明說：『妾身在神道中仰望威福已經很久了。如今菩薩來到這座山，是妾身的榮幸。弟子我過去顯現為人時，食國[皇*皇]命，賜予家地約萬町。南至南海，北至日本河，東至大日本國，西至應神山谷。』希望也能獻上永世的表仰信情（等等）。如今這塊土地中所有已開墾的田地約三町，名為常莊。我自從天長九年（公元832年）十一月十二日起，就深深厭惡世俗的滋味，專心喜好坐禪。這都是爲了使佛法長久住世的殊勝計劃，也是爲了末世後生的弟子門徒們。如今各位弟子們仔細聽著。我活著的日子不多了。你們要好好安住，謹慎守護教法。我將永遠歸隱山林。我打算在今年三月二十一日寅時入滅。各位弟子們不要為此悲傷哭泣。我入滅后，歸信兩部三寶，自然會代替我受到眷顧。我生年六十二歲，僧臘四十一。我最初曾想活到一百歲，住世奉護教法。然而依賴各位弟子們，不要長久地打算在世間。只是弘仁（Kōnin，日本年號，810-824年）帝皇賜予東寺（Tō-ji，寺廟名），我非常歡喜，成就秘密道場。努力努力，不要讓其他人雜居。這不是狹隘的心胸，而是爲了守護真理的謀劃。即使是圓滿微妙的佛法，也不能傳給五千人之外的人。即使是廣東寺（Kantō-ji，寺廟名），也不是異類居住的地方。用什麼話來說呢？在弘仁十四年（公元823年）五月十九日，東寺被永久賜予少僧，敕使是藤原良房（Fujiwara no Yoshifusa，人名）公卿，敕書另有記載。這已經成為真言密教的庭院了。師師相傳作為道場。怎麼可以讓非門徒的人隨便混雜呢？第一，以實惠大德（Jitsue Daikoku，人名）在我滅度之後，可以作為各位弟子所依止的師長。這是緣起的第二點。總而言之，我的道……

【English Translation】 English version: Venerable Sōzu (僧都, a Buddhist ecclesiastical title). I have repeatedly requested to resign from public service, but it has not been granted. Although I am busy with all sorts of affairs, I will definitely visit once in the spring and autumn. There is a goddess on the mountain roadside named Niu-tsu-hime-no-mikoto (丹生津姫命, name of a deity). Her shrine is surrounded by a swamp of about ten chō (町, a unit of length, approximately 109 meters). If someone arrives there, they will be immediately harmed. When I was about to ascend that mountain, I entrusted a shamaness to report to the deity, saying: 'I have long looked up to the majesty and blessings of Shinto. Now that a Bodhisattva has come to this mountain, it is my honor. When I, your disciple, appeared as a human in the past, I received the imperial command to eat the country [皇*皇], and was granted land of about ten thousand chō. It extends south to the South Sea, north to the Nihon River, east to the Great Japan Country, and west to the valleys of Mount Ōjin.' I hope to also offer eternal expressions of faith (etc.). Now, among all the cultivated fields in this land, about three chō are named Jōshō. Since November 12th of the ninth year of Tenchō (天長, Japanese era, 832 AD), I have deeply detested worldly flavors and have been devoted to Zen meditation. All of this is a supreme plan to ensure the long-lasting existence of the Dharma, and it is also for the sake of disciples and followers in the degenerate age. Now, all you disciples, listen carefully. My days are numbered. You must dwell well and carefully guard the teachings. I will forever return to the mountains. I plan to enter Nirvana at the hour of the Tiger on the 21st day of March this year. All you disciples, do not grieve and weep for this. After my Nirvana, I will return to the faith of the Two Mandalas and the Three Treasures, and they will naturally take care of you in my place. I am sixty-two years old, with forty-one years as a monk. I initially thought of living to be one hundred years old, dwelling in the world to protect the teachings. However, relying on you disciples, do not plan to remain in the world for too long. Only Emperor Kōnin (弘仁, Japanese era, 810-824 AD) bestowed Tō-ji (東寺, name of a temple) upon me, and I was very pleased, establishing a secret training hall. Strive, strive, do not allow others to live there indiscriminately. This is not a narrow mind, but a plan to protect the truth. Even the perfect and subtle Dharma cannot be transmitted to those outside the five thousand. Even Kantō-ji (関東寺, name of a temple) is not a place for those of different kinds to reside. What can I say? On May 19th of the fourteenth year of Kōnin (823 AD), Tō-ji was permanently bestowed upon a junior monk, and the imperial envoy was Fujiwara no Yoshifusa (藤原良房, name of a person), a court noble. The imperial decree is recorded separately. This has already become the courtyard of Shingon Esoteric Buddhism. It has been passed down from teacher to teacher as a training hall. How can those who are not disciples be allowed to mix in indiscriminately? First, Jitsue Daikoku (実恵大徳, name of a person) can be the teacher and elder upon whom all disciples rely after my Nirvana. This is the second point of origination. In short, my path...

興然專此大德言力也。因玆所示告也。以真言為本宗以顯教為邊教。他有眼青自存融通。人師國寶本豈益此國德哉。仍大經藏事一向預此大德。但若實惠大德不幸後者以真雅法師處分封納開合。依之未知情弟子等勿令封開。愚情師師長短深深必語他家歟。可慎可慎。亦菩提實數珠是大唐帝皇給敕矣。即恩敕曰。仁以此為朕代莫永忘。朕初謂公留將師。而今延還東惟道理也。欲待后紀朕年既越半也。愿一期之後必逢佛會者。加以賞賜算算。以先日誤注大師惠果之所給也。但金剛子是大師阿阇梨耶所給。亦諸道具大師阿阇梨耶付屬也。豈可輕哉　　一以弘福寺可屬真雅法師緣起第三

右寺是飛鳥凈三原宮御宇天武天皇御愿也。而天長聖主垂敕永常加東寺可修治之由畢也。伏惟聖恩是依少僧通詣高野所給宿處而已。依之少僧永可師師相傳修治者也。但真雅法師一期之後者諸弟子等之中在前出身者可掌東寺。不可求年臘次第。亦門徒之間以一成立可為長者。為長者者可加掌弘福寺。稱佛陀宮。非為己宿所嚴佛修治為宗計也

一以珍皇寺（字宕當寺）可修治後生弟子門徒之中緣起第四　　右寺建立大師是吾祖師故慶俊僧都也。依有諸門徒相共付屬加修治來者也。然則以能修治之人任寺司可令住持。莫用不能者

【現代漢語翻譯】現代漢語譯本：這完全是仰仗大德的言語力量啊。因此才向您稟告這些事情。以真言宗為根本，以顯教為輔助。其他有眼光的人自然會融會貫通。人師和國寶原本難道會增益這個國家的德行嗎？仍然將大經藏的事情一直委託給這位大德。但是如果實惠大德不幸先去世，就由真雅法師來處理封納和開啟的事情。按照這個指示，不知道情況的弟子們不要擅自開啟。以我愚鈍的想法，師父的長處和短處，深深地一定會告訴別人嗎？要謹慎啊，要謹慎啊。還有菩提實數珠是大唐皇帝下敕賜予的。當時的恩敕說：『朕用這個來代替朕，不要永遠忘記。朕起初想讓您留下輔佐老師，現在讓您回東邊，這完全是道理啊。想等到以後再記錄朕的年齡已經過半了。』希望一期之後一定能在佛會上相逢。加以賞賜計算。因為先前錯誤地寫成大師惠果所給。但是金剛子是大師阿阇梨耶所給。還有各種法器也是大師阿阇梨耶囑咐的。怎麼可以輕視呢？

關於將弘福寺交給真雅法師的緣起第三

這座寺廟是飛鳥凈三原宮御宇天武天皇所發願建立的。而且天長聖主下敕，爲了永久地在東寺進行修繕。我恭敬地認為這是聖上的恩德，因此只讓少數僧人前往高野，提供住宿的地方而已。因此，少數僧人可以永遠師師相傳地進行修繕。但是真雅法師去世之後，眾弟子中在前出人頭地的人可以掌管東寺。不要按照年齡和僧臘的順序。還有門徒之間，以能夠自立的人作為長者。作為長者的人可以兼管弘福寺，稱為佛陀宮。不是爲了自己住宿，而是以莊嚴佛像和修繕寺廟為宗旨。

關於修繕珍皇寺（字宕當寺）的後生弟子門徒的緣起第四

這座寺廟的建立者是我的祖師故慶俊僧都。因此有眾多的門徒共同囑託，加以修繕。既然如此，就讓能夠修繕的人擔任寺司，可以讓他來住持。不要用不能修繕的人。

【English Translation】 English version: This is entirely due to the power of the words of the great virtuous one. Therefore, I am reporting these matters to you. The Shingon sect is the foundation, and the exoteric teachings are auxiliary. Others with discerning eyes will naturally integrate and understand. Can human teachers and national treasures originally benefit the virtue of this country? The matter of the great scripture collection is still entrusted to this great virtuous one. However, if the great virtuous one of substantial benefit unfortunately passes away first, then the Venerable Master Shinga will handle the sealing, storage, and opening of the collection. According to this instruction, disciples who are unaware of the situation should not open it without authorization. In my foolish opinion, will the master's strengths and weaknesses be deeply told to others? Be cautious, be cautious. Also, the Bodhi seed rosary was bestowed by the Emperor of Great Tang by imperial decree. The imperial decree at that time said: 'I use this to represent me, do not ever forget. I initially wanted you to stay and assist the teacher, but now I am letting you return to the east, which is entirely reasonable.' I wanted to wait until later to record that my age has already passed halfway. I hope to meet at the Buddha assembly after one lifetime. Add rewards and calculations. Because I mistakenly wrote earlier that it was given by the Great Master Huiguo. However, the Vajra seed was given by the Master Acharya. Also, the various Dharma instruments were entrusted by the Master Acharya. How can they be taken lightly?

Regarding the Origin of Entrusting Hongfuku-ji (弘福寺) to the Venerable Master Shinga, Third

This temple was established by Emperor Tenmu (天武天皇) of the Asuka Kiyomihara Palace (飛鳥浄御原宮) by vow. Moreover, the Holy Lord of Tencho (天長) issued an imperial decree to permanently repair it at Todai-ji (東寺). I respectfully believe that this is the grace of the Holy One, so only a few monks were sent to Koyasan (高野山) to provide lodging. Therefore, a few monks can forever pass on the tradition of repairing it from teacher to teacher. However, after the Venerable Master Shinga passes away, among the disciples, those who excel can manage Todai-ji. Do not follow the order of age or monastic seniority. Also, among the disciples, those who can be independent should be the elders. Those who are elders can concurrently manage Hongfuku-ji, called Buddha Palace (佛陀宮). It is not for one's own lodging, but for the purpose of adorning the Buddha images and repairing the temple.

