Chinese
大正藏第 19 册 No. 1003 大乐金刚不空真实三昧耶经般若波罗蜜多理趣释 No. 1003 [cf. No. 244] 大乐金刚不空真实三昧耶经般若波罗蜜多理趣释卷上 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 如是者。所谓结集之时所指是经也。我闻者。盖表亲从佛闻也。一时者。当说经之时。其地六种震动。或天雨众花。余时则无此相。又三乘种性皆获圣果。乃称一时也婆伽梵者。能破义也。所破者破四魔也。又有六义如声论所释。炽盛自在与端严等也。成就殊胜者。毗卢遮那自觉圣智也。一切如来者。准瑜伽教中五佛是也。其五佛者。即尽虚空遍法界无尽无余佛。聚成此五身也。金刚加持者。表如来十真如十法界十如来地。以成上下十峰金刚大空智处。加持者。表如来于中道十六大菩萨普贤智。从此展转流出。共成三十七位。已成解脱轮大曼茶罗。三昧耶智者。誓也亦曼茶罗也。勿令将来最上乘者。不从师受而专意自受也。是故得知修最上乘。者必须师受三昧耶。然后可修行也。已得一切如来灌顶宝冠为三界主者。如来在因地。从灌顶师。入三昧耶智曼茶罗。阿阇梨加持弟子身中本有 现代汉语译本 《大乐金刚不空真实三昧耶经般若波罗蜜多理趣释》卷上 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 ‘如是’者，是指结集（结集：佛教术语，指汇集整理佛经）之时所指的这部经。 ‘我闻’者，大概表示亲自从佛陀那里听闻。 ‘一时’者，是指宣说此经的时候。当时大地六种震动，或者天空降下各种花朵，其他时候则没有这种景象。而且三乘（三乘：佛教术语，指声闻乘、缘觉乘、菩萨乘）的种性都获得圣果，才可称为‘一时’。 ‘婆伽梵’（婆伽梵：Bhagavan，意为‘世尊’）者，是能破除的意思。所破除的是破除四魔（四魔：佛教术语，指烦恼魔、五蕴魔、死魔、天魔）。又有六种含义，如声论（声论：研究梵语语音、语法等的学问）所解释的，炽盛、自在与端严等等。 ‘成就殊胜’者，是毗卢遮那（毗卢遮那：Vairocana，意为‘光明遍照’）的自觉圣智。 ‘一切如来’者，按照瑜伽教（瑜伽教：佛教密宗）中的说法，是指五佛（五佛：佛教密宗中的五方佛） 。这五佛，即是尽虚空遍法界无尽无余的佛，聚集而成这五身。 ‘金刚加持’者，表示如来的十真如（十真如：佛教术语，指十种真实如常的体性）、十法界（十法界：佛教术语，指地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨、佛）、十如来地（十如来地：菩萨修行成佛的十个阶段）。以成就上下十峰金刚大空智处。加持，表示如来于中道十六大菩萨（十六大菩萨：佛教密宗中的十六位菩萨）的普贤智（普贤智：Samantabhadra，普贤菩萨的智慧）。从此辗转流出，共成三十七位（三十七位：佛教密宗中的三十七尊佛菩萨）。已成就解脱轮大曼茶罗（曼茶罗：Mandala，坛城）。 ‘三昧耶智’者，是誓言，也是曼茶罗。不要让将来的最上乘（最上乘：佛教术语，指密宗）修行者，不从师父那里接受传承，而专意自己修习。因此可知修习最上乘者，必须从师父那里接受三昧耶（三昧耶：Samaya，誓言），然后才可以修行。已经得到一切如来的灌顶宝冠，成为三界（三界：佛教术语，指欲界、色界、无色界）之主，如来在因地（因地：指修行成佛之前的阶段），从灌顶师那里，进入三昧耶智曼茶罗，阿阇梨（阿阇梨：Acharya，导师）加持弟子身中本有的佛性。
English
English version The Commentary on the Meaning of the Perfection of Wisdom in the Vajra Non-Empty and Real Samaya Sutra of Great Bliss, Volume 1 Translated by the Tripitaka Master Amoghavajra of Daxingshan Temple, who was granted the title of Grand Master of the Three Departments, Special Advanced Official of the Honglu Temple, Duke of Su of the State, with an estate of three thousand households, bestowed with purple robes, posthumously awarded the title of Grand Minister of Works, with the posthumous title of Dajian, and the honorary title of Greatly Wise, under imperial decree. 'Thus' refers to this sutra as indicated at the time of its compilation (Compilation: Buddhist term, referring to the collection and arrangement of Buddhist scriptures). 'I heard' generally indicates personally hearing it from the Buddha. 'At one time' refers to the time when this sutra was being expounded. At that time, the earth shook in six ways, or various flowers rained down from the sky; such phenomena did not occur at other times. Moreover, the beings of the Three Vehicles (Three Vehicles: Buddhist term, referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) all attained the holy fruit, and only then could it be called 'at one time'. 'Bhagavan' (Bhagavan: meaning 'World Honored One') means 'able to destroy'. What is destroyed is the destruction of the Four Maras (Four Maras: Buddhist term, referring to the Mara of Afflictions, the Mara of the Five Aggregates, the Mara of Death, and the Mara of the Devas). It also has six meanings, as explained in the science of sound (Science of Sound: the study of Sanskrit phonetics, grammar, etc.), such as being blazing, self-existent, and dignified. 'Achieving excellence' refers to the self-aware holy wisdom of Vairocana (Vairocana: meaning 'light shining everywhere'). 