Chinese
大正藏第 39 册 No. 1798 金刚顶经大瑜伽秘密心地法门义诀 No. 1798 [cf. No. 867] 金刚顶经大瑜伽秘密心地法门义诀卷上 此瑜伽经大分为二。初偈颂总相归赞。次长行等自他利行。于诸颂中复分为二。初偈四句普归命三宝(应知)次下别归圣会。于中复为二。先十句归命五分如来。后十句归四大菩萨。初十句中金刚身语意等四句归赞毗卢遮那佛。次雄猛阿閦已下六句归四方如来(应知)后十句归四大菩萨。于中初二句赞礼金刚藏菩萨。次二句赞礼虚空藏菩萨。第三两句赞礼观世音菩萨。第四两句赞礼毗首羯磨菩萨。第五两句结德总归(应知)此上两句等西方集瑜伽者大阿阇梨先以胜相赞礼置之经首。一切经首皆随彼门先安赞礼偈此方先德略而不译(应知)次我今于百千颂金刚顶等总四十字述经题目。此经有百干颂广本。非此土所闻。并是诸佛大菩萨等甚深秘密境界相。亦非声闻缘觉及人天小智之所闻知。此地梵网经两卷从此经中出浅略之行相也。其中广相根未有堪。此略瑜伽西国得灌顶者说授相付。而其广本亦不传之。其百千颂本复是菩萨大藏经中次略也。其大经本。阿阇梨云经夹广长如床。厚四五尺有无量颂。在南天竺界铁塔之中佛灭度后 现代汉语译本 大正藏第 39 册 No. 1798 金刚顶经大瑜伽秘密心地法门义诀 No. 1798 [cf. No. 867] 金刚顶经大瑜伽秘密心地法门义诀卷上 此瑜伽经大分为二。初偈颂总相归赞。次长行等自他利行。于诸颂中复分为二。初偈四句普归命三宝(应知)。次下别归圣会。于中复为二。先十句归命五分如来。后十句归四大菩萨。初十句中金刚身语意等四句归赞毗卢遮那佛(Vairocana)。次雄猛阿閦(Akshobhya)已下六句归四方如来(应知)。后十句归四大菩萨。于中初二句赞礼金刚藏菩萨(Vajragarbha)。次二句赞礼虚空藏菩萨(Akasagarbha)。第三两句赞礼观世音菩萨(Avalokitesvara)。第四两句赞礼毗首羯磨菩萨(Vishvakarman)。第五两句结德总归(应知)。此上两句等西方集瑜伽者大阿阇梨(Acharya)先以胜相赞礼置之经首。一切经首皆随彼门先安赞礼偈此方先德略而不译(应知)。次我今于百千颂金刚顶等总四十字述经题目。此经有百干颂广本。非此土所闻。并是诸佛大菩萨等甚深秘密境界相。亦非声闻缘觉及人天小智之所闻知。此地梵网经两卷从此经中出浅略之行相也。其中广相根未有堪。此略瑜伽西国得灌顶者说授相付。而其广本亦不传之。其百千颂本复是菩萨大藏经中次略也。其大经本。阿阇梨云经夹广长如床。厚四五尺有无量颂。在南天竺界铁塔之中佛灭度后
English
English version T39 No. 1798 The Essential Key to the Yoga of the Secret Heart-Mind Dharma of the Vajrasekhara Sutra No. 1798 [cf. No. 867] The Essential Key to the Yoga of the Secret Heart-Mind Dharma of the Vajrasekhara Sutra, Volume 1 This Yoga Sutra is broadly divided into two parts. The first part consists of verses generally praising and taking refuge. The second part consists of prose passages detailing practices for the benefit of oneself and others. The verses are further divided into two sections. The first four-line verse universally takes refuge in the Three Jewels (should be known). The following section specifically takes refuge in the Holy Assembly. This is further divided into two parts. The first ten lines take refuge in the Five Wisdom Buddhas. The last ten lines take refuge in the Four Great Bodhisattvas. In the first ten lines, the four lines concerning Vajra body, speech, and mind praise and take refuge in Vairocana Buddha (毗卢遮那佛). The following six lines, starting with the heroic Akshobhya (阿閦), take refuge in the Four Directional Buddhas (should be known). The last ten lines take refuge in the Four Great Bodhisattvas. Among them, the first two lines praise and pay homage to Vajragarbha Bodhisattva (金刚藏菩萨). The next two lines praise and pay homage to Akasagarbha Bodhisattva (虚空藏菩萨). The third two lines praise and pay homage to Avalokitesvara Bodhisattva (观世音菩萨). The fourth two lines praise and pay homage to Vishvakarman Bodhisattva (毗首羯磨菩萨). The fifth two lines conclude with a general attribution of merit (should