Regarding the Origin of the Later-Born Disciples and Followers Repairing Zhen'o-ji (珍皇寺) (also known as To-to-ji (字宕當寺)), Fourth

The founder of this temple is my ancestral teacher, the late Archbishop Keishun (慶俊僧都). Therefore, many disciples have jointly entrusted it to be repaired. Since this is the case, let the person who can repair it be appointed as the temple administrator, and let him reside there. Do not use someone who cannot repair it.

一可號東寺教王護國之寺緣起第五　　夫以大唐惠果大師奉敕青龍寺師師相傳。元名大官道場。然而大興善寺大阿阇梨耶被敕為秘蜜之場。改號青龍寺。方今準彼以東寺可號教王護國寺。額是既奉敕而已。宜可奏此由。亦吾漢號遍照金剛。宜知行

一東寺灌頂院宗徒長者大阿阇梨可加撿挍緣起第六　　右院雖未造畢且始傳燈之志。雖此間所思千回草草入山非遂此志。然則實惠大德一向可造功畢。亦諸莊嚴可如語先先。但恒例灌頂阿阇梨者門徒之內最初以成立者可令修御愿。若有殊病妨者以次人可請用之。若是辭退者永非吾後生弟子門徒。宜應信奉

一食堂佛前召侍大阿阇梨並二十四僧童子等可令習誦五悔緣起第七　　右案大唐青龍寺例。宗徒大阿阇梨之童子並諸名德達之童子等令會集食堂。僧達一人童達一人。共令習學五悔每夜現槧。即闕大眾所得十分之一。充行諸童子等紙墨料。案彼示此而已。但遂不可成出者雖常住寺內更強喚不可令此庭列。見器惟品可催之。亦九方便於大阿阇梨前召集諸德弟子之內堪能之僧等。每夕可令習誦。昔大師阿阇梨耶曰。準餐受諸護法天神法味乍守護場等者。準彼示此。遑他事勿駐自

一吾後生弟子門徒等以大安寺可為本寺緣起第八　　夫以大安寺是兜

【現代漢語翻譯】現代漢語譯本

一、關於東寺可命名為教王護國寺的緣起第五

鑑於大唐惠果大師奉敕于青龍寺師師相傳。原名大官道場。然而大興善寺大阿阇梨耶被敕令作為秘密修法的場所，改名為青龍寺。如今，參照青龍寺的先例，東寺可以命名為教王護國寺。寺額既然已經奉敕確定，應該上奏此事由來。還有，我（指空海）的漢號是遍照金剛，應該知行合一。二、關於東寺灌頂院宗徒長者大阿阇梨可加以檢校的緣起第六

右院雖然尚未建造完畢，但已經開始了傳燈的志向。雖然我在此間思慮千回，草草入山，未能遂此志向。然而，實惠大德應該一直努力建造完成。各種莊嚴事宜也應該如先前所說的那樣進行。但是，慣例的灌頂阿阇梨，應從門徒中最初成立者中選出，令其修行御愿。若有特殊疾病妨礙者，可以依次請用其他人。若是辭退者，永遠不是我空海的後生弟子門徒。應該信奉此規定。三、關於在食堂佛前召侍大阿阇梨以及二十四僧童子等，可令其學習背誦五悔的緣起第七

根據大唐青龍寺的例子，宗徒大阿阇梨的童子以及諸位名德所教導的童子等，令其會集於食堂。僧人一人，童子一人，共同學習五悔，每夜都要進行。從大眾所得的十分之一中，撥出款項充當諸童子的紙墨費用。這是參照青龍寺的例子。但是，如果不能完成學習而出衆者，即使常住在寺內，也不可強行喚來列於此庭。要看其器量和品行來催促他們。另外，在九方便（可能是指時間或地點）于大阿阇梨面前召集諸位德高望重的弟子中堪能的僧人等，每晚令其學習背誦。昔日大師阿阇梨耶曾說：『按照用餐的慣例，接受諸護法天神的法味，暫時守護道場等。』參照青龍寺的例子。不要耽誤其他事情，不要在此停留。四、關於我空海的後生弟子門徒等，以大安寺作為本寺的緣起第八

大安寺是兜率...

【English Translation】 English version

I. Origin of Naming Tō-ji (East Temple) as Kyōō Gokoku-ji (Temple for the Protection of the Nation through the Dharma) Fifth

Based on the precedent of Great Tang's Hui-guo (Keika) Great Master, who received imperial orders at Qinglong Temple (Seiryū-ji) and transmitted the teachings from master to disciple. Its original name was Da Guan Dao Chang (Great Official's Dharma Hall). However, the Great Āchārya of Daxingshan Temple (Daikōzen-ji) was ordered to use it as a place for secret practices and renamed it Qinglong Temple. Now, following that precedent, Tō-ji can be named Kyōō Gokoku-ji. Since the name has already been determined by imperial order, this origin should be reported. Also, my (Kūkai's) Chinese name is Henjō Kongō (Vairocana Vajra), and I should embody that in my actions. II. Origin of Appointing the Elder Great Āchārya of the Tō-ji Abhisheka (Kanjo) Hall's Lineage to Supervise Sixth

Although the Right Hall (Abhisheka Hall) has not yet been fully constructed, the aspiration to transmit the lamp of Dharma has already begun. Although I have pondered this a thousand times and hastily entered the mountains, I have not been able to fully realize this aspiration. However, the virtuous monk Jitsue (Shihui) should continue to diligently construct it to completion. All the decorations should also be done as previously stated. However, the usual Abhisheka Āchārya should be selected from among the disciples who have initially established themselves, and they should be made to perform the Imperial Vow (Goyugan). If there is a special illness that hinders them, others can be requested in order. If someone declines, they will never be my (Kūkai's) future disciples. This regulation should be followed. III. Origin of Having the Great Āchārya and Twenty-Four Monastic Children Summoned Before the Buddha in the Dining Hall to Practice Reciting the Five Repentances Seventh

Based on the example of Qinglong Temple in Great Tang, the children of the lineage's Great Āchārya and the children taught by various virtuous monks should be gathered in the dining hall. One monk and one child should together learn the Five Repentances, which should be practiced every night. One-tenth of the income received by the community should be allocated to cover the paper and ink costs for these children. This is based on the example of Qinglong Temple. However, those who cannot complete the learning and stand out should not be forcibly summoned to this courtyard, even if they reside permanently in the temple. Their capacity and character should be assessed to encourage them. In addition, at a convenient time (or place), the capable monks among the virtuous disciples should be summoned before the Great Āchārya, and they should be made to practice reciting every night. The former Great Master Āchārya said: 'According to the custom of meals, receive the Dharma flavor of the Dharma-protecting deities and temporarily protect the Dharma site.' This is based on the example of Qinglong Temple. Do not delay other matters; do not linger here. IV. Origin of Designating Daian-ji as the Home Temple for My (Kūkai's) Future Disciples Eighth

Daian-ji is the Tushita...

率之構。祇園精舍業矣。尊像釋迦即智法身之相也。初發心本吾祖師道慈律師遂為推古天皇御愿者也。依之吾大師石淵贈僧正彼寺為本寺。而御弟子等皆令入住也。隨吾以彼寺為本寺也。但依敕命渡東大寺建立南院。此間出生弟子等便宜入住東大寺也。方今案本意。吾先師御寺大安寺是勝地矣。先師嘗地被建立也。須吾弟子後生門徒等以彼寺為本寺仕奉釋迦大師彼中以西塔院為根本岫。具由在別多羅而已。復師資血脈圖在別紙。得一知萬

一宿住真言場欲為師師門徒者必先須以情操為本緣起第九　　夫以大唐真言宗門徒本自不間他徒。從赤子時得人之子教為弟子。如螟蛉以他子為己子。后令出家。如是繼佛性門者也。然則準彼看定赤子勞養決心惟彼操行。若不可當早卻他家。葉道理者留護習道。若使為門徒內之者操行宜者非簡我師人資汲引繼蜜教性。設令雖親弟子操意不調者簡略不可同共。何況可令授真奧之道哉　　一東寺可立長者緣起第十

夫以為吾弟子者末世後生弟子之內成立僧綱者。非求上下臘次。以最初成出可為東寺長者。長者既是座主矣。準唐法欲奏聞座主號。雖思先先入山之間既令忘脫未遂此事。須諸弟子等必遂此事。皆是非有不要言。並令法久住謀而已。我后之資勿難斯乎

一

【現代漢語翻譯】現代漢語譯本：

這是關於構築的記載。祇園精舍已經建成。尊像釋迦（Shakyamuni，釋迦牟尼佛）即是智慧法身的象徵。最初發起此心的是我的祖師道慈律師，他為推古天皇祈願。因此，我的大師石淵贈僧正將此寺作為本寺。並且讓他的弟子們都入住其中。我跟隨他，也將此寺作為本寺。但是，由於敕命，我前往東大寺建立了南院。此間出生的弟子們可以方便地入住東大寺。現在考察本意，我的先師的寺廟大安寺是勝地。先師曾經在那裡建立寺廟。希望我的弟子和後世門徒等將該寺作為本寺，侍奉釋迦大師，以其中的西塔院為根本。詳細情況在別的貝葉經中。另外，師資血脈圖在另一張紙上。瞭解一，就能明白萬。一宿住在真言道場，想要成為師父或師父的門徒的人，必須首先以情操為根本，這是緣起第九。以大唐真言宗的門徒為例，他們原本不與其他宗派的門徒交往。從還是嬰兒的時候，就得到別人家的孩子，教導他成為弟子。就像螟蛉用別人的孩子當作自己的孩子一樣。之後讓他出家。這樣就是繼承佛性之門。因此，要根據這個標準，看定嬰兒的勞養情況，決心只看他的操行。如果不可當，就早點送回他家。符合道理的，就留下保護，學習佛道。如果要讓他成為門徒中的一員，操行合適的，就要不遺餘力地從我的師父那裡汲取資源，繼承密教的佛性。即使是親近的弟子，如果操意不調順，也要簡略對待，不可共同相處。更何況可以讓他接受真奧之道呢？關於在東寺設立長者的緣起，這是第十。我認為，我的弟子，末世後生的弟子中，如果有人成立僧綱，不要看上下臘次（僧侶受戒年資），以最初成就者作為東寺的長者。長者就是座主。按照唐朝的規矩，應該奏聞座主的稱號。雖然我曾經想在入山之前完成此事，但已經忘記脫漏了，沒有完成。希望各位弟子一定要完成此事。都不要說沒有或不需要。並且要爲了佛法長久住世而謀劃。我的後繼者不要以此為難。