'All Tathagatas' refers to the Five Buddhas (Five Buddhas: the Five Dhyani Buddhas in esoteric Buddhism) according to the teachings of Yoga (Yoga: esoteric Buddhism). These Five Buddhas are the Buddhas who fill the empty space and pervade the Dharma realm without end or remainder, gathered to form these five bodies. 'Vajra empowerment' represents the Tathagata's Ten Suchnesses (Ten Suchnesses: Buddhist term, referring to the ten true and constant natures), Ten Dharma Realms (Ten Dharma Realms: Buddhist term, referring to the realms of hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), and Ten Tathagata Grounds (Ten Tathagata Grounds: the ten stages of a Bodhisattva's practice to become a Buddha), to accomplish the Vajra Great Empty Wisdom Place of the upper and lower ten peaks. Empowerment represents the Tathagata's Samantabhadra Wisdom (Samantabhadra: the wisdom of the Bodhisattva Samantabhadra) of the Sixteen Great Bodhisattvas (Sixteen Great Bodhisattvas: the sixteen Bodhisattvas in esoteric Buddhism) in the Middle Way. From this, it is gradually revealed, forming the thirty-seven positions (Thirty-seven Positions: the thirty-seven Buddhas and Bodhisattvas in esoteric Buddhism). The Great Mandala (Mandala: a sacred diagram) of the Wheel of Liberation has been accomplished. 'Samaya Wisdom' is a vow, and also a Mandala. Do not let future practitioners of the Highest Vehicle (Highest Vehicle: Buddhist term, referring to esoteric Buddhism) not receive the transmission from a teacher, but instead focus on self-practice. Therefore, it can be known that those who practice the Highest Vehicle must receive the Samaya (Samaya: a vow) from a teacher, and then they can practice. Having already received the empowerment crown of all Tathagatas and become the lord of the Three Realms (Three Realms: Buddhist term, referring to the Desire Realm, Form Realm, and Formless Realm), the Tathagata, in the causal stage (Causal Stage: the stage before attaining Buddhahood), enters the Samaya Wisdom Mandala from the empowerment teacher, and the Acharya (Acharya: a teacher) empowers the inherent Buddha-nature in the disciple's body. --------------------------------------------------------------------------------
Chinese
如来藏性。发金刚加持。以成修真言行菩萨法器。则堪任持明等乃至传受印可等灌顶阶位。以此为初因。由三密四智印相应。成究竟三界法王主。以为果。已证一切如来一切智智瑜伽自在。已证一切如来者。同上所说五佛也。一切智智者。唯佛自证之智。皆以瑜伽法相应。获得于法自在。能作一切如来一切印者四智印也。平等种种事业于无尽无余一切众生界一切意愿作业皆悉圆满。能作。由获瑜伽自在故能作。一切如来。五佛亦如前释。一一佛皆有一切印平等羯磨处智。遍至无尽无余佛刹众生界。能作种种利益。究竟安乐一切有情界悉令圆满。上中下。一一皆成九品悉地。常恒三世一切时。者身语意业金刚大毗卢遮那如来也常恒者。表如来清净法界智。无始时来本有。处烦恼而不减。与净法相应。证清净而不增也。三世者。为过去未来现在是也。一切时者。在于异生时。后证圣果时。三业清净犹如虚空。身语意业不被虚妄分别所生烦恼所染故也。金刚者。证得佛地一切法自在。得证身口意三密金刚。于藏识中。修道烦恼习气。坚若金刚难摧。用以大空金刚智三摩地。证得法身光明遍照毗卢遮那如来也。经云在于欲界他化自在天王宫中一切如来常所游处吉祥称叹大摩尼殿种种间错铃铎缯幡微风摇击珠鬘璎珞半满月等而为 现代汉语译本： 如来藏性（Tathagatagarbha-nature），发起金刚加持（Vajra Adhithana），以成就修习真言行（mantra practice）的菩萨法器（Bodhisattva vessel），则堪能胜任持明（Vidyadhara）等，乃至传授印可等灌顶阶位。以此为最初的因。由身语意三密（three secrets）与四智印（four wisdom seals）相应，成就究竟的三界法王主（Lord of Dharma in the Three Realms），作为果。已经证得一切如来的一切智智瑜伽自在（Sarva-Tathagata-Sarvajna-Jnana-Yoga-Isvaratva），已经证得一切如来者，同上所说的五佛（Five Buddhas）。一切智智者，唯有佛才能亲自证得的智慧，都以瑜伽法相应，获得于法自在，能作一切如来的一切印者，是四智印。平等地在无尽无余的一切众生界，一切意愿作业都完全圆满。能作，因为获得瑜伽自在所以能作。一切如来，五佛也如前解释。一一佛都有一切印平等羯磨处智（Sarva-Mudra-Samata-Karma-Sthana-Jnana），普遍到达无尽无余的佛刹众生界，能作种种利益，究竟安乐一切有情界，全部令其圆满。上中下，一一都成就九品悉地（nine levels of siddhi）。常恒三世一切时，指的是身语意业金刚大毗卢遮那如来（Vairochana Buddha）。常恒，表示如来清净法界智（Dharmadhatu-jnana），无始以来本有，处于烦恼中也不减少，与清净法相应，证得清净也不增加。三世，为过去、未来、现在。一切时，在于异生时，后证圣果时，三业清净犹如虚空，身语意业不被虚妄分别所生的烦恼所染。金刚，证得佛地一切法自在，得证身口意三密金刚，于藏识中，修道烦恼习气，坚若金刚难以摧毁，用以大空金刚智三摩地（Mahasunyata-Vajra-Jnana-Samadhi），证得法身光明遍照毗卢遮那如来。经中说，在于欲界他化自在天王宫中，一切如来常所游处，吉祥称叹大摩尼殿，种种间错铃铎缯幡微风摇击珠鬘璎珞半满月等而为……
