T08n0244_佛說最上根本大樂金剛不空三昧大教王經

大正藏第 08 冊 No. 0244 佛說最上根本大樂金剛不空三昧大教王經

No. 244 [Nos. 240-243]

佛說最上根本大樂金剛不空三昧大教王經卷第一

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

大三昧金剛真實理儀軌分第一

如是我聞：

一時世尊大毗盧遮那佛，在他化自在天宮，而彼天宮眾寶所成，懸鈴瓔珞幢幡珠珍種種寶蓋，如是莊嚴，遍滿虛空。是佛世尊安住諸佛金剛三昧智眾聖之尊，戴諸佛冠受三界法王灌頂，成就諸佛一切智智，是最相應自在無礙，具諸佛平等印，善作種種事業，盡諸眾生界圓滿一切愿，三界平等究竟法身，攝諸如來金剛三業，諸佛稱讚。是大慈悲大毗盧遮那如來，與八俱胝大菩薩俱，其名曰：金剛手菩薩摩訶薩、觀自在菩薩摩訶薩、虛空藏菩薩摩訶薩、金剛拳菩薩摩訶薩、妙吉祥菩薩摩訶薩、同心生轉法輪菩薩摩訶薩、誐誐那巘惹菩薩摩訶薩、降諸魔菩薩摩訶薩，如是諸大菩薩眾而共圍繞，宣說一切清凈法門，初中后善，文義深遠，純一無雜，具足圓滿。所謂：妙樂清凈句是即菩提句；貪慾清凈句是即菩提句；親法清凈句是即菩提句；一切富樂清凈句是即菩提句；見清凈句是即菩提句；愛樂

【現代漢語翻譯】現代漢語譯本：如是我聞：一時，世尊大毗盧遮那佛（Mahavairocana Buddha），在他化自在天宮（Paranirmitavasavartin），那裡的天宮由各種珍寶構成，懸掛著鈴鐺、瓔珞、寶幢、幡蓋、珍珠等各種寶物，如此莊嚴，遍滿虛空。這位佛世尊安住于諸佛金剛三昧智（Vajra-samadhi-jnana）的眾聖之尊位，頭戴諸佛寶冠，接受三界法王灌頂，成就諸佛一切智智（Sarvajnana），是最為相應自在無礙的，具足諸佛平等印，善於成就各種事業，窮盡一切眾生界，圓滿一切願望，是三界平等究竟的法身，攝持諸如來金剛三業，為諸佛所稱讚。這位大慈悲的大毗盧遮那如來，與八俱胝（八千萬）大菩薩一同，他們的名字是：金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva）、觀自在菩薩摩訶薩（Avalokitesvara Bodhisattva Mahasattva）、虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva）、金剛拳菩薩摩訶薩（Vajramusti Bodhisattva Mahasattva）、妙吉祥菩薩摩訶薩（Manjusri Bodhisattva Mahasattva）、同心生轉法輪菩薩摩訶薩（Samacittotpada-dharmacakra Bodhisattva Mahasattva）、誐誐那巘惹菩薩摩訶薩（Gaganaganja Bodhisattva Mahasattva）、降諸魔菩薩摩訶薩（Sarvamaravimardana Bodhisattva Mahasattva），如此諸大菩薩眾共同圍繞，宣說一切清凈法門，初善、中善、后善，文義深遠，純一無雜，具足圓滿。所謂：妙樂清凈句即是菩提句；貪慾清凈句即是菩提句；親法清凈句即是菩提句；一切富樂清凈句即是菩提句；見清凈句即是菩提句；愛樂清凈句即是菩提句。

【English Translation】 English version: Thus have I heard: At one time, the World Honored One, Mahavairocana Buddha, was in the Paranirmitavasavartin heaven palace. That heavenly palace was made of various treasures, adorned with hanging bells, necklaces, banners, canopies, pearls, and various other precious objects, so magnificent that it filled the entire space. This World Honored Buddha was dwelling in the position of the most venerable among the saints of the Vajra-samadhi-jnana of all Buddhas, wearing the crowns of all Buddhas, receiving the Abhiseka of the Dharma King of the Three Realms, accomplishing the Sarvajnana of all Buddhas. He was the most corresponding, free, and unobstructed one, possessing the equal seal of all Buddhas, skillful in accomplishing various deeds, exhausting all realms of sentient beings, fulfilling all wishes, the ultimate Dharmakaya of equality in the Three Realms, embracing the Vajra three karmas of all Tathagatas, praised by all Buddhas. This great compassionate Mahavairocana Tathagata was together with eight kotis (eighty million) great Bodhisattvas, whose names were: Vajrapani Bodhisattva Mahasattva, Avalokitesvara Bodhisattva Mahasattva, Akasagarbha Bodhisattva Mahasattva, Vajramusti Bodhisattva Mahasattva, Manjusri Bodhisattva Mahasattva, Samacittotpada-dharmacakra Bodhisattva Mahasattva, Gaganaganja Bodhisattva Mahasattva, Sarvamaravimardana Bodhisattva Mahasattva. Such great Bodhisattva assemblies surrounded him, proclaiming all pure Dharma teachings, good in the beginning, good in the middle, and good in the end, with profound meaning, pure and unmixed, complete and perfect. Namely: the pure phrase of wonderful bliss is the phrase of Bodhi; the pure phrase of desire is the phrase of Bodhi; the pure phrase of intimate Dharma is the phrase of Bodhi; the pure phrase of all wealth and happiness is the phrase of Bodhi; the pure phrase of seeing is the phrase of Bodhi; the pure phrase of love and joy is the phrase of Bodhi.

清凈句是即菩提句；染法清凈句是即菩提句；莊嚴清凈句是即菩提句；悅意清凈句是即菩提句；明照清凈句是即菩提句；身清凈句是即菩提句；色清凈句是即菩提句；聲清凈句是即菩提句；香清凈句是即菩提句；味清凈句是即菩提句；觸清凈句是即菩提句。所以者何？諸法自性清凈亦復如是。諸法自性清凈故，般若波羅蜜多亦清凈。

佛告金剛手菩薩：「若人得聞此一切清凈法門般若波羅蜜多者，是人即得銷除諸障，謂：煩惱障、法障、業障，諸障道法悉皆銷滅，設造地獄之業亦不復受，所有苦惱于剎那頃滅盡無餘，速能至於菩提道場。若人受持讀誦記念思惟，是人現世得一切法平等三摩地，得一切法自在，獲一切愛樂適悅，歷十六大菩薩生而成正覺。」

爾時世尊大毗盧遮那佛，欲令宣說諸佛最上大乘三昧法，金剛界等一切曼拏羅最上之法，一切有情最勝法，盡無盡調伏法，一切義成就法，金剛手大三昧法，無量秘密眾妙法。如是等法，是般若波羅蜜多清凈法門。

爾時大毗盧遮那佛，先現微笑，左作高舉勢，戲擲金剛杵。復以金剛杵作鉤召勢，安於本心，說大樂不空金剛本心真理三昧明曰：

「吽(引)」

說此明時，所有三界一切佛剎，一切如來及諸菩薩悉皆悅樂，鉤召入大毗

【現代漢語翻譯】現代漢語譯本清凈的語句就是菩提（bodhi，覺悟）的語句；染污的法得到清凈的語句就是菩提的語句；莊嚴的清凈語句就是菩提的語句；令人愉悅的清凈語句就是菩提的語句；明亮照耀的清凈語句就是菩提的語句；身體的清凈語句就是菩提的語句；色（rupa，物質形態）的清凈語句就是菩提的語句；聲音的清凈語句就是菩提的語句；香氣的清凈語句就是菩提的語句；味道的清凈語句就是菩提的語句；觸感的清凈語句就是菩提的語句。為什麼呢？因為一切法的自性本來就是清凈的。因為一切法的自性清凈，所以般若波羅蜜多（prajnaparamita，智慧的完美）也是清凈的。佛告訴金剛手菩薩（Vajrapani Bodhisattva）說：『如果有人聽聞這般若波羅蜜多的一切清凈法門，這個人就能消除各種障礙，包括煩惱障、法障、業障，所有阻礙修道的法都將消滅。即使造了地獄的業，也不會再受報。所有的痛苦煩惱都會在剎那間消滅無餘，迅速到達菩提道場。如果有人受持、讀誦、記念、思惟這些法門，這個人現世就能得到一切法平等的禪定（samadhi），得到一切法的自在，獲得一切愛樂和喜悅，經歷十六大菩薩的轉生就能成就正覺。』這時，世尊大毗盧遮那佛（Vairocana Buddha），爲了宣說諸佛最上大乘三昧法，金剛界等一切曼拏羅（mandala，壇城）最上的法，一切有情最殊勝的法，盡無盡調伏的法，一切義成就的法，金剛手大三昧法，無量秘密眾妙法。這些法都是般若波羅蜜多的清凈法門。這時，大毗盧遮那佛先露出微笑，左手做出高舉的姿勢，戲擲金剛杵（vajra）。又用金剛杵做出鉤召的姿勢，安放在本心，說大樂不空金剛本心真理三昧明（mantra）曰：『吽（hūṃ）』說這個明咒時，所有三界一切佛剎，一切如來和諸菩薩都感到喜悅，被鉤召進入大毗

【English Translation】 English version The pure phrase is the phrase of bodhi (enlightenment); the phrase of purifying defiled dharmas is the phrase of bodhi; the phrase of majestic purity is the phrase of bodhi; the phrase of pleasing purity is the phrase of bodhi; the phrase of illuminating purity is the phrase of bodhi; the phrase of bodily purity is the phrase of bodhi; the phrase of rupa (form) purity is the phrase of bodhi; the phrase of sound purity is the phrase of bodhi; the phrase of fragrance purity is the phrase of bodhi; the phrase of taste purity is the phrase of bodhi; the phrase of touch purity is the phrase of bodhi. Why is this so? Because the self-nature of all dharmas is inherently pure. Because the self-nature of all dharmas is pure, so too is the prajnaparamita (perfection of wisdom) pure. The Buddha told Vajrapani Bodhisattva: 'If a person hears this prajnaparamita of all pure dharma gates, that person will eliminate all obstacles, namely: the obstacle of afflictions, the obstacle of dharmas, the obstacle of karma. All dharmas that obstruct the path will be extinguished. Even if one has created the karma of hell, one will not suffer its retribution. All suffering and afflictions will be extinguished in an instant, and one will quickly reach the bodhi-mandala. If a person receives, upholds, recites, remembers, and contemplates these dharma gates, that person will attain the samadhi (meditative absorption) of equality of all dharmas in this life, attain freedom in all dharmas, obtain all love and joy, and through sixteen great bodhisattva rebirths, will achieve perfect enlightenment.' At that time, the World Honored One, Vairocana Buddha, in order to proclaim the supreme samadhi dharma of the Great Vehicle of all Buddhas, the supreme dharma of all mandalas (sacred circles) such as the Vajra Realm, the most excellent dharma for all sentient beings, the dharma of taming without end, the dharma of accomplishing all meanings, the great samadhi dharma of Vajrapani, and the countless secret and wonderful dharmas. These dharmas are the pure dharma gates of prajnaparamita. At that time, Vairocana Buddha first showed a smile, raised his left hand in a high gesture, and playfully threw the vajra (thunderbolt). Then, using the vajra, he made a hooking gesture, placing it at his heart, and spoke the mantra of the great bliss, non-emptiness, vajra, heart-truth samadhi, saying: 'Hūṃ' When this mantra was spoken, all the Buddha-lands in the three realms, all the Tathagatas and Bodhisattvas were delighted, and were hooked into the great Vi

盧遮那佛大曼拏羅中，住佛三昧，皆悉敬愛，所有一切成就法皆令成就。

爾時世尊大毗盧遮那佛，結大樂金剛印已，即入一切如來秘密金剛三摩地。從定出已，告金剛手菩薩言：「汝今宣說曼拏羅法。」是時金剛手菩薩受佛旨已，即入大秘密金剛三昧出生曼拏羅安想智印三摩地。從定出已，說大三昧真實之理金剛安想大曼拏羅法。即說頌曰：

「我今依佛旨，　　略說曼拏羅，　三昧真實理，　　金剛安想法。　四方與四隅，　　寶裝四門樓，　尾提熾盛光，　　曼拏羅周圍。　四隅門左右，　　安置半月相。　種種寶嚴飾，　　懸鈴珠瓔珞，　寶蓋及幢幡，　　明鏡眾花鬘，　安外曼拏羅。　　內建八輻輪，　分列八尊位，　　中位金剛手，　是名金剛輪。　　於此曼拏羅，　依法安尊像，　　月色及月相，　熾盛光普照。　　手持金剛杵，　而現高舉勢，　　處於蓮華座。　周匝金剛圍，　　熾盛光焰照，　持本尊心明，　　想起曼拏羅，　乃至諸賢聖，　　亦持本心明，　依金剛出生，　　寶像及畫像，　安本尊周匝。　　先於中尊前，　安金剛薩埵，　　身相紅白色，　頂戴諸佛冠，　　手執金剛杵，　現大鉤召勢。　　于右邊安置，　枳里枳羅尊，

【現代漢語翻譯】現代漢語譯本在盧遮那佛（Vairocana Buddha）的大曼拏羅（Mahamandala，壇城）中，安住于佛的三昧（samadhi，禪定），所有眾生都心懷敬愛，一切成就之法都能得以成就。那時，世尊大毗盧遮那佛（Vairocana Buddha），結成大樂金剛印（Vajra Mudra of Great Bliss）后，即刻進入一切如來（Tathagata）秘密金剛三摩地（Samadhi，禪定）。從禪定中出來后，告訴金剛手菩薩（Vajrapani Bodhisattva）說：『你現在宣說曼拏羅（Mandala，壇城）之法。』當時，金剛手菩薩接受佛的旨意后，即刻進入大秘密金剛三昧（Samadhi）出生曼拏羅安想智印三摩地（Samadhi of visualizing the Mandala with Wisdom Mudra）。從禪定中出來后，宣說了大三昧真實之理的金剛安想大曼拏羅（Mahamandala of Vajra Visualization）之法。隨即說頌道：『我今依佛旨，略說曼拏羅，三昧真實理，金剛安想法。四方與四隅，寶裝四門樓，尾提熾盛光，曼拏羅周圍。四隅門左右，安置半月相。種種寶嚴飾，懸鈴珠瓔珞，寶蓋及幢幡，明鏡眾花鬘，安外曼拏羅。內建八輻輪，分列八尊位，中位金剛手，是名金剛輪。於此曼拏羅，依法安尊像，月色及月相，熾盛光普照。手持金剛杵，而現高舉勢，處於蓮華座。周匝金剛圍，熾盛光焰照，持本尊心明，想起曼拏羅，乃至諸賢聖，亦持本心明，依金剛出生，寶像及畫像，安本尊周匝。先於中尊前，安金剛薩埵（Vajrasattva），身相紅白色，頂戴諸佛冠，手執金剛杵，現大鉤召勢。于右邊安置，枳里枳羅尊（Kilikila）。』

【English Translation】 English version Within the great mandala (Mahamandala) of Vairocana Buddha, abiding in the samadhi (meditative absorption) of the Buddha, all beings are filled with reverence and love, and all methods of accomplishment are brought to fruition. At that time, the World Honored One, Mahavairocana Buddha, having formed the Vajra Mudra of Great Bliss, immediately entered the secret Vajra Samadhi (meditative absorption) of all Tathagatas (Buddhas). Having emerged from samadhi, he said to Vajrapani Bodhisattva: 'Now you shall proclaim the Dharma of the Mandala.' At that time, Vajrapani Bodhisattva, having received the Buddha's command, immediately entered the Great Secret Vajra Samadhi, giving rise to the Samadhi of visualizing the Mandala with Wisdom Mudra. Having emerged from samadhi, he proclaimed the Dharma of the Great Mandala of Vajra Visualization, the true principle of great samadhi. He then spoke the following verses: 'Now, following the Buddha's will, I briefly explain the Mandala, the true principle of samadhi, the method of Vajra visualization. The four directions and four corners, adorned with jeweled four-gated towers, with radiant light, surrounding the Mandala. On the left and right of the four corner gates, place the half-moon symbols. Adorned with various jewels, hanging bells and pearl necklaces, Jeweled canopies and banners, bright mirrors and flower garlands, place the outer Mandala. Inside, place an eight-spoked wheel, Dividing into eight honored positions, with Vajrapani in the center, this is called the Vajra Wheel. Within this Mandala, Place the honored images according to the Dharma, with moonlight and moon symbols, radiant light shining everywhere. Holding the vajra (thunderbolt), Appearing in a raised posture, seated on a lotus throne. Surrounded by a vajra enclosure, radiant flames shining, Holding the heart mantra of the principal deity, visualize the Mandala, and even the sages and saints, also hold their heart mantras, Born from the vajra, the jeweled images and paintings, place them around the principal deity. First, before the central deity, Place Vajrasattva, with a red-white body, wearing the crowns of all Buddhas, holding a vajra, Appearing in a great hooking gesture. On the right side, place Kilikila.'

身色如大日，　眾寶嚴身相。　　於後復安置，　念金剛大尊，　　其身青白色，　手持摩竭幢。　　於左邊安置，　金剛拳大尊，　　身如紫金色，　二手金剛拳。　　四隅安四尊，　執持花幖幟，　　蓮缽與佛頂。　外曼拏羅隅，　　安禰嚩建拏，　四門各中間，　　或像或幖幟。　內曼拏羅位，　　安金剛手等，　盡彼金剛輪，　　遍滿佛世尊。　復外曼拏羅，　　安欲界天眾，　前置三界主，　　謂釋梵自在。　依如是等儀，　　作曼拏羅法。

「復說入曼拏羅儀軌。當依法選擇，是大金剛阿阇梨入于道場。夫阿阇梨者，須善一切曼拏羅儀，知一切三昧法，于諸法相善能了知，于諸軌儀悉能成就，常自安想金剛手尊，備受一切灌頂法，通達一切智，了種種供養事，善知世出世間曼拏羅法，已成諸密印，結印皆成就。設誤有過，常在三昧所作現前，不經師受而自了知，一切供養。如上諸相今略說之。

「若金剛阿阇梨，心所愿求最上成就法，現世皆得，乃至菩薩及一切智智，皆能成就。所以者何？是大阿阇梨，觀想金剛手尊常在本心，復從於心鉤召入曼拏羅，安住三昧歡喜悅樂。自圓滿已，召入曼拏羅，現身愛敬，所作皆成。時阿阇梨結金剛印已，作金剛觀視，常

【現代漢語翻譯】現代漢語譯本身體的顏色如同大日（Mahavairocana，大日如來），以各種珍寶莊嚴身體的相貌。之後再安置，唸誦金剛大尊（Vajra Mahasattva，金剛薩埵），他的身體呈青白色，手中拿著摩竭幢（makara-dhvaja，一種旗幟）。在左邊安置，金剛拳大尊（Vajramushti Mahasattva，金剛拳菩薩），身體如同紫金色，雙手結金剛拳印。四個角落安置四尊，分別執持花（puspa，花朵）、幖幟（dhvaja，旗幟）、蓮缽（padma-patra，蓮花形狀的缽）與佛頂（buddha-ushnisha，佛的頂髻）。外曼拏羅（mandala，壇城）的角落，安置禰嚩建拏（Nivakanda，一種神祇），四個門各自的中間，或安置佛像或安置幖幟。內曼拏羅的位置，安置金剛手（Vajrapani，金剛手菩薩）等，直到整個金剛輪（vajra-chakra，金剛輪壇城），都遍滿佛世尊（Buddha Bhagavan，佛陀世尊）。再外面的曼拏羅，安置欲界天眾（kama-dhatu-deva，欲界諸天），前面安置三界主（tri-loka-pati，三界之主），即釋（Indra，帝釋天）、梵（Brahma，梵天）、自在（Ishvara，自在天）。依照這樣的儀軌，製作曼拏羅法。

『再說進入曼拏羅的儀軌。應當依法選擇，由大金剛阿阇梨（Vajra Acharya，金剛上師）進入道場。所謂阿阇梨，必須精通一切曼拏羅儀軌，瞭解一切三昧法（samadhi-dharma，禪定之法），對於各種法相（dharma-lakshana，諸法之相）能夠善巧了知，對於各種儀軌都能夠成就，常常自己觀想金剛手尊，完全接受一切灌頂法（abhiseka-dharma，灌頂之法），通達一切智（sarvajna，一切智慧），瞭解各種供養之事，善於瞭解世間和出世間的曼拏羅法，已經成就各種密印（mudra，手印），結印都能成就。即使有錯誤，也常常在三昧中所作的境界中顯現，不需要老師教導自己就能知道，一切供養。以上這些相貌現在簡略地說一下。

『如果金剛阿阇梨，心中所愿求的是最上成就法，現世都能得到，乃至菩薩（bodhisattva，菩薩）和一切智智（sarvajna-jnana，一切種智）都能成就。為什麼呢？因為這位大阿阇梨，觀想金剛手尊常常在自己的心中，又從心中鉤召進入曼拏羅，安住在三昧中歡喜快樂。自己圓滿之後，召入曼拏羅，現身愛敬，所作都能成就。這時阿阇梨結金剛印之後，作金剛觀視，常常』

【English Translation】 English version The color of the body is like the great sun (Mahavairocana), Adorned with various jewels on the form of the body. Afterwards, place, Meditate on the great Vajra Being (Vajra Mahasattva), Whose body is bluish-white, Holding a makara banner (makara-dhvaja) in his hand. On the left side, place, The great Vajra Fist Being (Vajramushti Mahasattva), Whose body is like purple-gold, With both hands in the vajra fist mudra. In the four corners, place four beings, Holding flowers (puspa), banners (dhvaja), A lotus bowl (padma-patra), and the Buddha's crown (buddha-ushnisha). In the corners of the outer mandala, Place Nivakanda, In the middle of each of the four gates, Either an image or a banner. In the position of the inner mandala, Place Vajrapani and others, Until the entire vajra wheel (vajra-chakra), Is filled with the Buddha Bhagavan. In the outer mandala again, Place the beings of the desire realm (kama-dhatu-deva), In front, place the lords of the three realms (tri-loka-pati), Namely Indra, Brahma, and Ishvara. According to these rituals, Perform the mandala practice.

