T77n2433真言付法纂要抄

《大正藏》第77卷No.2433 No. 2433

真言付法纂要抄

夫真言付法相承。明在經傳。雖云有披尋之煩。何更可注縎乎。而今祇奉令旨。俯仰恭命。聊記時代之年歲。偏備等閑之照覽（矣）」天竺。　　第一高祖。常住三世凈妙法身法界體性智摩訶毗盧遮那如來。　　第二傳法祖。金剛薩埵菩薩。　　第三祖。龍猛菩薩。　　第四祖。龍智菩薩。　　第五祖。金剛智三藏。　　善無畏三藏。　　大唐。　　第六祖。大辯正廣智不空三藏。　　一行阿闇梨。　　第七祖。法諱惠果。　　日本。　　第八祖。弘法大師。　　第一高祖。法身大毗盧遮那如來。與自眷屬法身如來。于秘密法界心殿中自受法樂故。常恒不斷演說此自內證智三摩地法。具如金剛頂經說。若準釋迦說教次第。法華經后。說真言教故。金剛頂瑜伽三十七尊出生義云。起化城以接之。由糞除以誘之。及於大種姓人法像已熟三秘密教說。時方至。遂卻住自受用身據色究竟天宮。入不空王三昧。普集諸聖賢。削地位之漸階。開等妙之頓旨。　　第二祖。金剛薩埵。親對法身如來海會。受灌頂職位則說自證三密門。以獻盧舍那及一切如來。便請加持教敕。毗盧舍那如來言。汝等將來於無量世界

【現代漢語翻譯】現代漢語譯本《大正藏》第77卷No.2433 No. 2433 真言付法纂要抄真言付法相承，在經傳中明確記載。雖然說有披閱尋找的麻煩，又何必再註釋呢？而今只是奉行命令，恭敬地聽從，姑且記錄時代年歲，以備等閑之時的查閱（罷了）。天竺（India）。第一高祖。常住三世凈妙法身法界體性智摩訶毗盧遮那如來（Mahavairocana Tathagata，大日如來）。第二傳法祖。金剛薩埵菩薩（Vajrasattva Bodhisattva）。第三祖。龍猛菩薩（Nagarjuna Bodhisattva）。第四祖。龍智菩薩（Nagabodhi Bodhisattva）。第五祖。金剛智三藏（Vajrabodhi Tripitaka）。善無畏三藏（Subhakarasimha Tripitaka）。大唐（Great Tang Dynasty）。第六祖。大辯正廣智不空三藏（Amoghavajra Tripitaka）。一行阿闇梨（Yi Xing Ajari）。第七祖。法諱惠果（Huiguo）。日本（Japan）。第八祖。弘法大師（Kobo Daishi）。第一高祖。法身大毗盧遮那如來（Dharmakaya Mahavairocana Tathagata），與自己的眷屬法身如來，在秘密法界心殿中自受法樂，因此常恒不斷地演說此自內證智三摩地法。詳細情況如《金剛頂經》（Vajrasekhara Sutra）所說。如果按照釋迦（Sakyamuni）說教的次第，在《法華經》（Lotus Sutra）之後，說真言教，所以《金剛頂瑜伽三十七尊出生義》說：『建立化城來接引，用清除糞穢來誘導。』等到大種姓人法像已經成熟，就說三秘密教。時機成熟，於是退居自受用身，佔據色究竟天宮，入不空王三昧（Amogharaja Samadhi），普遍聚集諸聖賢，削減地位的漸進階梯，開啟等妙的頓悟宗旨。第二祖。金剛薩埵（Vajrasattva），親自面對法身如來海會，接受灌頂職位，於是說自證三密門，以獻給盧舍那（Locana）及一切如來，便請求加持教敕。毗盧舍那如來（Vairocana Tathagata）說：『你們將來在無量世界

【English Translation】 English version 《Taisho Tripitaka》Vol. 77 No. 2433 No. 2433 True Word Dharma Lineage Compilation The Dharma transmission of True Word (Shingon) is clearly recorded in scriptures. Although it may seem troublesome to search through them, why add further annotations? Now, I simply follow the command, respectfully obeying, and briefly record the years of the era for easy reference (that's all). India. First Supreme Ancestor: The eternally abiding, pure and wondrous Dharmakaya (Dharma Body), the Wisdom of the Essence of the Dharmadhatu (Realm of Dharma), Mahavairocana Tathagata (Great Illuminating Buddha). Second Dharma Transmission Ancestor: Vajrasattva Bodhisattva (Diamond Being Bodhisattva). Third Ancestor: Nagarjuna Bodhisattva (Dragon Tree Bodhisattva). Fourth Ancestor: Nagabodhi Bodhisattva (Dragon Wisdom Bodhisattva). Fifth Ancestor: Vajrabodhi Tripitaka (Diamond Wisdom Tripitaka). Subhakarasimha Tripitaka (Pure Action Lion Tripitaka). Great Tang Dynasty. Sixth Ancestor: Amoghavajra Tripitaka (Unfailing Diamond Tripitaka). Yi Xing Ajari (One Line Acharya). Seventh Ancestor: Dharma name Huiguo (Wisdom Fruit). Japan. Eighth Ancestor: Kobo Daishi (Great Teacher Who Propagated the Dharma). First Supreme Ancestor: Dharmakaya Mahavairocana Tathagata (Dharma Body Great Illuminating Buddha), together with his retinue of Dharmakaya Tathagatas, enjoys the Dharma bliss in the secret Dharmadhatu Mind Palace. Therefore, he constantly and continuously expounds this self-realized Wisdom Samadhi Dharma. As described in detail in the Vajrasekhara Sutra (Diamond Peak Sutra). If we follow the order of Sakyamuni's teachings, the True Word teachings are taught after the Lotus Sutra. Therefore, the 'Meaning of the Birth of the Thirty-Seven Deities of Vajrasekhara Yoga' says: 'Establish a transformation city to receive them, and use the removal of filth to guide them.' When the Dharma images of people of great lineage are mature, the Three Secrets teachings are taught. When the time is right, he retreats to his self-enjoyment body, occupies the Akanistha Heaven Palace, enters the Amogharaja Samadhi (Unfailing King Samadhi), universally gathers all the sages and worthies, reduces the gradual steps of position, and opens the sudden enlightenment of equal and wonderful purpose. Second Ancestor: Vajrasattva (Diamond Being), personally faces the Dharmakaya Tathagata assembly, receives the initiation position, and then speaks the self-realized Three Secrets Gate, to offer to Locana (Light) and all the Tathagatas, and then requests blessing and instruction. Vairocana Tathagata (Illuminating Buddha) says: 'You will in the future in immeasurable worlds

。為最上乘者。令得現生世出世間悉地成就。具如經說。　　第三祖。昔釋迦如來掩化之後。八百年中。有一大士。名龍猛菩薩。跡誕南天竺。化被五印。尋本則妙云如來（阿彌陀）現跡則位登歡喜。或游邪林。而同塵同事。或建正幢以宣揚佛威。作千部論。摧邪顯正。上游四王自在處。下入海中龍宮。誦持所有一切法門。遂則入南天鐵塔中。親受金剛薩埵灌頂。誦持此秘密最上曼荼羅教。流傳人間。楞伽經。及摩耶經等。釋迦如來所懸記。則是人也。　　第四祖。龍智菩薩。即龍猛菩薩付法之上足也位登聖地。神力難思。德被五天。名薰十方。上天入地無礙自在。或住南天竺弘法利人。或游師子國勸接有緣。貞元錄云。龍樹菩薩弟子名龍智。年七百餘歲。今猶見在南天竺國。傳授金剛頂瑜伽經。及毗盧舍那總持陀羅尼法門。五部灌頂諸佛秘密之藏。及諸大乘經論等。亦大辯正三藏表制集曰。昔毗盧舍那佛。以瑜伽無上秘密最大乘教傳於金剛薩埵。金剛薩埵。數百歲方得龍猛菩薩傳授（焉）龍猛又數百歲。乃傳龍智阿阇梨。龍智又數百歲傳金剛智阿阇梨。及不空阿阇梨。大師云。彼龍智菩薩。年九百餘歲。面藐三十計。今見住南天竺國。流傳此宗（矣）。　　第五祖。金剛智。年三十一。往南天竺。承事龍智阿

【現代漢語翻譯】現代漢語譯本：爲了最上乘的修行者，使其在現世獲得世間和出世間的悉地（成就），正如經文所說。

第三祖：過去釋迦如來涅槃之後八百年，有一位大士，名叫龍猛菩薩（Nāgārjuna），降生於南天竺（South India），教化遍及五印（Five regions of India）。追溯其本源，則是妙云如來（Wonderful Cloud Tathagata，即阿彌陀佛，Amitābha）的示現，從顯現的跡象來看，已證得歡喜地（Pramudita）。有時遊走于邪林，與凡塵俗事相同；有時建立正法之幢，宣揚佛的威德。他撰寫了千部論著，摧伏邪說，彰顯正法。上至四天王（Four Heavenly Kings）的自在之處遊歷，下至進入海中龍宮。誦持所有一切法門，於是進入南天的鐵塔中，親自接受金剛薩埵（Vajrasattva）的灌頂，誦持這秘密最上的曼荼羅（Mandala）教法，流傳於人間。《楞伽經》（Laṅkāvatāra Sūtra）和《摩耶經》（Māyā Sūtra）等經典中，釋迦如來所懸記的那個人，就是他。

第四祖：龍智菩薩（Nāgabodhi），是龍猛菩薩傳法的最傑出弟子，已證得聖地，神力不可思議，恩德遍及五天（Five regions of India），名聲遠揚十方。上天入地，無礙自在。有時住在南天竺弘揚佛法，利益眾生；有時遊歷師子國（Lion Country，即斯里蘭卡，Sri Lanka），勸導接引有緣之人。《貞元錄》記載，龍樹菩薩（Nāgārjuna）的弟子名叫龍智，年七百多歲，如今仍然在南天竺國，傳授《金剛頂瑜伽經》（Vajraśekhara Yoga Tantra）以及《毗盧舍那總持陀羅尼法門》（Vairocana Dhāraṇī）。五部灌頂（Fivefold Initiation）是諸佛秘密之藏，以及諸大乘經論等。《大辯正三藏表制集》也說，過去毗盧舍那佛（Vairocana Buddha）將瑜伽無上秘密最大乘教法傳給金剛薩埵（Vajrasattva），金剛薩埵數百年後才傳給龍猛菩薩，龍猛又數百年才傳給龍智阿阇梨（Nāgabodhi Ācārya），龍智又數百年傳給金剛智阿阇梨（Vajrabodhi Ācārya）和不空阿阇梨（Amoghavajra Ācārya）。大師說，那位龍智菩薩，年九百多歲，面貌像三十歲，現在住在南天竺國，流傳此宗。

第五祖：金剛智（Vajrabodhi），三十一歲時，前往南天竺，承事龍智阿阇梨（Nāgabodhi Ācārya）。

【English Translation】 English version: For the most supreme practitioners, enabling them to attain both worldly and supramundane Siddhi (accomplishments) in this very life, as described in the scriptures.

The Third Patriarch: In the past, eight hundred years after the Parinirvana of Śākyamuni Tathāgata, there was a great Bodhisattva named Nāgārjuna, born in South India, whose teachings spread throughout the Five Regions of India. Tracing his origin, he is a manifestation of Wonderful Cloud Tathagata (Āmítābha), and from his manifested signs, he has attained the Joyful Ground (Pramudita). Sometimes he wanders in heretical forests, mingling with worldly affairs; sometimes he establishes the banner of the true Dharma, proclaiming the Buddha's majestic power. He composed thousands of treatises, refuting heresies and revealing the true Dharma. He travels up to the abodes of the Four Heavenly Kings and down into the Dragon Palace in the ocean. Reciting and upholding all Dharma methods, he then enters the Iron Tower in South India, personally receiving the initiation of Vajrasattva, reciting and upholding this secret and supreme Mandala teachings, spreading them in the human realm. The one foretold by Śākyamuni Tathāgata in scriptures such as the Laṅkāvatāra Sūtra and the Māyā Sūtra is none other than him.

The Fourth Patriarch: Nāgabodhi, is the most outstanding disciple to whom Nāgārjuna transmitted the Dharma. He has attained the holy ground, his spiritual powers are inconceivable, his virtue covers the Five Regions of India, and his name is known in the ten directions. He ascends to the heavens and enters the earth, with unobstructed freedom. Sometimes he resides in South India, propagating the Dharma and benefiting beings; sometimes he travels to the Lion Country (Sri Lanka), guiding and receiving those with affinity. The Zhenyuan Record states that Nāgārjuna's disciple is named Nāgabodhi, over seven hundred years old, and still resides in South India, transmitting the Vajraśekhara Yoga Tantra and the Vairocana Dhāraṇī. The Fivefold Initiation is the secret treasury of all Buddhas, as well as the Great Vehicle Sutras and Treatises. The 'Collected Records of the Great Debates of the Tripiṭaka' also states that in the past, Vairocana Buddha transmitted the supreme secret of Yoga, the greatest Mahayana teachings, to Vajrasattva, who after several hundred years transmitted them to Nāgārjuna, who after several hundred years transmitted them to Nāgabodhi Ācārya, who after several hundred years transmitted them to Vajrabodhi Ācārya and Amoghavajra Ācārya. The Master said that Nāgabodhi is over nine hundred years old, with the appearance of a thirty-year-old, and now resides in South India, propagating this school.

The Fifth Patriarch: Vajrabodhi, at the age of thirty-one, went to South India to serve Nāgabodhi Ācārya.