【English Translation】 English version:

This is a record of construction. The Gion-shōja (Jetavana Vihara, 祇園精舍) has been completed. The revered image of Shakyamuni (釋迦, Śākyamuni Buddha) is the embodiment of the Dharma-kāya (法身) of wisdom. The initial aspiration for this came from my ancestral teacher, the Vinaya Master Dōji (道慈律師), who prayed for Emperor Suiko (推古天皇). Therefore, my master, the prelate Ishibuchi (石淵贈僧正), designated this temple as the main temple. And he had all his disciples reside there. Following him, I also regard this temple as the main temple. However, due to imperial decree, I went to Tōdai-ji (東大寺) to establish the Southern Precinct (南院). Disciples born here can conveniently reside in Tōdai-ji. Now, examining the original intention, my late teacher's temple, Daian-ji (大安寺), is a sacred place. My late teacher once established a temple there. I hope that my disciples and future followers will regard that temple as the main temple, serving Shakyamuni Buddha, with the Western Pagoda Precinct (西塔院) as the foundation. Details are in separate palm-leaf manuscripts. Furthermore, the lineage chart of teachers and disciples is on a separate sheet. Understanding one, you can understand ten thousand. Those who dwell for one night in the mantra practice hall, desiring to become a teacher or a disciple of a teacher, must first base themselves on emotional integrity; this is the ninth cause and condition. For example, the disciples of the Shingon (真言) sect of Great Tang (大唐) originally did not associate with disciples of other sects. From the time they are infants, they receive the child of another family, teaching him to become a disciple. Like the sphex wasp (螟蛉) adopting another's child as its own. Afterwards, they have him become a monk. This is how one inherits the gate of Buddha-nature. Therefore, according to this standard, carefully observe the infant's upbringing, resolving to only consider his conduct. If he is unsuitable, send him back to his family early. If he conforms to reason, keep him to protect and study the Dharma. If you want him to become one of the disciples, and his conduct is appropriate, then spare no effort to draw resources from my teacher, inheriting the nature of the esoteric teachings. Even if he is a close disciple, if his intentions are not harmonious, treat him simply and do not associate with him. How much less can you allow him to receive the profound path of truth? Regarding the cause and condition for establishing a chief priest (長者) at Tōdai-ji, this is the tenth. I believe that among my disciples, the future disciples of the latter age, if someone establishes the Sangha hierarchy (僧綱), do not consider seniority in ordination (臘次), but rather the one who achieves it first should be the chief priest of Tōdai-ji. The chief priest is the abbot (座主). According to the Tang dynasty rules, the title of abbot should be reported to the emperor. Although I had intended to complete this matter before entering the mountains, I forgot and omitted it, and it was not completed. I hope that all disciples will definitely complete this matter. Do not say that it is unnecessary or not needed. And plan for the long-term dwelling of the Dharma in the world. My successors should not make this difficult.

諸弟子等併爲後生末世弟子者可敬東寺長者緣起第十一　　夫以大唐法如青龍寺例。所以然者彼寺元來無有他類。雖僧數千皆非他徒。厥中若有一人不和之者。諸眾共和調情操令無嗷事。何況分疵及俗家哉。方今冀也一家之徒假使數千萬。各互護惜勿出他家。一心專念可將敬尊座主官長。誹彼謗此相互莫怨。亦我師人師勿為限別。亦分慈眷勿簡我資人資。但不隨處風不葉宗意放逸邪見更不得共。都吾非末資。得一知千耳」

一末代弟子等可令兼學三論法相緣起第十二　　夫以真言之道蜜教之理。同入性故入阿字義也。然而案萬物意皆在內外。然則以蜜為內以顯為外必可兼學。因玆輕本宗勿重末學宜知吾心兼學而已。但人任器不堪兼者將任本業精進修行。具由在別青龍寺例專此而已。依彼示之。亦宗分講讀定額中非要望以智行人簡定　　一東寺定供僧二十四口緣起第十三　　夫以件寺定供僧元注官符五十口。今奏定二十四口。方今伺末代所有志本願聖靈元庭速崩未堪造畢。加以未入莊田正稅等。寺大料少因以奏定。就中二十一口修學練行者。三口即三綱造治雜預者也。是亦皆用凈行之人。勿用員外人有犯之僧。但有工巧意操風流可用修理造作莊嚴佛事者。不求凈不凈置於非入寺之權三綱。依之不得猥雜他

【現代漢語翻譯】現代漢語譯本：諸位弟子以及後世末法的弟子們，應傚法可敬的東寺長者所立的緣起第十一。

大唐青龍寺的法度可以作為榜樣。原因是青龍寺原本沒有其他派別的人。即使僧眾有數千人，都不是其他宗派的。如果其中有一個人不和諧，大家會共同調和情緒，使之不發生爭端。更何況是揭人短處以及俗家之事呢？現在希望大家，即使是同一宗派的弟子有數千萬，也要互相愛護，不要排斥其他宗派。一心專念，可以尊敬座主和官長。不要誹謗他人，也不要相互埋怨。也不要對我師或他人之師有所分別。也不要對我的資助者或他人的資助者有所區別。但是，對於那些不隨順正法，不遵循宗派意旨，放縱邪見的人，就不要與他們同流合污。要知道，瞭解一件事就能明白許多事。末法時代的弟子們可以兼學三論宗、法相宗和緣起宗的道理，這是緣起第十二。

真言宗的道理，密教的理趣，都是同入于自性，所以才說入于『阿』字（A字，梵文字母，代表宇宙萬物的本源）的意義。然而，考察萬物，其意都在內外。既然如此，以密教為內，以顯教為外，必定可以兼學。因此，不要輕視本宗，也不要重視末學，應該明白我的心意，兼學而已。但是，如果有人能力有限，不能兼學，那就專心致力於本宗的修行。具體原因在於，青龍寺的例子就是專修一宗。按照青龍寺的例子，也要在宗派的講讀定額中，用智慧和德行來簡擇人才。關於東寺定額供養僧人二十四口的緣起第十三。

本寺原本註記在官府的定額供養僧人為五十口。現在奏請定為二十四口。現在考慮到末法時代，所有立志發願的聖靈元庭迅速崩壞，還不能完全建造完畢。加上還沒有納入莊田的正稅等等，寺廟的費用大而收入少，因此奏請定為二十四口。其中二十一口是修學練行的僧人，三口是三綱（寺院中的三個主要管理職位，通常指上座、寺主、維那），負責治理和處理雜務。這些人都要選用品行端正的人，不要用員外人或犯戒的僧人。但是，如果有擅長工藝，心思巧妙，風度翩翩的人，可以用來修理建造，莊嚴佛事，就不必苛求其是否清凈，可以將其置於不屬於寺內僧人的三綱之下。按照這個規定，不得隨意混雜其他人。

【English Translation】 English version: Revered Disciples and Future Disciples of the Dharma-Ending Age, Respect the Origin of Elder of Tō-ji Temple, Number Eleven.

The Dharma of Qinglong Temple (Green Dragon Temple) of the Great Tang Dynasty can be taken as an example. The reason is that Qinglong Temple originally had no other factions. Even if there were thousands of monks, they were not from other sects. If one of them was not harmonious, everyone would work together to reconcile their emotions so that no disputes would arise. How much more so should we avoid exposing others' shortcomings and secular matters? Now, I hope that even if there are tens of millions of disciples of the same sect, they should cherish each other and not exclude other sects. Focus your mind on single-mindedness, and you can respect the abbot and officials. Do not slander others, nor should you resent each other. Do not differentiate between my teacher and others' teachers. Do not differentiate between my sponsors and others' sponsors. However, do not associate with those who do not follow the Dharma, do not follow the intentions of the sect, and indulge in deviant views. Know that understanding one thing can illuminate many things. Disciples of the Dharma-Ending Age can also study the doctrines of the Three Treatise School (Sanlun), the Yogācāra School (Faxiang), and the Principle of Dependent Origination (Pratītyasamutpāda), Origin Number Twelve.

The doctrine of the Shingon School (True Word School), the principles of Esoteric Buddhism, all enter into self-nature, which is why it is said to enter into the meaning of the letter 'A' (A, a Sanskrit letter representing the origin of all things in the universe). However, examining all things, their meaning lies both internally and externally. Since this is the case, with Esoteric Buddhism as the internal and Exoteric Buddhism as the external, it is certainly possible to study both. Therefore, do not belittle your own sect, nor should you value later studies, you should understand my intention, and study both. However, if someone has limited ability and cannot study both, then focus on the practice of your own sect. The specific reason is that the example of Qinglong Temple is to specialize in one sect. According to the example of Qinglong Temple, talent should also be selected with wisdom and virtue in the fixed quota for lectures and readings of the sect. Origin Number Thirteen Regarding the Fixed Number of Twenty-Four Monks Supported by Tō-ji Temple.

The fixed number of monks supported by this temple, originally noted in the official documents, was fifty. Now, it is requested to be fixed at twenty-four. Considering that in this Dharma-Ending Age, the sacred spirit garden of all those who aspire and make vows is rapidly collapsing, and it cannot be completely built. In addition, the regular taxes of the manor have not yet been included, etc., the expenses of the temple are large and the income is small, so it is requested to be fixed at twenty-four. Among them, twenty-one are monks who study and practice, and three are the Three Administrators (Sāngang, the three main administrative positions in the temple, usually referring to the Elder, the Abbot, and the Karmadāna), who are responsible for governance and handling miscellaneous affairs. These people should be selected from those with pure conduct, and should not be extra personnel or monks who have violated the precepts. However, if there are people who are skilled in craftsmanship, ingenious in mind, and elegant in demeanor, who can be used to repair and build, and adorn Buddhist affairs, it is not necessary to demand their purity, and they can be placed under the Three Administrators who are not members of the temple. According to this regulation, no other people should be mixed in at will.