be known). The above two lines, and others, were placed at the beginning of the sutra by the great Acharya (阿阇梨) who compiled the Yoga in the West, first praising with auspicious signs. All sutras follow that tradition by first placing verses of praise and homage at the beginning. The virtuous predecessors in this land omitted the translation (should be known). Next, I will use forty characters to describe the title of the sutra, including the 'Vajrasekhara' with its hundreds of thousands of verses. This sutra has a broad version with hundreds of thousands of verses, which is not known in this land. It contains the profound and secret realms of all Buddhas and great Bodhisattvas. It is also not known to Shravakas, Pratyekabuddhas, or those of small wisdom among humans and devas. The two volumes of the Brahma Net Sutra in this land are derived from this sutra, representing a shallow aspect of its practices. The broad aspects within it are beyond the capacity of ordinary roots. This concise Yoga is transmitted orally to those who have received initiation in the Western lands. However, its broad version is not transmitted. The version with hundreds of thousands of verses is a further abridgement within the Bodhisattva Great Treasury Sutra. According to the Acharya, the original large sutra has covers as wide and long as a bed, four or five feet thick, containing countless verses. It is located in an iron tower in Southern India after the Parinirvana of the Buddha. --------------------------------------------------------------------------------
Chinese
数百年间无人能开此塔。以铁扉铁锁而封闭之。其中天竺国佛法渐衰。时有大德先诵持大毗卢遮那真言。得毗卢遮那佛而现其身及现多身。于虚空中说此法门及文字章句。次第令写讫即灭。即今毗卢遮那念诵法要一卷。是时此大德持诵成就愿开此塔。于七日中绕塔念诵。以白芥子七粒打此塔门乃开。塔内诸神一时踊怒不令得入。唯见塔内香灯光明一丈二丈。名华宝盖满中悬列。又闻赞声赞此经王。时此大德至心忏悔发大誓愿然后得入此塔中。入已其塔寻闭。经于多日赞此经王广本一遍为如食顷。得诸佛菩萨指授所堪记持不忘。便令出塔塔门还闭如故。尔时书写所记持法有百千颂。此经名金刚顶经者菩萨大藏塔内广本绝世所无。塔内灯光明等至今不灭此经百千颂本此国未有。此略本至此土者于开元之初金刚菩提三藏阿阇梨云。我从西国发来度于南海其有大船三十余只。一一皆有五六百人。一时同过大海行至海中逢于大风。诸船及人并皆漂没。我所附船亦欲将没。尔时两本经夹常近于身受持供养。其时船主见船欲没。船上诸物皆掷海中。当时怖惧忘收经夹。其百千颂亦掷海中唯存略本。尔时我发心念作除灾法大风便止。去船周回可一里余风水不动。船上诸人皆归于我。渐渐发来得至此岸来到此国。于开元七年中至于西京。 现代汉语译本 数百年间，没有人能够开启这座塔。它被铁门和铁锁封闭着。那时，天竺国（India）的佛法逐渐衰微。当时有一位大德（指有高尚品德的僧人）首先诵持大毗卢遮那真言（Mahāvairocana mantra）。因此，毗卢遮那佛（Vairocana Buddha）显现其身，并示现多种化身。在虚空中宣说此法门以及文字章句。次第地令人抄写完毕后便隐没。这就是现在的《毗卢遮那念诵法要》一卷。当时这位大德持诵成就，发愿开启此塔。于七日中绕塔念诵。用七粒白芥子击打此塔门，塔门便开启了。塔内的诸神一时踊跃愤怒，不让他进入。只能看见塔内香灯光明，有一丈二丈高。名贵的鲜花和宝盖，满满地悬挂陈列其中。又听见赞颂的声音，赞美这部经王（指《金刚顶经》）。当时这位大德至诚忏悔，发下大誓愿，然后才得以进入此塔中。进入后，那塔随即关闭。经过多日，赞颂这部经王的广本一遍，就像吃一顿饭的时间那样短暂。得到诸佛菩萨指点传授，所见所闻都能牢记不忘。于是让他出塔，塔门又恢复如初。当时书写记录下来的法有百千颂（śloka，印度诗歌的计量单位，通常一颂为四句）。这部经名为《金刚顶经》（Vajraśekhara Sūtra），是菩萨大藏塔内的广本，世间绝无仅有。塔内的灯光明亮等，至今没有熄灭。这部经的百千颂版本，这个国家还没有。这部略本传到这个国家，是在开元之初，金刚菩提三藏阿阇梨（Vajrabodhi，密宗大师）说：‘我从西国（指印度）出发，渡过南海，有三十多只大船。每一只船上都有五六百人。当时一同渡过大海，航行到海中，遇到了大风。所有的船只和人都被漂没了。我所乘坐的船也快要沉没。当时两本经夹常常靠近我的身体，我受持供养它们。当时船主看见船快要沉没，船上的东西都扔到海里。当时因为害怕，忘记了收起经夹。那百千颂的版本也被扔到海里，只剩下略本。当时我发心念诵除灾法，大风便停止了。距离船只周围一里多的地方，风平浪静。船上的人都归向我。渐渐地航行，到达了此岸，来到了这个国家。在开元七年中，到达了西京（长安）。’
