翻刻
金剛頂一切如来真實構大乗現證大
教王経初品中六種曼荼羅尊像標熾
契印等圖略釋《割書：并蜜言集｜要巻并序》
夫三世菩薩坐菩提場将紹佛位
者若瑜伽會衆不往證明不獲極
楽自大教東流因師傳受随其所智
章句生焉代有其人或凡或聖聖
者三乗各執凡者約文粗申真實
教王未傳諸夏開元初有若善無
畏三蔵化縁此土歴險而来洞暁
瑜伽賷持経夹十萬餘偈無不随
躬謁帝沃心度生達性圖畫導像序
述真言夈然可観受者必護擧世
莫覩垂八十年聖力所加而不隊□（共カ）
善無畏弘揚之際時有三蔵金剛
智浮海而来深達瑜伽真宗究盡
金剛至理所携経教与西来者略同未
登此岸飄風暴起鼓怒波濤商主務
其舶□（艢カ）抬諸寳貝経藉錯雑与貨物
倶浪□（澮カ）之時同遭委弃及二大士相遇
如膠染焉談論法要若合符契有妙
現代語訳
『金剛頂一切如来真実摂大乗現証大教王経』初品中の六種曼荼羅尊像・標幟・契印等の図の略釈
《割書：并びに密言集要巻并びに序》
そもそも、三世の菩薩が菩提場に坐して将に仏位を継がんとするとき、もし瑜伽の会衆が往いて証明しなければ、極果を得ることができない。大教が東に流伝してより、師より伝受するに従い、その智に随って章句が生まれた。代々その人があり、あるいは凡夫であり、あるいは聖者であった。聖者は三乗それぞれに執し、凡夫は文に約して粗く真実を申べた。教王（金剛頂経）はいまだ諸夏（中国）に伝わらず、開元の初めに、善無畏三蔵という方がこの土に縁を結ぶべく、険路を経て来られた。瑜伽に深く通じ、経夾十万余偈を携え持ち、随身しないものはなかった。帝に謁し、心を沃いで衆生を度し、性を達して、図画・導像・序述・真言を整然と観ることができるようにされた。受けた者は必ず護られ、世を挙げて仰ぎ見た。八十年近く、聖力の加護によって廃れることがなかった。
善無畏が弘揚していた折、時に三蔵金剛智が海を渡って来られた。瑜伽の真宗に深く通じ、金剛の至理を究め尽くし、携えてきた経教は西から来たものとほぼ同じであった。この岸（中国）に上陸するまでもなく、暴風が起こり、怒った波濤が高まった。船頭は舶艢（船の帆柱）を操り、もろもろの宝貝・経籍を貨物と混ぜ合わせ、波浪に遭遇したとき、同じく委棄されてしまった。そして二大士が相遇うこと、膠で染めたように密着し、法要を談論すれば、符契（割り符）が合うがごとくであった。妙なる……
英語訳
A Brief Commentary on the Diagrams of the Six Types of Mandala Deities, Symbols, and Mudrās in the First Chapter of the *Sarvatathāgatatattvasaṃgraha* (Scripture of the Great Teaching-King that Fully Illuminates All Tathāgatas' Truth)
《Interlinear note: Together with the Collected Essentials of Dhāraṇī and Preface》
Now, when the bodhisattvas of the three ages sit at the site of enlightenment and are about to succeed to the Buddha's position, if the assembly of the Yoga [practitioners] does not go forth to bear witness, one cannot attain the ultimate fruit. Since the Great Teaching flowed eastward, teachings were transmitted from master to disciple, and according to each one's wisdom, commentaries and phrases arose. In every generation there were such people—some ordinary beings, some sages. The sages each adhered to their respective vehicles of the Three Vehicles, while ordinary beings roughly articulated the truth based on the written texts. The Teaching-King [scripture] had not yet been transmitted to China (諸夏), when at the beginning of the Kaiyuan era [713 CE], the Tripiṭaka master Śubhākarasiṃha (善無畏), having formed a karmic connection with this land, came through perilous roads. Deeply versed in Yoga, he carried with him scriptural fascicles of more than one hundred thousand verses, leaving nothing behind. He had an audience with the Emperor, poured forth his heart to save sentient beings, penetrated their natures, and made the painted images, guiding illustrations, prefaces, and dhāraṇīs available for clear viewing. Those who received [these teachings] were invariably protected, and the whole world looked up to them. For nearly eighty years, through the power of the sages, [these teachings] did not fall into ruin.
While Śubhākarasiṃha was propagating [the teachings], the Tripiṭaka master Vajrabodhi (金剛智) came across the sea. Profoundly versed in the true school of Yoga and having exhaustively penetrated the ultimate principles of the Vajra [teachings], the scriptures and teachings he brought were roughly the same as those that had come from the West. Before even reaching this shore [China], a violent wind arose and wrathful waves surged. The ship's captain managed the ship's mast, but the precious objects, scriptures, and texts became mixed together with the cargo, and when they encountered the waves, they were all equally cast away and abandoned. Then the two great masters met each other, cleaving together as if bound with glue; when they discussed the essentials of the Dharma, it was as if two halves of a tally-stick fit perfectly together. How wondrous…