'Now, let's talk about the rituals for entering the mandala. One should choose according to the Dharma, and the great Vajra Acharya should enter the sacred space. The Acharya must be well-versed in all mandala rituals, understand all samadhi practices, be skillful in understanding all dharma characteristics, be able to accomplish all rituals, constantly visualize Vajrapani, fully receive all abhiseka practices, be enlightened in all wisdom, understand all offerings, be skilled in understanding both worldly and otherworldly mandala practices, have accomplished all secret mudras, and be able to accomplish all mudras. Even if there are mistakes, they will always appear in the state of samadhi, and one will know without being taught by a teacher, all offerings. The above aspects are now briefly described.'

'If the Vajra Acharya desires the highest accomplishment, they will obtain it in this life, and even bodhisattvas and all-knowing wisdom will be accomplished. Why is this? Because this great Acharya visualizes Vajrapani always in their heart, and from the heart, they hook and draw him into the mandala, dwelling in samadhi with joy and happiness. After self-completion, they summon into the mandala, showing love and respect, and all actions will be accomplished. At this time, after the Acharya forms the vajra mudra, they perform the vajra gaze, constantly'

持誦心明，作大曼拏羅成就法，后結金剛嬉戲印，持誦心明作頂禮相。阿阇梨先須潔凈，著紅色衣種種莊嚴，作金剛合掌金剛舞勢，手持香花安心入曼拏羅中。又復作嬉戲相持誦心明，然後以金剛視瞻仰于金剛手，敷座而坐，依法求金剛手成就。是時金剛手作大歡喜而現瑞相，眉間微動身遍紅色，面門出大光明，復現種種神通。現神通已，方現本身施最上成就。從是已后，日日得一切法成就。是人若坐若行，諸天不能見，不受諸禁制，具足諸成就，獲一切富樂，通達無上智。如是等事，是金剛手皆令成就。然後自作供養。作供養已，以金剛灌頂法自受灌頂。次當觀想求請金剛手菩薩金剛杵。既求請已，金剛手菩薩即現本身親授與之。是阿阇梨持此金剛杵求諸最上成就，於一剎那中皆悉獲得。若自持金剛杵持誦作最上成就者，經其六月方得成就，然後亦受如前金剛灌頂，即作供養，隨意所求。當依此儀，應如是常持此大曼拏羅成就法。

「又復宣說弟子入曼拏羅儀。金剛智阿阇梨，先須結妙樂金剛三昧印，引弟子入曼拏羅而作禮敬，有所愿求應當思念。求金剛手成就法，當結大印而作成就，見其祥瑞，諸成就法皆令得成。如是弟子入曼拏羅已，所得成就與阿阇梨等無有異，然後如前持金剛杵，是名金剛弟子。當得

【現代漢語翻譯】現代漢語譯本：持誦心咒（心明），進行大曼拏羅（曼荼羅，壇城）成就法，之後結金剛嬉戲印，持誦心咒作頂禮之相。阿阇梨（老師，上師）首先必須潔凈自身，穿著紅色衣物，以各種莊嚴裝飾，作金剛合掌和金剛舞的姿勢，手持香花，安心進入曼拏羅中。再次作出嬉戲之相，持誦心咒，然後以金剛之眼瞻仰金剛手（Vajrapani，佛教護法神），鋪設座位而坐，依法祈求金剛手成就。此時，金剛手會大喜並顯現瑞相，眉間微微顫動，全身遍佈紅色，面門發出大光明，並展現各種神通。展現神通后，才顯現其本身，施予最上成就。從那時起，每日都能獲得一切法的成就。這個人無論是坐著還是行走，諸天都無法看見，不受任何禁制，具足各種成就，獲得一切富樂，通達無上智慧。這些事情，金剛手都會令其成就。然後自己進行供養。供養完畢后，以金剛灌頂法為自己受灌頂。接下來應當觀想，祈求金剛手菩薩的金剛杵（vajra，金剛杵，法器）。祈求之後，金剛手菩薩會顯現其本身，親自授予金剛杵。這位阿阇梨持此金剛杵，祈求各種最上成就，在一剎那間都能全部獲得。如果自己持金剛杵持誦，以求最上成就，需要經過六個月才能成就，然後也像之前一樣接受金剛灌頂，即進行供養，隨意所求都能實現。應當依照此儀軌，經常修持此大曼拏羅成就法。又宣說弟子進入曼拏羅的儀軌。金剛智阿阇梨，首先必須結妙樂金剛三昧印，引導弟子進入曼拏羅並作禮敬，有所愿求應當思念。求金剛手成就法，應當結大印而作成就，見到祥瑞之相，各種成就法都能得以成就。如此，弟子進入曼拏羅后，所獲得的成就與阿阇梨相等，沒有差別，然後像之前一樣持金剛杵，這被稱為金剛弟子。應當獲得...

【English Translation】 English version: Reciting the heart mantra (hṛdaya-vidyā), perform the great mandala (maṇḍala, sacred diagram) accomplishment ritual, then form the Vajra Play Mudra, and recite the heart mantra while making a gesture of prostration. The ācārya (teacher, guru) must first purify themselves, wear red clothing, adorn themselves with various ornaments, assume the Vajra joined palms and Vajra dance posture, hold incense and flowers, and enter the mandala with a peaceful mind. Again, make a playful gesture, recite the heart mantra, and then with the Vajra gaze, look up to Vajrapani (Buddhist protector deity), spread a seat and sit, and according to the Dharma, seek the accomplishment of Vajrapani. At this time, Vajrapani will be greatly pleased and manifest auspicious signs, the space between his eyebrows will slightly move, his whole body will be covered in red, great light will emanate from his face, and he will display various supernatural powers. After displaying supernatural powers, he will then manifest his true form and bestow the supreme accomplishment. From then on, one will attain the accomplishment of all dharmas daily. Whether this person is sitting or walking, the gods will not be able to see them, they will not be subject to any prohibitions, they will possess all accomplishments, obtain all wealth and happiness, and understand supreme wisdom. These things, Vajrapani will cause them to be accomplished. Then, perform offerings oneself. After making offerings, receive initiation by the Vajra initiation method. Next, one should visualize and request the Vajra of Bodhisattva Vajrapani. After requesting, Bodhisattva Vajrapani will manifest his true form and personally bestow the Vajra. This ācārya, holding this Vajra, seeks all supreme accomplishments, and in an instant, will obtain them all. If one holds the Vajra and recites mantras to seek supreme accomplishment, it will take six months to achieve, and then one will also receive the Vajra initiation as before, and then make offerings, and whatever one seeks will be fulfilled. One should follow this ritual and constantly practice this great mandala accomplishment method. Furthermore, the ritual for disciples entering the mandala is explained. The Vajra Wisdom ācārya must first form the Samadhi Mudra of the Wonderful Joy Vajra, guide the disciple into the mandala and make obeisance, and whatever one wishes for should be contemplated. To seek the accomplishment of Vajrapani, one should form the great mudra and achieve accomplishment, and upon seeing auspicious signs, all accomplishment methods will be achieved. Thus, after the disciple enters the mandala, the accomplishments obtained are equal to those of the ācārya, without any difference, and then, like before, hold the Vajra, and this is called a Vajra disciple. One should obtain...

受印法、諸佛三昧法、入諸賢聖法。是時持以種種供養，出生諸天食等，入曼拏羅中如是隨力而獻供養，及獻戲鬘歌舞，依法晝夜絕於睡眠，志心專注求法成就，起平等心發大誓願，普為一切眾生令證菩提。

「又復宣說金剛手成就法。行人當從十五日起首，于金剛手菩薩前，結妙樂金剛印，隨意結界，以金剛語持誦一月而得精熟。從是已后所作成就法，皆得成就，如金剛手真實之語。時行人依法造[巾((ㄇ@人)/登)]像，如曼拏羅儀，當畫金剛手菩薩及八大菩薩。行人于[巾((ㄇ@人)/登)]像前。從十五日起首，先結大印持誦精熟，滿十五晝夜不解其印，持誦相續心心不斷。至明旦時，金剛手菩薩現其本身，作大笑容，身如月色，住行人前，施所求愿。

「復說成就法。當於[巾*((ㄇ@人)/登)]內畫佛世尊及金剛手菩薩與八大菩薩，周匝復畫諸佛如來，還依前法持誦，即得一切成就。

「又復[巾((ㄇ@人)/登)]內，以妙香畫金剛手菩薩。行人于[巾((ㄇ@人)/登)]像前，結印持誦一洛叉數，得數滿已，行人即成金剛薩埵。

「又復如前儀式，唯畫佛世尊，持誦，即得佛成就。

「又復行人入曼拏羅，持誦中間，一切意願悉皆成就。

【現代漢語翻譯】現代漢語譯本接受印法（mudra-vidhi），諸佛三昧法（samadhi-vidhi），進入諸賢聖法（arya-dharma）。這時，修行者以種種供養，如天食等，進入曼拏羅（mandala，壇城）中，隨自己的能力獻上供養，並獻上戲樂、花鬘、歌舞。依法晝夜不眠，專心致志地求法成就，發起平等心，立下大誓願，普遍爲了使一切眾生證得菩提（bodhi，覺悟）。又宣說金剛手（Vajrapani）成就法。修行者應當從每月十五日開始，在金剛手菩薩（Vajrapani Bodhisattva）前，結妙樂金剛印（sukha-vajra-mudra），隨意結界，以金剛語持誦一個月，達到精熟。從此之後，所作的成就法，都能成就，如同金剛手真實之語。這時，修行者依法制作[巾((ㄇ@人)/登)]像（patachitra，一種繪畫），按照曼拏羅的儀軌，應當畫金剛手菩薩和八大菩薩。修行者在[巾((ㄇ@人)/登)]像前，從十五日開始，先結大印，持誦精熟，滿十五個晝夜不解其印，持誦相續，心心不斷。到第二天早晨，金剛手菩薩會顯現其本身，面帶笑容，身如月色，站在修行者面前，施予所求的願望。又說成就法。應當在[巾((ㄇ@人)/登)]內畫佛世尊（Buddha Bhagavan）和金剛手菩薩與八大菩薩，周圍再畫諸佛如來（Tathagata），仍然按照之前的方法持誦，就能得到一切成就。又在[巾((ㄇ@人)/登)]內，用妙香畫金剛手菩薩。修行者在[巾*((ㄇ@人)/登)]像前，結印持誦一百萬遍，次數圓滿后，修行者即成就為金剛薩埵（Vajrasattva）。又按照之前的儀式，只畫佛世尊，持誦，就能得到佛的成就。又修行者進入曼拏羅，在持誦的過程中，一切意願都能實現。

【English Translation】 English version Receiving the mudra-vidhi (seal method), the samadhi-vidhi (meditative absorption method) of all Buddhas, and entering the arya-dharma (noble dharma). At this time, the practitioner offers various offerings, such as celestial food, entering the mandala, offering according to their ability, and presenting entertainment, garlands, songs, and dances. Following the dharma, they stay awake day and night, focusing their mind on achieving the dharma, generating an equal mind, making great vows, universally for all sentient beings to attain bodhi (enlightenment). Furthermore, the accomplishment method of Vajrapani (the Diamond Hand) is explained. The practitioner should begin from the fifteenth day of the month, in front of Vajrapani Bodhisattva, forming the sukha-vajra-mudra (blissful diamond seal), establishing boundaries as desired, and reciting the vajra-mantra for a month until proficient. From then on, all accomplishment methods performed will be successful, like the true words of Vajrapani. At this time, the practitioner should create a patachitra (painted cloth) image according to the mandala ritual, depicting Vajrapani Bodhisattva and the eight great Bodhisattvas. The practitioner, in front of the patachitra image, should begin from the fifteenth day, first forming the great mudra, reciting until proficient, for fifteen days and nights without breaking the mudra, reciting continuously without interruption. By the next morning, Vajrapani Bodhisattva will manifest his form, with a great smile, his body like the color of the moon, standing before the practitioner, granting the desired wishes. Again, the accomplishment method is explained. Within the patachitra, one should paint Buddha Bhagavan (the World Honored One) and Vajrapani Bodhisattva with the eight great Bodhisattvas, and around them, paint all the Tathagatas (Thus Come Ones). Reciting according to the previous method, one will attain all accomplishments. Also, within the patachitra, paint Vajrapani Bodhisattva with fragrant incense. The practitioner, in front of the patachitra image, forms the mudra and recites one hundred thousand times. Once the count is complete, the practitioner will become Vajrasattva (Diamond Being). Again, following the previous ritual, only paint Buddha Bhagavan, and by reciting, one will attain the accomplishment of a Buddha. Also, when the practitioner enters the mandala, during the recitation, all wishes will be fulfilled.

「又復行人依法持誦本心明，天人皆愛敬，持誦數滿一洛叉已，身得擁護，加持白芥子與他作擁護法，加持金剛杵而作旋轉，即一切人皆得擁護。

「又法，作觀想如前曼拏羅想法，結印現金剛視，亦用芥子，令一切魔眾皆被禁縛。

「若不出息持誦者，諸魔迷亂皆悉制伏。

「若依金剛堅固法持誦者，皆令鉤召。

「若閉目持誦，一切魔眾自然除滅。

「若結金剛鎖印持誦，一切魔眾皆悉印之。

「若結金剛拏吉你印持誦，鉤召諸魔之心。

「若速疾持誦，魔眾皆怖畏。

「若結金剛陪啰嚩印持誦，即得一切義成。

「若欲求大財寶者，當結金剛瑜擬你印。

「若欲一切有情皆適悅者，當作微妙音聲持誦，即一切有情皆得適悅。

「若求十方諸佛如來作忻樂愛敬者，當結金剛箭印持誦心明。

「若欲親愛堅固者，當作堅固拳安本心持誦。

「若欲解諸恚怒者，當作高舉勢結印持誦。

「若欲有情悅意者，當作金剛拳安心持誦。

「若欲去除昏闇者，當面東以金剛輪旋轉。

「若欲身安樂者，當加持己身。

「若欲現諸色像者，當結金剛色相印。

「若欲聞諸聲音者，當加持金剛琴。

【現代漢語翻譯】現代漢語譯本『此外，修行者如果依法持誦本心明（根本咒語），天人和眾生都會愛戴敬重他。持誦滿一百萬遍（一洛叉）后，自身會得到護佑。可以加持白芥子，用它來為人作護佑之法；也可以加持金剛杵（一種法器）並旋轉，這樣一切人都能得到護佑。『另外，還有一種方法，可以像之前描述的那樣觀想曼拏羅（壇城），結金剛視印（一種手印），也用芥子，這樣能讓一切魔眾都被禁錮束縛。『如果不出息地持誦，各種魔障會迷亂並被制伏。『如果依照金剛堅固法持誦，就能鉤召一切。『如果閉著眼睛持誦，一切魔眾自然會消滅。『如果結金剛鎖印持誦，一切魔眾都會被印封。『如果結金剛拏吉你印持誦，就能鉤召諸魔的心。『如果快速地持誦，魔眾都會感到恐懼。『如果結金剛陪啰嚩印持誦，就能成就一切願望。『如果想要獲得大量財寶，應當結金剛瑜擬你印。『如果想要一切眾生都感到快樂，應當用微妙的聲音持誦，這樣一切眾生都會感到快樂。『如果想要十方諸佛如來都感到歡喜愛敬，應當結金剛箭印持誦心明。『如果想要親愛關係堅固，應當用堅固拳安放在本心處持誦。『如果想要解除各種嗔怒，應當作高舉的姿勢結印持誦。『如果想要眾生感到喜悅，應當用金剛拳安放在心處持誦。『如果想要去除昏暗，應當面向東方旋轉金剛輪（一種法器）。『如果想要身體安樂，應當加持自己的身體。『如果想要顯現各種色相，應當結金剛色相印。『如果想要聽到各種聲音，應當加持金剛琴（一種樂器）。'

【English Translation】 English version 'Furthermore, if a practitioner upholds and recites the 'original mind mantra' (本心明, fundamental mantra) according to the Dharma, they will be loved and respected by gods and humans. After reciting it one million times (one 'laksha'), one's body will be protected. One can bless white mustard seeds and use them to perform protective rites for others; one can also bless a vajra (金剛杵, a ritual implement) and rotate it, so that all people can receive protection.' 'Also, there is another method: one can visualize the mandala (曼拏羅, sacred diagram) as described before, form the 'vajra gaze' mudra (金剛視印, a hand gesture), and also use mustard seeds, so that all demonic beings will be bound and restrained.' 'If one recites without exhaling, all demonic disturbances will be confused and subdued.' 'If one recites according to the 'vajra firmness' method, one can summon all beings.' 'If one recites with closed eyes, all demonic beings will naturally be eliminated.' 'If one recites while forming the 'vajra lock' mudra, all demonic beings will be sealed.' 'If one recites while forming the 'vajra Ḍākinī' mudra (金剛拏吉你印, a hand gesture), one can hook the minds of all demons.' 'If one recites quickly, all demonic beings will be terrified.' 'If one recites while forming the 'vajra Bhairava' mudra (金剛陪啰嚩印, a hand gesture), one will achieve all goals.' 'If one desires to obtain great wealth, one should form the 'vajra Yoginī' mudra (金剛瑜擬你印, a hand gesture).' 'If one desires all sentient beings to be pleased, one should recite with a subtle voice, so that all sentient beings will be pleased.' 'If one desires the Buddhas and Tathagatas of the ten directions to be joyful and loving, one should form the 'vajra arrow' mudra (金剛箭印, a hand gesture) and recite the 'mind mantra'.' 'If one desires to strengthen loving relationships, one should recite with a firm fist placed at the heart.' 'If one desires to resolve all anger, one should recite while forming a raised gesture mudra.' 'If one desires sentient beings to be joyful, one should recite with a vajra fist placed at the heart.' 'If one desires to dispel darkness, one should face east and rotate the vajra wheel (金剛輪, a ritual implement).' 'If one desires bodily peace and comfort, one should bless one's own body.' 'If one desires to manifest various forms, one should form the 'vajra form' mudra (金剛色相印, a hand gesture).' 'If one desires to hear various sounds, one should bless the vajra lute (金剛琴, a musical instrument).'