阇梨。經七年受學金剛頂瑜伽經。及毗盧遮那總持陀羅尼法門。諸大乘經典。並五明論。受五部灌頂諸佛秘密之藏。無不通達。兼解九十四書。尤工秘術。妙閑粉繪。每至飯食。天廚自陳。金剛薩埵。常現於前。觀音菩薩。應現而作是言。汝之所學。今已成就。可往大唐國禮謁文殊師利菩薩。彼國於汝有緣。宜往傳教。濟度群生。承是聖告。遂入大唐。開元八年（配養老四年。佛滅度后。經千六百十九年。金剛界大法。始來漢土）初到東都。所有事意。一一奏聞。奉敕處分使令安置四事供養。於是廣弘秘教建曼荼羅。依法作成。皆感靈瑞。沙門一行。欽斯秘法。數就諮詢。和尚一一指陳。復為立壇灌頂（唐朝灌頂此時始矣）一行敬受此法。請譯流通。十一年。翻譯瑜伽唸誦法四卷。七俱胝經等。十八年。譯出曼殊師利五字心。及觀自在瑜伽法要。秘教流傳。寔斯人（矣）又一時亢旱連月。玄宗皇帝。軫慮納惶。即令和尚祈雨。和尚于大薦福寺廊下結壇。密誦真言。食頃從壇中龍頭出現。和尚申手把投龍頭。須臾放卻其龍。直突廊宇騰空。雷電震地。雨霈然洪澍。淹日不息。皇帝恐其漂物。更令止雨。所譯經。都一十一卷。併入開元釋教錄。及貞元新定釋教錄。見行於世。種種靈驗。兩國珍敬等。具載本朝傳。不勞煩述

【現代漢語翻譯】現代漢語譯本：阿阇梨（Acharya，意為導師）。他用了七年時間學習《金剛頂瑜伽經》（Vajrasekharayoga Tantra）和《毗盧遮那總持陀羅尼法門》（Vairocana Dharani Dharma），以及各種大乘經典和五明論（Panchavidya）。他接受了五部灌頂（Five Abhisheka），精通諸佛的秘密藏，沒有不通達的。他還精通九十四種文字，尤其擅長秘術，精通繪畫。每到吃飯時，天廚自然陳設。金剛薩埵（Vajrasattva）常常顯現在他面前。觀音菩薩（Avalokitesvara）應現並說：『你所學的，現在已經成就。可以前往大唐國禮拜文殊師利菩薩（Manjushri）。那個國家與你有緣，應該去那裡傳教，濟度眾生。』他接受了這個神聖的指示，於是進入大唐。開元八年（相當於配養老四年，佛陀涅槃后一千六百一十九年，金剛界大法才開始傳入漢地），他初到東都（Luoyang）。他將所有的事情一一稟告。皇帝下令安排他的住所，並提供四事供養。於是他廣泛弘揚秘教，建立曼荼羅（Mandala），依法作成，都感應到靈瑞。沙門一行（Yi Xing）欽佩這種秘法，多次向他請教。和尚一一指點，併爲他設立壇場進行灌頂（唐朝的灌頂就是從這個時候開始的）。一行恭敬地接受了這個法，請求翻譯流通。開元十一年，他翻譯了《瑜伽唸誦法》四卷、《七俱胝經》等。開元十八年，他譯出了《曼殊師利五字心》（Manjushri Five-Syllable Mantra）和《觀自在瑜伽法要》（Avalokitesvara Yoga Essentials）。秘教的流傳，確實是這個人（的功勞）。又有一段時間，發生嚴重的旱災，持續數月。玄宗皇帝（Emperor Xuanzong）憂慮不安，於是命令和尚祈雨。和尚在大薦福寺（Da Jianfu Temple）的廊下結壇，秘密誦持真言。一會兒，從壇中的龍頭出現。和尚伸手抓住龍頭，須臾放開那條龍，那龍直接衝破廊宇騰空而起，雷電震動大地，大雨傾盆而下，連續幾天不停。皇帝擔心洪水會沖走東西，又命令他停止下雨。他所翻譯的經典，總共一十一卷，都收入了《開元釋教錄》（Kaiyuan Buddhist Canon）和《貞元新定釋教錄》（Zhenyuan Newly Revised Buddhist Canon），在世間流傳。種種靈驗的事蹟，兩國都非常珍視和尊敬，這些都記載在本朝的傳記中，無需在此贅述。

【English Translation】 English version: Acharya (teacher). He spent seven years studying the Vajrasekharayoga Tantra (Diamond Peak Yoga Sutra) and the Vairocana Dharani Dharma (Vairocana's Great Light Mantra Dharma), as well as various Mahayana sutras and the Panchavidya (Five Sciences). He received the Five Abhisheka (Five Empowerments), mastering the secret treasury of all Buddhas, with nothing he did not understand. He was also proficient in ninety-four scripts, especially skilled in esoteric arts and adept at painting. Every time it was mealtime, heavenly cuisine would naturally be presented. Vajrasattva (Diamond Being) often appeared before him. Avalokitesvara (The Observer of Sounds) manifested and said: 'What you have learned has now been accomplished. You may go to the Great Tang Dynasty to pay homage to Manjushri (Gentle Glory Bodhisattva). That country has a karmic connection with you, and you should go there to propagate the teachings and save sentient beings.' Accepting this sacred instruction, he entered the Great Tang. In the eighth year of the Kaiyuan era (equivalent to the fourth year of Peilao, 1619 years after the Buddha's Nirvana, the Great Dharma of the Diamond Realm began to enter the Han lands), he first arrived in Dongdu (Eastern Capital, Luoyang). He reported all matters in detail. The emperor ordered that his residence be arranged and that the four requisites be provided. Thereupon, he widely propagated the esoteric teachings, established mandalas (sacred diagrams), and created them according to the Dharma, all of which evoked auspicious responses. The monk Yi Xing (One Practice) admired this esoteric Dharma and frequently consulted him. The monk instructed him in detail and established an altar for him to receive the Abhisheka (Empowerment) (the Abhisheka of the Tang Dynasty began at this time). Yi Xing respectfully received this Dharma and requested its translation and circulation. In the eleventh year of Kaiyuan, he translated four volumes of the Yoga Recitation Method and the Sapta Koti Buddha Mother Sutra, etc. In the eighteenth year of Kaiyuan, he translated the Manjushri Five-Syllable Mantra and the Avalokitesvara Yoga Essentials. The propagation of the esoteric teachings was truly due to this person. At one time, there was a severe drought that lasted for months. Emperor Xuanzong (Mysterious Ancestor Emperor) was worried and anxious, so he ordered the monk to pray for rain. The monk established an altar in the corridor of Da Jianfu Temple (Great Jianfu Temple) and secretly recited mantras. After a while, a dragon's head appeared from the altar. The monk reached out and grabbed the dragon's head, and after a moment, he released the dragon. The dragon broke through the corridor and soared into the sky, thunder and lightning shook the earth, and heavy rain poured down, continuing for days without stopping. The emperor, fearing that the flood would wash away things, ordered him to stop the rain. The sutras he translated, totaling eleven volumes, were all included in the Kaiyuan Buddhist Canon and the Zhenyuan Newly Revised Buddhist Canon, and are circulating in the world. Various miraculous events, treasured and respected by both countries, are recorded in the biographies of this dynasty and need not be repeated here.

。善無畏三藏。是龍智菩薩弟子。金剛智三藏之同門也。舍寶位入道林。神氣清靈。道業怪著。精進通禪惠。妙達總持。三藏教門。一心遊入五天諸國。久播芳名。大悲利生。有緣東漸。乃至依北天竺乾陀羅城王請。于金粟王所造塔邊。求聖加被。此供養法。忽現空中。金字炳然。遂便寫取。即與其王。途至北印土境。響震摩訶支那。皇帝蒐集賢良。發使迎接。以開元四景辰大赍梵篋來達長安。初于興福寺南院安置。次後五年（丁已）于菩提院譯虛空藏求聞持法一卷。十二年隨賀入洛。于大福光寺安置。遂為沙門一行釋大日經一部七卷。蘇悉地。蘇婆呼兩部經。三藏性受恬簡靜慮恬神。時開禪觀。獎勸初學。慈悲作念。接誘無虧。人或問疑。割折無滯。　　第六祖。大辨正廣智不空三藏和尚者。南天竺國人也。年甫十四。見金剛智三藏。而師事之。二十四年。不離左右。如影隨形。開元八年。方至東洛。二十一年。悉受五部瑜伽。始自二十歲迄于從心五十餘年。每日四時道場唸誦。上升御殿。下至幾蹋。剎那之頃曾無間焉。開元二十九年秋。先師厭代。入塔之後有詔。令赍國信使師子國。未逾一年。到師子國。國王郊迎宮中。七日供養。便令安置佛牙寺。即奉遇龍智阿阇梨。即授以十八會金剛頂瑜伽十萬頌經。並大

【現代漢語翻譯】現代漢語譯本：善無畏三藏（Śubhakarasiṃha，意為『善於無畏』），是龍智菩薩（Nāgabodhi）的弟子，與金剛智三藏（Vajrabodhi）是同門師兄弟。他捨棄了王子的尊位，進入佛法修行的場所。他的精神氣質清明而靈動，在佛法事業上的成就非常突出。他精進修行，通達禪定智慧，巧妙地領悟了總持（dhāraṇī）。對於三藏（Tripiṭaka）的教義，他一心深入研究，遊歷了印度各處。他的美名流傳已久，以大慈悲心利益眾生。因緣成熟，佛法開始向東方傳播。他應北印度乾陀羅（Gandhāra）城國王的邀請，在金粟王建造的佛塔旁，祈求聖者的加持。這時，關於供養的方法忽然出現在空中，金色的文字閃耀著光芒。於是他便抄錄下來，交給了國王。在前往北印度的途中，他的名聲響徹摩訶支那（Mahācīna，古代對中國的稱謂）。中國的皇帝搜尋賢才，派遣使者迎接他。在開元四年，使者帶著裝有梵文經典的箱子抵達長安。最初，他被安置在興福寺的南院。五年後（丁巳年），他在菩提院翻譯了《虛空藏求聞持法》（Ākāśagarbha dhāraṇī）一卷。開元十二年，他跟隨使者前往洛陽，被安置在大福光寺。於是他為沙門一行（I-Hsing）講解了《大日經》（Mahāvairocana Sūtra）一部，共七卷，以及《蘇悉地經》（Susiddhikara Sūtra）和《蘇婆呼經》（Subāhu Sūtra）兩部經。善無畏三藏天性恬淡簡樸，喜歡安靜地思考。他時常開啟禪觀，鼓勵初學者，以慈悲心念，接引和引導他人，從不懈怠。人們如果有什麼疑問，他都能毫不遲疑地解答。第六祖，大辨正廣智不空三藏和尚（Amoghavajra），是南印度人。十四歲時，他見到了金剛智三藏，並拜他為師。二十四年間，他始終不離金剛智三藏左右，就像影子跟隨身體一樣。開元八年，他們才到達東洛陽。開元二十一年，他完全接受了五部瑜伽的教法。從二十歲開始，直到五十多歲，他每天四個時辰都在道場唸誦。上至皇宮，下至臺階，剎那之間，他從未間斷過。開元二十九年秋天，他的老師金剛智三藏圓寂。入塔之後，皇帝下詔，讓他帶著國書前往師子國（Siṃhala，今斯里蘭卡）。不到一年，他到達師子國。國王在郊外迎接他，並在宮中供養了他七天。然後讓他住在佛牙寺。在那裡，他遇到了龍智阿阇梨（Nāgabodhi），龍智阿阇梨傳授給他十八會金剛頂瑜伽十萬頌經，以及大...

【English Translation】 English version: Śubhakarasiṃha (meaning 'Auspicious Lion of Fearlessness'), was a disciple of Nāgabodhi and a fellow disciple of Vajrabodhi. He abandoned his princely status and entered the path of Buddhist practice. His spirit was clear and agile, and his achievements in Buddhist endeavors were remarkable. He diligently practiced, mastered the wisdom of meditation, and skillfully comprehended dhāraṇī. He wholeheartedly delved into the teachings of the Tripiṭaka, traveling throughout the various countries of India. His reputation had long been established, and he benefited sentient beings with great compassion. When the conditions were ripe, the Dharma began to spread eastward. At the invitation of the king of Gandhāra in North India, he sought the blessings of the saints near the pagoda built by King Jinsu. At that moment, the method of offering suddenly appeared in the air, with golden characters shining brightly. So he copied it down and gave it to the king. On the way to North India, his fame resounded throughout Mahācīna (ancient name for China). The Chinese emperor searched for virtuous and talented individuals and sent envoys to welcome him. In the fourth year of the Kaiyuan era, the envoys arrived in Chang'an with boxes containing Sanskrit scriptures. Initially, he was placed in the south courtyard of Xingfu Temple. Five years later (in the year Ding Si), he translated the Ākāśagarbha dhāraṇī in one volume at Bodhi Monastery. In the twelfth year of the Kaiyuan era, he followed the envoys to Luoyang and was placed in Dafuguang Temple. There, he explained the Mahāvairocana Sūtra in seven volumes, as well as the Susiddhikara Sūtra and the Subāhu Sūtra, to the monk I-Hsing. Śubhakarasiṃha was naturally simple and quiet, and he enjoyed peaceful contemplation. He often initiated meditation practices, encouraged beginners, and guided others with compassion, never slacking. If people had any doubts, he could answer them without hesitation. The Sixth Patriarch, the Great Discriminator, Correct and Extensive Wisdom, the Tripiṭaka Master Amoghavajra, was a native of South India. At the age of fourteen, he met Vajrabodhi and became his disciple. For twenty-four years, he never left Vajrabodhi's side, like a shadow following a body. In the eighth year of the Kaiyuan era, they finally arrived in Eastern Luoyang. In the twenty-first year of the Kaiyuan era, he fully received the teachings of the Fivefold Yoga. From the age of twenty until he was over fifty, he recited scriptures in the monastery four times a day. From the imperial palace to the steps, he never ceased for a moment. In the autumn of the twenty-ninth year of the Kaiyuan era, his teacher Vajrabodhi passed away. After the stupa was built, the emperor issued an edict ordering him to take the state letter to Siṃhala (modern-day Sri Lanka). In less than a year, he arrived in Siṃhala. The king greeted him in the suburbs and offered him seven days of offerings in the palace. Then he had him stay at the Temple of the Tooth Relic. There, he met Nāgabodhi, who transmitted to him the eighteen assemblies of the Vajraśekhara Yoga in one hundred thousand verses, as well as the Great...