家穢僧等。阿阇梨耶得一悟千

一可請用以二十四口定額僧宮中正月后七日御愿修法修僧緣起第十四　　夫以大唐青龍寺住僧數千。就中定供僧一百口皆秘密徒也。即內道場御愿正月修僧等以此請用。但今案物意我日本國修僧十五口之中。大阿阇梨耶一人。入室弟子一人（謂入室弟子者是為令守佛舍利等也）三綱之中行事一人。今以十二口可請用於年替。彼支度皆在式文。勿令請用努力他僧。須先錄七日以前修僧等名簿奏聞。次參入修僧畢之後亦奏聞。若在殿上仰被省舍僧徒者。雖厥之人速可令罷出。依此不得請補非門徒僧。但任大阿阇梨心。簡定門徒之中智行者。亦經奏聞請用而已（云云）

一宮中御愿正月修法修僧等分各所得上分可充高野寺修理雜用緣起第十五

夫以大唐青龍寺祖師被建立天臺山下私少伽藍矣。彼名新禪寺也。以內道場正月施物上分令修理彼道場。亦以青龍寺大眾年中所得上分令充用彼用也。此非凡政芳師資跡謀也。莫笑難後生資（云云）一可試度宗家年分緣起第十六　　夫以件宗分度者須如初思試度東寺。然而欲不令荒山家更改奏官符欲申下金剛峰寺者也。敢厭東寺汲南嶽哉。今須東寺座主大阿阇梨耶執事欲改直之。亦簡定諸定額僧中能才童子等。于山家試度。即于東

【現代漢語翻譯】現代漢語譯本：家穢僧等。阿阇梨耶（Acharya，導師）得一悟千。

一、可請用以二十四口定額僧宮中正月后七日御愿修法修僧緣起第十四大唐青龍寺有住僧數千。其中定額供養僧一百口皆為秘密宗徒。即內道場御愿正月修僧等以此請用。但今考量物意，我日本國修僧十五口之中，大阿阇梨耶（Acharya，導師）一人，入室弟子一人（所謂入室弟子，是爲了令其守護佛舍利等），三綱之中行事一人。今以十二口可請用於年替。其費用皆在式文中。勿令請用其他僧人。須先錄七日以前修僧等名簿奏聞。其次參入修僧完畢之後亦奏聞。若在殿上仰被省舍僧徒者，即使是那個人，也要迅速令其罷出。依此不得請補非門徒僧。但任大阿阇梨（Acharya，導師）之心。簡定門徒之中智行者。亦經奏聞請用而已（云云）。

一、宮中御愿正月修法修僧等分各所得上分可充高野寺修理雜用緣起第十五大唐青龍寺祖師被建立在天臺山下的私少伽藍。其名為新禪寺。以內道場正月施物上分令修理彼道場。亦以青龍寺大眾年中所得上分令充用彼用。此非凡政芳師資跡謀也。莫笑難後生資（云云）。

一、可試度宗家年分緣起第十六件宗分度者須如初思試度東寺。然而欲不令荒山家更改奏官符欲申下金剛峰寺者也。敢厭東寺汲南嶽哉。今須東寺座主大阿阇梨耶（Acharya，導師）執事欲改直之。亦簡定諸定額僧中能才童子等。于山家試度。即于東

【English Translation】 English version: Household impure monks, etc. Acharya (teacher) attains one enlightenment in a thousand.

Regarding the origin of the monks who are requested to participate in the imperial vow ritual for the first seven days of the new year in the palace, with a fixed number of twenty-four monks: Article 14 In the Great Tang Qinglong Temple, there are thousands of resident monks. Among them, one hundred monks are designated for regular offerings, all of whom are secret disciples. These are the monks requested for the imperial vow ritual in the inner sanctuary during the first month of the new year. However, considering the current situation, in Japan, among the fifteen monks participating in the ritual, there is one Great Acharya (teacher), one inner disciple (the so-called inner disciple is to guard the Buddha's relics, etc.), and one person in charge of affairs among the three administrators. Now, twelve monks can be requested for annual rotation. The expenses are all specified in the regulations. Do not request other monks. A list of the monks participating in the ritual must be submitted seven days in advance. After the monks have participated in the ritual, it must also be reported. If there are monks who are dismissed by the court, even if it is that person, they must be quickly removed. Accordingly, non-disciple monks cannot be requested to fill the position. However, it is up to the Great Acharya (teacher) to decide. Select wise and virtuous individuals from among the disciples. Their request for participation should also be reported (etc.).
Regarding the origin of allocating a portion of the income from the monks participating in the imperial vow ritual in the palace during the first month of the new year to cover the repair and miscellaneous expenses of Koyasan Temple: Article 15 The founder of the Great Tang Qinglong Temple established a small private monastery at the foot of Mount Tiantai. Its name is Xinchan Temple. The upper portion of the offerings from the inner sanctuary in the first month is used to repair that monastery. Also, the upper portion of the annual income of the Qinglong Temple community is used for that purpose. This is not an ordinary political strategy or a teacher's plan. Do not laugh at the resources of later generations (etc.).
Regarding the origin of the annual allocation for testing and ordaining monks from the lineage: Article 16 Those who are ordained in this lineage must first consider testing and ordaining at Todai-ji Temple. However, in order to prevent the mountain temple from being abandoned and altered, an official document should be submitted to Kongobuji Temple. How dare we dislike Todai-ji Temple drawing from Mount Nanyue? Now, the abbot and Great Acharya (teacher) of Todai-ji Temple must rectify this matter. Also, select talented young monks from among the fixed number of monks for testing and ordination at the mountain temple. That is, at Todai-

大寺戒壇受具足戒。受戒之後于山家三個年練行。厥後各各隨師受學蜜教。具在先文而已。但曰座主大阿阇梨者即東寺大別當號也。門徒之間修學最初成出為長者言也。不可求臘次。修學為先最初成立為長者而已

一可報進後生末世弟子祖師恩緣起第十七

夫以東寺座主大阿阇梨耶者吾末世後生弟子也。吾滅度以後弟子數千萬之間長者也。雖門徒數千萬。並吾後生弟子也。雖不見祖師吾顏有心之者。必聞吾名號知恩德之由。是吾非欲白尸之上更人之勞。護繼蜜教壽命可令開龍三華庭謀也。吾閉眼之後必方往生兜率他天可侍彌勒慈尊御前。五十六億餘之後必慈尊御共下生祇候可問吾先跡。亦且未下之間見微云官可察信否。是時有勤得祐不信之者不幸。努力努力勿為后疏。亦案僧尼令曰。非有棋琴制限者。然而竊案蜜教心此家可令無此事。所以然者若有未練僧並童子等被放此游必有後代過。何況圍棋雙六一切亭止。若強好此事者都吾非末世資。不論剎利種性蔭子蔭孫並悉追放。一切勿得寬宥（云云）　　一不可入東寺僧房女人緣起第十八　　夫以女人是萬性本弘氏繼門者也。然而於佛弟子親厚諸惡根源嗷嗷本也。是以六波羅蜜經曰。不可女人親近。若猶親近善法皆盡等（云云）然則不可入居僧房內。若有

【現代漢語翻譯】現代漢語譯本

在大寺戒壇受具足戒（佛教出家人的最高戒律）。受戒之後在山中修行三年。此後各自跟隨老師學習密教。這些都已在之前的文章中詳細說明。這裡所說的座主大阿阇梨（密教高僧的職稱）就是指東寺的大別當（寺院的最高管理者）。門徒之中，最初完成修學的人被稱為長者，不必看重僧臘（出家年限）。以修行為先，最初完成修學者即為長者。

一、爲了報答後世末法時代的弟子對祖師的恩德而立下的緣起第十七

東寺的座主大阿阇梨就是我末法時代的後世弟子。我滅度之後，弟子數以千萬計，其中有長者。即使門徒數以千萬計，都是我的後世弟子。即使沒有見過祖師我的容顏，只要心中有我，必定會聽到我的名號，知曉我的恩德。我並非想要在屍體上再增加人的勞力，而是爲了守護和繼承密教的壽命，可以促成開龍三華庭（指彌勒菩薩下生）。我閉眼之後必定會往生兜率他天（佛教欲界第四天），侍奉彌勒慈尊（彌勒菩薩）御前。五十六億年之後，必定會與慈尊一同下生，到時可以詢問我的先跡。並且在未下生之前，可以通過觀察微云官（一種天象）來驗證是否可信。屆時，有勤奮而得到保佑的人，也有不相信的人，這是不幸的。努力啊努力，不要成為後來的疏忽者。並且按照僧尼令的規定，沒有禁止下棋彈琴的規定。然而我私下認為，密教的修行之家不應該有這樣的事情。之所以這樣說，是因為如果有未經修行的僧人以及童子等被放縱遊玩，必定會給後代帶來過錯。更何況是圍棋、雙陸等一切娛樂都要禁止。如果有人強烈愛好這些事情，那就都不是我末法時代的資糧。不論是剎利種姓（印度四大種姓之一）還是蔭子蔭孫，都全部追放。一切都不得寬恕（云云）。

一、禁止女人進入東寺僧房的緣起第十八

女人是萬物生長的根本，是繼承家族血脈的人。然而對於佛弟子來說，親近女人是諸惡的根源。所以《六波羅蜜經》說：『不可與女人親近，如果親近，所有善法都會消失』（云云）。因此，不可讓女人進入僧房內居住。如果有人...

【English Translation】 English version

Received the full precepts (Bhiksu ordination) at the Kaidan (ordination platform) of the Great Temple. After receiving the precepts, practiced asceticism in the mountains for three years. Thereafter, each studied Esoteric Buddhism under their respective teachers. This has already been detailed in previous texts. The term 'Zasu Dai Ajari' (Head Priest Great Acharya) refers to the head of Todai-ji Temple. Among the disciples, the first to complete their studies is called 'Elder,' regardless of seniority. Prioritize study; the first to complete studies is the Elder.