English
English version For hundreds of years, no one could open this pagoda. It was sealed with iron doors and iron locks. At that time, the Buddha-dharma in India (Tianzhuguo) was gradually declining. There was a great virtuous one (Da De, a monk of high virtue) who first recited and held the Mahāvairocana mantra (Da Piluzhena zhenyan). As a result, Vairocana Buddha (Piluzhena Fo) manifested his body and appeared in many forms. In the void, he spoke this Dharma-gate and its textual verses. He gradually had people write it down completely before disappearing. This is now the one volume of 'Mahāvairocana Recitation Essentials' (Piluzhena niansong fayao). At that time, this great virtuous one, having achieved success in recitation, vowed to open this pagoda. For seven days, he circumambulated the pagoda while reciting. He struck the door of this pagoda with seven grains of white mustard seeds, and the pagoda door opened. The deities inside the pagoda were all agitated and angry, not allowing him to enter. He could only see the incense lamps and light inside the pagoda, which were one or two zhang (丈, a unit of length) high. Precious flowers and jeweled canopies were suspended and arranged inside. He also heard voices praising this Sutra King (jing wang, referring to the Vajraśekhara Sūtra). At that time, this great virtuous one sincerely repented and made a great vow, and then he was able to enter this pagoda. After entering, the pagoda immediately closed. After many days, reciting the extensive version of this Sutra King once was as short as the time it takes to eat a meal. He received instructions from all the Buddhas and Bodhisattvas, and he could remember everything he saw and heard without forgetting. Then he was allowed to leave the pagoda, and the pagoda door closed as before. At that time, the Dharma that was written and recorded consisted of hundreds of thousands of ślokas (song, a unit of measurement for Indian poetry, usually four lines per śloka). This Sutra is called the Vajraśekhara Sūtra (Jingangding jing), and it is the extensive version within the Bodhisattva Great Treasury Pagoda, unparalleled in the world. The light from the lamps inside the pagoda, etc., has not been extinguished to this day. This version of hundreds of thousands of ślokas of this Sutra does not exist in this country. This abridged version came to this country