毗盧遮那大悲胎藏十萬頌經。五部灌頂真言秘典經論梵篋五百餘部。僉以為得其所傳（矣）金剛界及大悲胎藏兩部曼荼羅法並尊樣圖等。悉蒙指授不異寫瓶。天寶五載。卻至上部。奉玄宗皇帝恩命。于內建立道場。所赍梵經。盡許翻譯（即神龍道場也內道場始也）。皇帝引入。建壇授灌頂。於時愆允連日有詔。令和尚祈雨。和上結壇。應期油云四起。霈然洪澍。十二載有敕。令立大道場。與梵僧含光。俗弟子開府李元琮。及使幕宮寮等授五部灌頂。時道場地。為之大動。並譯金剛頂真實大教王經一十卷。肅宗皇。行在靈武。大師密進秘法（並）定撥亂收京之日。遂如其言。乾元年中。于內道場建立護摩及灌頂法。代宗皇帝。廣德元年十一月十四日。和尚奏為國置灌頂道場。永泰元年四月二日。譯仁王經等。大曆四年十二月十九日。和尚奏京城及天下僧尼寺內。各簡一勝處。置大聖文殊院。及天下食堂內。賓頭盧上以文殊為上摩。歷事三朝。授以列卿。品加特進。及臥疾也。震儀典臨。勞問相仍。中使名醫。晨昏相繼。特加開府。封肅國公。洎乎薨焉。上彌震悼。掇朝三日。錫贈增優。授以司空。謚大辨正。所翻經。都一百五十卷。並盛行於世。九重萬乘。恒觀五智之心。闕庭百寮。盡持三密之印。此時密教盛漢土也。

【現代漢語翻譯】現代漢語譯本《毗盧遮那大悲胎藏十萬頌經》、《五部灌頂真言秘典經論》以及梵文經篋五百餘部，人們都認為他得到了真傳。金剛界及大悲胎藏兩部曼荼羅法，以及尊像圖等，都蒙受他的指點傳授，就像從一個瓶子倒到另一個瓶子一樣，毫無偏差。天寶五年，他回到上部，奉玄宗皇帝的恩命，在宮內建立道場。所攜帶的梵文經書，全部允許翻譯（即神龍道場，也是宮內道場的開始）。皇帝親自引入，建壇並授予灌頂。當時因為久旱無雨，皇帝連續下詔，命令和尚祈雨。和尚結壇后，應期而至，烏雲四起，大雨傾盆。天寶十二年，有敕令建立大道場，與梵僧含光、俗家弟子開府李元琮以及使幕宮僚等，授予五部灌頂。當時道場所在地，為此大為震動。並翻譯了《金剛頂真實大教王經》一十卷。肅宗皇帝在靈武時，大師秘密進獻秘法，並預言撥亂反正收復京城之日，後來都如他所言。乾元年間，在宮內道場建立護摩及灌頂法。代宗皇帝廣德元年十一月十四日，和尚上奏為國家設定灌頂道場。永泰元年四月二日，翻譯《仁王經》等。大曆四年十二月十九日，和尚上奏在京城及天下僧尼寺內，各選擇一處勝地，設定大聖文殊院，以及天下食堂內，供奉賓頭盧尊者，以文殊菩薩為上座。他歷事三朝，被授予列卿，品級加特進。及至臥病，皇帝震動，派人典禮臨視，慰問不斷。派遣御醫，早晚相繼診治。特加開府，封為肅國公。去世后，皇帝更加震悼，輟朝三日，贈予的賞賜更加優厚，授予司空之職，謚號大辨正。所翻譯的經書，共一百五十卷，都盛行於世。九重宮闕的皇帝，恒常觀照五智之心，朝廷百官，都奉持三密之印。此時密教在漢地興盛。

【English Translation】 English version The Vairocana Mahakaruna Garbha Mandala Sutra of Ten Hundred Thousand Verses, the Esoteric Canon and Treatises of the Fivefold Initiation Mantras, and over five hundred volumes of Sanskrit scriptures were all considered to be authentically transmitted by him. The Vajradhatu (Diamond Realm) and Mahakarunagarbha (Great Compassion Womb) Mandala practices, along with the iconographic representations, were all taught under his guidance, as perfectly as pouring from one bottle to another. In the fifth year of the Tianbao era, he returned to the upper region and, by the grace of Emperor Xuanzong, established a dojo (place of practice) within the palace. All the Sanskrit scriptures he brought were permitted to be translated (this was the Shenlong Dojo, also the beginning of the inner palace dojo). The Emperor personally welcomed him, established an altar, and bestowed initiation. At that time, due to prolonged drought, the Emperor repeatedly ordered the heshang (monk) to pray for rain. After the heshang established the altar, dark clouds gathered as expected, and a heavy rain poured down. In the twelfth year of the Tianbao era, an imperial edict ordered the establishment of a grand dojo, and the Fivefold Initiation was conferred upon the Sanskrit monk Hanguang, the lay disciple Li Yuanzong, the Prefect of Kai, and the officials of the imperial court. The ground where the dojo was located shook greatly. He also translated the Vajrasekhara-sutra, consisting of ten volumes. When Emperor Suzong was in Lingwu, the master secretly presented esoteric methods and predicted the day of suppressing the rebellion and recovering the capital, which came to pass as he had said. During the Qianyuan era, he established the homa (fire ritual) and initiation practices in the inner palace dojo. On the fourteenth day of the eleventh month of the first year of the Guangde era under Emperor Daizong, the heshang requested the establishment of an initiation dojo for the nation. On the second day of the fourth month of the first year of the Yongtai era, he translated the Benevolent Kings Sutra and others. On the nineteenth day of the twelfth month of the fourth year of the Dali era, the heshang requested that in the capital and in all monasteries throughout the land, a suitable place be selected to establish the Great Sage Manjushri Temple, and that in all dining halls throughout the land, Pindola (Pindola Bharadvaja) be enshrined, with Manjushri Bodhisattva as the honored guest. He served three emperors and was granted the rank of Lieqing (high-ranking official), with the title of Tejin (Special Advanced). When he fell ill, the Emperor was greatly concerned and sent officials to attend to him with proper ceremony, and inquiries were made continuously. Imperial physicians were dispatched to provide care morning and evening. He was specially granted the title of Kaifu (Opening the Mansion) and enfeoffed as the Duke of Su. Upon his death, the Emperor was even more grieved, suspended court for three days, and bestowed even greater posthumous honors, granting him the position of Sikong (Minister of Public Works) and the posthumous title of Great Discriminator. The scriptures he translated, totaling one hundred and fifty volumes, are all widely circulated in the world. The Emperor in the ninefold palace constantly contemplates the mind of the Five Wisdoms, and the officials of the court all uphold the mudras of the Three Mysteries. At this time, Esoteric Buddhism flourished in the land of Han.

沙門一行。金剛智三藏之法化也。二十一。遇荊洲景禪師出家。從嵩山大照禪師。咨受禪法。契悟無生一行三昧。因以名焉。開元八年。金剛智東漸之後。始開道場。親受灌頂。十二年。于無畏三藏譯毗盧舍那經。並制義疏。扣櫨真言。禪師之功也。又奉敕述大術歷。並開元歷。先賢所誤。皆以正之。借學九流。皆盡幽旨。研竅兩部。共為疏主。泛內外經書。目歷便誦。律部經論所有要文。撰為調伏藏十卷。兼自注解。是故東都聖上。侍以師禮。累代居內。日益欽敬。玄宗皇帝。自親制碑銘讚揚。宗德並書石上。遂以十五年十月八日趺坐正念。恬如寂滅。　　第七祖。法諱惠果阿阇梨者。不空三藏之付法入室也。髫齔之日（天寶十二年也）隨大照禪師見三藏。三藏乍見驚曰。此兒有藏秘器。稱歎不已。汝必當興我法。撫之育之不異父母。即授三昧耶佛戒。許之受職灌頂位。口授大佛頂大隨求。及梵本之金剛頂瑜伽經。並大日經等。和尚稟氣沖和。精神爽利。均顏回之知十。同項托之詰孔。龍駒之子。驥子之兒。寧得比肩乎。年甫十五。得靈驗。泰元年。進之具足。四分兼學。三藏該通。金剛頂五部大曼荼羅法。及大悲胎藏三密法門。真言密契。悉蒙師授。即授兩部大法阿阇梨位毗盧舍那根本最極傳法密印。三藏告曰

【現代漢語翻譯】現代漢語譯本：沙門一行（？-727），是金剛智三藏（671-741，印度密宗高僧）的弟子。二十一歲時，他遇到荊州景禪師而出家，跟隨嵩山大照禪師學習禪法，領悟了無生一行三昧（佛教禪定的一種境界），因此以此為名。開元八年（720年），金剛智來到東方后，一行開始開闢道場，親自接受灌頂。開元十二年（724年），他與無畏三藏（？-735，印度密宗高僧）一起翻譯《毗盧舍那經》，並撰寫義疏，還創作了扣櫨真言。這些都是禪師的功勞。他又奉皇帝的命令編撰《大衍曆》和《開元歷》，糾正了前人的錯誤。他廣泛學習儒家、道家等各家學說，都深入理解其精髓。他深入研究金剛界和胎藏界兩部密法，共同撰寫疏釋。他廣泛閱讀內外經書，過目不忘。他還將律部經論中的重要內容，撰寫成《調伏藏》十卷，並親自注解。因此，東都的皇帝以對待老師的禮節侍奉他，歷代皇帝都對他日益欽佩。玄宗皇帝親自撰寫碑銘讚揚他的宗德，並刻在石碑上。最終，在開元十五年（727年）十月八日，他跏趺而坐，心懷正念，安詳地進入寂滅。第七祖，法號惠果阿阇梨（746-805），是不空三藏（705-774，印度密宗高僧）傳授佛法、進入內室的弟子。在他年幼的時候（天寶十二年，753年），跟隨大照禪師拜見不空三藏。不空三藏初次見到他，驚訝地說：『這個孩子有蘊藏秘密法器的資質。』讚歎不已，說：『你必定能夠弘揚我的佛法。』像父母一樣撫養他。隨即授予他三昧耶佛戒，允許他接受灌頂之位。口頭傳授《大佛頂首楞嚴咒》、《大隨求陀羅尼》，以及梵文版本的《金剛頂瑜伽經》和《大日經》等。惠果和尚稟性平和，精神爽朗，如同顏回一樣聞一知十，如同項橐一樣詰難孔子。龍駒的兒子，駿馬的後代，怎麼能與他相提並論呢？十五歲時，就顯現出靈驗。泰元年（765年），他受具足戒，兼學四分律。他對不空三藏所通曉的金剛頂五部大曼荼羅法，以及大悲胎藏三密法門，真言密契，都從老師那裡得到傳授。隨即被授予兩部大法阿阇梨之位，以及毗盧舍那根本最極傳法密印。不空三藏告訴他：

【English Translation】 English version: The śrāmaṇa (Buddhist monk) Yi Xing (683-727) was a disciple of the Tripiṭaka Master Vajrabodhi (671-741, a high-ranking monk of Indian Esoteric Buddhism). At the age of twenty-one, he encountered the Chan Master Jing of Jingzhou and became a monk. He followed the Chan Master Da Zhao of Mount Song, studying Chan Buddhism and comprehending the 'non-origination one-practice samādhi' (a state of Buddhist meditation), hence the name. In the eighth year of Kaiyuan (720), after Vajrabodhi came to the East, Yi Xing began to establish a dojo (place of practice) and personally received abhiṣeka (initiation). In the twelfth year of Kaiyuan (724), he translated the 'Vairocana Sūtra' with the Tripiṭaka Master Śubhakarasiṃha (637-735, a high-ranking monk of Indian Esoteric Buddhism) and wrote commentaries, also creating the 'Knocking on the Pillar Mantra'. These were all the merits of the Chan Master. He was also ordered by the emperor to compile the 'Dayan Calendar' and the 'Kaiyuan Calendar', correcting the mistakes of previous scholars. He extensively studied Confucianism, Taoism, and other schools of thought, deeply understanding their essence. He thoroughly researched the Vajradhātu (Diamond Realm) and Garbhakośadhātu (Womb Realm) mandalas, jointly writing commentaries. He widely read internal and external scriptures, memorizing them upon sight. He also compiled the important content of the Vinaya (monastic discipline) scriptures into ten volumes of the 'Collection of Subduing', with his own annotations. Therefore, the emperor of the Eastern Capital treated him with the respect of a teacher, and successive emperors increasingly admired him. Emperor Xuanzong personally wrote an inscription praising his virtues and had it engraved on a stone tablet. Finally, on the eighth day of the tenth month of the fifteenth year of Kaiyuan (727), he sat in the lotus position, with righteous mindfulness, peacefully entering parinirvana (final extinction). The seventh patriarch, Dharma name Huiguo Ācārya (746-805), was a disciple of Amoghavajra Tripiṭaka (705-774, a high-ranking monk of Indian Esoteric Buddhism) who was entrusted with the Dharma and entered his inner chamber. In his childhood (the twelfth year of Tianbao, 753), he followed the Chan Master Da Zhao to meet Amoghavajra. Amoghavajra, upon seeing him for the first time, exclaimed in surprise: 'This child has the potential to hold secret Dharma vessels.' He praised him endlessly, saying: 'You will surely promote my Dharma.' He raised him like a parent. He immediately conferred upon him the Samaya Buddha precepts, allowing him to receive the position of abhiṣeka. He orally transmitted the 'Great Buddha Crown Śūraṅgama Mantra', the 'Great Compassion Dharani', and the Sanskrit versions of the 'Vajraśekhara Yoga Tantra' and the 'Mahāvairocana Sūtra', etc. The Venerable Huiguo was of a peaceful nature and had a clear spirit, like Yan Hui who understood ten things upon hearing one, like Xiang Tuo who questioned Confucius. The son of a dragon colt, the offspring of a thoroughbred horse, how could they be compared to him? At the age of fifteen, he manifested miraculous signs. In the first year of Taiyuan (765), he received the full monastic precepts and studied the Four-Part Vinaya. He mastered the Vajradhātu five-part great mandala Dharma and the Garbhakośadhātu three secret Dharma gates that Amoghavajra was proficient in, and he received the secret mantras from his teacher. He was then conferred the position of Ācārya of the two great Dharma traditions, as well as the fundamental and ultimate Dharma transmission secret seal of Vairocana. Amoghavajra told him:

。吾百年後。汝持此兩部大法。護持佛法。擁護國家。利樂有情。此大法門者。五天竺國太難得見。一尊一部不易得。何況兩部乎。所有弟子。其數雖多。或得一尊。或得一部。愍汝聰利精勤。許以兩部。努精進。報吾恩也。代宗皇帝聞之。迎入命之曰。朕有疑滯。愿為解之。和尚即命兩三童子。依法加持。請降摩醯首羅天。法力不思議故。即遍入童子。和尚白王言。法已成就。隨聖意請問皇帝下座問天。則說三世事。委告帝王歷數。皇帝嘆曰。龍子雖小能起雲雨。釋子雖幼法力降天。入瓶小師。於今見（矣）即錫絹彩。以旌神用。從爾已后。從飛龍迎送。四事優給。大曆十年十一月十日。皇帝恩賜錦彩各二十疋。貞元二十年。于醴泉寺。為弟子僧儀智建立金剛界大曼荼羅。及拼布尊位。於時般若三藏。及諸大德等。集會法筵。和尚手把香爐。口說要誓云。若使我今所置尊位與法相應者。天忽降雨。所有眾德。諸弟子等。代師流汗。言了則雷雨滂沱。人皆感伏。嘆未曾有。般若所謂訶毗跋致之相即是當之也。如是神驗。觸途稍多。不可具載。訶浚辨弘。經五天而接足。新羅惠日。涉三韓而頂載。劍南惟上。河北則義圓。欽風振錫。渴法負笈。是故代宗。德宗。及以南內三代皇帝。以為灌頂國師。出入金殿。奉對紫極。

【現代漢語翻譯】現代漢語譯本我百年之後，你們要秉持這兩部大法，護持佛法，擁護國家，利益眾生。這樣的大法門，在五天竺國都很難見到，一尊或一部都難以得到，更何況是兩部呢？所有的弟子，人數雖然眾多，有的得到一尊，有的得到一部。憐憫你聰慧精進，特許你擁有兩部。要努力精進，報答我的恩情啊。代宗皇帝聽聞此事，迎接他入宮，並說道：『朕有疑惑不解之處，希望您能為我解答。』和尚隨即命令兩三個童子，依法加持，請降摩醯首羅天（Maheśvara，大自在天）。因為法力不可思議，摩醯首羅天立刻遍入童子之身。和尚對皇帝說：『法事已經成就，請陛下隨意發問。』皇帝下座向天提問，摩醯首羅天便能說出三世之事，詳細告知帝王的歷數。皇帝感嘆道：『龍子雖然年幼，卻能興云降雨；釋子雖然年少，法力卻能降伏天神。入瓶小師（指和尚），今天終於見識到了！』於是賞賜絹彩，以表彰他的神通。從此以後，都用飛龍迎接和尚，在衣食住行各方面都給予優厚的待遇。大曆十年十一月十日，皇帝恩賜錦彩各二十匹。貞元二十年，在醴泉寺，為弟子僧儀智建立金剛界大曼荼羅（Vajradhātu Mandala，金剛界壇城），以及拼布尊位。當時般若三藏（Prajna，般若），以及各位大德等，主持法筵。和尚手持香爐，口中發誓說：『如果我今天所設定的尊位與法相應，就請上天忽然降雨。』所有在場的眾德，諸位弟子等，都代替師父流汗。話音剛落，就雷雨傾盆，人們都感到敬佩信服，嘆爲前所未有。般若三藏說，這就是訶毗跋致（Avivartin，不退轉）之相。這樣的神異靈驗，所到之處都很多，無法全部記載。訶浚（He Jun）辨才弘博，經行五天竺國而受其敬仰；新羅惠日（Hye Il），遠涉三韓之地而頂戴其教法；劍南的惟上（Wei Shang），河北的義圓（Yi Yuan），都欽佩他的風範而前來求法。因此，代宗、德宗，以及南內三代皇帝，都尊奉他為灌頂國師，出入金殿，面見皇帝。

【English Translation】 English version After my passing a century from now, you must uphold these two great Dharma teachings, protect the Buddha Dharma, safeguard the nation, and benefit sentient beings. Such great Dharma teachings are exceedingly rare to encounter even in the five regions of India; obtaining even one deity or one part is difficult, let alone both. Among all the disciples, though numerous, some may obtain one deity, others one part. Out of compassion for your intelligence and diligence, I grant you both. Strive diligently to repay my kindness. Emperor Daizong, upon hearing of this, welcomed him into the palace and said: 'I have doubts and uncertainties; I wish you would resolve them for me.' The monk then instructed two or three young boys to perform empowerments according to the Dharma, inviting the descent of Maheśvara (Maheśvara, The Great Lord of the World). Due to the inconceivable power of the Dharma, Maheśvara immediately pervaded the bodies of the boys. The monk said to the Emperor: 'The Dharma practice is accomplished; please ask whatever you wish.' The Emperor descended from his throne and questioned the heavens, and Maheśvara was able to speak of the affairs of the three lifetimes, detailing the Emperor's reign. The Emperor exclaimed: 'Though the dragon child is young, he can summon clouds and rain; though the Śākya son is young, his Dharma power can subdue the heavens. The master who enters the bottle (referring to the monk), I have finally witnessed today!' Thereupon, he bestowed silk and brocade to commend his divine abilities. From then on, he was welcomed and escorted by flying dragons, and provided with ample provisions in all four necessities. On the tenth day of the eleventh month of the tenth year of the Dali era, the Emperor bestowed twenty bolts of brocade and silk. In the twentieth year of the Zhenyuan era, at the Liquan Temple, he established the Vajradhātu Mandala (Vajradhātu Mandala, Diamond Realm Mandala) and arranged the positions of the deities made of cloth for his disciple, the monk Yizhi. At that time, Prajna (Prajna), the Tripitaka master, and other great virtues presided over the Dharma assembly. The monk held the incense burner in his hand and vowed: 'If the positions of the deities I have arranged today are in accordance with the Dharma, may the heavens suddenly send down rain.' All the virtuous ones present, the disciples, were sweating on behalf of the master. As soon as he finished speaking, thunder and rain poured down, and the people were all impressed and convinced, marveling at what had never been seen before. Prajna said that this was the sign of Avivartin (Avivartin, Non-retrogression). Such miraculous signs and verifications were numerous wherever he went, and cannot all be recorded. He Jun's (He Jun) eloquence and erudition were vast, and he traveled through the five regions of India, receiving their respect; Hye Il (Hye Il) of Silla traveled far across the three Han regions, revering his teachings; Wei Shang (Wei Shang) of Jiannan, and Yi Yuan (Yi Yuan) of Hebei, all admired his demeanor and came to seek the Dharma. Therefore, Emperors Daizong, Dezong, and the three generations of emperors within the Southern Palace all revered him as the Anointing National Teacher, entering and exiting the Golden Hall, and meeting with the Emperor.

敷演秘法。宣佈妙理四十餘載（矣）即以永貞元年十二月十五日五更即世。春秋六十。法夏四十焉。　　第八祖。弘法大師。昔于佛前發誓愿曰。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。名字大毗盧舍那經。是乃所要也。即隨喜尋得件經王。有大日本國高市郡久米道場東塔下。於此一部解緘普覽。眾情有滯。無所憚問。更作發心。去以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。八月到福洲著岸。十二月下旬。致長安城宣陽坊官宅安置。大唐貞元二十一年。配延歷二十四年。二月十日。準敕配住西明寺永忠和尚故院。爰則周遊諸寺訪擇師依。幸遇青龍寺灌頂阿阇梨法號惠果和尚。以為師主。學兩部之大法。習諸尊之瑜伽。六月十三日。于長安城青龍寺東塔院灌頂道場。入學法灌頂壇。是日。臨大悲胎藏大曼荼羅。即沐五部灌頂。受三密加持。從此以後。受胎藏之梵字儀軌。學諸尊之瑜伽觀智。七月上旬。更臨金剛界大曼荼羅。受五部灌頂。八月上旬。亦受傳法阿阇梨位灌頂。是日設五百僧齋。普供四眾。青龍大興善等供奉大德等。並臨齋筵。悉皆隨喜。金剛頂瑜伽五部真言密契。相續而受。梵字梵贊。間

【現代漢語翻譯】現代漢語譯本：他闡述深奧的秘法，宣講精妙的佛理四十餘年，于永貞元年十二月十五日五更圓寂，享年六十歲，僧臘四十年。

第八祖，弘法大師（Kōbō-Daishi，謚號），過去在佛前發誓說：『我追隨佛法，常求尋其要義。對於三乘、五乘、十二部經，心中仍有疑惑，未能決斷。唯愿三世十方諸佛，向我昭示不二之法。』他一心祈禱感應，夢中有人告訴他說：『這裡有一部經，名字叫《大毗盧舍那經》（Mahavairocana Sutra），就是你所要尋找的。』於是他欣喜地尋得了這部經王，在大日本國高市郡久米道場東塔下，將這部經解開封印，普遍閱覽。眾人心中有所疑滯，都毫無顧忌地向他請教。他再次發願，于延歷二十三年五月十二日入唐，開始學習。天應（皇帝）慰問辛勤，下敕令允許他渡海。八月抵達福州靠岸，十二月下旬，到達長安城宣陽坊的官宅安頓。大唐貞元二十一年，相當於延歷二十四年，二月十日，按照敕令住進西明寺永忠和尚的故院。於是他周遊各寺，尋訪選擇可以依止的老師。有幸遇到青龍寺灌頂阿阇梨，法號惠果和尚（Huiguo），拜他為師。學習兩部大法，修習諸尊的瑜伽。六月十三日，在長安城青龍寺東塔院灌頂道場，進入學法灌頂壇。當天，面對大悲胎藏大曼荼羅（Garbhadhatu Mandala），接受了五部灌頂，受到三密的加持。從此以後，學習胎藏界的梵字儀軌，修習諸尊的瑜伽觀智。七月上旬，再次面對金剛界大曼荼羅（Vajradhatu Mandala），接受五部灌頂。八月上旬，也接受了傳法阿阇梨位灌頂。當天設定了五百僧齋，普遍供養四眾。青龍寺、大興善寺等供奉的大德們，都來臨齋筵，全都隨喜讚歎。金剛頂瑜伽五部真言密契，相續不斷地接受。梵字梵贊，

【English Translation】 English version: He expounded profound esoteric teachings and proclaimed the wonderful principles of Buddhism for more than forty years. He passed away on the fifteenth day of the twelfth month of the Yongzhen era, at the fifth watch of the night, at the age of sixty, with forty years of monastic life.

The Eighth Ancestor, Kōbō-Daishi (弘法大師, posthumous name), once made a vow before the Buddha, saying: 'I follow the Buddha's teachings, constantly seeking their essence. Regarding the Three Vehicles, the Five Vehicles, and the Twelve Divisions of scriptures, doubts remain in my mind, and I have not been able to resolve them. I pray that the Buddhas of the Three Worlds and the Ten Directions will reveal to me the non-dual Dharma.' He prayed earnestly for a response, and in a dream, someone told him: 'Here is a scripture, named the Mahavairocana Sutra (大毗盧舍那經), which is what you seek.' So he joyfully found this king of scriptures, and at the east pagoda of the Kume Temple training hall in Takaichi District, Yamato Province, he unsealed and widely perused this scripture. When people had doubts, they asked him without hesitation. He made another vow and went to Tang China on the twelfth day of the fifth month of the Enryaku era to begin his studies. Emperor Tianying (天應) expressed his appreciation for his diligence and issued an edict allowing him to cross the sea. In the eighth month, he arrived at the shore of Fuzhou, and in the late twelfth month, he arrived at the official residence in Xuanyang Ward of Chang'an City to settle down. In the twenty-first year of the Zhenyuan era of the Great Tang, corresponding to the twenty-fourth year of the Enryaku era, on the tenth day of the second month, according to the edict, he moved into the former residence of the monk Yongzhong of Ximing Temple. There, he traveled around the temples, seeking and choosing a teacher to rely on. Fortunately, he met the initiation Acharya of Qinglong Temple, the monk Huiguo (惠果), and took him as his master. He studied the great Dharma of the Two Mandalas and practiced the yoga of the various deities. On the thirteenth day of the sixth month, at the initiation hall of the east pagoda courtyard of Qinglong Temple in Chang'an City, he entered the initiation mandala for learning the Dharma. On that day, facing the Garbhadhatu Mandala (大悲胎藏大曼荼羅), he received the Fivefold Initiation and received the blessings of the Three Mysteries. From then on, he studied the Sanskrit script rituals of the Garbhadhatu and practiced the yoga contemplation of the various deities. In the early seventh month, he again faced the Vajradhatu Mandala (金剛界大曼荼羅) and received the Fivefold Initiation. In the early eighth month, he also received the Initiation for the position of Dharma Transmission Acharya. On that day, he set up a feast for five hundred monks, universally offering to the four assemblies. The great virtues of Qinglong Temple, Daxingshan Temple, and others who made offerings all attended the feast and rejoiced in it. The secret seals of the Vajrasekhara Yoga Fivefold True Word were received in succession. Sanskrit letters and Sanskrit praises,