Article 17: The Origin of the Vow to Repay the Kindness of the Founder to Future Disciples in the Latter Age

The Zasu Dai Ajari of Todai-ji Temple is my disciple in the Latter Age. After my passing, among the tens of millions of disciples, there will be Elders. Even if there are tens of millions of disciples, they are all my future disciples. Even if they have not seen my face, as the founder, those who have me in their hearts will surely hear my name and know my kindness. I do not wish to add to the labor of people on top of a corpse, but to protect and continue the life of Esoteric Buddhism, to facilitate the opening of the Dragon Flower Garden (referring to Maitreya Buddha's descent). After I close my eyes, I will surely be reborn in Tushita Heaven (the fourth heaven of the Desire Realm), to serve before Maitreya, the Compassionate One (Maitreya Bodhisattva). After 5.6 billion years, I will surely descend with the Compassionate One, and then you can inquire about my past traces. Furthermore, even before descending, one can observe the subtle cloud officials (a type of celestial phenomenon) to verify its credibility. At that time, there will be those who are diligent and blessed, and those who do not believe, which is unfortunate. Strive, strive, do not be negligent later. Furthermore, according to the monastic regulations, there are no restrictions on playing chess or playing musical instruments. However, I privately believe that such things should not occur in the homes of those practicing Esoteric Buddhism. The reason for this is that if unpracticed monks and children are allowed to indulge in play, it will surely bring fault to future generations. Moreover, Go, Sugoroku (a Japanese board game), and all entertainment should be prohibited. If someone strongly desires these things, then they are not my resources for the Latter Age. Regardless of whether they are of the Kshatriya caste (one of the four major castes in India) or have inherited positions, they will all be expelled. Absolutely no leniency should be granted (etc.).

Article 18: The Origin of the Prohibition of Women Entering the Monks' Quarters of Todai-ji Temple

Women are the root of all things and those who continue the family lineage. However, for Buddhist disciples, closeness to women is the root of all evils. Therefore, the Six Paramita Sutra states: 'One should not be close to women; if one is close, all good dharmas will be exhausted' (etc.). Therefore, women should not be allowed to reside within the monks' quarters. If there are...

要言諸家使至者。立外戶速返報卻之。不得回時克。具準青龍寺例（云云）　　一不可飲僧房內酒緣起第十九　　夫以酒是治病珍風除之寶矣。然而於佛家為大過者也。是以長阿含經曰。飲酒有六種過等（云云）智度論曰。有四十五種過等（云云）亦梵網經所說甚深也。何況秘密門徒可酒愛用哉。依之所制也。但青龍寺大師與並御相弟子內供奉十禪師順曉阿阇梨共語擬曰。依大乘開文之法治病之人許鹽酒。依之亦圓坐之次呼平不得數用。若有必用從外入不瓶之器來副茶秘用（云云）一可令神護寺家宗門徒長者大阿阇梨口入緣起第二十　　夫以神護寺是和氣氏建立。八幡大菩薩主吒庭也。而依真繩大夫達所言。余頃年修住。爰真繩大夫達于建立蜜教之言朝夕宛如示護法之相。因玆師檀之期篤在肝岫加以寺院付屬永代敢無內外之污。然而後代必有爭嗷。吾資末羽等隨狀進退而已。得一知萬（云云）

一輒不可授傳法灌頂阿阇梨職位並兩部大法緣起第二十一

夫以蜜教是大日如來心肝金剛薩埵腦膽者也。而輒授非器之者從蜜教主御身有出血之罪。是以昔大日尊敕金剛薩埵曰。不可授非器之者。若授非器之者蜜教不久。從法身出血罪自然可生者。又金剛薩埵宣龍猛菩薩。伏以大日如來為一切眾生說蜜教也

【現代漢語翻譯】現代漢語譯本要告知各家來訪者，應立即在外門回絕並遣返，不得拖延逗留。具體參照青龍寺的慣例。（此處省略具體內容）

一、不可在僧房內飲酒緣起第十九酒本是治療疾病、驅除風邪的珍品。然而，在佛家看來，飲酒卻是極大的過失。《長阿含經》中說，飲酒有六種過患等等（此處省略具體內容）。《智度論》中說，有四十五種過患等等（此處省略具體內容）。《梵網經》中對此也有非常深刻的論述。更何況秘密宗的門徒，怎麼可以嗜酒呢？這是依照戒律所禁止的。但是，青龍寺的大師以及御相弟子、內供奉十禪師順曉阿阇梨（Acharya Shunxiao）共同商議決定：依照大乘開許之法，允許為治療疾病的人使用鹽酒。並且，在圓坐法會等場合，呼喚侍者取用時，不得多次使用。如果確實需要，應從外面用非瓶子的器皿盛裝，像副茶一樣秘密使用。（此處省略具體內容）

一、可令神護寺家宗門徒長者大阿阇梨口入緣起第二十神護寺（Jingo-ji Temple）是由和氣氏（Wake clan）建立的，八幡大菩薩（Hachiman Daibosatsu）是此地的守護神。根據真繩大夫達（Mamino no Mahito Tōru）所說，他多年來在此修行居住。真繩大夫達在建立密教道場時，早晚都顯現出護法的形象。因此，師徒之間的情誼深厚，加上寺院的歸屬是永久性的，絕對不能有內外的污穢。然而，後代必定會有爭端。我的後代子孫等，應根據具體情況進退。瞭解一件事，就能明白所有的事情。（此處省略具體內容）

一、不可輕易授予傳法灌頂阿阇梨職位以及兩部大法緣起第二十一密教是大日如來（Mahavairocana）的心肝，金剛薩埵（Vajrasattva）的腦膽。如果輕易授予不具備資格的人，將會犯下從密教之主御身出血的罪過。因此，過去大日尊（Mahavairocana）告誡金剛薩埵（Vajrasattva）說：『不可授予不具備資格的人。如果授予不具備資格的人，密教很快就會衰敗，從法身出血的罪過自然會產生。』並且，金剛薩埵（Vajrasattva）向龍猛菩薩（Nāgārjuna）宣說：大日如來（Mahavairocana）是爲了所有眾生宣說密教的。

【English Translation】 English version Inform all visiting parties to immediately refuse and return them at the outer gate, without delay. Refer to the precedents of Qinglong Temple (Qinglongsi) for details. (Details omitted here)

Prohibition of Drinking Alcohol in Monastic Quarters - Origin Chapter 19 Alcohol is essentially a precious remedy for treating illnesses and dispelling wind. However, in Buddhism, drinking is a major transgression. The Dirghāgama-sūtra states that drinking alcohol has six kinds of faults, etc. (details omitted). The Mahāprajñāpāramitāśāstra states that there are forty-five kinds of faults, etc. (details omitted). The Brahmajāla Sūtra also discusses this very profoundly. How much more so should adherents of the esoteric tradition refrain from indulging in alcohol? This is prohibited by the precepts. However, the master of Qinglong Temple (Qinglongsi), along with his disciple Yuxiang, and the ten meditation masters of the inner palace, including Acharya Shunxiao, jointly discussed and decided: According to the Mahayana's allowance, salt and alcohol are permitted for those who need it for medicinal purposes. Furthermore, when calling for attendants to bring it during gatherings, it should not be used excessively. If it is absolutely necessary, it should be brought from outside in a non-bottle container, and used discreetly like a side tea. (Details omitted)
Allowing the Deity to Protect the Temple, Lineage Disciples, Elders, and Great Acharyas - Origin Chapter 20 Jingo-ji Temple was established by the Wake clan. Hachiman Daibosatsu is the guardian deity of this place. According to what Mamino no Mahito Tōru said, he has resided and practiced here for many years. When Mamino no Mahito Tōru established the esoteric Buddhist practice site, he manifested the appearance of a Dharma protector morning and evening. Therefore, the bond between teacher and disciple is deep, and since the temple's ownership is permanent, there must be no internal or external defilement. However, there will inevitably be disputes in later generations. My descendants should advance or retreat according to the circumstances. Understanding one thing allows one to understand everything. (Details omitted)
Prohibition of Recklessly Bestowing the Position of Transmission Acharya and the Two Great Mandalas - Origin Chapter 21 Esoteric Buddhism is the heart and liver of Mahavairocana and the brain and gall of Vajrasattva. If one recklessly bestows it upon someone who is not qualified, one will commit the sin of causing blood to flow from the body of the lord of esoteric teachings. Therefore, in the past, Mahavairocana instructed Vajrasattva: 'Do not bestow it upon those who are not qualified. If you bestow it upon those who are not qualified, esoteric Buddhism will soon decline, and the sin of causing blood to flow from the Dharmakaya will naturally arise.' Furthermore, Vajrasattva proclaimed to Nāgārjuna: Mahavairocana speaks the esoteric teachings for all sentient beings.

。無非蒙萬生利益。但此法者是如如意寶珠。喻如意寶珠在名號聞不顯實身。然而出生萬寶利益一切眾生。存龍宮秘藏居龍王肝輒不顯身。雖居秘藏並龍肝。此玉不被攝龍王眾。是法亦亦如此。所以者何。雖存蜜法阿阇梨之心肝並經藏。不被任阿阇梨之心府。雖有名號聞不顯實身。唯以威光利益一切眾生。蜜教最貴最尊道理唯是然也。是故阿阇梨耶我能欲知道任己私劣心不可授非器之者。若有頗證器之者唯授尊法看定彼心器然後授金剛界大法一部。然授猶未練根之者必后可有悔。何況輒授兩部大法哉。但欲授兩部大法。顯見定人器氣色之後。向本尊界會能祈願夢見厥想。若有感應彼欲學者三個月令修行精進然後可授兩部大法。但于傳法灌頂阿阇梨職位專然不應授諾。所以者何。授非器之者金剛薩埵與蜜跡神俱加呵嘖。授證器之者作大歡喜。是則令法久住緣也。護惜傳法灌頂位阿阇梨職應護惜己肝神。輒不應令知傳法印契蜜語。若有精進者望仰。唯大阿阇梨以語言呼許諾言。以五智五股加持仰人之首三般散瓶水。是亦看定證器之人應令如然。啻以是人于修法處應充用諸護摩雜道。亦以尊法可許授弟子於一部。兩部更不可令傳教（以傳教言可惜傳法）于傳法印契蜜語為能學者可傳授練根已熟弟子。猶未熟根更不可授。須大

阿阇梨耶求得世間人之赤子以方便言令出離世俗。語量彼操意令出家入道得度受具足戒。滿生年五十以後授傳法灌頂阿阇梨耶職位可令繼蜜教種性。哀哉嘆哉此道欲不傳者應斷法種。傳授之時宛如令持若赤子兩舌劍。宜知是心應授阿阇梨職位。不忍非器之人甘語言諾授是位。彼此會坐相更披露蜜教肝印。正教非嚴滅法之相自然將至。是罪所可得傳法阿阇梨也。十佛大日御前百千劫懺悔都不滅除。是以入室有勞弟子于非器之者更不可授是位者（云云）是章句在梵本。從經文並儀軌之外取離出所蜜納也。吾三衣箱底納置。亦在精進峰入室弟子沙門土心水師所（云云）