English
English version: The Tathagatagarbha-nature, initiates the Vajra Adhithana, to accomplish the Bodhisattva vessel for practicing mantra, then it is capable of holding Vidyadhara, and even transmitting and receiving initiation stages such as empowerment. This is taken as the initial cause. Through the correspondence of the three secrets (of body, speech, and mind) and the four wisdom seals, the ultimate Lord of Dharma in the Three Realms is achieved as the result. Having already attained the Sarva-Tathagata-Sarvajna-Jnana-Yoga-Isvaratva (the yoga-sovereignty of all-knowing wisdom of all Tathagatas), those who have already attained all Tathagatas are the same as the Five Buddhas mentioned above. Sarvajna-Jnana (all-knowing wisdom) is the wisdom that only the Buddha can personally attain, all corresponding to the yoga method, obtaining freedom in the Dharma, and the one who can make all the seals of all Tathagatas is the four wisdom seals. Equally, in the endless and inexhaustible realms of all sentient beings, all wishes and actions are completely fulfilled. Able to act, because of obtaining yoga-sovereignty, therefore able to act. All Tathagatas, the Five Buddhas are also explained as before. Each Buddha has the Sarva-Mudra-Samata-Karma-Sthana-Jnana (wisdom of the place of equal karma of all seals), universally reaching the endless and inexhaustible realms of Buddha-lands and sentient beings, able to create various benefits, ultimately bringing peace and happiness to all sentient beings, completely fulfilling them all. Upper, middle, and lower, each achieves the nine levels of siddhi. Constantly, eternally, in all times of the three worlds, refers to the Vairochana Buddha of body, speech, and mind Vajra. Constantly and eternally, represents the Tathagata's pure Dharmadhatu-jnana (wisdom of the Dharma realm), originally existing since beginningless time, not decreasing when in afflictions, corresponding to the pure Dharma, and not increasing when attaining purity. The three worlds are the past, future, and present. All times are when in the state of ordinary beings, and later when attaining the holy fruit, the three karmas are pure like space, the body, speech, and mind karmas are not defiled by afflictions born from false discriminations. Vajra, attaining the sovereignty of all dharmas in the Buddha-land, attaining the Vajra of the three secrets of body, speech, and mind, in the Alaya-consciousness, the habits of afflictions in cultivation are as firm as Vajra and difficult to destroy, using the Mahasunyata-Vajra-Jnana-Samadhi (great emptiness Vajra wisdom samadhi), attaining the Dharmakaya (Dharma body) Vairochana Buddha whose light shines everywhere. The sutra says, in the palace of the Paranirmitavasavartin Deva King in the desire realm, the place where all Tathagatas constantly roam, the auspiciously praised great Mani palace, with various interspersed bells, banners, and streamers, gently swaying in the breeze, pearl garlands, necklaces, half and full moons, etc., as... --------------------------------------------------------------------------------