以學之。和尚告曰。真言秘藏。經疏隱密。不假圖畫不能相傳。則喚供奉丹青李真等一十餘人。圖繪胎藏金剛界等大曼荼羅等一十鋪。兼集二十餘經生。書寫金剛頂等最上乘密藏經。又喚供奉鑄博士楊忠信趙吳。新造道具一十五事。影象寫經。漸有次第。和尚告曰。吾昔髫齔時。初見三藏。三藏一見之後。偏憐如子。入內歸寺。如影不離。竊告之言。汝有密之器。努力努力兩部大法秘密印契。因是學得（矣）自余弟子。若道若俗。或學一部大法。或得一尊一契。不得兼貫。欲報竺瀆。旻天罔極。如今此土緣盡。不能久住。宜此兩部大曼荼羅一百餘部金剛乘法。及三藏傳付之物。並供養具等。請歸本鄉流傳海內。才見汝來。恐報命不足。今則授法有在。經像功畢。早歸鄉國。以奉國家。流佈天下。增蒼生福。然則四海泰。萬人樂。是則報佛恩報師德。為國忠也。於家孝也。義明供奉。此處而傳。汝其行（矣）傳是東國。努力努力付法慇勤。遺誨亦畢。遂乃十年之功。兼之四運。三密之印。貫之一志（矣）十二月十五日。惠果和尚。蘭湯洗垢。結毗盧舍那法印。右脅而終。大同元年十月二十二日。附判官正六位上行大宰大監高階真人遠成。奉表以聞。請來經律論疏章傳記（並）佛菩薩金剛天等像。三昧耶曼荼羅法曼荼羅。

【現代漢語翻譯】現代漢語譯本：我學習這些。惠果和尚告訴我：『真言的秘密蘊藏，經典和疏解都很隱晦深奧，不借助圖畫就無法傳承。』於是召來供奉丹青的李真等十幾人，繪製胎藏界（Garbhadhātu-maṇḍala，表大悲胎藏生化之德）、金剛界（Vajradhātu-maṇḍala，表智）等大曼荼羅等十幅。同時召集二十多位經生，書寫《金剛頂經》等最上乘密藏經典。又召來供奉鑄造博士楊忠信、趙吳，新造法器十五件。影象和寫經，漸漸有了次序。惠果和尚告訴我：『我小時候，第一次見到不空三藏（Amoghavajra，唐代密宗高僧）。三藏第一次見到我之後，就特別憐愛我，像對待自己的孩子一樣。出入宮內，回到寺廟，都像影子一樣不離開我。他悄悄地告訴我，說你有修習密法的根器，要努力啊，努力啊，兩部大法（指胎藏界和金剛界）的秘密印契。』因此我才得以學到這些。至於其他的弟子，無論是僧人還是俗人，有的只學了一部大法，有的只得到了一尊佛像或一個手印，不能全部貫通。想要報答佛的恩德，但我的能力有限。如今我在此土的緣分已盡，不能久留。應該將這兩部大曼荼羅，一百多部金剛乘的法，以及不空三藏傳授給我的東西，還有供養的法器等，請你帶回你的家鄉，在海內流傳。恐怕我等不到你來，就要去世了。現在傳授給你密法，經像繪製完畢，就早點回到你的家鄉，用來奉獻給國家，流佈天下，增加百姓的福祉。這樣，四海就能太平，萬民就能安樂。這就是報答佛的恩德，報答師父的恩德，為國家盡忠，為家庭盡孝。義明供奉，就在這裡傳法。你快去吧，將密法傳到東國（指日本）。努力啊，努力啊，慇勤地傳授佛法。』遺言說完，於是十年之功，加上四年的時間，三密的印契，貫注於一心。十二月十五日，惠果和尚用蘭湯沐浴，結毗盧舍那佛（Vairocana，釋迦牟尼佛的法身）的法印，右脅而終。大同元年十月二十二日，附判官正六位上行大宰大監高階真人遠成，上表稟告朝廷，請求迎請經、律、論、疏、章、傳記，以及佛、菩薩、金剛、天等像，三昧耶曼荼羅（Samaya-maṇḍala，又稱平等曼荼羅，表示諸尊平等無差別）、法曼荼羅（Dharma-maṇḍala，又稱種子曼荼羅，表示諸尊種子）等。

English version: I studied these. The Venerable Huiguo told me, 'The secrets of the mantra are hidden, and the scriptures and commentaries are obscure and profound. They cannot be passed on without the aid of drawings.' So he summoned more than ten people, including the painter Li Zhen, who was in charge of offerings, to draw the Garbhadhātu-maṇḍala (womb realm mandala, representing the virtue of the great compassion of the womb of life), the Vajradhātu-maṇḍala (diamond realm mandala, representing wisdom), and other great mandalas, a total of ten paintings. At the same time, he summoned more than twenty sutra scribes to write the most supreme esoteric scriptures, such as the Vajrasekhara Sutra. He also summoned the casting doctors Yang Zhongxin and Zhao Wu, who were in charge of offerings, to newly create fifteen ritual implements. The images and sutra writing gradually came into order. The Venerable Huiguo told me, 'When I was a child, I first met Amoghavajra (a prominent Tang Dynasty esoteric Buddhist monk). After Amoghavajra first met me, he especially loved me, like his own child. Entering the palace and returning to the temple, he never left my side like a shadow. He secretly told me that you have the potential to practice esoteric Buddhism, so work hard, work hard, the secret mudras of the two great mandalas (referring to the Garbhadhātu and Vajradhātu mandalas).' That is why I was able to learn these. As for the other disciples, whether monks or laypeople, some only learned one great mandala, and some only obtained one Buddha image or one mudra, and could not comprehend them all. I want to repay the Buddha's kindness, but my ability is limited. Now my karmic connection with this land is exhausted, and I cannot stay long. You should take these two great mandalas, more than one hundred Vajrayana teachings, and the things that Amoghavajra passed on to me, as well as the ritual implements for offerings, back to your hometown and spread them throughout the country. I am afraid that I will pass away before you come. Now I am passing on the esoteric teachings to you. Once the images and sutras are completed, return to your hometown as soon as possible to dedicate them to the country, spread them throughout the world, and increase the happiness of the people. In this way, the world will be peaceful and the people will be happy. This is repaying the Buddha's kindness, repaying the teacher's kindness, being loyal to the country, and being filial to the family. Yiming, who is in charge of offerings, will transmit the Dharma here. Go quickly and transmit the esoteric teachings to the Eastern country (referring to Japan). Work hard, work hard, and diligently transmit the Dharma.' After saying these last words, after ten years of effort, plus four years of time, the mudras of the three mysteries were focused on one mind. On the fifteenth day of the twelfth month, the Venerable Huiguo bathed with fragrant water, formed the mudra of Vairocana (the Dharmakaya of Shakyamuni Buddha), and passed away on his right side. On the twenty-second day of the tenth month of the first year of the Datong era, the judge of the court, Gao Jie, who was the sixth-ranked official, submitted a memorial to the court, requesting to welcome the sutras, vinayas, treatises, commentaries, chapters, biographies, as well as the images of Buddhas, Bodhisattvas, Vajras, Devas, the Samaya-maṇḍala (also known as the Equality Mandala, representing the equality and non-difference of all deities), and the Dharma-maṇḍala (also known as the Seed Mandala, representing the seeds of all deities), etc.

【English Translation】 English translation line 1 English translation line 2

傳法阿阇梨等影。及道具並阿阇梨付屬物等目錄。同二年歸朝（佛滅度后千七百五十六年。真言教渡漢土后九十二年。始來此朝矣）弘仁三年十一月十五日。于高雄山寺。脩金剛界灌頂。受者釋最澄。大學大允和氣仲世。美濃種人等也（金剛界大法灌頂。此時始矣）十二月十五日。為傳教大師。開灌頂道場。與百餘弟子沐持明灌頂誓水。學十八道真言（胎藏界大法灌頂。此年始矣）同四年三月六日。脩金剛界灌頂。受者泰范。圓澄。長榮。光定。康教。沙彌十二人也。十三年。平城太上天皇。從而受灌頂。聖父聖子。受持佛戒。頓入佛位。十四年。嵯峨天皇。又受灌頂。修行三密法門。從此以後。一人三公敬之為師。四眾萬民依之接足。同年給東寺為真言庭。又真言宗僧五十人。令住東寺（已上有官符）天長元年。于神泉苑修祈雨法。靈驗揭焉。任少僧都（並）以東寺別當大僧都長者。遷住造西寺所。以弘法大師。補任造東寺所（此東寺長者始）承和元年十二月二十四日。給擇五十僧內。宛用三綱官符。同月二十九日。依大師表賜官符。每年宮中金光明會。七日間擇真言解法僧二七人。沙彌二七人。莊嚴一室別令修法。同護持國家。共成就五穀。同二年正月二十三日賜度。真言宗年分度者三人。八月二十四日賜官符。

【現代漢語翻譯】現代漢語譯本：傳法阿阇梨（Acharya，導師）等的畫像，以及道具和阿阇梨的附屬物品等目錄。于同二年歸國（佛陀涅槃后一千七百五十六年，真言宗傳入漢地后第九十二年，開始傳入日本）。弘仁三年十一月十五日，在高雄山寺，修習金剛界灌頂（Vajradhatu Abhisheka）。受灌頂者有釋最澄（Saicho），大學大允和氣仲世（Wake no Nakayo），美濃種人等（金剛界大法灌頂，此時開始）。十二月十五日，為傳教大師（Dengyo Daishi）開設灌頂道場，與一百多名弟子沐浴持明灌頂誓水，學習十八道真言（胎藏界大法灌頂，此時開始）。同四年三月六日，修習金剛界灌頂，受灌頂者有泰范（Taihan），圓澄（Encho），長榮（Choei），光定（Kojo），康教（Kankyo），沙彌十二人。十三年，平城太上天皇（Heizei-tenno），跟隨大師接受灌頂。聖父聖子，受持佛戒，立即進入佛位。十四年，嵯峨天皇（Saga-tenno），又接受灌頂，修行三密法門。從此以後，一人三公都尊敬大師為師，四眾萬民都依靠大師接足。同年，朝廷賜予東寺（To-ji）作為真言宗的道場，又令五十名真言宗僧人居住在東寺（以上有官符）。天長元年，在神泉苑修習祈雨法，靈驗顯著，被任命為少僧都（並），以東寺別當大僧都長者的身份，遷居到建造西寺的地方，任命弘法大師（Kobo Daishi）負責建造東寺（這是東寺長者的開始）。承和元年十二月二十四日，從選出的五十名僧人中，指定三綱官符。同月二十九日，根據大師的奏表賜予官符。每年宮中金光明會（Konkomyo-e），七天期間選出精通真言解法的僧人二十七人，沙彌二十七人，莊嚴一室，分別令其修法，共同護持國家，共同成就五穀豐登。同二年正月二十三日賜予度牒，真言宗每年允許度牒三人。八月二十四日賜予官符。

【English Translation】 English version: Images of the Dharma transmission Acharyas (Acharya, teacher), along with a catalog of implements and items belonging to the Acharyas. Returned to the country in the same second year (1756 years after the Buddha's Parinirvana, 92 years after the Shingon sect was introduced to China, and when it first came to this country). On November 15th of the third year of Kounin, at Takao-san Temple, the Vajradhatu Abhisheka (Vajradhatu Abhisheka) was performed. Those who received the Abhisheka were Saicho, Wake no Nakayo, a Daigaku-daijo (Senior Secretary of the University), Mino no Tanehito, and others (The great Vajradhatu Abhisheka began at this time). On December 15th, an Abhisheka hall was opened for Dengyo Daishi, and along with over a hundred disciples, they bathed in the water of the Vidyadhara Abhisheka oath, and studied the eighteen paths of Shingon (The great Garbhadhatu Abhisheka began at this time). On March 6th of the same fourth year, the Vajradhatu Abhisheka was performed, and those who received the Abhisheka were Taihan, Encho, Choei, Kojo, Kankyo, and twelve novices. In the thirteenth year, the Retired Emperor Heizei-tenno followed and received the Abhisheka. The holy father and son received and upheld the Buddhist precepts, and immediately entered the Buddha's stage. In the fourteenth year, Emperor Saga-tenno also received the Abhisheka and practiced the three mysteries. From then on, everyone, including the three ministers, respected the master as their teacher, and all the four groups of people relied on him. In the same year, To-ji Temple was granted as a Shingon training hall, and fifty Shingon monks were ordered to reside in To-ji Temple (as per official decree). In the first year of Tencho, a rain-making ritual was performed at Shinsen-en Garden, and its efficacy was revealed. He was appointed as Shosozu (Junior Prelate), and as the Betto (Superintendent) and Daisozu (Senior Prelate) of To-ji Temple, he moved to the place where the West Temple was being built, and Kobo Daishi was appointed to build the East Temple (This was the beginning of the To-ji Temple Superintendent). On December 24th of the first year of Showa, official documents were issued to appoint the Sango (Three Administrators) from among the selected fifty monks. On the 29th of the same month, official documents were granted based on the master's petition. Every year during the Kinshomyo-e (Golden Light Ceremony) at the palace, twenty-seven monks and twenty-seven novices who were well-versed in Shingon were selected for seven days, and a separate room was decorated for them to perform rituals, jointly protecting the country and ensuring a bountiful harvest. On January 23rd of the same second year, ordination certificates were granted, allowing three people to be ordained annually in the Shingon sect. On August 24th, official documents were granted.