一金剛峰寺加東寺宗家大阿阇梨應眷務緣起第二十二　　右件寺者是少僧私所建立也。然而進官為御愿庭者也。宜知是心。吾弟子等中先成立長者東寺座主大阿阇梨耶一向應管攝。莫遺告誤得一知萬（云云）

一宀一山土心水師建立道場每朔可修避蛇法三個日夜緣起第二十三（此條不可令案內文書散）（眼守猶護己如肝云云）　　夫以避蛇法呂者是凡非所傳。金人秘要阿阇梨心肝口決也（具在別意）東寺代代大阿阇梨像想彼修法。乍每后夜唸誦畢為護身而已。籠道肝于精進峰。亦本尊海會安彼岫也。是秘密呂不語者不知。念煩千回也。不可

【現代漢語翻譯】現代漢語譯本：阿阇梨（Acharya，導師）應尋找世間純真之人，用善巧方便的言語引導他們脫離世俗。觀察他們的心意，讓他們出家入道，得度並受具足戒。待其年滿五十歲后，方可授予傳法灌頂阿阇梨的職位，使其能夠繼承密教的種性。可悲啊，可嘆啊！如果此法不傳，就等於斷絕了法的種子。傳授之時，要像讓他們手持兩刃劍一樣謹慎。應當瞭解其心性，才能授予阿阇梨的職位。不可因為不忍心拒絕不具備資格的人，就輕易答應授予此位。彼此會坐在一起，互相披露密教的核心秘密。如果正法不嚴謹，滅法的現象自然會到來。這是傳法阿阇梨所犯的罪過。即使在十方佛和大日如來（Mahavairocana）御前懺悔百千劫，也無法滅除。因此，入室弟子如果是不具備資格的人，更不可授予此位（等等）。這些章句在梵本中存在。是從經文和儀軌之外摘錄出來的秘密教義。我將它藏在三衣箱底。也在精進峰入室弟子沙門土心水師那裡（等等）。金剛峰寺（Kongōbuji Temple）和加東寺（Katōji Temple）宗家大阿阇梨應盡的職責緣起第二十二右述寺廟是少數僧人私自建立的。然而，它也進獻給朝廷作為祈願的場所。應當瞭解這一點。我的弟子中，先成立長者東寺座主大阿阇梨（Tō-ji Zasu Dai-Ajari），由他全權管攝。不要遺漏或誤報，要知一萬（等等）。宀一山土心水師建立道場，每月初一可修避蛇法三個日夜的緣起第二十三（此條不可讓案內文書散佈）（像守護自己的肝臟一樣守護自己的眼睛等等）所謂避蛇法，是凡夫俗子無法傳授的。這是金人的秘要，是阿阇梨的心肝口訣（具體內容在其他地方）。東寺歷代大阿阇梨都像想那樣修法。通常在每晚唸誦完畢后，爲了護身而修此法。將道的精髓隱藏在精進峰。也將本尊海會安放在那個山洞裡。這個秘密，不語之人不會知道。即使唸誦千遍也枉然。不可輕易傳授。

【English Translation】 English version: The Acharya (Acharya, teacher) should seek out pure-hearted individuals in the world, using skillful and expedient words to guide them away from worldly attachments. Observe their intentions, allowing them to renounce the world, enter the path, attain liberation, and receive the complete precepts. Only after they reach the age of fifty should they be granted the position of Dharma-transmitting Abhisheka Acharya, enabling them to inherit the lineage of Esoteric Buddhism. Alas, how lamentable! If this Dharma is not transmitted, it is equivalent to severing the seed of the Dharma. When transmitting, one should be as cautious as placing a double-edged sword in their hands. One should understand their nature before granting the position of Acharya. One should not lightly agree to grant this position out of reluctance to refuse someone unqualified. Those who sit together and mutually reveal the core secrets of Esoteric Buddhism. If the Proper Dharma is not strict, the phenomena of Dharma's decline will naturally arrive. This is the sin committed by the Dharma-transmitting Acharya. Even if one repents before the Ten Buddhas and Mahavairocana for hundreds of thousands of kalpas, it cannot be eradicated. Therefore, if an initiated disciple is unqualified, this position should not be granted (etc.). These verses exist in the Sanskrit text. They are secret teachings extracted from outside the sutras and rituals. I have hidden it at the bottom of my three-piece robe box. It is also with the Shramana Tushinmizu-shi, an initiated disciple at Mount Shōjin (etc.). The origin of the duties that the head Acharya of the Kongōbuji Temple and Katōji Temple should fulfill, number twenty-two The temple mentioned on the right was privately established by a few monks. However, it was also presented to the court as a place for prayer. This should be understood. Among my disciples, first establish the elder Tō-ji Zasu Dai-Ajari, who should be in charge of everything. Do not omit or misreport, know one and know all (etc.). The origin of the practice of the Bishadaṇa-vidhi for three days and nights every month, established by 宀一 Mountain Tushinmizu-shi, number twenty-three (This article should not be allowed to be scattered in the guidance documents) (Protect your eyes as you protect your liver, etc.) The Bishadaṇa-vidhi is not something that ordinary people can transmit. This is the secret essence of the golden man, the heart and liver oral transmission of the Acharya (the details are elsewhere). The successive head Acharyas of Tō-ji have practiced this method as they imagined it. Usually, after finishing the recitation every night, they practice this method to protect themselves. Hide the essence of the path in Mount Shōjin. Also, place the assembly of the principal deity in that cave. Those who do not speak this secret will not know it. Even if you recite it a thousand times, it will be in vain. It cannot be easily transmitted.

令專猥聞。得一知萬（云云）

一東寺座主大阿阇梨耶可護持如意寶珠緣起第二十四（此條章專不可令案文書散護守此法宛如傳法印契蜜語）

夫以如意寶珠是從無始以來非有龍肝鳳腦等。自然道理如來分身者也。或偏鳳肝龍腦（云云）是大虛言也。所以者何。自然道理如來分身。惟真實如意寶珠也。號自然道理如來分身者是任祖師大阿阇梨口決成生玉也。蜜之上蜜深之上深者。輒不注儀軌。是大日如來所說也。曰成生玉是能作性玉也。須以九種物為之。爾九種者。一佛舍利三十二粒。二未用他色沙金五十兩。三紫檀十兩。四白檀十兩。五百心樹沈十兩。六桑木沈十兩。七桃木沈十兩。八大唐香木沈十兩（謂香木沈以專名香木沈。不簡彼色唯以清凈用之）九漢桃木沈十兩也。是等之中沙金五十兩白銀五十兩（未用他色）以是合為壸。安置彼三十二粒舍利。即便永閉壸口誦封堅結。以彼六種香木沉入未用他色鐵臼舂之。以未用他色絹囊漏之七個度。其糟亦同春末入同囊漏之。如是乍無妨物未用他色以真漆丸之。等分合成奉入彼佛舍利壸。方圓合丸高下等分。如此之間大阿阇梨立屏風率清凈細工入居屏風之內可令合丸。彼細工之口含名香。專不雜語為丸之。亦大阿阇梨耶者同口含名香。誦不動真言三百遍。次

【現代漢語翻譯】現代漢語譯本：

謹遵指示。瞭解一件事就能通曉萬事（等等）。

東寺座主大阿阇梨耶可護持如意寶珠緣起第二十四（這一條尤其不可讓案卷文書散亂，要守護好此法，宛如傳承佛法的印契密語）。

所謂如意寶珠，是從無始以來就有的，並非龍肝鳳髓等物。它是自然道理的如來化身。或者說偏執于鳳肝龍腦（等等），都是虛妄之言。為什麼呢？因為自然道理的如來化身，才是真正的如意寶珠。稱作自然道理如來化身，是依仗祖師大阿阇梨口頭傳授而成的成生玉。這是秘密中的秘密，深奧中的深奧。不能輕易地寫在儀軌上。這是大日如來說的。所謂成生玉，是能產生作用的玉。必須用九種物品來製作。這九種物品是：一、佛舍利（Buddha's śarīra）三十二粒。二、未曾使用過的其他顏色的沙金五十兩。三、紫檀（red sandalwood）十兩。四、白檀（white sandalwood）十兩。五、百心樹沉香（agarwood from the 'hundred heart' tree）十兩。六、桑木沉香（agarwood from mulberry tree）十兩。七、桃木沉香（agarwood from peach tree）十兩。八、大唐香木沉香（agarwood from Tang Dynasty China）（這裡說的香木沉香，要用專有名詞香木沉香，不考慮它的顏色，只用清凈的）。九、漢桃木沉香（agarwood from Han Dynasty China）十兩。在這些材料中，沙金五十兩和白銀五十兩（未曾使用過的其他顏色），用它們合製成罐子。將那三十二粒舍利安置其中。然後永遠封閉罐口，誦唸封印堅固的咒語。將那六種香木沉香放入未曾使用過的其他顏色的鐵臼中舂搗。用未曾使用過的其他顏色的絹囊過濾七次。其殘渣也同樣舂末，放入同一個囊中過濾。這樣，只要沒有妨礙之物，就用未曾使用過的其他顏色的真漆將它們搓成丸。等分合成后，奉入那佛舍利罐中。使丸的方圓、高低都等分。在這期間，大阿阇梨設立屏風，帶領清凈的細工進入屏風之內，讓他們搓丸。那些細工口中含著名香。專門不說話，搓丸。大阿阇梨也同樣口含名香。誦唸不動明王真言（Acala-vidyārāja mantra）三百遍。然後

【English Translation】 English version:

I respectfully acknowledge your instructions. Understanding one thing leads to understanding everything (etc.).

The Origin of the Nyorai Hoju (Cintāmaṇi) Amulet, Carefully Protected by the Head Priest of Tō-ji Temple, the Great Ācārya, Chapter 24 (This chapter especially must not be allowed to be scattered among documents; this Dharma must be guarded as if it were the secret mantra of the Dharma transmission seal).