「若欲聞諸妙香者，當想于香加持。

「若欲了最上味者，當加持金剛杵。

「若欲作入寤法者，當用加持二手，或撫掌或彈指。

「若欲解除諸執曜者，當結金剛沒訥誐啰印。

「若欲令諸星曜作執持者，當於頻那夜迦天像前，作忿怒相高聲持誦。

「若欲解諸虐病者，當現金剛視。

「若欲解諸毒者，當用孔雀拂。

「若欲解諸毒藥者，當用甘露印。

「若欲滅除諸惡魔者，當現忿怒勢，持誦相續不令間斷。

「若欲解除諸鬼魅者，當用金剛戲擲印。

「若欲破諸邪印者，當作忿怒勢。

「若欲召集一切拏吉你者，當用金剛朅樁誐印。若欲破母鬼及曼拏羅諸邪三昧咒法者，當用金剛忿怒明王足下之塵。

「若欲使諸鬼神作僕從者，當於神祠中現大忿怒相持誦。

「若欲降諸魔軍者，當作金剛大忿怒相，復現大笑相。

「若欲破他軍者，當加持金剛杵擲之。

「若欲入軍陣求勝者，當用金剛計睹印。

「若欲作禁縛者，當用加持衣服系之；若要解除，當稱其名。

「若欲破吠多拏鬼城者，當用金剛畔惹[寧*也]印。

「若欲解諸枷鎖者，當用金剛卜羯娑印。

「若欲出生火者，當加持金

【現代漢語翻譯】現代漢語譯本『如果想要聞到各種美妙的香氣，應當觀想香的加持。』『如果想要了解最上等的味道，應當加持金剛杵（vajra，一種法器）。』『如果想要進行入睡和醒來的法術，應當用加持過的雙手，或者拍掌或者彈指。』『如果想要解除各種星曜的執著，應當結金剛沒訥誐啰印（vajra mudra，一種手印）。』『如果想要讓星曜聽從指揮，應當在頻那夜迦（Vinayaka，像頭神）天像前，作出憤怒的姿態高聲持誦。』『如果想要解除各種虐疾，應當現出金剛視（vajra vision，一種觀想）。』『如果想要解除各種毒害，應當使用孔雀拂。』『如果想要解除各種毒藥，應當使用甘露印（amrita mudra，一種手印）。』『如果想要滅除各種惡魔，應當現出憤怒的姿態，持續持誦不令間斷。』『如果想要解除各種鬼魅，應當使用金剛戲擲印（vajra kridana mudra，一種手印）。』『如果想要破除各種邪印，應當作出憤怒的姿態。』『如果想要召集一切拏吉你（Dakini，空行母），應當使用金剛朅樁誐印（vajra khatvanga mudra，一種手印）。如果想要破除母鬼以及曼拏羅（mandala，壇城）中各種邪惡的三昧咒法，應當使用金剛忿怒明王（Vajrakrodha，一種忿怒尊）足下的塵土。』『如果想要使各種鬼神作為僕從，應當在神祠中現出大憤怒相持誦。』『如果想要降伏各種魔軍，應當作出金剛大憤怒相，再現出大笑相。』『如果想要擊破敵軍，應當加持金剛杵並投擲出去。』『如果想要進入軍陣求取勝利，應當使用金剛計睹印（vajra ketu mudra，一種手印）。』『如果想要進行禁縛，應當用加持過的衣服繫住；如果要解除，應當稱念其名字。』『如果想要破除吠多拏（Vetala，一種鬼）鬼城，應當使用金剛畔惹[寧*也]印（vajra panjara mudra，一種手印）。』『如果想要解除各種枷鎖，應當使用金剛卜羯娑印（vajra bhiksha mudra，一種手印）。』『如果想要生出火，應當加持金』

【English Translation】 English version 'If you wish to smell various wonderful fragrances, you should contemplate the blessing of fragrance.' 'If you wish to understand the supreme taste, you should bless the vajra (a ritual implement).' 'If you wish to perform the practice of entering sleep and waking up, you should use your blessed hands, either by clapping or snapping your fingers.' 'If you wish to release the attachments of various planets, you should form the vajra mudra (a hand gesture).' 'If you wish to make the planets obey your commands, you should make an angry posture and chant loudly in front of the image of Vinayaka (the elephant-headed god).' 'If you wish to cure various afflictions, you should manifest the vajra vision (a type of contemplation).' 'If you wish to dispel various poisons, you should use a peacock feather duster.' 'If you wish to dispel various poisons, you should use the amrita mudra (a hand gesture).' 'If you wish to eliminate various demons, you should manifest an angry posture and continuously chant without interruption.' 'If you wish to dispel various ghosts and spirits, you should use the vajra kridana mudra (a hand gesture).' 'If you wish to break various evil seals, you should make an angry posture.' 'If you wish to summon all Dakinis (female spirits), you should use the vajra khatvanga mudra (a hand gesture). If you wish to break the evil samadhi mantras of mother ghosts and mandalas (sacred diagrams), you should use the dust from the feet of Vajrakrodha (a wrathful deity).' 'If you wish to make various ghosts and spirits your servants, you should manifest a great angry posture and chant in a shrine.' 'If you wish to subdue various demonic armies, you should make a great angry posture of vajra, and then manifest a great laughing posture.' 'If you wish to defeat the enemy army, you should bless the vajra and throw it.' 'If you wish to enter the battle array and seek victory, you should use the vajra ketu mudra (a hand gesture).' 'If you wish to perform binding, you should tie it with blessed clothes; if you want to release it, you should recite its name.' 'If you wish to break the Vetala (a type of ghost) ghost city, you should use the vajra panjara mudra (a hand gesture).' 'If you wish to release various shackles, you should use the vajra bhiksha mudra (a hand gesture).' 'If you wish to generate fire, you should bless the'

剛日精寶。

「若欲枯涸處令出水者，當加持金剛月精寶。

「若欲求種種飲食衣服等者，當觀視虛空，持誦一洛叉數。

「若欲見諸佛如來遍虛空者，當須憶念諸佛，一心持誦。

「若欲空中現文字相見三世事者，當書阿字，持誦一洛叉，即見三世之事。眼得見已，意法所知亦復如是。若持一洛叉加持于眼，即能觀於三世色像；若加持于耳，即聞三世之聲；若加持于鼻，即能分別三世之香；若加持于舌，即善說三世之事；若加持于意，即能了別真實妙理。

「若欲成就諸佛像及見希有事者，當加持一洛叉數。

「若欲見幻化事者，當用孔雀拂。

「若欲求一切受用之具者，當往大自在天祠中持誦一洛叉數。

「若欲見諸聖蹟處者，當用降三界之印。

「若欲成就一切法者，當用金剛智印。

「若欲見五通仙者，當用金剛定印。

「若欲自身成就佛菩薩果位，及四威儀中現種種事者，當用金剛戲通印。

「若欲覺悟諸天者，當用金剛力印。

「若欲降諸龍者，當往龍潭中持誦。

「若欲令諸夜叉為僕從者，當用金剛旨印。

「若欲令諸部多調伏者，當以足蹋大自在天像，現大忿怒勢持誦心明。

「若欲止雷雹者

【現代漢語翻譯】現代漢語譯本剛日精寶（一種密咒或法寶）。

『如果想要在乾涸的地方涌出水來，應當加持金剛月精寶。』

『如果想要獲得各種飲食衣服等，應當觀視虛空，持誦十萬遍。』

『如果想要見到遍佈虛空的諸佛如來，應當憶念諸佛，一心持誦。』

『如果想要在空中顯現文字，看到過去、現在、未來三世的事情，應當書寫阿字，持誦十萬遍，就能看到三世的事情。眼睛看到之後，意念所知也是如此。如果持誦十萬遍加持于眼睛，就能看到三世的色相；如果加持于耳朵，就能聽到三世的聲音；如果加持于鼻子，就能分辨三世的香氣；如果加持于舌頭，就能善說三世的事情；如果加持于意念，就能了別真實微妙的道理。』

『如果想要成就諸佛的形象，以及見到稀有的事情，應當加持十萬遍。』

『如果想要見到幻化的事情，應當使用孔雀拂。』

『如果想要獲得一切受用之物，應當前往大自在天（Maheśvara）的祠堂中持誦十萬遍。』

『如果想要見到諸聖的遺蹟之處，應當使用降三界之印。』

『如果想要成就一切法，應當使用金剛智印。』

『如果想要見到五通仙人，應當使用金剛定印。』

『如果想要自身成就佛菩薩的果位，以及在行住坐臥四威儀中顯現種種事情，應當使用金剛戲通印。』

『如果想要覺悟諸天，應當使用金剛力印。』

『如果想要降伏諸龍，應當前往龍潭中持誦。』

『如果想要讓諸夜叉（Yakṣa）成為僕從，應當使用金剛旨印。』

『如果想要調伏諸部多（Bhūta），應當用腳踩踏大自在天（Maheśvara）的像，顯現大忿怒的姿態，持誦心咒。』

『如果想要停止雷雹，』

【English Translation】 English version The Essence Treasure of the Auspicious Day.

'If one wishes to cause water to spring forth in a dry place, one should empower the Vajra Moon Essence Treasure.'

'If one desires to obtain various foods, clothing, and the like, one should gaze into the void and recite one hundred thousand times.'

'If one wishes to see all the Buddhas and Tathagatas pervading the void, one should remember the Buddhas and recite with a single mind.'

'If one wishes to see letters appear in the sky and witness the events of the three times (past, present, and future), one should write the letter 'A' and recite it one hundred thousand times, and then one will see the events of the three times. Once the eyes have seen, the mind's understanding will be the same. If one empowers the eyes by reciting one hundred thousand times, one will be able to see the forms of the three times; if one empowers the ears, one will hear the sounds of the three times; if one empowers the nose, one will be able to distinguish the fragrances of the three times; if one empowers the tongue, one will be able to speak well about the events of the three times; if one empowers the mind, one will be able to understand the true and subtle principles.'

'If one wishes to accomplish the images of the Buddhas and see rare events, one should empower it one hundred thousand times.'

'If one wishes to see illusory events, one should use a peacock feather duster.'

'If one wishes to obtain all the means of enjoyment, one should go to the shrine of Maheśvara (the Great自在天) and recite one hundred thousand times.'

'If one wishes to see the sacred sites of the saints, one should use the Mudra of Subduing the Three Realms.'

'If one wishes to accomplish all dharmas, one should use the Vajra Wisdom Mudra.'

'If one wishes to see the five-powers sages, one should use the Vajra Samadhi Mudra.'

'If one wishes to attain the fruition of a Buddha or Bodhisattva and manifest various events in the four postures (walking, standing, sitting, and lying down), one should use the Vajra Playful Power Mudra.'

'If one wishes to awaken the devas, one should use the Vajra Power Mudra.'

'If one wishes to subdue the dragons, one should go to a dragon pool and recite.'

'If one wishes to make the Yakshas (夜叉) one's servants, one should use the Vajra Command Mudra.'

'If one wishes to subdue the Bhutas (部多), one should step on the image of Maheśvara (大自在天), manifest a great wrathful posture, and recite the heart mantra.'

'If one wishes to stop thunder and hail,'

，當用金剛他嚩拏印。

「若欲息除災火者，當用顰眉菩薩印。

「若欲降雨者，當往龍潭中持誦。

「若欲止雨者，當用萎花於水中作護摩。

「若欲起風雲者，當畫龍形以香薰之。

「若欲求晴者，當用金剛虛空佛眼印。

「若欲令枯涸處出泉水者，當用究竟金剛龍印。

「若欲出現伏藏者，當用金剛朅𡫸多印。

「若欲求諸伏藏者，當用金剛義印。

「若欲成就一切曼拏羅者，當用金剛輪印。

「若欲成就諸印法者，當用大樂金剛三昧印。

「若欲成就諸三昧法者，當用妙樂金剛印。

「若欲成就諸持明天者，當用金剛印。

「若欲成就金剛部菩薩者，當用最上根本金剛印。

「若欲成就諸菩薩者，當用金剛心印。

「若欲成就金剛菩薩者，當用金剛大印。

「若欲求成就諸佛者，當用金剛智拳印。

「如上諸法，皆須以心明加持。」

一切如來真實理金剛三昧儀軌分第二

爾時大毗盧遮那佛，復自說此般若波羅蜜多教諸佛菩提法門。所謂：「金剛平等菩提故，是即菩提；金剛堅固義平等菩提故，是即菩提；第一義平等菩提故，是即菩提；自性清凈諸法平等菩提故。是即菩提。諸法無

【現代漢語翻譯】現代漢語譯本『當使用金剛他嚩拏（Vajratarana）印。』『如果想要消除火災，應當使用顰眉菩薩（Bhrkuti）印。』『如果想要降雨，應當前往龍潭中持誦。』『如果想要停止下雨，應當用枯萎的花在水中做護摩。』『如果想要興起風雲，應當畫龍的形狀並用香薰它。』『如果想要天晴，應當使用金剛虛空佛眼印。』『如果想要讓乾涸的地方涌出泉水，應當使用究竟金剛龍印。』『如果想要出現隱藏的寶藏，應當使用金剛朅𡫸多（Khadga）印。』『如果想要獲得各種隱藏的寶藏，應當使用金剛義印。』『如果想要成就一切曼拏羅（mandala，壇城），應當使用金剛輪印。』『如果想要成就各種印法，應當使用大樂金剛三昧印。』『如果想要成就各種三昧法，應當使用妙樂金剛印。』『如果想要成就各種持明者，應當使用金剛印。』『如果想要成就金剛部菩薩，應當使用最上根本金剛印。』『如果想要成就各種菩薩，應當使用金剛心印。』『如果想要成就金剛菩薩，應當使用金剛大印。』『如果想要成就諸佛，應當使用金剛智拳印。』『以上所有方法，都必須用心明加持。』一切如來真實理金剛三昧儀軌分第二這時，大毗盧遮那佛（Vairocana），又親自宣說了這般若波羅蜜多（Prajnaparamita）教導諸佛的菩提法門。所謂：『金剛平等菩提，這就是菩提；金剛堅固義平等菩提，這就是菩提；第一義平等菩提，這就是菩提；自性清凈諸法平等菩提，這就是菩提。諸法無

【English Translation】 English version 'One should use the Vajratarana (金剛他嚩拏) mudra.' 'If one wishes to quell a fire disaster, one should use the Bhrkuti (顰眉菩薩) Bodhisattva mudra.' 'If one wishes to cause rain, one should go to a dragon pond and recite mantras.' 'If one wishes to stop rain, one should perform a homa (護摩) with withered flowers in water.' 'If one wishes to raise wind and clouds, one should draw the shape of a dragon and fumigate it with incense.' 'If one wishes for clear skies, one should use the Vajra Void Buddha Eye mudra.' 'If one wishes to make springs of water appear in dry places, one should use the Ultimate Vajra Dragon mudra.' 'If one wishes to reveal hidden treasures, one should use the Vajra Khadga (金剛朅𡫸多) mudra.' 'If one wishes to obtain various hidden treasures, one should use the Vajra Meaning mudra.' 'If one wishes to accomplish all mandalas (曼拏羅), one should use the Vajra Wheel mudra.' 'If one wishes to accomplish all mudra practices, one should use the Great Bliss Vajra Samadhi mudra.' 'If one wishes to accomplish all samadhi practices, one should use the Wonderful Bliss Vajra mudra.' 'If one wishes to accomplish all vidyadharas (持明者), one should use the Vajra mudra.' 'If one wishes to accomplish the Vajra family Bodhisattvas, one should use the Supreme Fundamental Vajra mudra.' 'If one wishes to accomplish all Bodhisattvas, one should use the Vajra Heart mudra.' 'If one wishes to accomplish the Vajra Bodhisattva, one should use the Great Vajra mudra.' 'If one wishes to accomplish all Buddhas, one should use the Vajra Wisdom Fist mudra.' 'All the above methods must be empowered with the mind mantra.' The Second Section of the Ritual of the Vajra Samadhi of the True Principle of All Tathagatas At that time, the Great Vairocana (大毗盧遮那佛) Buddha, again personally spoke this Prajnaparamita (般若波羅蜜多) teaching, the Dharma gate of Bodhi for all Buddhas. Namely: 'Vajra Equality Bodhi, this is Bodhi; Vajra Firm Meaning Equality Bodhi, this is Bodhi; Supreme Meaning Equality Bodhi, this is Bodhi; Self-Nature Pure All Dharmas Equality Bodhi, this is Bodhi. All dharmas are without

分別亦復如是。此四法門，若人聽聞受持讀誦，所有諸障皆悉銷滅，乃至道場證得阿耨多羅三藐三菩提。」是時世尊大毗盧遮那佛，說此真理法門已，復作智拳現大笑容，說諸法平等心明。曰：

「阿(引)」

說此心明中間，所有諸佛如來悉皆雲集，圍繞大毗盧遮那佛，依金剛薩埵曼拏羅位，次第而坐。復有八大菩薩，在外曼拏羅八方而坐，現大笑容。

爾時大毗盧遮那佛，入一切如來曼拏羅安想三摩地。從定出已，即說諸佛如來金剛真實理大曼拏羅法：「依前金剛薩埵曼拏羅儀，當作外曼拏羅。於此曼拏羅內畫金剛輪，于其輪內畫眾色蓮，于彼蓮上安佛世尊。於世尊周圍復安八佛，各坐日輪、持金剛杵。又復外曼拏羅四方四隅，依法安置八大菩薩，于其四門各安閼伽瓶，其瓶須依法選擇，滿盛香水，以妙花果插於瓶內，及以五寶、五穀、五藥等安於瓶中，以上色繒帛蓋覆瓶上。然後結諸佛金剛印，獻于諸佛已，方以其瓶置於四門。時阿阇梨依法觀想己身同諸佛之身，自謂我成金剛阿阇梨。從是已后，于諸佛教中得一切成就，銷除諸障。然後令其弟子入曼拏羅，依法以金剛杵灌頂五處，是名金剛灌頂。」即說此三昧誓頌曰：

「汝受灌頂已，　　當普為眾生，　增長諸佛法，　　住于平等心

【現代漢語翻譯】現代漢語譯本：分別也是如此。這四種法門，如果有人聽聞、受持、讀誦，所有一切的障礙都將消滅，乃至在道場證得阿耨多羅三藐三菩提（無上正等正覺）。這時，世尊大毗盧遮那佛，說完這個真理法門后，又作出智拳印，顯現大笑容，說諸法平等的心要。說：『阿（引）』說這個心要的時候，所有諸佛如來都聚集而來，圍繞著大毗盧遮那佛，依照金剛薩埵（金剛菩薩）曼拏羅（壇城）的位置，依次而坐。又有八大菩薩，在外曼拏羅的八方而坐，顯現大笑容。這時，大毗盧遮那佛，進入一切如來曼拏羅安想三摩地（禪定）。從禪定出來后，就說諸佛如來金剛真實理大曼拏羅法：『依照之前的金剛薩埵曼拏羅的儀軌，製作外曼拏羅。在這個曼拏羅內畫金剛輪，在輪內畫各種顏色的蓮花，在蓮花上安放佛世尊。在世尊周圍再安放八佛，各自坐在日輪上，手持金剛杵。又在外曼拏羅的四方四隅，依法安置八大菩薩，在四個門各安放閼伽瓶（盛水的瓶子），瓶子必須依法選擇，盛滿香水，在瓶內插上美妙的花果，以及五寶、五穀、五藥等，用彩色絲綢覆蓋在瓶上。然後結諸佛金剛印，獻給諸佛后，才把瓶子放在四個門。這時阿阇梨（導師）依法觀想自己的身體如同諸佛的身體，自認為我已成為金剛阿阇梨。從這以後，在諸佛的教法中得到一切成就，消除一切障礙。然後讓弟子進入曼拏羅，依法用金剛杵在五個地方灌頂，這叫做金剛灌頂。』隨即說了這個三昧誓頌：『你接受灌頂后，應當普遍爲了眾生，增長諸佛的教法，安住于平等心。』

【English Translation】 English version: Likewise with the distinctions. If a person hears, upholds, reads, and recites these four Dharma gates, all their obstacles will be extinguished, and they will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) in the Bodhimanda (place of enlightenment). At that time, the World Honored One, Mahavairocana Buddha, having spoken this Dharma gate of truth, again made the wisdom fist mudra, manifested a great smile, and spoke of the mind of equality of all dharmas. He said: 'Ah (prolonged)' While speaking this mind mantra, all the Buddhas and Tathagatas gathered, surrounding Mahavairocana Buddha, and sat in order according to the positions of the Vajrasattva (Diamond Being) Mandala (sacred circle). There were also eight great Bodhisattvas, sitting in the eight directions of the outer Mandala, manifesting great smiles. At that time, Mahavairocana Buddha entered the Samadhi (meditative state) of contemplating the Mandala of all Tathagatas. Having emerged from Samadhi, he then spoke of the great Mandala Dharma of the Vajra (Diamond) Truth of all Buddhas and Tathagatas: 'Following the ritual of the previous Vajrasattva Mandala, create an outer Mandala. Within this Mandala, draw a Vajra wheel, and within the wheel, draw lotuses of various colors. Upon the lotuses, place the World Honored Buddha. Around the World Honored One, place eight more Buddhas, each sitting on a sun disc, holding a Vajra pestle. Also, in the four directions and four corners of the outer Mandala, place eight great Bodhisattvas according to the Dharma. At each of the four gates, place an Argha vase (water vessel), which must be selected according to the Dharma, filled with fragrant water, with beautiful flowers and fruits placed inside, as well as five treasures, five grains, and five medicines, covered with colored silk. Then, form the Vajra mudra of all Buddhas, offer it to all Buddhas, and then place the vases at the four gates. At this time, the Acharya (teacher) should contemplate their own body as being the same as the bodies of all Buddhas, considering themselves to have become a Vajra Acharya. From this point on, they will attain all accomplishments in the teachings of all Buddhas and eliminate all obstacles. Then, allow the disciple to enter the Mandala, and according to the Dharma, perform the five-point consecration with the Vajra pestle, which is called Vajra Consecration.' Then, he spoke this Samadhi vow verse: 'Having received consecration, you should universally for all beings, increase the Dharma of all Buddhas, and abide in the mind of equality.'