試真言宗年分度學業。並定得度日處。帝經四朝。奉為國家建壇修法輔翼皇家。同三年五月九日。賜官符。于東大寺真言院。置二十一僧令修行。同十一月十六日。依實惠表。奉為國家。于東寺被定置真言宗傳法職位。並結緣灌頂。恒例御愿。大師御入定之後。賜位謚號。皆有詔敕。其後代代御愿伽藍。仰風弘道。割封供僧。並亭子院法皇。圓融院法帝。御灌頂等事。各在別紙。不能注湒。　　抑本朝傳真言教家家不同。而於東寺一家。勝於諸家有十種殊勝。　　一灌頂殊勝。二受學殊勝。三梵文殊勝。　　四相承殊勝。五誓願殊勝。六寶珠殊勝。　　七道具殊勝。八入定殊勝。九法則殊勝。　　十外護殊勝。　　一灌頂殊勝者。青龍和尚相承文云。即授兩部大法阿阇梨位毗盧舍那根本最極傳法密印。此印廣智三藏從南天歸之後。唯授惠果一人。惠果和尚。又唯授弘法大師不授餘人。是故惠朗紹六為七。不得師位。義明印可紹接不謂入室。不空。惠果。既不授之。隨誰傳哉。而他家與本處。爭力猶如游夏。不聞張禹漫讒耳。　　二受學殊勝者。付法傳云。孔宣三千。德行四人。廣智數萬。印可八個。就中七人得金剛界一部。青龍則兼得兩部師位。又惠果阿阇梨行狀云。常語門人曰。金剛界大悲胎藏兩部

大教者。諸佛秘藏。即身成佛之徑路也。普愿流傳法界度脫有情。訶凌辨弘。新羅惠日。並授胎藏師位。劍南惟上。河北義圓。授金剛界大法。義明供奉。亦受兩部大法。今有日本沙門空海。來求聖教。以兩部秘奧壇儀印契。漢梵無差。悉受於心。猶如寫瓶。爾乃不空以兩部秘奧偏授惠果。惠果單授弘法大師故。先德嘆云。如來秘密之旨傳。印可相承。惠果甚深之詞。寫瓶不漏意在之歟。　　三梵文殊勝者。真言深秘旨。在梵字悉曇。請來表云。釋教者也本乎印度。西域東垂風範天隔。言語異楚夏之韻。文字非篆隸之體。是故待彼翻譯。乃酌清風。然猶真言幽邃。字字義深。隨音改義。賒切易謬。粗得彷彿不得清切。不是梵字長短難別。在源之意。其在茲乎。是故金剛智阿阇梨。初試不空教悉曇章。令誦梵經。梵言賒切一聞無墜。又不空三藏。竊告惠果曰。有秘藏器。汝必當興我法。口授大佛頂大隨求梵本。普賢行愿文殊贊偈。其後討尋梵夾二十餘年。晝夜精勤。伏膺咨稟。又惠果阿阇梨。授弘法大師。漢梵無差。悉受於心猶如寫瓶。故知。傳法匠得寫瓶之器。梵漢相併。全令受學。若單學漢字不習梵本。猶如兒女士讀假名經。不知漢字。他家雖傳梵本悉曇至於兩部大法諸尊瑜伽者。不得梵漢合存比授傳受而已。

【現代漢語翻譯】現代漢語譯本：偉大的教法，是諸佛的秘密寶藏，是即身成佛的捷徑。普遍希望它流傳於法界，救度一切有情眾生。訶凌、辨弘，新羅的惠日，都被授予胎藏界阿阇梨的地位。劍南的惟上，河北的義圓，被授予金剛界大法。義明供奉，也接受了兩部大法。現在有日本沙門空海（Kukai）（指日本僧人，后成為真言宗的創始人），前來尋求聖教。兩部秘法的奧義、壇儀、印契，與漢文、梵文沒有差別，全部領受於心，就像從一個瓶子倒入另一個瓶子一樣。當初，不空（Amoghavajra）（唐代密宗翻譯家）將兩部秘法偏重地傳授給惠果（Huiguo）（唐代密宗僧人）。惠果又單獨傳授給弘法大師（Kobo Daishi）（即空海）。所以前代的賢者讚歎說：『如來秘密的旨意得以傳承，印可相承。惠果甚深的教誨，如同寫瓶一樣沒有遺漏，意義就在這裡吧。』三種梵文殊勝之處在於，真言深奧的旨意，蘊藏在梵文字母悉曇（Siddham）（一種古印度文字）之中。請來的表文中說：『釋迦牟尼的教法，本源於印度。西域與東土，風俗習慣如同天壤之隔。語言不同於中原的音韻，文字也不同於篆書隸書的形體。因此需要翻譯，才能採擷其中的精華。』然而，真言幽深玄妙，每個字都蘊含著深刻的意義。如果隨意根據讀音改變字義，就容易產生謬誤。粗略地理解只能得到大概的意思，無法做到清晰透徹。不分辨梵文字母的長短音，就無法理解其本源的含義。意義就在於此吧。因此，金剛智（Vajrabodhi）（唐代密宗翻譯家）阿阇梨，最初讓不空（Amoghavajra）教授悉曇章，讓他誦讀梵文經典。不空用梵語誦讀，一聽就沒有遺漏。而且，不空三藏（Amoghavajra）私下告訴惠果（Huiguo）說：『你是有秘藏之器的人，你必定能夠弘揚我的佛法。』於是口頭傳授了大佛頂（Usnisavijaya Dharani）、大隨求（Maha Pratisara）的梵文字，以及普賢行愿（Samantabhadra's practices and vows）、文殊贊偈（Manjusri's praise verses）。之後，惠果尋訪梵文經典二十多年，日夜精勤，虛心請教。惠果阿阇梨傳授給弘法大師（Kobo Daishi），漢文和梵文沒有差別，全部領受於心，就像從一個瓶子倒入另一個瓶子一樣。所以要知道，傳法的工匠要得到寫瓶之器，梵文和漢文並重，全部都要學習。如果只學習漢字而不學習梵文字，就像小孩子讀假名經一樣，不認識漢字。即使別人家傳有梵文字悉曇，以及兩部大法諸尊瑜伽，也不能只傳授梵文或漢文，而要梵漢合璧，比較著傳授。

【English Translation】 English version: The great teaching is the secret treasure of all Buddhas, and the shortcut to attaining Buddhahood in this very life. It is universally hoped that it will spread throughout the Dharma realm, delivering all sentient beings. Hailing, Bianhong, and Hyeil of Silla were all granted the position of Acharya of the Garbhadhatu Mandala (Womb Realm Mandala). Wei Shang of Jiannan and Yi Yuan of Hebei were granted the great Dharma of the Vajradhatu Mandala (Diamond Realm Mandala). Yiming Gongfeng also received the great Dharma of both mandalas. Now, the Japanese Shramana Kukai (a Japanese monk who later founded the Shingon sect) has come to seek the sacred teachings. The profound meanings, mandala rituals, and mudras of the two mandalas, without any difference between Chinese and Sanskrit, were all received into his heart, just like pouring from one bottle into another. Initially, Amoghavajra (a Tang Dynasty esoteric Buddhist translator) preferentially transmitted the secret teachings of the two mandalas to Huiguo (a Tang Dynasty esoteric Buddhist monk). Huiguo then singularly transmitted them to Kobo Daishi (Kukai). Therefore, the sages of the past praised, saying: 'The secret meaning of the Tathagata is transmitted, with approval passed down in succession. Huiguo's profound teachings, like pouring from one bottle without leakage, the meaning lies here, perhaps?' The three superior aspects of Sanskrit lie in the fact that the profound meaning of mantras is contained within the Sanskrit alphabet, Siddham (an ancient Indian script). The submitted memorial states: 'The teachings of Shakyamuni originate in India. The customs of the Western Regions and the Eastern Land are as different as heaven and earth. The language differs from the rhymes of the Central Plains, and the script differs from the forms of seal script and clerical script. Therefore, translation is necessary to extract the essence.' However, mantras are profound and mysterious, and each word contains deep meaning. If the meaning of the words is arbitrarily changed according to the pronunciation, it is easy to make mistakes. A rough understanding can only grasp the general idea, and it is impossible to achieve clarity and thoroughness. Without distinguishing the long and short sounds of the Sanskrit alphabet, it is impossible to understand its original meaning. The meaning lies here, perhaps. Therefore, Vajrabodhi (a Tang Dynasty esoteric Buddhist translator) Acharya initially had Amoghavajra teach the Siddham chapter, instructing him to recite Sanskrit scriptures. Amoghavajra recited in Sanskrit, and upon hearing it, there were no omissions. Moreover, Amoghavajra secretly told Huiguo: 'You are a vessel of secret treasures, and you will surely promote my Dharma.' He then orally transmitted the Sanskrit versions of the Usnisavijaya Dharani (Victorious Buddha-Crown Dharani), the Maha Pratisara (Great Protector Dharani), Samantabhadra's practices and vows, and Manjusri's praise verses. Afterwards, Huiguo sought out Sanskrit scriptures for more than twenty years, diligently day and night, humbly seeking guidance. Huiguo Acharya transmitted to Kobo Daishi, without any difference between Chinese and Sanskrit, all received into his heart, just like pouring from one bottle into another. Therefore, it should be known that the craftsman of Dharma transmission must obtain the vessel of pouring, emphasizing both Sanskrit and Chinese, and learning all of them. If one only learns Chinese characters without learning the Sanskrit text, it is like a child reading Kana scriptures, not knowing Chinese characters. Even if others have transmitted Sanskrit Siddham, as well as the Yoga of the deities of the two mandalas, one should not only transmit Sanskrit or Chinese, but should combine Sanskrit and Chinese, comparing and transmitting them.

四相承殊勝者。大師遺告云。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。大祖大毗盧舍那佛。授金剛薩埵。金剛薩埵傳於龍猛菩薩。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。勘付法。至於吾身相傳八代也。出生義云。故自佛已降。迭相付囑。釋師子得於毗盧舍那如來方便。授而誓約。傳金剛薩埵。金剛薩埵。得之數百年。傳龍猛菩薩。龍猛菩薩。受之又數百年。傳龍智阿阇梨。龍智阿阇梨。又任持數百年。傳金剛智阿阇梨。金剛智阿阇梨。以悲願力。將流演于中國。遂摯瓶錫杖。開元七載。自至上京。十載遂得其人。后以誓約。傳不空金剛阿阇梨。然其枝條付屬。頗有其人。若家嫡相承。準此而已。豈以夫瑣瑣苗裔可比此嫡嫡祖宗乎。假使葉直強條弱干乎。　　五誓願殊勝者。請來表云。空海與西明寺悉明談勝法師等五六人。同往見和尚。和尚乍見含笑。喜歡告曰。我先知汝來。相待久（矣）今日相見太好太好。報命欲竭。無人付法。汝須速辨香花。入灌頂壇。惠果和尚碑文云。和尚掩色之夜。于境界中告弟子曰。汝未知。吾與汝宿契之深乎。多生之中。相共誓願弘演密藏。彼此代為

【現代漢語翻譯】現代漢語譯本：四、傳承殊勝：大師（指惠果阿阇梨）的遺言說：『如果儲存灌頂的法脈，就從我這裡開始，確立秘密真言的傳承。』師資相傳，嫡系相繼，從大祖大毗盧舍那佛（Mahavairocana Buddha）開始，傳給金剛薩埵（Vajrasattva），金剛薩埵傳給龍猛菩薩（Nāgārjuna）。龍猛菩薩之後，傳到大唐玄宗、肅宗、代宗三朝的灌頂國師，特進試鴻臚卿大興善寺三藏沙門大廣智不空阿阇梨（Amoghavajra）這裡，是第六代。惠果（Huiguo）是不空阿阇梨最得意的弟子，繼承了他的法脈。考察所傳之法，到我（空海）這裡是第八代。『出生義』中說：『所以從佛開始，迭相付囑。釋師子（Śīla-siṃha）從毗盧舍那如來（Vairocana Tathagata）那裡得到方便之法，接受誓約，傳給金剛薩埵。金剛薩埵經過數百年，傳給龍猛菩薩。龍猛菩薩接受之後又數百年，傳給龍智阿阇梨（Nāgabodhi）。龍智阿阇梨又保持數百年，傳給金剛智阿阇梨（Vajrabodhi）。金剛智阿阇梨以悲願之力，將此法流傳到中國，於是拿著瓶和錫杖，在開元七年到達上京（長安）。十年後終於找到了可以傳法之人，後來以誓約傳給不空金剛阿阇梨。』雖然他的分支傳承也有一些人，但嫡系相承就是這樣。難道可以用那些瑣碎的旁支末節，與這嫡系的祖宗相比嗎？好比葉子茂盛但枝幹衰弱一樣嗎？五、誓願殊勝：請來表（空海的奏表）中說：『空海與西明寺的悉明談勝法師等五六人，一同去拜見和尚（惠果）。和尚初次見面就含笑，高興地說：『我早就知道你要來，等待很久了。今天相見真是太好了！太好了！我壽命將盡，沒有人可以付法，你必須趕快準備香花，進入灌頂壇。』惠果和尚碑文中說：『和尚圓寂之夜，在境界中告訴弟子們說：『你們不知道，我與你們宿世的因緣有多深啊！多生之中，我們共同發誓愿弘揚密藏，彼此互相幫助。』