The Cintāmaṇi jewel has existed since beginningless time and is not made of things like dragon liver or phoenix brain. It is the embodiment of the natural principle of the Tathāgata (如來). To insist on phoenix liver or dragon brain (etc.) is a great falsehood. Why? Because the embodiment of the natural principle of the Tathāgata is the only true Cintāmaṇi jewel. Being called the embodiment of the natural principle of the Tathāgata means it is a 'Seisei-gyoku' (成生玉, 'becoming-life jewel') created through the oral transmission of the ancestral Great Ācārya. It is the most secret of secrets, the deepest of the deep. It should not be lightly written in ritual manuals. This was said by Mahāvairocana Tathāgata (大日如來). The 'Seisei-gyoku' is a jewel that can produce effects. It must be made with nine ingredients. These nine ingredients are: 1. Thirty-two grains of Buddha's śarīra (佛舍利). 2. Fifty ryō (両, a unit of weight) of unused placer gold of other colors. 3. Ten ryō of red sandalwood (紫檀). 4. Ten ryō of white sandalwood (白檀). 5. Ten ryō of agarwood (沈) from the 'hundred heart' tree (百心樹). 6. Ten ryō of agarwood from mulberry tree (桑木). 7. Ten ryō of agarwood from peach tree (桃木). 8. Ten ryō of agarwood from Tang Dynasty China (大唐香木) (When referring to agarwood, use the specific name 'agarwood'; do not consider its color, only use the pure form). 9. Ten ryō of agarwood from Han Dynasty China (漢桃木). Among these materials, fifty ryō of placer gold and fifty ryō of silver (unused and of other colors) are combined to make a jar. Place the thirty-two grains of śarīra inside. Then, permanently seal the jar's mouth, chanting a mantra to firmly seal it. Grind the six types of agarwood in an unused iron mortar. Filter it seven times through an unused silk bag. Grind the residue as well and filter it through the same bag. In this way, as long as there are no obstructing objects, roll them into balls with unused pure lacquer. Divide them equally and offer them into the jar containing the Buddha's śarīra. Make the balls equal in roundness, height, and depth. During this process, the Great Ācārya sets up a screen and leads pure artisans inside the screen to roll the balls. The artisans hold fragrant incense in their mouths. They do not speak, focusing solely on rolling the balls. The Great Ācārya also holds fragrant incense in their mouth. They chant the Acala-vidyārāja mantra (不動真言) three hundred times. Then

誦佛眼真言一千遍令為丸。亦未用他色以香油炬五方明燈。但真言雖滿咒遍及於事畢猶員外可誦之。亦同門之間以智行僧十五口立替。乍以一番二時為克限。結三個番不斷修法。此十五口僧者卻屏風三丈許也。雖同門僧不令知事心。造玉既畢而始從事發七個日夜之間不斷修法。此七個日夜法前後可神供。然後以寶珠入檜深箱安置寶臺。其寶臺者作水壇。其中敷細絹可立臺。壇回引五色糸。然後不求吉日更亦率五口智行僧親從大阿阇梨三時念誦。亦以五口僧內每時介子供。如是可滿百個日夜。十日之間神供。又彼寶珠至於滿百個日夜輒不可見大阿阇梨耶。何況他人可令見哉。滿百日。之後者以赤色九條衣可里此玉。亦大阿阇梨誦再拜言。口曰再拜而實拜三般。即手取玉頂戴可月輪觀行。然後玉乍里赤色袈裟大阿阇梨隨身每常歸命頂禮。出入前後左右可恃仰之。亦入室智行弟子不可令見知。假令雖見有箱不令見知寶珠所在。案道理意在大海底龍宮寶藏無數玉。然而如意寶珠為皇帝。方伺其實體自然道理釋迦分身也。以何知之。此玉從寶藏。通海龍王肝頸下。藏與頸不斷常住。或時出善風發云於四洲令生長萬物利益一切眾生。水府陸地萬物誰不蒙利益哉。而世間凡夫等任己愚口稱如意玉涌寶。彼海底玉常此通能作性寶珠御許

【現代漢語翻譯】現代漢語譯本：誦持佛眼真言一千遍，將其製成丸藥。也不要使用其他顏色，用香油點燃五方明燈。即使真言念滿，咒語遍及所有事情完畢，仍然可以由員外誦持。也可以由同門之間，以十五位具有智慧和德行的僧人輪流替代。暫且以一番兩次為期限。結三個番不斷地修法。這十五位僧人要用三丈左右的屏風隔開。即使是同門僧人，也不讓他們知道此事。玉造好之後，就開始從事連續七個日夜的修法。這七個日夜的修法前後都可以進行神供。然後將寶珠放入檜木製成的深箱中，安置在寶臺上。這個寶臺要做成水壇。其中鋪上細絹，可以立臺。壇的周圍拉上五色絲線。然後不必選擇吉日，也率領五位具有智慧和德行的僧人，親自跟隨大阿阇梨（Great Ācārya， महान आचार्य，偉大的導師）三時念誦。也以五位僧人中的每一位，在每個時辰供奉介子。這樣可以滿一百個日夜。十日之間進行神供。而且這顆寶珠，直到滿一百個日夜，大阿阇梨也不可以輕易示人，更何況是其他人呢。滿一百日之後，用紅色的九條衣包裹這塊玉。大阿阇梨誦經后再拜，口中說再拜，實際上拜了三次。然後用手取玉，頂戴，可以進行月輪觀行。然後玉暫時放在紅色袈裟里，大阿阇梨隨身攜帶，經常歸命頂禮。出入前後左右都可以依靠它。也不可讓入室的具有智慧和德行的弟子看見。即使看見了箱子，也不讓他們知道寶珠在哪裡。按照道理來說，這顆玉的意義在於海底龍宮有無數的寶藏。然而如意寶珠（Cintamani, चिन्तामणि，能實現願望的寶珠）是皇帝。正在觀察它的實體，這是自然的道理，是釋迦（Śākyamuni，शाक्यमुनि，釋迦牟尼佛）的分身。用什麼來知道這一點呢？這塊玉是從寶藏中，通過海龍王（Nāga, नाग，龍）的肝頸下得到的。藏在頸下，不斷常住。有時會發出善風，在四洲興起雲彩，使萬物生長，利益一切眾生。水府陸地的萬物，誰不蒙受利益呢？而世間的凡夫等人，憑著自己愚蠢的口，稱如意玉涌出寶藏。那海底的玉常常能通達，能作為具有效能的寶珠來御許。

【English Translation】 English version: Recite the Buddha Eye Dharani (Buddha Eye Mantra) one thousand times and make it into pills. Also, do not use other colors, but light five-direction bright lamps with sesame oil. Even if the Dharani is fully recited and the mantra pervades all matters, it can still be recited by a layman. It can also be done by fifteen monks with wisdom and practice from the same school, taking turns. Temporarily set a limit of two times per session. Conclude three sessions of continuous Dharma practice. These fifteen monks should be separated by a screen of about three zhang (丈，a unit of length). Even fellow monks should not be informed of the matter. After the jade is made, begin continuous Dharma practice for seven days and nights. Divine offerings can be made before and after these seven days and nights of Dharma practice. Then, place the precious pearl in a deep box made of cypress wood and place it on a precious platform. This precious platform should be made into a water altar. Lay fine silk on it, on which the platform can be erected. Draw five-colored threads around the altar. Then, without seeking an auspicious day, also lead five monks with wisdom and practice to personally follow the Great Ācārya (Great Teacher) in reciting three times a day. Also, each of the five monks should offer mustard seeds at each time. This can be done for a full hundred days and nights. Make divine offerings during the ten days in between. Moreover, this precious pearl should not be easily shown to the Great Ācārya until a full hundred days and nights have passed, let alone to others. After a hundred days, wrap this jade in a red nine-striped robe. The Great Ācārya recites and then bows again, saying 'bow again' but actually bowing three times. Then, take the jade with your hands, place it on your head, and practice the lunar wheel visualization. Then, the jade is temporarily placed in a red kasaya (袈裟，robe), and the Great Ācārya carries it with him, constantly taking refuge and bowing in reverence. It can be relied upon in all directions, whether entering or exiting. Also, the inner disciples with wisdom and practice should not be allowed to see it. Even if they see the box, do not let them know where the precious pearl is. According to reason, the meaning of this jade lies in the countless treasures in the Dragon Palace at the bottom of the sea. However, the Cintamani (Wish-fulfilling Jewel) is the emperor. Observing its essence, it is the natural principle, an incarnation of Śākyamuni (Sage of the Shakya Clan). How do we know this? This jade was obtained from the treasure, passing through the liver and neck of the Sea Dragon King (Nāga). Hidden under the neck, it constantly resides there. Sometimes it emits auspicious winds and raises clouds in the four continents, causing all things to grow and benefiting all living beings. Who among the myriad things in the water realm and on land does not receive benefit? But worldly ordinary people, relying on their own foolish mouths, call the wish-fulfilling jade a treasure that springs forth. That jade at the bottom of the sea can always communicate and can be used as a jewel with properties to be granted.

親近分德。所以可觀大阿阇梨曰歸命頂禮在大海龍王藏並肝頸如意寶珠權現大士等。三般誦之念觀可唸誦本尊真言。凡卻一切惡可為攀善性之心。是法呂大毗盧遮那經文也。雖然蜜之上蜜深之上深者。闕留秘句唯為阿阇梨心槧也。專不可令寫散。若是披露者蜜教不久。親弟子等之內彼心性不調者更不可令授知。代代座主阿阇梨耶。若自門弟子。若同門之內相弟子。並諸門徒眾等之中。能者看定。以怨親平等觀行。可令預護。若簡付法弟子等中者涉枝枝不留大阿阇梨耶手。移門門以被披露不信者。遂可為淡道自然隱沒。因玆密教將滅。然則猶為東寺座主長者之人必應付屬。彼擬付屬之日三個日洗浴觀念兩部諸尊。亦觀驚普天之下率土之上冥官眾發起四無量觀付屬而已。雖慈父母勿令知之。如此秘密即是護三蜜教肝性也。但大唐大師阿阇梨耶所被付屬能作性如意寶珠載頂渡大日本國勞籠名山勝地既畢。彼勝地者所謂精進峰士心水師修行之岫東嶺而已。努力努力勿令知後人彼處。是以蜜教劫榮末徒博延（復東寺大經藏佛舍利大阿阇梨須如守惜傳法印契蜜語。勿令一粒他散。是即如意寶珠。是即護道。以何言之。彼能作玉心本之故）