。

「然後隨其根性與四種幖幟，當依法而作。」如是說此三昧曼拏羅已，復說成就[巾((ㄇ@人)/登)]像法：「于其[巾((ㄇ@人)/登)]內畫大毗盧遮那佛，光明照曜，二手結諸佛智拳印，余佛、菩薩皆依前曼拏羅儀畫。然後於此[巾*((ㄇ@人)/登)]前，隨意作成就法，悉得最上成就。

「又說[巾((ㄇ@人)/登)]像法。于其[巾((ㄇ@人)/登)]內唯畫大毗盧遮那佛，於此[巾*((ㄇ@人)/登)]前隨意持誦，然後以二手結智拳印，盡夜持誦，即得般若波羅蜜多成就，證菩薩位，轉生即成正等正覺。如上皆為已成就曼拏羅者作如是說。若為未成就曼拏羅者，今復說之。

「若欲求受佛供養者，當施一切樂。

「若欲如菩薩受供養者，當以妙華供養三寶，並須持誦心明。

「若欲求一切眾生作供養者，當以慈心持誦。

「若欲攝一切法者，當持誦般若波羅蜜多四句之偈。

「若欲降魔者，當以堅固定心持誦。

「若欲求諸佛灌頂者，當捨己身莊嚴之具。

「若欲具足諸法者，當用金剛蓮觀視印。

「若欲求諸佛羯磨成就法者，當用諸金剛羯磨印。

「若欲求成就諸佛者，當用金剛智拳大印。

【現代漢語翻譯】現代漢語譯本『然後根據眾生的根性和四種特徵，應當依法修行。』如此說完這個三昧曼拏羅（samādhi-maṇḍala，三昧壇城）后，又說了成就[巾((ㄇ@人)/登)]像法：『在其[巾((ㄇ@人)/登)]內畫大毗盧遮那佛（Mahāvairocana，大日如來），光明照耀，雙手結諸佛智拳印（jñāna-mudrā，智慧手印），其餘佛、菩薩都按照之前的曼拏羅儀軌來畫。然後在這個[巾((ㄇ@人)/登)]前，隨意進行成就法，都能得到最上成就。』『又說[巾((ㄇ@人)/登)]像法。在其[巾((ㄇ@人)/登)]內只畫大毗盧遮那佛，在這個[巾((ㄇ@人)/登)]前隨意持誦，然後用雙手結智拳印，整夜持誦，就能得到般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）的成就，證得菩薩果位，轉生就能成就正等正覺（samyak-saṃbuddha，完全覺悟）。以上都是為已經成就曼拏羅的人說的。如果為尚未成就曼拏羅的人，現在再來說。』『如果想要接受佛的供養，應當佈施一切快樂。』『如果想要像菩薩一樣接受供養，應當用美妙的花供養三寶（triratna，佛、法、僧），並且必須持誦心咒。』『如果想要讓一切眾生都來供養，應當用慈悲心持誦。』『如果想要攝受一切法，應當持誦般若波羅蜜多四句偈。』『如果想要降伏魔障，應當用堅定不移的心持誦。』『如果想要得到諸佛的灌頂，應當捨棄自身的莊嚴飾品。』『如果想要具足一切法，應當用金剛蓮花觀視印。』『如果想要得到諸佛羯磨（karma，事業）成就法，應當用諸金剛羯磨印。』『如果想要成就諸佛，應當用金剛智拳大印。』

【English Translation】 English version 『Then, according to their nature and the four characteristics, one should practice according to the Dharma.』 Having thus spoken about this Samadhi Mandala (samādhi-maṇḍala), he further spoke about the method of achieving the [巾((ㄇ@人)/登)] image: 『Within the [巾((ㄇ@人)/登)], draw the Great Vairocana Buddha (Mahāvairocana), radiating light, with his two hands forming the jñāna-mudrā (wisdom mudra) of all Buddhas. The other Buddhas and Bodhisattvas should be drawn according to the previous Mandala ritual. Then, in front of this [巾((ㄇ@人)/登)], perform the accomplishment practice at will, and all will attain the supreme accomplishment.』『Also, the method of the [巾((ㄇ@人)/登)] image is described. Within the [巾((ㄇ@人)/登)], only draw the Great Vairocana Buddha. In front of this [巾((ㄇ@人)/登)], recite at will, and then form the jñāna-mudrā with both hands, reciting throughout the night. One will then attain the accomplishment of Prajñāpāramitā (perfection of wisdom), realize the Bodhisattva stage, and upon rebirth, achieve complete enlightenment (samyak-saṃbuddha). The above is all spoken for those who have already accomplished the Mandala. If it is for those who have not yet accomplished the Mandala, I will now speak about it.』『If one wishes to receive offerings from the Buddhas, one should give all happiness.』『If one wishes to receive offerings like a Bodhisattva, one should offer beautiful flowers to the Three Jewels (triratna: Buddha, Dharma, Sangha) and must recite the heart mantra.』『If one wishes all sentient beings to make offerings, one should recite with a compassionate heart.』『If one wishes to encompass all dharmas, one should recite the four-line verse of the Prajñāpāramitā.』『If one wishes to subdue demons, one should recite with a firm and steadfast mind.』『If one wishes to receive the abhiseka (consecration) of the Buddhas, one should give up one's own adornments.』『If one wishes to be complete in all dharmas, one should use the Vajra Lotus gazing mudra.』『If one wishes to achieve the karma (action) accomplishment of the Buddhas, one should use the various Vajra karma mudras.』『If one wishes to achieve Buddhahood, one should use the great Vajra Wisdom Fist mudra.』

「如上諸法，皆須持誦心明。」

佛說最上根本大樂金剛不空三昧大教王經卷第一大正藏第 08 冊 No. 0244 佛說最上根本大樂金剛不空三昧大教王經

佛說最上根本大樂金剛不空三昧大教王經卷第二

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

降伏三界金剛三昧大儀軌分第三

爾時釋迦牟尼佛，說一切法平等最勝攝般若波羅蜜多法門。謂：「貪無性故，瞋亦無性；瞋無性故，癡亦無性；癡無性故，諸法亦無性；諸法無性故，般若波羅蜜多亦無性。若人于如是般若波羅蜜多法門，聽聞受持讀誦記念者，是人設造殺害三界一切眾生所有之業，亦不復受，不墮諸惡趣，速證阿耨多羅三藐三菩提。」

爾時金剛手菩薩，聞佛說此真實理法門已，即現顰眉利牙喜怒之相，于蓮花上立，如張弩勢，結降三界印而說心明。曰：

「吽(引)」

說此心明時，三界諸天主及三界主，乃至大自在天，悉皆鉤召入于曼拏羅中，以調伏法皆令調伏，與作安慰，令住三昧。復現大忿怒相，於是大自在天及三界天主並諸眷屬，見金剛手菩薩作大忿怒相降伏三界，皆悉驚怖發聲告言：「金剛手菩薩！救護我等。我等歸依于佛，受佛聖旨安住三昧。」所有

【現代漢語翻譯】現代漢語譯本：『以上所說的所有法門，都必須持誦並心領神會。』

《佛說最上根本大樂金剛不空三昧大教王經》卷第一大正藏第 08 冊 No. 0244 《佛說最上根本大樂金剛不空三昧大教王經》

《佛說最上根本大樂金剛不空三昧大教王經》卷第二

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉詔譯

降伏三界金剛三昧大儀軌分第三

當時，釋迦牟尼佛宣說一切法平等最殊勝的攝般若波羅蜜多（paramita，意為到彼岸）法門。佛說：『因為貪慾沒有自性，所以嗔恨也沒有自性；因為嗔恨沒有自性，所以愚癡也沒有自性；因為愚癡沒有自性，所以一切法都沒有自性；因為一切法都沒有自性，所以般若波羅蜜多也沒有自性。如果有人對於這樣的般若波羅蜜多法門，聽聞、接受、持守、讀誦、記憶，那麼這個人即使造作了殺害三界一切眾生的所有罪業，也不會再承受果報，不會墮入各種惡道，將迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為無上正等正覺）。』

當時，金剛手菩薩（Vajrapani，意為執金剛杵的菩薩）聽聞佛陀宣說這真實理法門后，立即顯現出皺眉、露出利牙、喜怒交加的相貌，站立在蓮花之上，如同張弓待發之勢，結降伏三界印，並說出心咒，曰：

『吽（hūṃ）』

當說出這個心咒時，三界諸天主以及三界之主，乃至大自在天（Maheśvara，意為大自在天神），都被鉤召進入曼拏羅（mandala，意為壇城）之中，用調伏之法使他們都被調伏，並給予安慰，讓他們安住於三昧（samadhi，意為禪定）。金剛手菩薩又顯現出大忿怒相，於是大自在天以及三界天主和他們的眷屬，見到金剛手菩薩顯現大忿怒相降伏三界，都感到驚恐害怕，發出聲音說道：『金剛手菩薩！救護我們！我們歸依于佛，接受佛的聖旨，安住於三昧。』所有

【English Translation】 English version: 'All the above-mentioned dharmas must be recited and understood clearly in mind.'

The Sutra of the Supreme Fundamental Great Bliss Vajra Non-Empty Samadhi Great Teaching King, Volume 1 Taisho Tripitaka Volume 08, No. 0244, The Sutra of the Supreme Fundamental Great Bliss Vajra Non-Empty Samadhi Great Teaching King

The Sutra of the Supreme Fundamental Great Bliss Vajra Non-Empty Samadhi Great Teaching King, Volume 2

Translated by the Tripitaka Master, Chao Feng Da Fu, Shi Guang Lu Qing, Ming Jiao Da Shi, Minister Fa Xian, by Imperial Decree

The Third Section: The Great Ritual of the Vajra Samadhi for Subduing the Three Realms

At that time, Shakyamuni Buddha expounded the Dharma gate of the most supreme and equal Prajnaparamita (paramita, meaning 'perfection of wisdom'). He said: 'Because greed has no self-nature, anger also has no self-nature; because anger has no self-nature, ignorance also has no self-nature; because ignorance has no self-nature, all dharmas also have no self-nature; because all dharmas have no self-nature, Prajnaparamita also has no self-nature. If a person hears, accepts, upholds, recites, and remembers this Dharma gate of Prajnaparamita, then even if that person has committed all the karmic actions of killing all sentient beings in the three realms, they will no longer receive the consequences, will not fall into the evil realms, and will quickly attain Anuttara-samyak-sambodhi (meaning 'unexcelled perfect enlightenment').'

At that time, Vajrapani Bodhisattva (Vajrapani, meaning 'the Bodhisattva who holds the vajra') having heard the Buddha expound this true Dharma gate, immediately manifested a countenance of furrowed brows, bared fangs, and a mixture of joy and anger, standing upon a lotus flower, like a drawn bow, forming the mudra of subduing the three realms, and spoke the heart mantra, saying:

'Hūṃ'

When this heart mantra was spoken, the lords of the heavens of the three realms, and the lords of the three realms, even Maheśvara (meaning 'the Great Lord'), were all summoned into the mandala (meaning 'sacred circle'), and through the method of subduing, they were all subdued, and given comfort, causing them to abide in samadhi (meaning 'meditative absorption'). Vajrapani Bodhisattva then manifested a great wrathful appearance, and then Maheśvara and the lords of the three realms and their retinues, seeing Vajrapani Bodhisattva manifesting a great wrathful appearance to subdue the three realms, all felt terrified and cried out: 'Vajrapani Bodhisattva! Protect us! We take refuge in the Buddha, accept the Buddha's holy decree, and abide in samadhi.' All

諸摩怛哩等，見菩薩現忿怒相，皆大驚怖苦惱迷悶，彼邪明邪印咸皆破壞，乃至宿曜執持及諸病苦、一切毒藥皆令銷除。是時諸摩怛哩等，亦發聲告言：「金剛手菩薩！救護我等。從今已后，歸依于佛，愿賜加被。」

爾時金剛手菩薩現微笑相，引諸天等入曼拏羅，令住三昧，以寶部法授與灌頂；復以金剛部法授其灌頂，令盡眾生界作大饒益事，安外金剛部中。是時金剛手菩薩，化一明王，作忿怒降三界相，具種種莊嚴，作大威猛，利牙咬唇鬚髮赤豎，執金剛杵、鉤劍、刀杖、芻哩迦等，是大明王依金剛手曼拏羅儀法而住。彼諸天等安置於外曼拏羅，此曼拏羅外安諸宿曜。

爾時金剛手菩薩，即入一切如來大悲方便金剛三摩地。從定出已，說此降三界最勝安想金剛大曼拏羅儀法。頌曰：

「我今略說此，　　最勝曼拏羅，　名降伏三界，　　能調難調者。　依前說法儀，　　畫外曼拏羅，　而於內輪中，　　分列八尊位。　中安忿怒尊，　　身如青蓮色，　具種種莊嚴，　　顰眉出利牙，　作忿怒微笑，　　立如張弩勢，　是降三界相，　　而於兩足下，　左蹋自在天，　　右蹋于天后，　熾盛光普照。　　內畫八輻輪，　光明普照耀，　　依前外壇儀，　畫外曼拏羅。　　四

【現代漢語翻譯】現代漢語譯本：諸位摩怛哩（Matari，意為母神）等，見到菩薩顯現忿怒的形象，都非常驚恐、苦惱、迷茫和昏亂。她們的邪惡法術和邪印都全部被破壞，乃至星宿的控制以及各種疾病痛苦、一切毒藥都被消除。這時，諸位摩怛哩等也發出聲音說道：『金剛手菩薩（Vajrapani Bodhisattva）！救護我們。從今以後，我們皈依佛陀，愿您賜予加持。』這時，金剛手菩薩顯現微笑的形象，引導諸天等進入曼拏羅（mandala，壇城），讓他們安住於三昧（samadhi，禪定），用寶部法給予他們灌頂；又用金剛部法給予他們灌頂，讓他們在眾生界盡力做利益眾生的大事，安置在外金剛部中。這時，金剛手菩薩化現一位明王，顯現忿怒降伏三界的形象，具足種種莊嚴，威猛無比，利牙咬唇，鬚髮赤紅豎立，手持金剛杵、鉤、劍、刀、杖、芻哩迦（churika，短刀）等。這位大明王依金剛手曼拏羅的儀軌而住。那些諸天等被安置在外曼拏羅，此曼拏羅外安置諸星宿。這時，金剛手菩薩立即進入一切如來大悲方便金剛三摩地（samadhi，禪定）。從禪定出來后，宣說了這個降伏三界最殊勝的安想金剛大曼拏羅儀軌。頌詞說：『我現在簡略地說這個，最殊勝的曼拏羅，名為降伏三界，能調伏難以調伏的人。依照前面的說法儀軌，繪製外曼拏羅，而在內輪中，分列八個尊位。中央安置忿怒尊，身體如青蓮色，具足種種莊嚴，皺著眉頭，露出利牙，顯現忿怒的微笑，站立如張弓待發之勢，這是降伏三界的形象。在他的兩腳下，左腳踩著自在天（Mahesvara），右腳踩著天后（Uma），熾盛的光芒普照。內輪繪製八輻輪，光明普照，依照前面的外壇儀軌，繪製外曼拏羅。四』

【English Translation】 English version: The Mataris (Matari, meaning mother goddesses), upon seeing the Bodhisattva manifesting a wrathful appearance, were all greatly terrified, distressed, confused, and bewildered. Their evil spells and evil seals were completely destroyed, and even the control of the constellations, as well as various diseases, sufferings, and all poisons, were eliminated. At this time, the Mataris also cried out, saying, 'Vajrapani Bodhisattva! Protect us. From now on, we take refuge in the Buddha, and we wish for your blessings.' Then, Vajrapani Bodhisattva manifested a smiling appearance, led the devas (gods) and others into the mandala, and caused them to abide in samadhi (meditative absorption). He conferred upon them the abhiseka (initiation) of the Ratna (jewel) family, and then conferred upon them the abhiseka of the Vajra (diamond) family, so that they might do great deeds of benefit to all beings in the realm of sentient beings, and placed them in the outer Vajra section. At this time, Vajrapani Bodhisattva transformed into a Vidyaraja (wisdom king), manifesting a wrathful form that subdues the three realms, adorned with various ornaments, of great power and ferocity, with sharp teeth biting his lip, and his hair and beard standing up red. He held a vajra (thunderbolt), hook, sword, knife, staff, churika (short dagger), and other weapons. This great Vidyaraja abided according to the ritual of the Vajrapani mandala. Those devas were placed in the outer mandala, and outside this mandala were placed the constellations. Then, Vajrapani Bodhisattva immediately entered the great compassion expedient Vajra samadhi of all the Tathagatas (Buddhas). Having emerged from samadhi, he spoke of this most excellent Anxiang Vajra great mandala ritual for subduing the three realms. The verse says: 'I will now briefly speak of this, the most excellent mandala, named Subduing the Three Realms, which can tame the untamable. According to the previous ritual, draw the outer mandala, and in the inner circle, arrange eight honored positions. In the center, place the wrathful deity, whose body is the color of a blue lotus, adorned with various ornaments, with furrowed brows, baring sharp teeth, manifesting a wrathful smile, standing like a drawn bow, this is the form of subduing the three realms. Under his two feet, the left foot treads on Mahesvara (the Great Lord), and the right foot treads on Uma (the consort of Mahesvara), with blazing light shining everywhere. In the inner circle, draw an eight-spoked wheel, with light shining everywhere. According to the previous outer altar ritual, draw the outer mandala. Four'

門各安置，　大忿怒之相，　　弓、箭與劍、輪，　是為四幖幟。　　于外曼拏羅，　安諸曜幖幟，　　種種上味食，　滿缽為出生，　　安置青色鈴，　並眾色幢幡。　　是時阿阇梨，　當著青色衣，　　而現忿怒相，　即結三昧印，　　入于曼拏羅。　阿阇梨當須，　　依法作佛事，　從是日已后，　　諸天不能見，　能成壞一切，　　得其諸最勝，　所有成就法，　　皆令得成就。　是時引弟子，　　入于曼拏羅，　當結金剛印，　　授金剛灌頂，　即授金剛杵，　　而施與誓願：『此金剛手杵，　　能調難調者，　汝當常受持，　　成就最上法。』　施其誓願已，　　出於曼拏羅。」