【English Translation】 English version: Four, the superiority of lineage: The Great Master's (referring to Huiguo Acharya) last words said, 'If the lineage of Abhiṣeka (initiation) is to be preserved, let it begin with me, establishing the transmission of secret mantras at this time.' The transmission from teacher to disciple, the direct lineage, began with the Great Ancestor, the Great Vairocana Buddha (Mahavairocana Buddha), who transmitted it to Vajrasattva (Vajrasattva). Vajrasattva transmitted it to Nāgārjuna Bodhisattva (Nāgārjuna). After Nāgārjuna Bodhisattva, it was transmitted to the Abhiṣeka National Teacher of the three dynasties of Emperor Xuanzong, Emperor Suzong, and Emperor Daizong of the Great Tang, the Great Scholar of the Honglu Temple, the Tripitaka Master of Daxingshan Temple, the Great Wisdom Amoghavajra Acharya (Amoghavajra), the sixth generation. Huiguo (Huiguo) was Amoghavajra Acharya's most outstanding disciple, inheriting his Dharma lineage. Examining the transmitted Dharma, it is the eighth generation to me (Kūkai). The 'Meaning of Birth' says, 'Therefore, from the Buddha downwards, they entrusted it to each other. Śīla-siṃha (Śīla-siṃha) obtained the expedient means from Vairocana Tathagata (Vairocana Tathagata), accepted the oath, and transmitted it to Vajrasattva. Vajrasattva, after several hundred years, transmitted it to Nāgabodhi Acharya (Nāgabodhi). Nāgabodhi Acharya maintained it for several hundred years, and transmitted it to Vajrabodhi Acharya (Vajrabodhi). Vajrabodhi Acharya, with the power of compassion and vows, spread this Dharma to China, and thus, holding the vase and staff, arrived in the capital (Chang'an) in the seventh year of Kaiyuan. After ten years, he finally found someone to whom he could transmit the Dharma, and later transmitted it to Amoghavajra Acharya with an oath.' Although there are some people in his branch lineages, the direct lineage is like this. How can those trivial side branches be compared to this direct ancestral lineage? It is like having lush leaves but weak branches and trunk. Five, the superiority of vows: The petition (Kūkai's memorial) says, 'Kūkai, along with the Dharma Master Ximing Tansheng and five or six others from Ximing Temple, went to see the Master (Huiguo). The Master smiled upon seeing them for the first time and said happily, 'I knew you were coming long ago and have been waiting for a long time. It is so good to see you today! So good! My life is about to end, and there is no one to whom I can entrust the Dharma. You must quickly prepare incense and flowers and enter the Abhiṣeka Mandala.' The inscription on Huiguo Acharya's stele says, 'On the night of the Master's passing, he told his disciples in the realm, 'You do not know how deep my karmic connection with you is! In many lives, we have jointly vowed to propagate the esoteric teachings and help each other.'

師資。非只一兩度也。是故勸汝遠涉。授我深法。受法已畢。吾愿足（矣）汝西土也接我足。吾也東生入汝之室。莫久遲留。吾在前去也。　　私云。唐家和尚為師。大師為資。本朝大師為師。和尚為資。香象以香象為敵。輪王以輪王為父。雲師云弟。皆是往古佛菩薩也。昔迦葉佛時。有二菩薩。兄曰日珠。弟曰月鏡。常作是愿。生生處處。不相舍離。同學知識建立正法。昔日珠月鏡者。今馬鳴龍樹是也。天竺龍猛龍智。震旦金智廣智。日本弘法大師。三國各為師祖弘演密教。皆是宿願所致也。曩代既爾。今時豈不然乎。非蛇不知蛇足而已。　　六寶珠殊勝者。大師遺告曰。如意寶珠。方伺其實體。自然道理釋迦分身也。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。但大唐大師阿阇梨耶所被付囑。能作性如意寶珠。戴頂渡大日本國。勞籠名山勝地既畢。是以密教劫榮。末徒博延。私云。實為薄福者。暫雖不雨寶。自然出善風。常生長萬物。則是無為德也。百性日用不知。猶如壤父忘帝力歟。　　七道具殊勝者。大師請來表云。　　五寶五鈷金剛杵一口。　　五寶五鈷鈴一口。　　五寶三昧耶杵一口。　　五寶獨鈷金剛一口。　　五寶羯磨金剛四口。　　五寶

輪一口（已上各著佛舍利）。　　五寶金剛橛四口。　　金銅盤子一口。　　金花銀閼伽盞四口。　　佛舍利八十粒（就中金色舍利一粒）。　　刻白檀佛菩薩金剛天等像一龕。　　白紲金剛界三昧耶曼荼羅尊一百二十尊。　　五寶三昧耶金剛一口。　　金銀缽子一具二口。　　牙床子一口。　　白螺貝一口。　　健陀穀子袈裟一領。　　右八種物等。本是金剛智阿阇梨。從南天竺國持來。傳付大廣智阿阇梨。廣智三藏。又傳與青龍阿阇梨。青龍和尚。又傳賜空海。斯乃傳法之印信。萬生之歸依者也。　　私云。如來付囑袈裟。永留天竺雞足山。達磨法信袈裟。今在震旦曹溪寺。唯真言一家印通道具。源出月支。過於大唐流於日本。於今在東寺（矣）真言嚴重。可知者歟。　　八入定殊勝者。遺告曰。又弘仁七年。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。乃至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。吾永歸山。吾擬入定者。今年三月二十一日寅克（承和二年三月十五日遺告之

【現代漢語翻譯】現代漢語譯本輪一口（已上各著佛舍利（Buddha's relics，佛陀的遺骨））。五寶金剛橛（vajra kila，一種金剛杵）四口。金銅盤子一口。金花銀閼伽盞（argha，供水器）四口。佛舍利（Buddha's relics，佛陀的遺骨）八十粒（就中金色舍利一粒）。刻白檀佛菩薩金剛天等像一龕。白紲金剛界三昧耶曼荼羅（Vajradhatu samaya mandala，金剛界誓約壇城）尊一百二十尊。五寶三昧耶金剛（samaya vajra，誓約金剛杵）一口。金銀缽子一具二口。牙床子一口。白螺貝一口。健陀穀子袈裟一領。右八種物等。本是金剛智阿阇梨（Vajrabodhi acharya，金剛智阿阇梨）。從南天竺國持來。傳付大廣智阿阇梨（Subhakarasimha acharya，善無畏阿阇梨）。廣智三藏（Subhakarasimha，善無畏）。又傳與青龍阿阇梨（Qinglong acharya，青龍阿阇梨）。青龍和尚。又傳賜空海（Kukai，空海）。斯乃傳法之印信。萬生之歸依者也。私云。如來付囑袈裟。永留天竺雞足山。達磨法信袈裟。今在震旦曹溪寺。唯真言一家印通道具。源出月支。過於大唐流於日本。於今在東寺（Toji，東寺）（矣）真言嚴重。可知者歟。八入定殊勝者。遺告曰。又弘仁七年。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。乃至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。吾永歸山。吾擬入定者。今年三月二十一日寅克（承和二年三月十五日遺告之

【English Translation】 English version One wheel (each with Buddha's relics (Buddha's relics)). Four five-treasure vajra kilas (vajra kila, a type of vajra). One gold and copper plate. Four gold-flower silver argha (argha, water offering vessel) cups. Eighty Buddha's relics (Buddha's relics) (including one golden relic). One shrine with carved white sandalwood images of Buddhas, Bodhisattvas, Vajra deities, and others. One hundred and twenty Vajradhatu samaya mandala (Vajradhatu samaya mandala, Diamond Realm Samaya Mandala) deities in white silk. One five-treasure samaya vajra (samaya vajra, samaya vajra). One set of gold and silver bowls, two pieces. One tooth bed. One white conch shell. One Kanthaka robe. The above eight items were originally brought by Vajrabodhi acharya (Vajrabodhi acharya) from South India. Passed on to Subhakarasimha acharya (Subhakarasimha acharya). Subhakarasimha (Subhakarasimha). Then passed on to Qinglong acharya (Qinglong acharya). The monk Qinglong. Then bestowed upon Kukai (Kukai). These are the seals of Dharma transmission, the refuge of all beings. Privately said: The Buddha entrusted the robe to be kept forever at Mount Kukkutapada in India. The robe of Dharma Master Bodhidharma is now at Caoxi Temple in China. Only the seals and implements of the Shingon school originated from India, passed through the Great Tang Dynasty, and flowed to Japan. Now, the Shingon tradition is highly revered at Toji (Toji) temple. Is this knowable? The eight excellent ones in samadhi. The last testament says: Also, in the seventh year of Kōnin, a request was made for Mount Nanshan in Kii Province to be a place for entering samadhi. One or two thatched huts were built. The old residence in Takao was moved to Mount Nanshan. The peaks were extremely remote, far from human habitation. When I lived there, I was often protected by the Myojin deities. I often told my disciples that my nature is fond of mountains and waters and estranged from human affairs. I am also like floating clouds, waiting for the end of my years. Therefore, east of this cave, even from the ninth year of Tencho, November 12th, I deeply dislike the taste of grains and prefer to practice zazen. All of this is an excellent plan for the long-lasting of the Dharma, and also for the sake of future disciples and followers in the degenerate age. I will forever return to the mountains. I intend to enter samadhi this year on the 21st day of the third month, at the hour of the Tiger (the testament of the 15th day of the third month of Jowa 2).

文也）。　　私云。即以定力永留依身。為令法久住。鎮護國家也。故大寶積經云。菩薩修定。復有十法。一修定無有吾我。具足如來諸禪定故（乃至）十修定能興正法。紹隆三寶。便不斷絕故。往古聖人。雖有鎮護國家之誠。豈如入定留身之力乎。　　九法則殊勝者。弘法大師。奉為國家。請修法表云。沙門空海言。空海幸沐先帝造雨。遠遊海西。儻得入灌頂道場。授一百餘部金剛乘法門。其經則佛之心肝。國之靈寶也。是故大唐開元已來。一人三公親授灌頂。持誦觀念。近安四海。遠求菩提。宮中則舍長生殿為內道場。每令七七解唸誦僧持念修行。城中城外。亦建鎮國唸誦道場。佛國風範。亦復如是。其所將來經法中。有仁王經。守護國界主經。佛母明王經等唸誦法門。佛為國王將說此經摧滅七難。調和四時。護國護家。安己安他。此道秘妙也。請來表云。唯有我祖大廣智阿阇梨。初受金剛智三藏。更詣南天竺龍智阿阇梨所。括曩十八會瑜伽。研竅胎藏等密藏。天寶中。卻歸大唐。於時玄宗皇帝始受灌頂。屈尊師資自降。肅宗。代宗。相續受法。禁內則建神龍精舍。城中則普開灌頂壇。一人百寮。臨壇受灌頂。四眾群生。膝步學密藏。密藏之宗。是日郁興。灌頂之法。自茲接軫。　　私云。大唐移天竺風範

【現代漢語翻譯】現代漢語譯本（文也）。私下認為，這正是以禪定的力量永遠駐留于身，爲了使佛法長久住世，鎮護國家啊。所以《大寶積經》說：『菩薩修習禪定，又有十種方法。一是修習禪定沒有我執，具足如來所有的禪定（乃至）十是修習禪定能夠興盛正法，繼承和發揚三寶，使之不斷絕。』往昔的聖人，即使有鎮護國家的誠心，又怎能比得上入定留身的力量呢？第九種法則是殊勝的。弘法大師爲了國家，上表請求修法，表文中說：『沙門空海稟告，空海有幸蒙受先帝的恩澤造雨，遠遊海西。如果能夠進入灌頂道場，傳授一百餘部金剛乘的法門，這些經典是佛的心肝，是國家的靈寶啊。因此大唐開元以來，一人三公親自接受灌頂，持誦觀想，近可安定四海，遠可求得菩提。宮中捨棄長生殿作為內道場，經常令七七四十九位解唸誦的僧人持念修行。城中城外，也建立鎮國唸誦道場。佛國的風範，也是這樣。』他所帶回來的經法中，有《仁王經》，《守護國界主經》，《佛母明王經》等唸誦法門。佛為國王將要宣說此經，摧滅七難，調和四時，護國護家，安定自己和他人，這個法門非常秘妙啊。』請求的表文中說：『只有我的祖師大廣智阿阇梨（Acharya，意為導師），最初從金剛智三藏（Vajrabodhi，唐代密宗高僧）處接受金剛智的傳承，又前往南天竺龍智阿阇梨（Nāgabodhi，南印度密宗大師）處，囊括了過去十八會的瑜伽，研究了胎藏界等密藏。天寶年間，返回大唐，當時玄宗皇帝開始接受灌頂，降低身份以師禮相待。肅宗、代宗相繼受法。宮禁之內建立了神龍精舍，城中普遍開設灌頂壇。一人百官，臨壇接受灌頂，四眾群生，跪步學習密藏。密藏之宗，從此興盛起來。灌頂之法，自此接連不斷。』私下認為，大唐移植了天竺的風範。

【English Translation】 English version (This is the text). I privately believe that this is precisely using the power of Samadhi (定力) to eternally remain in the body, in order to make the Dharma (法) long-lasting and protect the country. Therefore, the Mahāratnakūṭa Sūtra (大寶積經) says: 'Bodhisattvas (菩薩) who practice Samadhi (定) have ten methods. First, practicing Samadhi (定) without ego, fully possessing all the Samadhis (禪定) of the Tathagata (如來) (and so on) Tenth, practicing Samadhi (定) can promote the True Dharma (正法), inherit and promote the Three Jewels (三寶), so that it will not be cut off.' The sages of the past, even if they had the sincerity to protect the country, how could they compare to the power of remaining in the body through Samadhi (入定留身)? The ninth Dharma (法則) is the most excellent. The Kōbō-Daishi (弘法大師), for the sake of the country, submitted a petition requesting the practice of Dharma (修法), which stated: 'The Shramana (沙門) Kūkai (空海) reports that Kūkai (空海) was fortunate to receive the grace of the late Emperor in creating rain and traveled far to the west of the sea. If he could enter the Abhiṣeka (灌頂) Mandala (道場) and transmit more than one hundred sections of the Vajrayana (金剛乘) Dharma (法) teachings, these Sutras (經) are the heart and liver of the Buddha (佛), and the spiritual treasures of the country. Therefore, since the Kaiyuan (開元) era of the Great Tang (大唐), one person and three dukes have personally received Abhiṣeka (灌頂), recited and contemplated, which can stabilize the four seas in the near term and seek Bodhi (菩提) in the long term. In the palace, the Hall of Longevity (長生殿) was abandoned as an inner Mandala (道場), and forty-nine monks who understood recitation were often instructed to recite and practice. In and outside the city, Zhenguo (鎮國) recitation Mandalas (道場) were also established. The style of the Buddha-land (佛國) is also like this.' Among the Sutras (經) and Dharmas (法) he brought back were the Benevolent Kings Sutra (仁王經), the Sūtra of the Lord Who Protects the Boundaries of the Country (守護國界主經), and the Buddha Mother Mahāmāyūrī Vidyārājñī Sūtra (佛母明王經), and other recitation Dharmas (法). The Buddha (佛) was about to expound this Sutra (經) for the king, destroying the seven disasters, harmonizing the four seasons, protecting the country and the family, and securing oneself and others. This Dharma (法) is very secret and wonderful.' The petition stated: 'Only my ancestor, the Great Master Kōbō-Daishi (大廣智阿阇梨), first received the Vajrabodhi (金剛智) lineage from the Tripitaka Master Vajrabodhi (金剛智三藏), and then went to Nāgabodhi (龍智阿阇梨) in South India, encompassing the Yoga (瑜伽) of the past eighteen assemblies and studying the Garbhadhātu Mandala (胎藏界) and other esoteric treasures. During the Tianbao (天寶) era, he returned to the Great Tang (大唐). At that time, Emperor Xuanzong (玄宗皇帝) began to receive Abhiṣeka (灌頂), lowering his status to treat him as a teacher. Emperors Suzong (肅宗) and Daizong (代宗) successively received the Dharma (法). Within the palace, the Shenlong Jing She (神龍精舍) was built, and Abhiṣeka (灌頂) altars were opened everywhere in the city. One person and hundreds of officials attended the altar to receive Abhiṣeka (灌頂), and the four assemblies of sentient beings knelt and learned the esoteric teachings. The sect of esoteric teachings flourished from that day on. The Dharma (法) of Abhiṣeka (灌頂) has been continuous since then.' I privately believe that the Great Tang (大唐) transplanted the style of India.