at the beginning of the Kaiyuan era, when Vajrabodhi (Jingang Puti), the Tripiṭaka Ācārya (Sanzang Achali, a master of esoteric Buddhism), said: 'I set out from the Western Country (Xiguo, referring to India) and crossed the South Sea, with more than thirty large ships. Each ship had five or six hundred people. At that time, we crossed the sea together and encountered a great wind in the middle of the sea. All the ships and people were swept away. The ship I was on was also about to sink. At that time, the two scripture boxes were always close to my body, and I upheld and made offerings to them. At that time, the captain saw that the ship was about to sink, and all the items on the ship were thrown into the sea. At that time, out of fear, I forgot to collect the scripture boxes. The version of hundreds of thousands of ślokas was also thrown into the sea, leaving only the abridged version. At that time, I made a vow to recite the Dharma for removing disasters, and the great wind stopped. The wind and water were calm within a mile or so around the ship. All the people on the ship returned to me. Gradually, we sailed and arrived at this shore, coming to this country. In the seventh year of the Kaiyuan era, we arrived at Xijing (Chang'an).' --------------------------------------------------------------------------------
Chinese
一行禅师求我灌顶。闻有此异希有法门乃令伊舍罗译为汉文。一行等乃亲自笔受。一依梵本次第而述其意不失句义未圆。此以窃观诸修行者纵有寻读莫知所从。又浅智愚识亦为难入。今以此承旨授颇得其趣。秘密之旨略在文言属。法流行强开方便。分别门标其旨归即此经长行自他利行中复分为二。初从若修行者下乃至修习瑜伽结加已来总门。为秘密庄严内证大智。见法成就得如来处自利也。第二从修习瑜伽下至经末已入总门。为善巧建立秘密智相摄取众生令入佛位利他行也。亦可通为一门并皆俱有自他利行也。于前自利门中复分为三。第一从初乃至或大菩萨坐结加已乃至随意作之等。总是三业四仪净除业障法。第二从行者欲自清净下乃至复自思惟所持秘密明至已来。总是入智三摩地门诸佛境界实相智印法。第三从复自思惟下乃至修习瑜伽已来。总是融愚入智成等正觉住大菩提法。于第一门中而为颂曰。 师资共受行 摄引劝修法 次初起行住 加持语门法 洗面嚼齿木 便易结护法 [口*束*页]口洗浴法 并浴部尊法 想严身内外 次入道场法 普礼忏随向 别归献愿法 随乐四威仪 除增降坏法 第一师资共行劝修等行法者。此中六段。第一简器教授。经从若修行至护摩 现代汉语译本： 一行禅师请求我进行灌顶。听闻有这种奇异稀有的法门，于是让伊舍罗（Īśvara，印度教主神之一，常被认为是湿婆神的别称）翻译成汉文。一行等人亲自进行笔录和接受。完全按照梵文原本的顺序来叙述其意义，没有遗漏语句和含义，但可能不够圆满。我私下观察到许多修行者即使阅读了，也不知道该如何下手。而且浅薄的智慧和愚昧的认识也很难理解。现在我承蒙旨意传授，颇能领会其中的趣味。秘密的旨意略微体现在文字语言中，属于法门流行时为了方便而开设的。分别设立门来标明其旨归，即这部经的长行部分，分为自利行和他利行两部分。首先，从‘若修行者’以下，直到‘修习瑜伽结加已来’，总括地说是为了秘密庄严的内在证悟大智慧，见法成就，获得如来果位，这是自利。第二，从‘修习瑜伽’以下，直到经文末尾，已经进入总门，是为了巧妙地建立秘密智慧的形象，摄取众生，使他们进入佛的果位，这是利他。也可以将它们看作一个整体，都同时具有自利和他利的行为。在前面的自利门中，又可以分为三个部分。第一，从开始到‘或大菩萨坐结加已乃至随意作之等’，总的来说是身、口、意三业和行、住、坐、卧四种仪态，用来清除业障的方法。第二，从‘行者欲自清净’以下，直到‘复自思惟所持秘密明至已来’，总的来说是进入智慧三摩地（Samādhi，禅定）之门，诸佛境界的实相智慧印法。第三，从‘复自思惟’以下，直到‘修习瑜伽已来’，总的来说是融合愚昧进入智慧，成就等正觉（Samyak-saṃbuddha，正等觉悟）并安住于大菩提（Mahābodhi，大觉悟）的方法。在第一门中，作偈颂说： ‘师资共受行，摄引劝修法，次初起行住，加持语门法，洗面嚼齿木，便易结护法，[口*束*页]口洗浴法，并浴部尊法，想严身内外，次入道场法，普礼忏随向，别归献愿法，随乐四威仪，除增降坏法。’ 第一，师父和弟子共同修行，摄受引导，劝勉修习等行为的方法。这里面有六个部分。第一是选择合适的弟子并进行教授。经文从‘若修行至护摩’开始。