說是頌已，復說[巾((ㄇ@人)/登)]像法：「當依金剛曼拏羅儀畫金剛忿怒尊，及畫大菩薩諸天與摩怛哩眾等，是為最上成就[巾((ㄇ@人)/登)]像法。然後于[巾*((ㄇ@人)/登)]前依法供養，敷座而坐，結根本印，持誦百千遍。如是持誦，所有世間出世間一切之法皆悉成就。設復於法未得精熟，但常持誦者，是人能作敬愛、鉤召、入寤、禁縛、解除等種種之法。」

復說諸成就法：「若欲破壞諸惡者，當依金剛忿怒明王法。

「若欲破諸邪印

【現代漢語翻譯】現代漢語譯本在各個門上都設定，呈現大忿怒的形象，弓、箭、劍和輪，這是四種標誌。在外部的曼拏羅（mandala，壇城）上，安置諸星曜的標誌，各種上等的美味食物，盛滿缽作為供養，安置青色的鈴鐺，以及各種顏色的旗幟和幡。這時阿阇梨（acarya，導師），應當穿著青色的衣服，並顯現忿怒的形象，即結三昧印（samadhi mudra，禪定手印），進入曼拏羅。阿阇梨應當，依法進行佛事，從這天開始以後，諸天都不能看見，能夠成就和破壞一切，獲得所有最殊勝的成就，所有成就之法，都令其得到成就。這時引導弟子，進入曼拏羅，應當結金剛印（vajra mudra，金剛手印），授予金剛灌頂（vajra abhishekha，金剛加持），即授予金剛杵（vajra，金剛法器），並施與誓願：『這金剛手杵，能夠調伏難以調伏者，你應當常常受持，成就最上的法。』施與誓願后，走出曼拏羅。說完這偈頌后，又說了[巾((ㄇ@人)/登)]像法：『應當依照金剛曼拏羅的儀軌，繪製金剛忿怒尊，以及繪製大菩薩、諸天和摩怛哩（matrka，母神）眾等，這是最上成就[巾((ㄇ@人)/登)]像法。然後在[巾*((ㄇ@人)/登)]前依法供養，鋪設座位而坐，結根本印，持誦百千遍。如此持誦，所有世間和出世間的一切法都能夠成就。即使對於法沒有精通，但常常持誦的人，這個人也能夠進行敬愛、鉤召、入寤、禁縛、解除等各種法事。』又說了各種成就法：『如果想要破壞各種惡事，應當依照金剛忿怒明王法。』『如果想要破除各種邪印』

【English Translation】 English version At each gate are placed, Images of great wrath, with bows, arrows, swords, and wheels, These are the four emblems. On the outer mandala, Place the emblems of the planets, various superior delicacies, Fill bowls as offerings, place blue bells, And banners and flags of various colors. At this time, the acarya (teacher), Should wear blue clothes, And manifest a wrathful appearance, Immediately form the samadhi mudra (meditation seal), And enter the mandala. The acarya should, Perform the Buddhist rites according to the Dharma, From this day forward, The gods cannot see, Able to accomplish and destroy all, Obtain all the most supreme achievements, All methods of accomplishment, Will be made to achieve. At this time, guide the disciple, Into the mandala, Should form the vajra mudra (diamond seal), Bestow the vajra abhishekha (diamond empowerment), Immediately bestow the vajra (diamond scepter), And give the vow: 'This vajra scepter, Can subdue the difficult to subdue, You should always uphold it, To achieve the supreme Dharma.' After giving the vow, Exit the mandala. After speaking this verse, he further spoke about the [巾((ㄇ@人)/登)] image method: 'According to the vajra mandala ritual, one should draw the vajra wrathful deity, as well as draw the great bodhisattvas, gods, and the matrka (mother goddesses) assembly, etc. This is the supreme method for accomplishing the [巾((ㄇ@人)/登)] image. Then, in front of the [巾*((ㄇ@人)/登)], make offerings according to the Dharma, spread a seat and sit, form the fundamental mudra, and recite hundreds of thousands of times. By reciting in this way, all worldly and other-worldly dharmas can be accomplished. Even if one is not proficient in the Dharma, but constantly recites, this person can perform various rites such as love, summoning, entering dreams, binding, and releasing, etc.' He also spoke of various methods of accomplishment: 'If one wishes to destroy various evils, one should follow the vajra wrathful vidyaraja method.' 'If one wishes to break various evil seals'

者，當現忿怒顧視而持誦之。

「若欲滅壞諸魔者，當持金剛杵，現大忿怒相持誦。

「若欲作禁制者，當現忿怒相持誦，復以金剛杵打其方位。

「若欲作諸離散者，當依微妙金剛尾提[寧*也]尊法。

「若欲鉤召諸惡宿曜者，當現忿怒調伏相旋轉金剛杵。

「若欲令他憎恚者，當以鐵末作護摩法。

「若欲發遣諸藥剎者，當依大笑尊法持誦。

「若欲降諸龍者，當以金剛杵打于地面持誦。

「若欲調伏諸天者，當依金剛你波多尊法持誦。

「若欲鉤召諸天及降伏破壞者，當依降三界尊法持誦。

「若欲求毗沙門天王成就法者，當以手按毗沙門天像，而作忿怒相持誦。

「若欲求增長天王成就法者，當依金剛補嚕沙法持誦。

「若欲成就欲天者，當於欲天像前作忿怒相持誦。

「若欲成就大梵天者，當用妙樂金剛印。

「若欲成就那羅延天者，當用金剛輪鎖印。

「若欲成就大自在天者，當用金剛戍羅鎖印。

「若欲成就諸魔怛哩眾者，當依金剛眾啰剎法。

「若欲破壞諸外道邪壇咒法等者，當依金剛大忿怒畔惹那尊法。

「若欲摧折一切山林乃至天祠者，當現忿怒明王而顧視之；若欲令復如

【現代漢語翻譯】現代漢語譯本『如果想要對治那些（作祟的）魔，應當現出忿怒的表情注視著並持誦真言。『如果想要摧毀所有的魔，應當手持金剛杵（vajra，一種象徵力量的法器），現出大忿怒的形象持誦真言。『如果想要進行禁制，應當現出忿怒的形象持誦真言，再用金剛杵敲擊其方位。『如果想要使（事物）離散，應當依照微妙金剛尾提（Vajravidya）尊法。『如果想要鉤召那些惡星宿，應當現出忿怒調伏的形象旋轉金剛杵。『如果想要使他人憎恨，應當用鐵末進行護摩（homa，一種祭祀儀式）。『如果想要遣發諸藥叉（yaksha，一種守護神），應當依照大笑尊法持誦真言。『如果想要降伏諸龍，應當用金剛杵敲擊地面持誦真言。『如果想要調伏諸天，應當依照金剛你波多（Vajranipata）尊法持誦真言。『如果想要鉤召諸天以及降伏破壞者，應當依照降三界尊法持誦真言。『如果想要祈求毗沙門天王（Vaishravana，佛教的護法神）成就法，應當用手按住毗沙門天王的像，並現出忿怒的形象持誦真言。『如果想要祈求增長天王（Virudhaka，佛教的護法神）成就法，應當依照金剛補嚕沙（Vajrapurusha）法持誦真言。『如果想要成就欲天，應當在欲天像前現出忿怒的形象持誦真言。『如果想要成就大梵天（Mahabrahma，印度教和佛教中的創世神），應當使用妙樂金剛印。『如果想要成就那羅延天（Narayana，印度教神祇，毗濕奴的化身），應當使用金剛輪鎖印。『如果想要成就大自在天（Maheshvara，印度教神祇，濕婆的化身），應當使用金剛戍羅鎖印。『如果想要成就諸魔怛哩（matri，女神）眾，應當依照金剛眾啰剎（Vajrasamraksha）法。『如果想要破壞諸外道邪壇咒法等，應當依照金剛大忿怒畔惹那（Vajramahakrodhaprajna）尊法。『如果想要摧毀一切山林乃至天祠，應當現出忿怒明王（Vidyaraja，佛教的忿怒尊）並注視它們；如果想要令其恢復原狀，

【English Translation】 English version 'If one wishes to subdue those demons, one should look with an angry gaze and recite the mantra.' 'If one wishes to destroy all demons, one should hold the vajra (a ritual implement symbolizing power) and recite the mantra with a great angry appearance.' 'If one wishes to perform a binding ritual, one should recite the mantra with an angry appearance, and then strike the direction with the vajra.' 'If one wishes to cause dispersion, one should rely on the subtle Vajravidya practice.' 'If one wishes to summon the evil constellations, one should rotate the vajra with an angry and subduing appearance.' 'If one wishes to make others hateful, one should perform a homa (a fire ritual) with iron powder.' 'If one wishes to dispatch the yakshas (a type of guardian spirit), one should recite the mantra according to the Great Laughter practice.' 'If one wishes to subdue the dragons, one should strike the ground with the vajra while reciting the mantra.' 'If one wishes to subdue the devas (gods), one should recite the mantra according to the Vajranipata practice.' 'If one wishes to summon the devas and subdue the destroyers, one should recite the mantra according to the Subduing the Three Realms practice.' 'If one wishes to seek the accomplishment of Vaishravana (a guardian deity) , one should press one's hand on the image of Vaishravana and recite the mantra with an angry appearance.' 'If one wishes to seek the accomplishment of Virudhaka (a guardian deity), one should recite the mantra according to the Vajrapurusha practice.' 'If one wishes to achieve the desire devas, one should recite the mantra with an angry appearance in front of the image of the desire devas.' 'If one wishes to achieve Mahabrahma (a creator god in Hinduism and Buddhism), one should use the Auspicious Joy Vajra Mudra.' 'If one wishes to achieve Narayana (a Hindu deity, an avatar of Vishnu), one should use the Vajra Wheel Lock Mudra.' 'If one wishes to achieve Maheshvara (a Hindu deity, an avatar of Shiva), one should use the Vajra Shula Lock Mudra.' 'If one wishes to achieve the assembly of the Matri (goddesses), one should rely on the Vajrasamraksha practice.' 'If one wishes to destroy the heretical altars and mantras of the non-Buddhists, one should rely on the Vajramahakrodhaprajna practice.' 'If one wishes to destroy all mountains, forests, and even the temples of the gods, one should appear as an angry Vidyaraja (a wrathful deity) and gaze at them; if one wishes to restore them to their original state,

故者，當依金剛忿怒明王法。

「若欲壞滅諸魔者，當依金剛忿怒明王拳法。

「若欲令生諸怖畏者，當依金剛忿怒明王法現大惡相。

「若欲壞滅他軍者，當依金剛忿怒藥剎法。

「若欲破散他軍者，當依金剛忿怒啰剎法。

「若欲破壞諸天者，當用釘諸天像；若成就天主者，亦依此法。

「若欲令三界驚怖者，當用金剛缽啰羅印。

「若欲三界中勝者，當依金剛忿怒明王法。

「若欲令三界作入寤、禁縛、敬愛者，當用金剛忿怒明王印。

「若欲令三界作鉤召、敬愛成就者，當依大樂金剛忿怒明王法。」

清凈諸煩惱三昧大儀軌分第四

爾時世尊釋迦牟尼佛，復說一切法平等觀自在智印般若波羅蜜多法門。謂：「煩惱清凈故，諸垢亦清凈；一切垢清凈故，一切罪亦清凈；諸法清凈故，一切眾生亦清凈；一切智清凈故，般若波羅蜜多亦清凈。若人於此清凈法門，受持讀誦記念思惟，是人雖常處貪慾法中，離諸煩惱，譬如清凈蓮花不染諸垢，當速得證阿耨多羅三藐三菩提。」

爾時觀自在菩薩，聞釋迦牟尼佛說此真實理清凈法門已，即現微笑，說此觀照諸法無染一切清凈法門眾色蓮花心明，曰：

「紇哩(二合、引)」

說

【現代漢語翻譯】現代漢語譯本因此，應當依循金剛忿怒明王（Vajrakrodha）的法門。『如果想要摧毀一切魔障，應當依循金剛忿怒明王的拳法。』『如果想要使眾生心生恐懼，應當依循金剛忿怒明王的法門，顯現大惡之相。』『如果想要摧毀敵軍，應當依循金剛忿怒藥剎（Yaksa）的法門。』『如果想要擊潰敵軍，應當依循金剛忿怒啰剎（Rakshasa）的法門。』『如果想要破壞諸天，應當用釘子釘諸天神像；如果想要成就天主，也應當依循此法。』『如果想要使三界驚恐，應當使用金剛缽啰羅（Pralara）印。』『如果想要在三界中獲得勝利，應當依循金剛忿怒明王的法門。』『如果想要使三界眾生進入睡眠、被禁縛、產生敬愛之心，應當使用金剛忿怒明王的印。』『如果想要使三界眾生被鉤召、成就敬愛，應當依循大樂金剛忿怒明王的法門。』清凈諸煩惱三昧大儀軌分第四爾時，世尊釋迦牟尼佛，又宣說一切法平等觀自在智印般若波羅蜜多法門。說：『煩惱清凈，所以諸垢也清凈；一切垢清凈，所以一切罪也清凈；諸法清凈，所以一切眾生也清凈；一切智清凈，所以般若波羅蜜多也清凈。如果有人對於此清凈法門，受持、讀誦、記念、思惟，這個人即使常處在貪慾之中，也能遠離一切煩惱，譬如清凈的蓮花不被污垢沾染，當迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』爾時，觀自在菩薩（Avalokiteśvara），聽聞釋迦牟尼佛宣說此真實理清凈法門后，即現微笑，宣說此觀照諸法無染一切清凈法門眾色蓮花心明，曰：『紇哩（hrih）』

【English Translation】 English version Therefore, one should rely on the method of Vajrakrodha (the Wrathful Vajra King). 'If one wishes to destroy all demons, one should rely on the fist method of Vajrakrodha.' 'If one wishes to cause fear in beings, one should rely on the method of Vajrakrodha, manifesting a great evil appearance.' 'If one wishes to destroy the enemy's army, one should rely on the Yaksa method of Vajrakrodha.' 'If one wishes to scatter the enemy's army, one should rely on the Rakshasa method of Vajrakrodha.' 'If one wishes to destroy the gods, one should nail the images of the gods; if one wishes to become the lord of the gods, one should also rely on this method.' 'If one wishes to terrify the three realms, one should use the Pralara mudra of Vajra.' 'If one wishes to be victorious in the three realms, one should rely on the method of Vajrakrodha.' 'If one wishes to cause beings in the three realms to fall asleep, be bound, or develop loving devotion, one should use the mudra of Vajrakrodha.' 'If one wishes to cause beings in the three realms to be summoned and achieve loving devotion, one should rely on the method of Mahasukha Vajrakrodha (the Great Bliss Wrathful Vajra King).' The Fourth Section of the Great Ritual of Samadhi for Purifying All Afflictions At that time, the World Honored One, Shakyamuni Buddha, again expounded the Dharma gate of Prajnaparamita (Perfection of Wisdom) with the Seal of the Wisdom of Equality and Freedom of All Dharmas. He said: 'Because afflictions are purified, all defilements are also purified; because all defilements are purified, all sins are also purified; because all dharmas are purified, all sentient beings are also purified; because all wisdom is purified, Prajnaparamita is also purified. If a person upholds, recites, remembers, and contemplates this pure Dharma gate, even if that person is constantly in the midst of desire, they will be free from all afflictions, just like a pure lotus flower that is not stained by any defilement, and will quickly attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment).' At that time, Avalokiteśvara Bodhisattva, having heard Shakyamuni Buddha expound this true and pure Dharma gate, immediately manifested a smile and spoke this heart mantra of the lotus flower of all colors, which illuminates the pure Dharma gate of contemplating all dharmas without defilement, saying: 'Hrih'

此心明時，出現一切如來，皆如觀自在相手持蓮花，咸依觀自在菩薩本曼拏羅儀安住。是時觀自在菩薩，即入觀照諸法智自在印三摩地。從定出已，說此調伏一切世間曼拏羅法：「若人作此大曼拏羅成就法者，當於外曼拏羅中畫內曼拏羅，四方四隅列八尊位，依法具足。于其中間畫紅色蓮花，其花八葉，于其花上畫觀自在菩薩。于菩薩前畫大蓮色天，如天魔相，其色紅赤，手持蓮花、俱穌摩花並持弓箭。右側畫大蓮忿怒自在天，色相如大自在天。于其後面畫大蓮黑天，如那羅延天色相。於左側畫大蓮娑婆主，如梵天王色相。東南隅畫大蓮持世天，如持世天色相。西南隅畫大蓮水天，如大海龍王色相。西北隅畫大蓮日天，如大日天色相。東北隅畫大蓮風天，如風天色相。又復外曼拏羅四隅，畫四天像，謂：紇哩(二合)、室哩(二合)、擬(引)、提(引)。如是諸天，皆以左手持蓮花，右手持本幖幟，于其四門各安幖幟。一者、悉帝哩尾屹啰賀，二者、薩哩嚩尾屹啰賀，三者、穌葛啰尾屹啰賀。四者、缽訥摩尾屹啰賀。如是畫曼拏羅已，阿阇梨當令弟子著白衣，以凈帛覆面，即持妙花而結蓮花印，引入于曼拏羅中，令其弟子當至心鄭重以花散擲，花所墮處即是本尊。得本尊已，依蓮花部灌頂之法，當作灌頂。然後誡其

【現代漢語翻譯】現代漢語譯本：當內心明澈之時，一切如來都會顯現，如同觀自在（Avalokiteśvara）菩薩手持蓮花一般，都安住于觀自在菩薩的本曼拏羅（mandala，壇城）儀軌之中。此時，觀自在菩薩即入于觀照諸法智慧自在印三摩地（samadhi，禪定）。從禪定中出來后，宣說了這個調伏一切世間曼拏羅的方法：『如果有人修習這個大曼拏羅成就法，應當在外曼拏羅中繪製內曼拏羅，在四方四隅排列八尊的位置，依法具足。在其中間繪製紅色的蓮花，蓮花有八片花瓣，在花上繪製觀自在菩薩。在菩薩前面繪製大蓮色天，如同天魔的形象，顏色紅赤，手中拿著蓮花、俱穌摩花，並拿著弓箭。右側繪製大蓮忿怒自在天，顏色和形象如同大自在天（Maheśvara）。在其後面繪製大蓮黑天，顏色和形象如同那羅延天（Nārāyaṇa）。在左側繪製大蓮娑婆主，顏色和形象如同梵天王（Brahmā）。東南角繪製大蓮持世天，顏色和形象如同持世天（Prithvi）。西南角繪製大蓮水天，顏色和形象如同大海龍王。西北角繪製大蓮日天，顏色和形象如同大日天（Mahāvairocana）。東北角繪製大蓮風天，顏色和形象如同風天（Vāyu）。此外，在外曼拏羅的四個角落，繪製四天像，分別是：紇哩（hrīh，種子字）、室哩（śrīh，吉祥）、擬（hūm，種子字）、提（dhīh，智慧）。這些天神都用左手拿著蓮花，右手拿著各自的標誌，在四個門上分別安放標誌。第一個是悉帝哩尾屹啰賀（siddhirvighraha，成就障礙），第二個是薩哩嚩尾屹啰賀（sarvavighraha，一切障礙），第三個是穌葛啰尾屹啰賀（sukaravighraha，易作障礙），第四個是缽訥摩尾屹啰賀（padmavighraha，蓮花障礙）。這樣繪製曼拏羅之後，阿阇梨（ācārya，導師）應當讓弟子穿上白衣，用乾淨的布遮住臉，然後拿著妙花結成蓮花印，引入曼拏羅中，讓弟子至誠恭敬地散擲鮮花，鮮花落下的地方就是本尊。得到本尊之後，按照蓮花部的灌頂方法進行灌頂。然後告誡他』現代漢語譯本：此心明時，出現一切如來，皆如觀自在相手持蓮花，咸依觀自在菩薩本曼拏羅儀安住。是時觀自在菩薩，即入觀照諸法智自在印三摩地。從定出已，說此調伏一切世間曼拏羅法：『若人作此大曼拏羅成就法者，當於外曼拏羅中畫內曼拏羅，四方四隅列八尊位，依法具足。于其中間畫紅色蓮花，其花八葉，于其花上畫觀自在菩薩。于菩薩前畫大蓮色天，如天魔相，其色紅赤，手持蓮花、俱穌摩花並持弓箭。右側畫大蓮忿怒自在天，色相如大自在天。于其後面畫大蓮黑天，如那羅延天色相。於左側畫大蓮娑婆主，如梵天王色相。東南隅畫大蓮持世天，如持世天色相。西南隅畫大蓮水天，如大海龍王色相。西北隅畫大蓮日天，如大日天色相。東北隅畫大蓮風天，如風天色相。又復外曼拏羅四隅，畫四天像，謂：紇哩(二合)（hrīh，種子字）、室哩(二合)（śrīh，吉祥）、擬(引)（hūm，種子字）、提(引)（dhīh，智慧）。如是諸天，皆以左手持蓮花，右手持本幖幟，于其四門各安幖幟。一者、悉帝哩尾屹啰賀（siddhirvighraha，成就障礙），二者、薩哩嚩尾屹啰賀（sarvavighraha，一切障礙），三者、穌葛啰尾屹啰賀（sukaravighraha，易作障礙）。四者、缽訥摩尾屹啰賀（padmavighraha，蓮花障礙）。如是畫曼拏羅已，阿阇梨（ācārya，導師）當令弟子著白衣，以凈帛覆面，即持妙花而結蓮花印，引入于曼拏羅中，令其弟子當至心鄭重以花散擲，花所墮處即是本尊。得本尊已，依蓮花部灌頂之法，當作灌頂。然後誡其』