。建內道場。每令七七僧持念修行。此朝亦移唐風。中務省內莊嚴一室。每月三個日。被修晦御唸誦。佛僧供料。大炊寮供奉。又每月十八日。仁壽殿內莊嚴一室。被修觀音供。佛僧供料。內藏寮供奉。其後以承和元年。大師奉詔命。于中務省。始被修后七日御修法。此間請申勘解由司廳。建立真言院（云云）又大唐不空三藏。被敕以大官道場。為秘密之場。改號青龍寺。本朝弘法大師。給東寺。即為真言密教庭既畢（云云）結構堂舍。造立佛像。年中行事。僧眾威儀。皆悉移青龍寺之風。夫海內伽藍幾千乎。或擬本處。才萬之一乎。至於真言一家者。全移佛國風範。豈同日而可論乎。　　十外護殊勝者。弘法大師。天長元年。奉詔命。于神泉苑池邊。勤修請雨經法。元此池有龍王。名善女。元是無熱達池龍王類。有慈為人不至害心。御修法間。入秘密壇。成金剛天。即敬真言奧旨。從池中現形。託人誓約。祈雨靈驗其明。從爾以降。每致祈請。降雨滂霈。智度論云。訶波羅邏龍王。善心受化。作佛弟子。除世饑饉故。常降好雨。是故國豐（摩訶陀國也）以彼準此。我朝豐樂。只在此龍。故大師試云。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。私加祈願而已。可謂大師雨露之功。猶過傳說

【現代漢語翻譯】現代漢語譯本：建造內道場，經常讓四十九位僧人（七七僧）在此誦經修行。這個朝代也效仿唐朝的風尚，在中務省內莊嚴佈置一間屋室，每月初三、十三、二十三這三天，進行秘密的御前唸誦，佛僧的供養費用由大炊寮（負責膳食的機構）供給。另外，每月十八日，在仁壽殿內莊嚴佈置一間屋室，進行觀音供養，佛僧的供養費用由內藏寮（負責皇室財物的機構）供給。此後，在承和元年，弘法大師（Kōbō Daishi，日本僧人，真言宗創始人）奉天皇詔命，在中務省開始進行為期七天的御修法。期間，請申勘解由司廳（負責審查訴訟的機構）建立真言院（Shingon-in）。據說，大唐的不空三藏（Amoghavajra，唐代密宗高僧）奉敕令將大官道場作為秘密修法的場所，並改名為青龍寺（Qinglong Temple）。本朝的弘法大師被賜予東寺（Tō-ji），隨即將其作為真言密教的場所。殿堂房屋的結構，佛像的建造，以及年中的各種儀式，僧眾的威儀，都完全效仿青龍寺的風尚。國內的寺院伽藍數以千計，但能模仿到本處（青龍寺）十分之一的都很少。至於真言宗一家，完全移植了佛國的風範，豈能與其他的相提並論呢？十外護殊勝之處在於：弘法大師在天長元年奉天皇詔命，在神泉苑（Shinsen-en）池邊勤奮地修習請雨經法。原本這個池裡有一位龍王，名叫善女（Zennyo），原本是無熱達池（Anavatapta）龍王的同類，心地善良，不會害人。在御修法期間，進入秘密壇場，化身為金剛天（Vajra），隨即敬佩真言的奧妙旨意，從池中顯現身形，託人發誓，祈雨非常靈驗，效果顯著。從此以後，每次祈求，都會降下滂沱大雨。《智度論》（Mahāprajñāpāramitopadeśa）中說，訶波羅邏龍王（Apalala）心地善良，接受佛法的教化，成為佛的弟子，爲了消除世間的饑荒，經常降下好雨，因此國家豐收（指的是摩訶陀國，Magadha）。以此類比，我們國家的豐樂，也全靠這條龍。所以大師試探著說，如果這個池裡的龍王移居到其他地方，淺池的水會減少，薄情的世界會缺少人情味。到了這個時候，必須不讓公家知道，私下裡加以祈願罷了。可以說大師的雨露之功，甚至超過了傳說。

【English Translation】 English version: Inner practice halls were constructed, and seventy-seven monks (seven-seven monks) were regularly instructed to recite scriptures and practice there. This dynasty also emulated the Tang style, elaborately decorating a room within the Ministry of Central Affairs (Chūmushō), where secret imperial recitations (Goyū Nenshō) were conducted on the 3rd, 13th, and 23rd of each month. The provisions for the Buddhist monks were supplied by the Great Kitchen Bureau (Ōiryō). Furthermore, on the 18th of each month, a room within the Renshōden Hall was elaborately decorated for the Avalokiteśvara (Kannon) offering, with provisions for the Buddhist monks supplied by the Treasury Bureau (Nai-zōryō). Subsequently, in the first year of Jōwa (834 AD), Kōbō Daishi (弘法大師, Japanese Buddhist monk, founder of Shingon Buddhism) received an imperial order to begin the seven-day imperial ritual (Goshichinichi no Mishihō) at the Ministry of Central Affairs. During this time, the Bureau of Audit (Kageyushitsuryō) was requested to establish the Shingon-in (真言院). It is said that the Tang Dynasty's Amoghavajra (不空三藏, Tang Dynasty Esoteric Buddhist monk) was ordered to use the Daiguan Temple as a place for secret practices, renaming it Qinglong Temple (青龍寺). In our country, Kōbō Daishi was given Tō-ji (東寺), which was then established as a center for Shingon Esoteric Buddhism. The structure of the halls and buildings, the creation of Buddhist images, the annual events, and the demeanor of the monks all completely emulated the style of Qinglong Temple. Of the thousands of monasteries and temples (Garan) within the country, few could even imitate one-tenth of the original. As for the Shingon school, it completely transplanted the style of the Buddha-land, how could it be compared to others? The ten extraordinary protections are as follows: In the first year of Tenchō (824 AD), Kōbō Daishi, upon imperial order, diligently practiced the Rain-Calling Sutra ritual (Ukyōhō) by the pond of Shinsen-en (神泉苑). Originally, there was a Dragon King in this pond named Zennyo (善女), who was of the same kind as the Dragon King of Anavatapta (無熱達池). He was kind-hearted and did not harm people. During the imperial ritual, he entered the secret mandala (Mandara), transformed into Vajra (金剛), and, deeply respecting the profound meaning of the True Word (Shingon), manifested from the pond, making a vow through a person. The efficacy of the rain prayer was remarkable and evident. From then on, whenever prayers were offered, torrential rain would fall. The Mahāprajñāpāramitopadeśa (智度論) states that the Dragon King Apalala (訶波羅邏) was kind-hearted, accepted the teachings of the Buddha, became a disciple of the Buddha, and, in order to eliminate famine in the world, often sent down good rain, thus the country (Magadha, 摩訶陀國) was prosperous. By analogy, the prosperity of our country also depends entirely on this dragon. Therefore, the Great Teacher tested him, saying, 'If the Dragon King of this pond were to move to another realm, the shallow pond would diminish in water, and the callous world would lack humanity. At such a time, it would be necessary to secretly offer prayers without informing the public.' It can be said that the Great Teacher's merit of rain and dew even surpasses legends.

風雲之德乎。抑于贍部州八萬四千聚落之中。準陽谷內感。秘密教事。見上。又昔威光菩薩（摩利支天即大日化身也）常居日宮。除阿修羅王難。今遍照金剛。鎮住日域。增金輪聖王福。神號天照尊。剎名大日本國乎。自然之理。立自然名。誠職此之由（矣）是故南天鐵塔雖迮。全包法界心殿。東乘陽谷雖鄙。皆是大種姓人。明知。大日如來加持力之所致也。豈凡愚所識乎。今正佛日再曜。專仰聖運焉。以前諸阿阇梨耶。氏族德行。各見別傳（矣）今所撰集者。只是密藏流佈之大觀也。輒課拙詞。敢以奉進。謹進（真言付法纂要抄康平三年十一月十一日）。　　真言付法纂要抄。　　康平三年十一月十一日。　　大法師成尊撰進。　　寬文二年（壬寅）五月吉祥日。

【現代漢語翻譯】現代漢語譯本：這是風雲的恩德嗎？還是因為在贍部州（Jambudvipa，指我們所居住的這個世界）的八萬四千個聚落之中，感應到陽谷（Yanggu，太陽升起的地方）內的秘密教事？（此事）已在前面提到過。而且過去威光菩薩（Vigraha Bodhisattva，摩利支天（Marici，光明之神）即是大日如來（Mahavairocana，宇宙的根本佛）的化身）常住在日宮（太陽的宮殿），爲了消除阿修羅王（Asura，一種好戰的神）的災難。現在遍照金剛（Vairocana Vajra，大日如來的另一種稱呼）鎮守在日域（太陽所照耀的區域），爲了增加金輪聖王（Cakravartin，擁有金輪的理想統治者）的福報，神號為天照尊（Amaterasu，日本神話中的太陽女神），剎名為大日本國（Great Japan）。這是自然的道理，所以立自然的名稱，確實是因為這個緣故（啊）。因此，南天鐵塔（Iron Tower of Southern India，相傳龍樹菩薩在此從金剛薩埵處接受密法）雖然狹窄，卻完全包含了法界（Dharmadhatu，宇宙萬有）的心殿。東邊的陽谷雖然簡陋，卻都是大種姓（Mahajati，高貴種姓）之人。明明知道，這是大日如來加持力的結果啊！難道是凡夫俗子所能認識的嗎？現在正是佛日再次照耀的時候，完全仰仗聖運啊！以前各位阿阇梨耶（Acharya，上師）的氏族德行，各自見於其他傳記（啊）。現在所撰集的內容，只是密藏（Guhyagarbha，秘密的教法）流佈的大概情況。冒昧地獻上我粗陋的詞句，謹此奉進。（《真言付法纂要抄》康平三年十一月十一日）。《真言付法纂要抄》康平三年十一月十一日大法師成尊撰進寬文二年（壬寅）五月吉祥日

【English Translation】 English version: Is this the virtue of wind and clouds? Or is it because, within the eighty-four thousand settlements of Jambudvipa (the world we inhabit), there is a sensing of the secret teachings within Yanggu (the place where the sun rises)? (This matter) has been mentioned above. Moreover, in the past, Vigraha Bodhisattva (Marici, the deity of light, who is an incarnation of Mahavairocana, the fundamental Buddha of the universe) always resided in the Sun Palace (the palace of the sun), in order to eliminate the calamities of the Asura King (a warlike deity). Now, Vairocana Vajra (another name for Mahavairocana) guards the solar realm (the area illuminated by the sun), in order to increase the fortune of the Cakravartin (the ideal ruler possessing the golden wheel), whose divine name is Amaterasu (the sun goddess in Japanese mythology), and whose Buddha-land is called Great Japan. This is the natural principle, so a natural name is established, indeed because of this reason (ah). Therefore, although the Iron Tower of Southern India (where Nagarjuna Bodhisattva is said to have received esoteric teachings from Vajrasattva) is narrow, it completely encompasses the Mind Palace of the Dharmadhatu (the entirety of the universe). Although the eastern Yanggu is simple, they are all people of great lineage (noble caste). Clearly knowing, this is the result of the blessings of Mahavairocana! How could it be understood by ordinary people? Now is the time when the sun of the Buddha shines again, relying entirely on the sacred fortune! The clan virtues of the previous Acharyas (spiritual teachers) are each found in other biographies (ah). What is compiled now is only a general overview of the propagation of the Guhyagarbha (secret teachings). I presumptuously offer my clumsy words, respectfully presenting them. (The 'Summary of the Transmission of the Shingon Dharma,' November 11th, Konpei 3rd year). 'Summary of the Transmission of the Shingon Dharma' November 11th, Konpei 3rd year Compiled and presented by Great Dharma Master Seizon An auspicious day in May, Kanbun 2nd year (Mizunoe-Tora)