一若有末世兇婆非禰等擬破蜜華園應修法緣起第二十五

夫以昔南天竺國有一兇

【現代漢語翻譯】現代漢語譯本親近殊勝的功德。因此可以瞻仰偉大的阿阇梨（Acharya，導師），即歸命頂禮于藏身大海的龍王，以及如同肝頸般珍貴的如意寶珠所權現的大士等。三次誦唸，心中觀想，可以唸誦本尊的真言。凡是去除一切罪惡，都可以生起攀緣善良本性的心。這是出自《大毗盧遮那經》（Mahavairocana Sutra）的經文。雖然是秘密中的秘密，深奧中的深奧，但省略了秘密的語句，只為阿阇梨的心意而作。絕對不可以隨意抄寫散佈。如果泄露出去，密教很快就會衰敗。對於親近的弟子等，如果他們的心性不調順，更不可以傳授告知。要代代相傳，由座主阿阇梨來傳授。無論是自己的門下弟子，還是同門之內的師兄弟，以及所有的門徒大眾等，要仔細觀察，以怨親平等的態度來觀行，可以讓他們預先守護。如果在選擇傳法的弟子等之中，涉及到旁枝末節，就不要經過大阿阇梨的手。如果轉移到其他門派，被不相信的人泄露，那麼密教就會逐漸衰退，自然隱沒。因此密教將會滅亡。然而，仍然要將密法傳給東寺的座主或德高望重之人。在準備傳授的那天，要用三個整天的時間洗浴，觀念兩部的諸位本尊，也要觀想普天之下、大地之上的冥官眾，發起四無量心，然後才能傳授。即使是慈愛的父母，也不要讓他們知道。如此秘密，就是守護三密教（身、語、意）的關鍵。大唐的大師阿阇梨所傳授的，能夠成就一切的如意寶珠，被頂戴著渡過大海來到日本國，在勞籠名山勝地已經安置完畢。那處勝地，就是所謂的精進峰、士心水師修行的山峰東嶺。努力啊努力，不要讓後人知道那個地方。因此，密教的興盛衰敗，末世的徒眾們要廣泛傳播（再次強調，東寺大經藏的佛舍利，大阿阇梨必須像守護眼睛一樣珍惜，傳法的印契和密語，不要讓他人得到一粒。這就是如意寶珠，這就是守護正道。用什麼來證明呢？因為它能成就玉心根本的緣故）。

一、如果有末世兇惡的婆非禰（可能是指某種邪惡勢力）等，想要破壞密教的華園，應當修習法緣起第二十五。

從前，在南天竺國，有一個兇惡的...

【English Translation】 English version Draw near to distinguished merits. Therefore, one can contemplate the great Acharya (teacher), that is, taking refuge and prostrating to the Dragon King who dwells in the great ocean, and the great Bodhisattva manifested by the wish-fulfilling jewel as precious as the liver and neck. Recite three times, contemplate in the mind, and one can recite the mantra of the principal deity. All that removes all evils can give rise to a mind that clings to the nature of goodness. This is a passage from the Mahavairocana Sutra. Although it is the secret of secrets, the profound of the profound, the secret phrases are omitted, only for the Acharya's intention. It must not be copied and disseminated casually. If it is revealed, the esoteric teachings will soon decline. Among the close disciples, if their minds are not harmonious, they must not be taught or informed. It must be passed down from generation to generation by the abbot Acharya. Whether it is one's own disciple, or a fellow disciple within the same school, as well as all the disciples, observe carefully, and cultivate with an attitude of equality towards enemies and relatives, so that they can protect it in advance. If, among the disciples selected to receive the Dharma, there are those involved in side issues, do not let it pass through the hands of the great Acharya. If it is transferred to other schools and revealed to those who do not believe, then the esoteric teachings will gradually decline and naturally disappear. Therefore, the esoteric teachings will perish. However, it is still necessary to transmit the secret Dharma to the abbot of Tō-ji (Eastern Temple) or a person of high virtue. On the day of preparation for transmission, one must bathe for three full days, contemplate the deities of both mandalas, and also contemplate the deities of the netherworld above and below the heavens, and generate the four immeasurable minds before transmitting. Even loving parents should not be informed. Such secrecy is the key to protecting the three secrets (body, speech, and mind) of the esoteric teachings. The wish-fulfilling jewel that can accomplish everything, transmitted by the great Tang Dynasty master Acharya, was carried across the sea to Japan and has been placed in the sacred site of Mount Rōrō. That sacred site is the so-called Peak of Diligence, the eastern ridge of the mountain where the Shishinsui masters practice. Strive, strive, do not let future generations know that place. Therefore, the prosperity and decline of the esoteric teachings, the disciples of the degenerate age should widely propagate (again emphasizing that the Buddha's relics in the great sutra repository of Tō-ji, the great Acharya must cherish like protecting his eyes, the mudras and secret words of transmission, do not let others obtain even a grain. This is the wish-fulfilling jewel, this is the protection of the path. How to prove it? Because it can accomplish the root of the jade heart).

If there are evil Bhiksuni (possibly referring to some evil forces) in the degenerate age who want to destroy the flower garden of esoteric teachings, one should practice the twenty-fifth chapter on the arising of Dharma conditions.

In the past, in the country of South India, there was an evil...

婆一非禰等破是蜜園華。爾時華園門徒之中有一強信者。修奧砂子平法呂七個日夜。彌亦次次修員度者。彼兇婆等自退為蜜華園安寂也。是以末世阿阇梨耶宜知是由必應勤守彼法呂。彼法呂者在入室弟子宀一山精進嶺土心水師之竹木目底。然則大阿阇梨耶是道惜護宛如傳法灌頂阿阇梨職位印契。凡須傳法印契蜜語並調兇婆法呂輒不可授非器心不調者。若如是道任己私心無簡授放之時。諸尊護法天等俱共非聽。于大阿阇梨為大災矣。選覓善人授放之時俱共為大歡喜令續法性種。所以阿阇梨存心肝槧待覓器人可非斷蜜教之子。當知易得難大阿阇梨位。豈應非用心哉。是以非可令傳法印蜜語猥雜　　右件遺書努力不得違失故告　　承知二年三月十五日　　入唐求法妙門空海　　（編者曰。右御遺告一卷。以高野山御影堂所藏正本為原本。兼以同御影堂所藏紺紙金字本。並江州石山寺所藏榮海法印杲寶法印等傳授本。及其他數本校合畢。今所出本文全依御影堂正本。不增損一字。間有誤字不得止改者悉標之冠注。冠註記云一本者指紺紙金字本及石山本等）

【現代漢語翻譯】現代漢語譯本：婆一非禰等破壞的是蜜園的花朵。當時，在花園的門徒中有一位強信者，修習奧砂子平法呂七個日夜。彌亦次第修習員度者。那些兇婆等自然退去，爲了蜜華園的安寧寂靜。因此，末世的阿阇梨耶（Acharya，導師）應該知道，務必勤奮守護那些法呂。那些法呂位於入室弟子住所的一山精進嶺土心水師的竹木目底。然而，大阿阇梨耶（Great Acharya，偉大的導師）應當珍惜守護此道，宛如傳法灌頂阿阇梨的職位印契。凡是需要傳授的法印、印契、密語以及調伏兇婆的法呂，都絕不可以傳授給非器之人或心性不調之人。如果像這樣隨自己私心，不加選擇地隨意傳授，諸位護法天等都會共同譴責，對於大阿阇梨來說就是大災難了。選擇尋找善良之人傳授的時候，大家都會共同歡喜，令佛法傳承不斷。所以，阿阇梨（Acharya，導師）要存心尋找堪當重任之人，不可斷絕密教的傳承。應當知道，容易得到的是職位，難得的是大阿阇梨（Great Acharya，偉大的導師）的地位，豈能不用心呢？因此，不可以讓傳法印、密語等變得雜亂。右側的遺書務必努力遵守，不得違背，特此告知。承知二年三月十五日入唐求法妙門空海（編者註：右側的御遺告一卷，以高野山御影堂所藏正本為原本，同時參考了同御影堂所藏紺紙金字本，以及江州石山寺所藏榮海法印、杲寶法印等傳授本，以及其他數個版本進行校對。現在所出的文字完全依據御影堂正本，不增減一字。其中如有誤字不得不修改的，都標上了冠注。冠注中記為『一本』的，指的是紺紙金字本及石山本等）

【English Translation】 English version: 'Po yi fei ni deng' destroys the flowers of the honey garden. At that time, among the disciples of the flower garden, there was a strong believer who practiced the 'Aosha Zi Ping Fa Lü' for seven days and nights. 'Mi yi' also practiced 'Yuan Du Zhe' in sequence. Those fierce 'Po' and others naturally retreated, for the peace and tranquility of the honey flower garden. Therefore, the Acharya (teacher) of the degenerate age should know that they must diligently guard those 'Fa Lü'. Those 'Fa Lü' are located at the bamboo and wood bottom of the 'Yi Shan Jing Jin Ling Tu Xin Shui Shi' in the residence of the initiated disciple. However, the Great Acharya (great teacher) should cherish and protect this path, just like the Dharma transmission and Abhisheka Acharya's position seal. All Dharma seals, seals, secret words, and 'Fa Lü' for subduing fierce 'Po' that need to be transmitted must never be transmitted to unqualified people or those with untamed minds. If one transmits indiscriminately according to one's own selfish desires, all the Dharma protectors and deities will jointly condemn it, which would be a great disaster for the Great Acharya. When selecting and seeking good people to transmit to, everyone will rejoice together, ensuring the continuation of the Dharma lineage. Therefore, the Acharya (teacher) should seek out capable people with sincerity and not cut off the lineage of the esoteric teachings. One should know that it is easy to obtain a position, but difficult to obtain the position of Great Acharya (great teacher). How can one not be mindful? Therefore, one should not allow the Dharma transmission seals and secret words to become mixed up. The testament on the right must be diligently followed and not violated. This is hereby notified. March 15th, the second year of Chengzhi Kukai, who entered Tang to seek the Dharma (Editor's note: This volume of the Imperial Testament on the right is based on the original held at Koyasan Okunoin, and cross-referenced with the gold-lettered version on dark blue paper also held at Okunoin, as well as the transmission versions of Ronghai Fain and Gaobao Fain held at Ishiyama-dera Temple in Omi Province, and several other versions. The text now presented is entirely based on the original at Okunoin, without adding or subtracting a single word. Any erroneous characters that had to be corrected are marked with a superscript note. A superscript note indicating 'one version' refers to the gold-lettered version on dark blue paper and the Ishiyama version, etc.)