【English Translation】 English version: When the mind is clear, all Tathagatas appear, like Avalokiteśvara (觀自在) holding a lotus flower in his hand, all abiding in the original mandala (曼拏羅) ritual of Avalokiteśvara Bodhisattva. At this time, Avalokiteśvara Bodhisattva enters the samadhi (三摩地) of the wisdom of contemplating all dharmas, the free seal. Having emerged from samadhi, he speaks of this method of subduing all worldly mandalas: 'If a person practices this great mandala accomplishment method, they should draw an inner mandala within the outer mandala, arranging the positions of eight deities in the four directions and four corners, according to the proper method. In the center, draw a red lotus flower with eight petals, and on the flower, draw Avalokiteśvara Bodhisattva. In front of the Bodhisattva, draw the Great Lotus Color Deva, resembling a celestial demon, with a red color, holding a lotus flower, kusuma flowers, and a bow and arrow. On the right, draw the Great Lotus Wrathful Free Deva, whose color and form are like Maheśvara (大自在天). Behind him, draw the Great Lotus Black Deva, whose color and form are like Nārāyaṇa (那羅延天). On the left, draw the Great Lotus Lord of the Saha World, whose color and form are like Brahmā (梵天王). In the southeast corner, draw the Great Lotus Holder of the World Deva, whose color and form are like Prithvi (持世天). In the southwest corner, draw the Great Lotus Water Deva, whose color and form are like the Dragon King of the Great Ocean. In the northwest corner, draw the Great Lotus Sun Deva, whose color and form are like Mahāvairocana (大日天). In the northeast corner, draw the Great Lotus Wind Deva, whose color and form are like Vāyu (風天). Furthermore, in the four corners of the outer mandala, draw four deva images, namely: hrīh (紇哩, seed syllable), śrīh (室哩, auspiciousness), hūm (擬, seed syllable), and dhīh (提, wisdom). These devas all hold a lotus flower in their left hand and their respective emblems in their right hand, and place emblems at each of the four gates. The first is siddhirvighraha (悉帝哩尾屹啰賀, obstacle to accomplishment), the second is sarvavighraha (薩哩嚩尾屹啰賀, all obstacles), the third is sukaravighraha (穌葛啰尾屹啰賀, easily made obstacles), and the fourth is padmavighraha (缽訥摩尾屹啰賀, lotus obstacles). After drawing the mandala in this way, the ācārya (阿阇梨, teacher) should have the disciple wear white clothes, cover their face with a clean cloth, then hold beautiful flowers and form the lotus mudra, and lead them into the mandala. The disciple should sincerely and respectfully scatter the flowers, and the place where the flowers fall is the principal deity. Having obtained the principal deity, perform the initiation according to the initiation method of the lotus family. Then admonish them』 English version: When this mind is clear, all Tathagatas appear, just like Avalokiteśvara (觀自在) holding a lotus flower in his hand, all abiding in the original mandala (曼拏羅) ritual of Avalokiteśvara Bodhisattva. At that time, Avalokiteśvara Bodhisattva immediately enters the samadhi (三摩地) of the wisdom of contemplating all dharmas, the free seal. Having emerged from samadhi, he speaks of this method of subduing all worldly mandalas: 'If a person practices this great mandala accomplishment method, they should draw an inner mandala within the outer mandala, arranging the positions of eight deities in the four directions and four corners, according to the proper method. In the center, draw a red lotus flower with eight petals, and on the flower, draw Avalokiteśvara Bodhisattva. In front of the Bodhisattva, draw the Great Lotus Color Deva, resembling a celestial demon, with a red color, holding a lotus flower, kusuma flowers, and a bow and arrow. On the right, draw the Great Lotus Wrathful Free Deva, whose color and form are like Maheśvara (大自在天). Behind him, draw the Great Lotus Black Deva, whose color and form are like Nārāyaṇa (那羅延天). On the left, draw the Great Lotus Lord of the Saha World, whose color and form are like Brahmā (梵天王). In the southeast corner, draw the Great Lotus Holder of the World Deva, whose color and form are like Prithvi (持世天). In the southwest corner, draw the Great Lotus Water Deva, whose color and form are like the Dragon King of the Great Ocean. In the northwest corner, draw the Great Lotus Sun Deva, whose color and form are like Mahāvairocana (大日天). In the northeast corner, draw the Great Lotus Wind Deva, whose color and form are like Vāyu (風天). Furthermore, in the four corners of the outer mandala, draw four deva images, namely: hrīh (紇哩, seed syllable), śrīh (室哩, auspiciousness), hūm (擬, seed syllable), and dhīh (提, wisdom). These devas all hold a lotus flower in their left hand and their respective emblems in their right hand, and place emblems at each of the four gates. The first is siddhirvighraha (悉帝哩尾屹啰賀, obstacle to accomplishment), the second is sarvavighraha (薩哩嚩尾屹啰賀, all obstacles), the third is sukaravighraha (穌葛啰尾屹啰賀, easily made obstacles), and the fourth is padmavighraha (缽訥摩尾屹啰賀, lotus obstacles). After drawing the mandala in this way, the ācārya (阿阇梨, teacher) should have the disciple wear white clothes, cover their face with a clean cloth, then hold beautiful flowers and form the lotus mudra, and lead them into the mandala. The disciple should sincerely and respectfully scatter the flowers, and the place where the flowers fall is the principal deity. Having obtained the principal deity, perform the initiation according to the initiation method of the lotus family. Then admonish them』

弟子曰：『汝觀諸法當如蓮花，諸染煩惱清凈如此。』」即說伽陀曰：

「譬如妙色蓮，　　處泥常清凈，　貪瞋癡本性，　　無染亦如是。　所有一切法，　　應如是觀察，　諸法本清凈，　　當滅諸煩惱。　常在諸三昧，　　成佛一切智，　證如是法已，　　是名觀自在。」

說是伽陀已，又復告言：「從是已后汝身清凈，所求成就皆隨意願，乃至成佛。」如是弟子欲成就智曼拏羅者，亦依[巾*((ㄇ@人)/登)]像法皆得成就。

復說：「未精熟求成就法者，若欲令悅樂一切人者，當加持蓮花八千遍。

「若欲滅散諸惡者，當用大忿怒王蓮花印。

「若欲令魔魅迷亂者，當用大蓮花嚩啰賀印。

「若欲凈諸煩惱者，當用大蓮花觀想印。

「若欲降雨者，當畫龍形，行人坐其龍上，持誦一洛叉數。

「若欲去除冥暗者，當用大蓮花日光印。

「若欲起風及止息者，當用蓮花摩嚕多印。」

一切寶灌頂大三昧儀軌分第五

爾時世尊釋迦牟尼佛，復說一切如來灌頂出生智藏般若波羅蜜多教：「若施灌頂者，獲證三界法王位；若施珍財者，獲滿一切愿；若施妙法者，得諸法平等；若施飲膳者，得一切身口意快樂。」

爾時虛空藏

【現代漢語翻譯】現代漢語譯本弟子問道：『您觀察諸法應當像蓮花一樣，即使身處污濁的煩惱之中，也能保持清凈。』隨即說了偈語：『譬如那美妙的蓮花，生長在泥土中卻始終保持清凈，貪婪、嗔恨、愚癡這些煩惱的本性，也是如此，本來就是沒有污染的。所有一切的法，都應該這樣去觀察，明白諸法的本性是清凈的，就能滅除各種煩惱。如果能常處於各種三昧（samadhi，禪定），最終成就佛陀的一切智慧，證悟這樣的真理，這就是所謂的觀自在（Avalokiteśvara，觀世音）。』說完偈語后，又告訴弟子：『從今以後，你的身心將變得清凈，所求的一切都能如願以償，直至最終成佛。』如果弟子想要成就智曼拏羅（jñāna-maṇḍala，智慧壇城），也可以依照[巾*((ㄇ@人)/登)]像法（指通過觀想等方式）來獲得成就。又說：『對於那些尚未精通求成就法的人，如果想要讓所有人都喜悅，應當加持蓮花八千遍。如果想要消滅和驅散各種邪惡，應當使用大忿怒王蓮花印。如果想要使魔魅迷惑混亂，應當使用大蓮花嚩啰賀（Varaha，野豬）印。如果想要凈化各種煩惱，應當使用大蓮花觀想印。如果想要降雨，應當畫龍的形狀，修行人坐在龍上，持誦真言一百萬遍。如果想要去除黑暗，應當使用大蓮花日光印。如果想要起風或者止息風，應當使用蓮花摩嚕多（Maruta，風神）印。』一切寶灌頂大三昧儀軌分第五這時，世尊釋迦牟尼佛，又說一切如來灌頂出生智藏般若波羅蜜多（Prajñāpāramitā，般若波羅蜜多）的教法：『如果施予灌頂，就能獲得證悟三界法王（Dharmaraja，法王）的地位；如果施予珍貴的財物，就能滿足一切願望；如果施予微妙的佛法，就能獲得諸法平等；如果施予飲食，就能獲得身口意的一切快樂。』這時，虛空藏（Akasagarbha，虛空藏菩薩）

【English Translation】 English version The disciple said, 『You should observe all dharmas as you would a lotus flower, which remains pure amidst all defilements and afflictions.』 Then he spoke the following gatha (verse): 『Like a beautiful lotus, which grows in mud yet remains pure, the nature of greed, hatred, and delusion is also like that, inherently without defilement. All dharmas should be observed in this way, understanding that the nature of all dharmas is pure, and thus one can extinguish all afflictions. If one can constantly abide in various samadhis (meditative states), one will ultimately attain the all-knowing wisdom of the Buddha. Having realized such a truth, this is what is called Avalokiteśvara (the one who perceives the world』s sounds, also known as Guanyin).』 After speaking the gatha, he further told the disciple, 『From now on, your body and mind will become pure, and all that you seek will be fulfilled according to your wishes, until you ultimately become a Buddha.』 If a disciple wishes to achieve the jñāna-maṇḍala (wisdom mandala), they can also achieve it by following the [巾*((ㄇ@人)/登)] image method (referring to methods such as visualization). He also said, 『For those who are not yet proficient in the methods of seeking accomplishment, if they wish to please everyone, they should empower a lotus flower eight thousand times. If one wishes to eliminate and dispel all evils, one should use the Great Wrathful King Lotus Mudra. If one wishes to confuse and bewilder demons, one should use the Great Lotus Varaha (boar) Mudra. If one wishes to purify all afflictions, one should use the Great Lotus Visualization Mudra. If one wishes to bring rain, one should draw the shape of a dragon, and the practitioner should sit on the dragon, reciting the mantra one hundred thousand times. If one wishes to remove darkness, one should use the Great Lotus Sunlight Mudra. If one wishes to create wind or stop the wind, one should use the Lotus Maruta (wind god) Mudra.』 The Fifth Section of the Great Samadhi Ritual of All Treasures Consecration At this time, the World Honored One, Shakyamuni Buddha, further spoke about the teachings of the Prajñāpāramitā (Perfection of Wisdom) that gives rise to the wisdom treasury of all Tathagatas (Buddhas): 『If one bestows consecration, one will attain the position of Dharmaraja (King of Dharma) in the three realms; if one bestows precious wealth, all wishes will be fulfilled; if one bestows the wonderful Dharma, one will attain the equality of all dharmas; if one bestows food and drink, one will attain all happiness of body, speech, and mind.』 At this time, Akasagarbha (the Bodhisattva of the Treasury of Space)

菩薩，聞佛說此真理法門已，現大笑容，于自頂上結寶金剛灌頂鬘印。結是印已，說此一切灌頂三昧寶心明，曰：

「怛囕(二合、引)」

說此心明時，出現一切灌頂義句等相。如是出已，依寶部曼拏羅儀，現於菩薩像各處本位。

爾時虛空藏菩薩，入一切灌頂寶金剛三摩地。從定出已，說圓滿一切愿大摩尼寶三昧大曼拏羅：「若人成就此曼拏羅者，當依外曼拏羅法畫內曼拏羅，于其中間畫八角寶柱，如八曼拏羅相，寶鬘為嚴飾，寶金剛作圍，置種種莊嚴幢幡傘蓋等。然後于曼拏羅中畫虛空藏菩薩，乘車駕馬，現大笑容，身深紅色，二手結灌頂印。于菩薩前安諸如來及寶灌頂菩薩，頂戴寶冠；右側安持諸寶藏菩薩；於後面復安持法寶藏菩薩；左側安持諸飲膳菩薩；于其四隅安供養菩薩，寶蓋幢幡種種妙樂等。于外曼拏羅四門四隅，依法安置閼伽瓶及灌頂幖幟供養等。如是畫曼拏羅已，阿阇梨當結寶印，依法引弟子入曼拏羅，以寶灌頂法，授與灌頂及印相幖幟等。從是已后，所求成就皆得圓滿。如上所說引弟子入曼拏羅法儀，其寶金剛部中所作成就法亦應如是。

「若未精熟法，欲受諸灌頂者，當授寶金剛灌頂印。

「若欲圓滿意願者，當於日出時持誦。

「若欲了諸法義智者

【現代漢語翻譯】現代漢語譯本：菩薩聽到佛陀宣說這真理法門后，臉上顯露出大笑容，在自己的頭頂上結成寶金剛灌頂鬘印（一種手印）。結成此印后，菩薩說出一切灌頂三昧寶心明（真言），即：『怛囕(二合、引)』（tāṃ，種子字，表示寶部）當說出這個心明時，出現一切灌頂的意義和景象。這些景象出現后，按照寶部曼拏羅（壇城）的儀軌，在菩薩像的各個位置顯現。這時，虛空藏菩薩（菩薩名，象徵智慧和功德如虛空般廣大）進入一切灌頂寶金剛三摩地（禪定）。從禪定出來后，菩薩宣說圓滿一切願望的大摩尼寶三昧大曼拏羅（壇城）：『如果有人成就了這個曼拏羅，應當按照外曼拏羅的法則繪製內曼拏羅，在其中間繪製八角寶柱，如同八個曼拏羅的形態，用寶鬘作為裝飾，用寶金剛作為圍欄，放置各種莊嚴的幢幡傘蓋等。然後在曼拏羅中繪製虛空藏菩薩，乘坐車駕馬，面帶大笑容，身體呈深紅色，雙手結灌頂印。在菩薩前面安放諸如來（佛的稱號）和寶灌頂菩薩，頭戴寶冠；右側安放持有各種寶藏的菩薩；在後面安放持有法寶藏的菩薩；左側安放持有各種飲食的菩薩；在四個角落安放供養菩薩，以及寶蓋、幢幡等各種美妙的供品。在外曼拏羅的四個門和四個角落，依法安置閼伽瓶（盛水的瓶子）和灌頂的標誌等供品。這樣繪製曼拏羅后，阿阇梨（導師）應當結寶印，依法引導弟子進入曼拏羅，用寶灌頂法，授予灌頂和印相標誌等。從這以後，所求的成就都能圓滿。如上所說引導弟子進入曼拏羅的儀軌，在寶金剛部中所作的成就法也應當如此。『如果還沒有精通法，想要接受各種灌頂的人，應當授予寶金剛灌頂印。『如果想要圓滿自己的願望，應當在日出時持誦。『如果想要了解諸法義理的智慧，

【English Translation】 English version: Bodhisattva, having heard the Buddha speak this Dharma gate of truth, manifested a great smile and formed the jeweled Vajra (diamond) empowerment garland mudra (hand gesture) on his own head. Having formed this mudra, he spoke this mantra, the essence of all empowerments, the Samadhi (meditative absorption) of the Jewel Heart, saying: 'Tāṃ (two combined, elongated)' (seed syllable representing the Jewel family) When this heart mantra was spoken, all the meanings and appearances of empowerment arose. After these appearances manifested, according to the ritual of the Jewel family Mandala (sacred diagram), they appeared in their respective positions on the Bodhisattva image. At that time, Akasagarbha Bodhisattva (Bodhisattva name, symbolizing wisdom and merit as vast as space) entered the Samadhi of all empowerment, the Jewel Vajra Samadhi. Having emerged from this Samadhi, he spoke of the great Mani Jewel Samadhi Mandala, which fulfills all wishes: 'If a person accomplishes this Mandala, they should draw the inner Mandala according to the rules of the outer Mandala, and in the middle of it, draw an eight-sided jeweled pillar, like the form of eight Mandalas, adorned with jeweled garlands, surrounded by jeweled Vajras, and place various decorative banners, parasols, and canopies. Then, in the Mandala, draw Akasagarbha Bodhisattva, riding a chariot drawn by horses, with a great smile, his body deep red, his two hands forming the empowerment mudra. In front of the Bodhisattva, place all the Tathagatas (Buddha's title) and the Jewel Empowerment Bodhisattvas, wearing jeweled crowns; on the right side, place the Bodhisattvas holding various treasures; behind, place the Bodhisattvas holding the Dharma treasures; on the left side, place the Bodhisattvas holding various foods and drinks; in the four corners, place the offering Bodhisattvas, along with jeweled canopies, banners, and various wonderful offerings. In the four gates and four corners of the outer Mandala, place the Argha (water offering) vessels and the symbols of empowerment, etc., according to the rules. After drawing the Mandala in this way, the Acharya (teacher) should form the jewel mudra, and according to the rules, lead the disciple into the Mandala, and with the jewel empowerment method, bestow the empowerment and the symbols of the mudra, etc. From then on, all desired accomplishments will be fulfilled. The ritual of leading the disciple into the Mandala as described above, should also be followed for the accomplishment methods performed in the Jewel Vajra family.' 'If one is not yet proficient in the Dharma and wishes to receive various empowerments, one should be given the Jewel Vajra empowerment mudra.' 'If one wishes to fulfill one's desires, one should recite this at sunrise.' 'If one wishes to understand the wisdom of the meaning of all Dharmas,'

，當觀諸法清凈皆如虛空而持誦之。

「若欲求種種上味者，當想本身如虛空，日誦千遍。

「若欲圓滿大愿者，當執寶蓋持誦百千遍。

「若欲求最勝者，當用寶幢金剛印。

「若欲求大名稱者，日常持誦。」

一切拳印三昧大儀軌分第六

爾時釋迦牟尼佛，得諸佛智印，持諸佛智拳，是諸佛究竟者，復說一切如來智印安想金剛般若波羅蜜多教。謂：「攝一切如來身印故，即是一切如來身；攝一切如來語印故，即得一切法自在；攝一切如來心印故，即得一切三摩地；攝一切如來金剛印故，即得金剛三業最上成就。

「若人於此法門，聽聞受持記念思惟，及為他宣說者，是人得成就一切法，通達一切智，圓滿一切事，乃至金剛三業得最上成就，速證阿耨多羅三藐三菩提。」

爾時金剛拳菩薩，聞佛說此攝大三昧金剛印真實法已，即現歡喜相，即說一切堅固金剛印成就三昧心明，曰：

「惡」

說此心明時，一切如來及諸眾會，化如金剛薩埵，皆結金剛薩埵印，以諸佛如來最上成就印印之，依金剛拳菩薩金剛三業及大印三昧等，依此曼拏羅安住。

爾時金剛拳菩薩入一切如來智印三摩地。從定出已，說此一切印金剛三昧大曼拏羅法：「若人建此曼

【現代漢語翻譯】現代漢語譯本當觀察一切法清凈如虛空時，就持誦此咒。『如果想要獲得各種上等美味，應當觀想自身如虛空，每日誦唸千遍。『如果想要圓滿大愿，應當手持寶蓋誦唸百千遍。『如果想要獲得最殊勝的成就，應當使用寶幢金剛印。『如果想要獲得大名聲，應當每日持誦。』一切拳印三昧大儀軌第六部分這時，釋迦牟尼佛，獲得了諸佛的智慧印，持著諸佛的智慧拳，作為諸佛的究竟者，又宣說了所有如來的智慧印，安想金剛般若波羅蜜多教。即：『攝持一切如來身印，即是一切如來身；攝持一切如來語印，即得一切法自在；攝持一切如來心印，即得一切三摩地（Samadhi，禪定）；攝持一切如來金剛印，即得金剛三業最上成就。『如果有人對此法門，聽聞、受持、記念、思惟，以及為他人宣說，這個人就能成就一切法，通達一切智慧，圓滿一切事情，乃至金剛三業得到最上成就，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』這時，金剛拳菩薩，聽聞佛陀宣說這攝持大三昧金剛印的真實法后，立即顯現歡喜之相，並說出一切堅固金剛印成就三昧心明，曰：『惡』當說出這個心明時，一切如來及所有與會大眾，都化現為金剛薩埵（Vajrasattva），都結金剛薩埵印，以諸佛如來最上成就印印之，依金剛拳菩薩的金剛三業及大印三昧等，依此曼拏羅（Mandala，壇城）安住。這時，金剛拳菩薩進入一切如來智印三摩地。從禪定出來后，宣說這個一切印金剛三昧大曼拏羅法：『如果有人建立這個曼

【English Translation】 English version When observing all dharmas (phenomena) as pure and like empty space, one should recite this mantra. 'If one desires to obtain various superior flavors, one should contemplate oneself as empty space and recite it a thousand times daily.' 'If one desires to fulfill great vows, one should hold a jeweled canopy and recite it a hundred thousand times.' 'If one desires to obtain the most supreme achievement, one should use the jeweled banner Vajra (Diamond) mudra (hand gesture).' 'If one desires to obtain great fame, one should recite it daily.' The Sixth Section of the Great Ritual of All Fist Mudra Samadhi At that time, Shakyamuni Buddha, having obtained the wisdom seals of all Buddhas, holding the wisdom fists of all Buddhas, as the ultimate of all Buddhas, further expounded the teaching of the wisdom seals of all Tathagatas (Thus Come Ones), the contemplation of the Vajra Prajna Paramita (Diamond Perfection of Wisdom). That is: 'Grasping the body seal of all Tathagatas, one is the body of all Tathagatas; grasping the speech seal of all Tathagatas, one obtains freedom over all dharmas; grasping the mind seal of all Tathagatas, one obtains all Samadhi (meditative absorption); grasping the Vajra seal of all Tathagatas, one obtains the supreme accomplishment of the Vajra three karmas (actions).' 'If a person, regarding this Dharma gate, hears, receives, remembers, contemplates, and explains it to others, this person will achieve all dharmas, understand all wisdom, fulfill all matters, and even the Vajra three karmas will obtain the supreme accomplishment, quickly attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' At that time, Vajra Fist Bodhisattva, having heard the Buddha expound this true Dharma of grasping the Great Samadhi Vajra seal, immediately manifested a joyful appearance and spoke the heart mantra of the Samadhi of all firm Vajra seal accomplishments, saying: 'Ah' When this heart mantra was spoken, all Tathagatas and all the assembly transformed into Vajrasattva (Diamond Being), all forming the Vajrasattva mudra, sealing it with the supreme accomplishment seal of all Buddhas and Tathagatas, relying on the Vajra three karmas of Vajra Fist Bodhisattva and the Great Seal Samadhi, etc., abiding in this Mandala (sacred circle). At that time, Vajra Fist Bodhisattva entered the Samadhi of the wisdom seal of all Tathagatas. Having emerged from Samadhi, he expounded this Dharma of the Great Mandala of all seal Vajra Samadhi: 'If a person constructs this Man

拏羅者，依前曼拏羅儀法，畫外曼拏羅，於此中間畫八輻輪。于其輪中分列八位，于中位安金剛拳菩薩，現歡喜相，結三昧拳印。於此菩薩前，安最上金剛身菩薩，手持金剛杵；于金剛拳菩薩右，安金剛舌菩薩；于金剛拳菩薩後面，安金剛定菩薩，手持金剛杵；于金剛拳菩薩左，安最上金剛菩薩，持金剛杵。復于曼拏羅東南隅安印拳菩薩；西南隅安義拳菩薩；西北隅安智拳菩薩；東北隅安羯磨拳菩薩。如是菩薩皆結本印及持自幖幟。復於四門安金剛香等四菩薩。如是畫曼拏羅已，設復有人未成就此法者，入此中已得具一切印成就阿阇梨。從是已后，決定得一切法成就，速證阿耨多羅三藐三菩提。若阿阇梨當傳授弟子者，即結金剛拳印，引弟子入曼拏羅中，以金剛灌頂法當授灌頂，授灌頂已，為說伽陀曰：

「『金剛身口意，　　當觀如影像，　　諸印亦如是，　　此名三昧誓。』」

如上所說弟子入曼拏羅儀，所有此部印相及成就曼拏羅法，皆亦如是。

復為未精熟者說成就法：「若欲成就諸印相者，當結金剛拳安心持誦。

「又復欲成一切印者，當結大金剛拳印。

「若欲得一切眾生愛敬者，當結金剛大樂拳印。

「若欲降諸眾生者，當結金剛大拳印。

「若欲成就一切

【現代漢語翻譯】現代漢語譯本關於『拏羅』（Nara），依照之前的曼拏羅（Mandala，壇城）儀軌，繪製外曼拏羅，在此中間繪製八輻輪。在輪中分列八個方位，在中心位置安放金剛拳菩薩（Vajramusti Bodhisattva），顯現歡喜的相貌，結三昧拳印（Samadhi-musti mudra）。在這位菩薩的前方，安放最上金剛身菩薩（Uttamavajrakaya Bodhisattva），手持金剛杵（Vajra）；在金剛拳菩薩的右側，安放金剛舌菩薩（Vajrajihva Bodhisattva）；在金剛拳菩薩的後方，安放金剛定菩薩（Vajrasamadhi Bodhisattva），手持金剛杵；在金剛拳菩薩的左側，安放最上金剛菩薩（Uttamavajra Bodhisattva），持金剛杵。又在曼拏羅的東南角安放印拳菩薩（Mudra-musti Bodhisattva）；西南角安放義拳菩薩（Artha-musti Bodhisattva）；西北角安放智拳菩薩（Jnana-musti Bodhisattva）；東北角安放羯磨拳菩薩（Karma-musti Bodhisattva）。這些菩薩都結各自的本印，並持有各自的標誌。又在四門安放金剛香等四位菩薩。如此繪製曼拏羅之後，假設有人尚未成就此法，進入此曼拏羅后，就能具足一切印，成就阿阇梨（Acharya，導師）。從此之後，必定能成就一切法，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果阿阇梨要傳授弟子，就結金剛拳印，引導弟子進入曼拏羅中，以金剛灌頂法進行灌頂，灌頂完畢后，為弟子說伽陀（Gatha，偈頌）道：『金剛身、口、意，應當觀想如影像，諸印也是如此，這稱為三昧誓。』如上所說，弟子進入曼拏羅的儀軌，所有此部的印相以及成就曼拏羅的方法，都與此相同。再次為尚未精通的人說成就法：『如果想要成就各種印相，應當結金剛拳印，安心持誦。』『又如果想要成就一切印，應當結大金剛拳印。』『如果想要得到一切眾生的愛敬，應當結金剛大樂拳印。』『如果想要降伏一切眾生，應當結金剛大拳印。』『如果想要成就一切』

【English Translation】 English version Regarding 『Nara,』 following the previous Mandala (sacred circle) ritual, draw the outer Mandala, and in the middle of it, draw an eight-spoked wheel. Within the wheel, arrange eight positions, and in the central position, place Vajramusti Bodhisattva (Diamond Fist Bodhisattva), displaying a joyful appearance, forming the Samadhi-musti mudra (meditative fist seal). In front of this Bodhisattva, place Uttamavajrakaya Bodhisattva (Supreme Diamond Body Bodhisattva), holding a Vajra (diamond scepter); to the right of Vajramusti Bodhisattva, place Vajrajihva Bodhisattva (Diamond Tongue Bodhisattva); behind Vajramusti Bodhisattva, place Vajrasamadhi Bodhisattva (Diamond Samadhi Bodhisattva), holding a Vajra; to the left of Vajramusti Bodhisattva, place Uttamavajra Bodhisattva (Supreme Diamond Bodhisattva), holding a Vajra. Furthermore, in the southeast corner of the Mandala, place Mudra-musti Bodhisattva (Seal Fist Bodhisattva); in the southwest corner, place Artha-musti Bodhisattva (Meaning Fist Bodhisattva); in the northwest corner, place Jnana-musti Bodhisattva (Wisdom Fist Bodhisattva); and in the northeast corner, place Karma-musti Bodhisattva (Action Fist Bodhisattva). These Bodhisattvas all form their respective original mudras and hold their respective emblems. Also, at the four gates, place four Bodhisattvas, such as Vajragandha (Diamond Incense). After drawing the Mandala in this way, if someone who has not yet achieved this practice enters this Mandala, they will be endowed with all mudras and become an Acharya (teacher). From then on, they will surely achieve all dharmas and quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). If an Acharya is to transmit to a disciple, they should form the Vajramusti mudra, guide the disciple into the Mandala, and perform the Vajra Abhisheka (diamond empowerment) for the disciple. After the empowerment, they should recite the Gatha (verse) for the disciple: 『The Vajra body, speech, and mind, should be contemplated like reflections; the mudras are also like this; this is called the Samaya vow.』 As mentioned above, the ritual for a disciple entering the Mandala, all the mudras of this section, and the method for achieving the Mandala are all the same. Again, for those who are not yet proficient, the method of achievement is explained: 『If one wishes to achieve various mudras, one should form the Vajramusti mudra and recite with a peaceful mind.』『Furthermore, if one wishes to achieve all mudras, one should form the Maha-Vajramusti mudra (Great Diamond Fist mudra).』『If one wishes to gain the love and respect of all beings, one should form the Vajra-Mahasukha-musti mudra (Diamond Great Bliss Fist mudra).』『If one wishes to subdue all beings, one should form the Vajra-Maha-musti mudra (Diamond Great Fist mudra).』『If one wishes to achieve all』

三昧者，當結金剛吒枳印。

「若欲禁縛諸惡者，當結金剛縛印。

「若欲禁縛一切者，當結金剛索印。

「若欲令昝婆那者，當結金剛隸波拳印。

「若欲令卑拏那者，當結金剛縛拳印。

「若欲滅壞諸惡者，當結金剛忿怒拳印。

「若欲跋叉那者，當結金剛藥剎拳印。

「若欲破壞諸魔者，當結金剛𡫸卑拏那拳印。

「若欲開通一切者，當用金剛鎖拳印。

「若欲令一切入寤者，當結金剛阿吠舍拳印。

「若欲令作𡫸哩爹者，當結金剛𡫸哩爹拳印。

「若欲令一切語言者，當結金剛語拳印。

「若欲禁伏一切者，當結金剛定拳印。

「若欲令他軍母枳羯啰那者，當結大金剛語拳印。

「若欲解諸邪印者，當結金剛解脫拳印。

「若欲解諸拏吉你印者，當結降三界金剛拳印。

「若欲破諸惡印者，亦結降三界金剛拳印。

「若欲禁制諸印者，當結金剛散提拳印。

「若欲令一切印堅固如金剛者，當結金剛拳印。

「若欲令印一切者，當結金剛摩怛哩拳印。

「若欲摧破諸魔者，當結妙金剛拳印。

「若欲破諸惡者，當結大惡忿怒金剛拳印。

「若欲入水行住者，當結金

【現代漢語翻譯】現代漢語譯本進入三昧（Samadhi，禪定）時，應當結金剛吒枳印（Vajra-taki mudra，一種手印）。『如果想要禁縛諸惡，應當結金剛縛印（Vajra-bandha mudra，一種手印）。』『如果想要禁縛一切，應當結金剛索印（Vajra-pasha mudra，一種手印）。』『如果想要令昝婆那（zambhana，使之停止）者，應當結金剛隸波拳印（Vajra-lepa mudra，一種手印）。』『如果想要令卑拏那（pinana，使之壓迫）者，應當結金剛縛拳印（Vajra-bandha mudra，一種手印）。』『如果想要滅壞諸惡，應當結金剛忿怒拳印（Vajra-krodha mudra，一種手印）。』『如果想要跋叉那（bhakshana，吞噬）者，應當結金剛藥剎拳印（Vajra-yaksha mudra，一種手印）。』『如果想要破壞諸魔，應當結金剛𡫸卑拏那拳印（Vajra-pidana mudra，一種手印）。』『如果想要開通一切，應當用金剛鎖拳印（Vajra-tala mudra，一種手印）。』『如果想要令一切入寤（awakening），應當結金剛阿吠舍拳印（Vajra-avesha mudra，一種手印）。』『如果想要令作𡫸哩爹（hridaya，心）者，應當結金剛𡫸哩爹拳印（Vajra-hridaya mudra，一種手印）。』『如果想要令一切語言，應當結金剛語拳印（Vajra-vacha mudra，一種手印）。』『如果想要禁伏一切，應當結金剛定拳印（Vajra-samadhi mudra，一種手印）。』『如果想要令他軍母枳羯啰那（matrikakarana，使之成為母親）者，應當結大金剛語拳印（Maha-vajra-vacha mudra，一種手印）。』『如果想要解諸邪印，應當結金剛解脫拳印（Vajra-moksha mudra，一種手印）。』『如果想要解諸拏吉你印（Dakini mudra，空行母手印），應當結降三界金剛拳印（Trailokya-vijaya vajra mudra，一種手印）。』『如果想要破諸惡印，也結降三界金剛拳印。』『如果想要禁制諸印，應當結金剛散提拳印（Vajra-sandhi mudra，一種手印）。』『如果想要令一切印堅固如金剛，應當結金剛拳印（Vajra mudra，一種手印）。』『如果想要令印一切，應當結金剛摩怛哩拳印（Vajra-matri mudra，一種手印）。』『如果想要摧破諸魔，應當結妙金剛拳印（Adbhuta-vajra mudra，一種手印）。』『如果想要破諸惡，應當結大惡忿怒金剛拳印（Maha-dushta-krodha vajra mudra，一種手印）。』『如果想要入水行住，應當結金

【English Translation】 English version When entering Samadhi (meditative absorption), one should form the Vajra-taki mudra (a hand gesture). 'If one wishes to bind all evils, one should form the Vajra-bandha mudra (a hand gesture).' 'If one wishes to bind everything, one should form the Vajra-pasha mudra (a hand gesture).' 'If one wishes to cause zambhana (stopping), one should form the Vajra-lepa mudra (a hand gesture).' 'If one wishes to cause pinana (oppression), one should form the Vajra-bandha mudra (a hand gesture).' 'If one wishes to destroy all evils, one should form the Vajra-krodha mudra (a hand gesture).' 'If one wishes to bhakshana (devour), one should form the Vajra-yaksha mudra (a hand gesture).' 'If one wishes to destroy all demons, one should form the Vajra-pidana mudra (a hand gesture).' 'If one wishes to open everything, one should use the Vajra-tala mudra (a hand gesture).' 'If one wishes to awaken everything, one should form the Vajra-avesha mudra (a hand gesture).' 'If one wishes to make hridaya (heart), one should form the Vajra-hridaya mudra (a hand gesture).' 'If one wishes to command all speech, one should form the Vajra-vacha mudra (a hand gesture).' 'If one wishes to subdue everything, one should form the Vajra-samadhi mudra (a hand gesture).' 'If one wishes to make matrikakarana (mother-making) of the enemy's army, one should form the Maha-vajra-vacha mudra (a hand gesture).' 'If one wishes to undo all evil mudras, one should form the Vajra-moksha mudra (a hand gesture).' 'If one wishes to undo all Dakini mudras (hand gestures of the Dakinis), one should form the Trailokya-vijaya vajra mudra (a hand gesture).' 'If one wishes to break all evil mudras, one should also form the Trailokya-vijaya vajra mudra.' 'If one wishes to restrain all mudras, one should form the Vajra-sandhi mudra (a hand gesture).' 'If one wishes to make all mudras as firm as a vajra, one should form the Vajra mudra (a hand gesture).' 'If one wishes to seal everything with a mudra, one should form the Vajra-matri mudra (a hand gesture).' 'If one wishes to destroy all demons, one should form the Adbhuta-vajra mudra (a hand gesture).' 'If one wishes to break all evils, one should form the Maha-dushta-krodha vajra mudra (a hand gesture).' 'If one wishes to walk and stay in water, one should form the Vajra

剛禁拳印。

「若欲現種種色像者，當結眾羯磨金剛拳印。

「若欲求隱身法者，當結不可見金剛拳印。

「若欲成一切行住所作事者，當結虛空金剛拳印。

「若欲騰空自在者，當結金剛縛拳印。

「若欲成就持明天者，當結金剛劍拳印。

「若欲成就諸如來供養者，當結金剛羯磨拳印。

「若欲通達一切智者，當結金剛智拳印。

「若欲成一切義者，當結金剛義拳印。

「若欲求成一切印主者，當結金剛拳印。

「若欲成就一切事者，當結諸金剛拳印。

「若欲成就一切曼拏羅者，當結金剛手拳印。

「若欲令說三世事者，當結金剛舌拳印。

「若欲成就金剛手者，當結金剛高舉印。

「若欲求成就佛者，當結諸佛金剛拳印。」

金剛字輪三昧大儀軌分第七

爾時釋迦牟尼佛，復說諸法無性轉字輪般若波羅蜜多教。所謂：「諸法空無自性故，諸法無相；以無相故，生一切法。諸法無愿故，從無愿生一切法。諸法自性清凈故，般若波羅蜜多清凈。」

爾時妙吉祥菩薩，聞佛說此真理法門已，即現笑容，以智慧劍表示諸佛，說此最上般若波羅蜜多心明，曰：

「阿」

說此心明時，一切如來

【現代漢語翻譯】現代漢語譯本剛禁拳印。『如果想要顯現種種顏色和形象，應當結眾羯磨金剛拳印（表示一切行為的金剛手印）。』『如果想要獲得隱身之法，應當結不可見金剛拳印（表示隱身能力的金剛手印）。』『如果想要成就一切行動和所作之事，應當結虛空金剛拳印（表示無所不在的金剛手印）。』『如果想要騰空自在，應當結金剛縛拳印（表示束縛和控制的金剛手印）。』『如果想要成就持明者（咒語的修行者），應當結金剛劍拳印（表示斬斷煩惱的金剛手印）。』『如果想要成就對諸如來的供養，應當結金剛羯磨拳印（表示一切行為的金剛手印）。』『如果想要通達一切智慧，應當結金剛智拳印（表示智慧的金剛手印）。』『如果想要成就一切意義，應當結金剛義拳印（表示意義的金剛手印）。』『如果想要成為一切手印的主宰，應當結金剛拳印（表示一切力量的金剛手印）。』『如果想要成就一切事情，應當結諸金剛拳印（表示多種力量的金剛手印）。』『如果想要成就一切曼拏羅（壇城），應當結金剛手拳印（表示金剛手菩薩的金剛手印）。』『如果想要使人說出三世之事，應當結金剛舌拳印（表示言語力量的金剛手印）。』『如果想要成就金剛手菩薩，應當結金剛高舉印（表示金剛手菩薩高舉的手印）。』『如果想要成就佛果，應當結諸佛金剛拳印（表示諸佛力量的金剛手印）。』《金剛字輪三昧大儀軌》第七分爾時，釋迦牟尼佛，又宣說了諸法無自性轉字輪般若波羅蜜多教法。所謂：『諸法空無自性，所以諸法無相；因為無相，所以能生一切法。諸法無愿，所以從無愿生一切法。諸法自性清凈，所以般若波羅蜜多清凈。』爾時，妙吉祥菩薩（文殊菩薩），聽聞佛陀宣說此真理法門后，即現笑容，以智慧劍表示諸佛，說此最上般若波羅蜜多心明（般若波羅蜜多心咒），曰：『阿』說此心明時，一切如來

【English Translation】 English version The Just-Sealed Fist Mudra. 'If one wishes to manifest various colors and forms, one should form the Sarva-Karma Vajra Fist Mudra (the Vajra hand seal representing all actions).' 'If one wishes to obtain the method of invisibility, one should form the Invisible Vajra Fist Mudra (the Vajra hand seal representing the power of invisibility).' 'If one wishes to accomplish all actions and deeds, one should form the Akasha Vajra Fist Mudra (the Vajra hand seal representing omnipresence).' 'If one wishes to fly freely in the sky, one should form the Vajra Binding Fist Mudra (the Vajra hand seal representing binding and control).' 'If one wishes to become a Vidyadhara (a practitioner of mantras), one should form the Vajra Sword Fist Mudra (the Vajra hand seal representing cutting through afflictions).' 'If one wishes to accomplish offerings to all the Tathagatas, one should form the Vajra Karma Fist Mudra (the Vajra hand seal representing all actions).' 'If one wishes to understand all wisdom, one should form the Vajra Wisdom Fist Mudra (the Vajra hand seal representing wisdom).' 'If one wishes to accomplish all meanings, one should form the Vajra Meaning Fist Mudra (the Vajra hand seal representing meaning).' 'If one wishes to become the master of all mudras, one should form the Vajra Fist Mudra (the Vajra hand seal representing all powers).' 'If one wishes to accomplish all things, one should form the various Vajra Fist Mudras (the Vajra hand seals representing various powers).' 'If one wishes to accomplish all mandalas, one should form the Vajrapani Fist Mudra (the Vajra hand seal representing Vajrapani Bodhisattva).' 'If one wishes to make someone speak of the affairs of the three times, one should form the Vajra Tongue Fist Mudra (the Vajra hand seal representing the power of speech).' 'If one wishes to become Vajrapani Bodhisattva, one should form the Vajra Raised Mudra (the hand seal representing Vajrapani Bodhisattva raising his hand).' 'If one wishes to attain Buddhahood, one should form the Vajra Fist Mudras of all Buddhas (the Vajra hand seals representing the powers of all Buddhas).' The Seventh Section of the Great Ritual of the Vajra Syllable Wheel Samadhi At that time, Shakyamuni Buddha again expounded the teaching of the Prajnaparamita of the Wheel of Letters of the Non-Self-Nature of All Dharmas. It is said: 'Because all dharmas are empty and without self-nature, therefore all dharmas are without characteristics; because they are without characteristics, they can give rise to all dharmas. Because all dharmas are without aspiration, therefore all dharmas arise from non-aspiration. Because the self-nature of all dharmas is pure, therefore the Prajnaparamita is pure.' At that time, Manjushri Bodhisattva, having heard the Buddha expound this Dharma of Truth, immediately showed a smile, and with his sword of wisdom, indicated all the Buddhas, and spoke this supreme Prajnaparamita Heart Mantra, saying: 'Ah' When this heart mantra was spoken, all the Tathagatas

皆悉雲集，依前曼拏羅儀安住。爾時妙吉祥菩薩，入一切法自性無性劍三摩地。從定出已，說轉字輪三昧曼拏羅法：「若建此曼拏羅者，當於外曼拏羅中，依法畫八輻輪，於此輪圍中，次第書心明。后四方四隅分列八位，于其中位安妙吉祥菩薩，如童子相，身色瑩凈猶如虛空，有其四臂，以智慧劍作表示法，光明普照。于菩薩外安諸佛如來，四隅依法安四般若波羅蜜多經，四門安四幖幟，謂劍、爍吉帝寶、缽、經。然後阿阇梨結劍印或經印，依法引弟子入曼拏羅中，授與智劍而作灌頂，作灌頂已，為說法誓頌曰：

「『汝當受智劍，　　等般若真理，　　觀佛如虛空，　　所表示速成。　　護持于佛法，　　廣度諸眾生，　　以劍斷業障，　　令永盡無餘。』」

「說此頌已，又復告言：『由是妙法，令汝成就般若波羅蜜多，速證阿耨多羅三藐三菩提。』

「若欲成就法曼拏羅者，亦如前儀。」

復說成就法：「若欲證空三摩地者，當觀諸法如虛空故。

「若欲證無相三摩地者，當觀諸法皆無相故。

「若欲證無愿三摩地者，當觀諸法皆無愿故。

「若欲證自性清凈智法者，當觀想般若波羅蜜多理趣故。

「若欲斷一切煩惱者，當觀想正法故。

「若欲得

【現代漢語翻譯】現代漢語譯本他們全都聚集在一起，按照之前的曼拏羅（Mandala，壇城）儀式安住。那時，妙吉祥菩薩（Manjushri Bodhisattva），進入一切法自性無性的劍三摩地（Samadhi，禪定）。從禪定出來后，宣說了轉字輪三昧曼拏羅法：『如果建立這個曼拏羅，應當在外曼拏羅中，依法繪製八輻輪，在這個輪的周圍，依次書寫心咒。然後四方四隅分別排列八個位置，在中心位置安放妙吉祥菩薩，形象如童子，身體顏色清澈明亮如同虛空，有四隻手臂，以智慧劍作為象徵，光明普照。在菩薩外安放諸佛如來，四隅依法安放四部般若波羅蜜多經（Prajnaparamita Sutra），四門安放四種標誌，即劍、爍吉帝寶（Shakti，力量之寶）、缽、經。然後阿阇梨（Acharya，導師）結劍印或經印，依法引導弟子進入曼拏羅中，授予智劍並進行灌頂，灌頂完畢后，為弟子說誓言偈頌：』『你應接受智慧之劍，等同般若真理，觀佛如虛空，所象徵的迅速成就。護持佛法，廣度一切眾生，用劍斬斷業障，令其永遠消盡無餘。』『說完這個偈頌后，又告訴他們：『通過這個妙法，使你成就般若波羅蜜多，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』『如果想要成就法曼拏羅，也按照之前的儀式進行。』又說了成就法：『如果想要證得空三摩地，應當觀想諸法如同虛空。』『如果想要證得無相三摩地，應當觀想諸法都沒有相狀。』『如果想要證得無愿三摩地，應當觀想諸法都沒有愿求。』『如果想要證得自性清凈智法，應當觀想般若波羅蜜多的理趣。』『如果想要斷除一切煩惱，應當觀想正法。』『如果想要獲得

【English Translation】 English version They all gathered and settled according to the previous Mandala ritual. At that time, Manjushri Bodhisattva entered the Sword Samadhi (meditative absorption) of the self-nature of all dharmas being without self-nature. Having emerged from the Samadhi, he spoke the Dharma of the Mandala of the Wheel of Letters Samadhi: 'If one establishes this Mandala, one should draw an eight-spoked wheel in the outer Mandala, and within the circumference of this wheel, write the heart mantras in order. Then, arrange eight positions in the four cardinal and four intermediate directions, and in the center position, place Manjushri Bodhisattva, with the appearance of a youth, his body color clear and bright like the void, having four arms, using the wisdom sword as a symbol, radiating light everywhere. Outside the Bodhisattva, place the Buddhas Tathagatas, and in the four corners, place the four Prajnaparamita Sutras according to the Dharma, and at the four gates, place four symbols, namely the sword, the Shakti jewel, the bowl, and the scripture. Then the Acharya (teacher) forms the sword mudra or the scripture mudra, and according to the Dharma, leads the disciple into the Mandala, bestowing the wisdom sword and performing the initiation. After the initiation, he speaks the vow verse to the disciple:' 'You should receive the sword of wisdom, equal to the truth of Prajna, view the Buddha as the void, and what is symbolized will be quickly accomplished. Uphold the Buddha Dharma, widely liberate all sentient beings, use the sword to cut off karmic obstacles, and cause them to be completely extinguished without remainder.' 'Having spoken this verse, he further said: 'Through this wonderful Dharma, may you achieve Prajnaparamita and quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'If one wishes to accomplish the Dharma Mandala, it should also be done according to the previous ritual.' He also spoke of the method of accomplishment: 'If one wishes to attain the Samadhi of Emptiness, one should contemplate all dharmas as being like the void.' 'If one wishes to attain the Samadhi of No-Sign, one should contemplate all dharmas as being without signs.' 'If one wishes to attain the Samadhi of No-Wish, one should contemplate all dharmas as being without wishes.' 'If one wishes to attain the Dharma of Self-Nature Pure Wisdom, one should contemplate the principle of Prajnaparamita.' 'If one wishes to cut off all afflictions, one should contemplate the Right Dharma.' 'If one wishes to obtain

一切文字真實智者，當觀想無性法故。

「若欲於一切處不著文字觀法身者，當依摩字等自性，觀想于空故。

「若欲證諸佛菩提者，當結金剛劍印。」

一切曼拏羅金剛輪三昧大儀軌分第八

爾時釋迦牟尼佛，復說攝一切如來輪入大輪中般若波羅蜜多教。所謂：「入金剛平等故，是即入一切如來輪；入義平等故，是即入大菩薩輪；入法平等故，是即入妙法輪；入一切平等故，是即入一切輪。」

爾時同心生轉法輪菩薩摩訶薩，聞佛說此真理法門已，即現笑容，而說轉金剛輪入一切金剛三昧心明，曰：

「吽(引)」

說此心明時，所有一切如來，及三界一切有情，皆悉雲集曼拏羅中。復從菩薩心，出生一切曼拏羅三昧。是時諸佛菩薩依法安住。

爾時同心生轉法輪菩薩，入一切輪印三摩地。從定出已，說此入一切三昧輪大曼拏羅法：「建是曼拏羅者，當於外曼拏羅中畫金剛輪，于其輪中畫同心生轉法輪菩薩，所有諸佛如來及金剛手等諸菩薩眾，亦依前曼拏羅儀畫。其曼拏羅四隅，畫金剛部四大菩薩，謂：金剛薩埵菩薩、金剛忿怒明王菩薩、觀自在菩薩、虛空藏菩薩。於四門畫四幖幟。如是畫曼拏羅已，然後阿阇梨依法結金剛輪印，引弟子入曼拏羅，授以金剛輪令

【現代漢語翻譯】現代漢語譯本一切通達文字真諦的智者，應當觀想諸法本性空無的道理。『如果想要在任何情況下都不執著于文字，從而觀照法身，就應當依據『摩』字等文字的自性，觀想其空性。』『如果想要證得諸佛的菩提智慧，就應當結金剛劍印。』《一切曼拏羅金剛輪三昧大儀軌》第八部分這時，釋迦牟尼佛又宣說了攝一切如來輪進入大輪中的般若波羅蜜多教法。這就是：『進入金剛的平等性，就是進入一切如來輪；進入義理的平等性，就是進入大菩薩輪；進入法性的平等性，就是進入妙法輪；進入一切的平等性，就是進入一切輪。』這時，同心生轉法輪菩薩摩訶薩，聽聞佛陀宣說此真理法門后，即刻面露笑容，並說出了轉金剛輪進入一切金剛三昧的心咒，曰：『吽(引)』當說出此心咒時，所有一切如來，以及三界一切有情眾生，都聚集到曼拏羅（壇城）中。又從菩薩的心中，生出一切曼拏羅三昧。這時，諸佛菩薩都依法安住。這時，同心生轉法輪菩薩，進入一切輪印三摩地（禪定）。從禪定出來后，宣說了進入一切三昧輪的大曼拏羅法：『建立此曼拏羅時，應當在外曼拏羅中畫金剛輪，在金剛輪中畫同心生轉法輪菩薩，所有諸佛如來以及金剛手等諸菩薩眾，也按照之前的曼拏羅儀軌進行繪製。在曼拏羅的四個角落，畫金剛部的四大菩薩，即：金剛薩埵菩薩（代表金剛界自性清凈的菩薩）、金剛忿怒明王菩薩（代表降伏煩惱的忿怒尊）、觀自在菩薩（代表大悲的菩薩）、虛空藏菩薩（代表智慧和福德的菩薩）。在四個門處畫四種標誌。這樣繪製曼拏羅后，然後阿阇梨（導師）依法結金剛輪印，引導弟子進入曼拏羅，授予金剛輪，令其受持。』

【English Translation】 English version All wise ones who understand the true meaning of words should contemplate the nature of all dharmas as being without inherent existence. 'If one wishes to observe the Dharmakaya (the body of truth) without attachment to words in all situations, one should contemplate the emptiness of the nature of letters such as 'ma'.' 'If one wishes to attain the Bodhi (enlightenment) of all Buddhas, one should form the Vajra Sword Mudra (hand gesture).' The Eighth Section of the Great Ritual of the Mandala Vajra Wheel Samadhi At that time, Shakyamuni Buddha further expounded the teaching of the Prajnaparamita (perfection of wisdom) that encompasses all Tathagata (Buddha) wheels entering the great wheel. This is: 'Entering the equality of Vajra, is entering the wheel of all Tathagatas; entering the equality of meaning, is entering the wheel of great Bodhisattvas; entering the equality of Dharma, is entering the wonderful Dharma wheel; entering the equality of all, is entering all wheels.' At that time, the Bodhisattva Mahasattva Samacitta-pravartana-dharmacakra (Bodhisattva who generates the Dharma wheel with a unified mind), upon hearing the Buddha's exposition of this true Dharma, immediately showed a smile and spoke the heart mantra for turning the Vajra wheel and entering all Vajra Samadhi, saying: 'Hum (prolonged)' When this heart mantra was spoken, all Tathagatas and all sentient beings of the three realms gathered in the Mandala. Furthermore, from the Bodhisattva's heart, all Mandala Samadhis arose. At that time, all Buddhas and Bodhisattvas abided in accordance with the Dharma. At that time, the Bodhisattva Samacitta-pravartana-dharmacakra entered the Samadhi of all wheel mudras. Having emerged from Samadhi, he spoke of the great Mandala Dharma for entering all Samadhi wheels: 'When constructing this Mandala, one should draw the Vajra wheel in the outer Mandala, and within the wheel, draw the Bodhisattva Samacitta-pravartana-dharmacakra. All Buddhas, Tathagatas, and Bodhisattvas such as Vajrapani should also be drawn according to the previous Mandala ritual. In the four corners of the Mandala, draw the four great Bodhisattvas of the Vajra family, namely: Vajrasattva Bodhisattva (Bodhisattva representing the pure nature of the Vajra realm), Vajrakrodha Bodhisattva (wrathful deity representing the subjugation of afflictions), Avalokiteshvara Bodhisattva (Bodhisattva representing great compassion), and Akasagarbha Bodhisattva (Bodhisattva representing wisdom and merit). At the four gates, draw four symbols. Having drawn the Mandala in this way, the Acharya (teacher) should then form the Vajra wheel mudra according to the Dharma, guide the disciple into the Mandala, and bestow the Vajra wheel, instructing them to uphold it.'

受灌頂，傳與四種曼拏羅及本部所有三昧等法。弟子儀法既爾，金剛輪曼拏羅所作成就亦應如是。」

復說成就法：「欲入一切曼拏羅者，當結金剛輪印安於面門。

「若欲入大曼拏羅者，當結大輪印。

「若欲入諸印曼拏羅者，當結一切如來金剛印。

「若欲入三昧曼拏羅者，當結大三昧輪印。

「若欲入羯磨曼拏羅者，當結諸金剛輪印。

「又復作敬愛法，降伏法，印法，破壞法，入一切處法，供養法，調伏諸惡法等，皆結八大菩薩印，或結輪印。」

眾金剛三昧大儀軌分第九

爾時釋迦牟尼佛，復說最上供養般若波羅蜜多教。所謂：「發生菩提心故，是即一切如來廣大供養；救度一切眾生界故，是即一切如來廣大供養；攝一切法故，是即一切如來廣大供養。若人于般若波羅蜜多教，書持讀誦記念思惟者，是即一切如來廣大供養。」

爾時誐誐那巘惹菩薩，聞佛說此真實法門已，即現微笑，說此一切羯磨不空三昧心明，曰：

「唵(引)」

說此心明時，所有一切供養遍滿虛空界，復從空中化菩薩相，還於誐誐那巘惹菩薩前，依曼拏羅而住。

爾時誐誐那巘惹菩薩，入一切供養安想三摩地。從定出已，即說最上羯磨金剛不空三昧曼拏

【現代漢語翻譯】現代漢語譯本：

接受灌頂，傳授四種曼拏羅（壇城）以及本部所有三昧（禪定）等法。弟子的儀軌既然如此，金剛輪曼拏羅所成就的也應當如此。

又說成就法：『想要進入一切曼拏羅的人，應當結金剛輪印，安放在面門。

』想要進入大曼拏羅的人，應當結大輪印。

』想要進入諸印曼拏羅的人，應當結一切如來金剛印。

』想要進入三昧曼拏羅的人，應當結大三昧輪印。

』想要進入羯磨曼拏羅的人，應當結諸金剛輪印。

』又作敬愛法、降伏法、印法、破壞法、進入一切處法、供養法、調伏諸惡法等，都結八大菩薩印，或者結輪印。』

眾金剛三昧大儀軌分第九

這時，釋迦牟尼佛，又說最上供養般若波羅蜜多（智慧到彼岸）的教法。所謂：『因為發起菩提心，這就是一切如來廣大的供養；因為救度一切眾生界，這就是一切如來廣大的供養；因為攝持一切法，這就是一切如來廣大的供養。如果有人對於般若波羅蜜多教，書寫、受持、讀誦、記念、思惟，這就是一切如來廣大的供養。』

這時，誐誐那巘惹（虛空藏）菩薩，聽聞佛說此真實法門后，即現微笑，說此一切羯磨（事業）不空三昧心明，說：

『唵（引）』

說此心明時，所有一切供養遍滿虛空界，又從空中化現菩薩相，回到誐誐那巘惹菩薩前，依曼拏羅而住。

這時，誐誐那巘惹菩薩，進入一切供養安想三摩地（禪定）。從定中出來后，即說最上羯磨金剛不空三昧曼拏現代漢語譯本：羅。

【English Translation】 English version:

Having received the abhiseka (consecration), the four kinds of mandala (sacred circles) and all the samadhi (meditative absorption) practices of this lineage are transmitted. Since the disciple's ritual is thus, the accomplishment achieved by the Vajra Wheel Mandala should also be the same.

Furthermore, the method of accomplishment is explained: 'Those who wish to enter all mandalas should form the Vajra Wheel mudra (hand gesture) and place it at the face gate.

'Those who wish to enter the Great Mandala should form the Great Wheel mudra.

'Those who wish to enter the Mudra Mandalas should form the Vajra mudra of all Tathagatas (Buddhas).

'Those who wish to enter the Samadhi Mandala should form the Great Samadhi Wheel mudra.

'Those who wish to enter the Karma Mandala should form all the Vajra Wheel mudras.

'Moreover, for practices of love and respect, subjugation, sealing, destruction, entering all places, offering, and subduing all evil practices, all should form the mudras of the Eight Great Bodhisattvas, or form the Wheel mudras.'

The Ninth Section of the Great Ritual of the Samadhi of All Vajras

At that time, Shakyamuni Buddha, again spoke of the supreme offering, the teaching of Prajnaparamita (perfection of wisdom). It is said: 'Because of generating the Bodhicitta (mind of enlightenment), this is the vast offering of all Tathagatas; because of saving all sentient beings, this is the vast offering of all Tathagatas; because of encompassing all dharmas (teachings), this is the vast offering of all Tathagatas. If a person writes, upholds, reads, remembers, and contemplates the teaching of Prajnaparamita, this is the vast offering of all Tathagatas.'

At that time, Bodhisattva Gaganaganja (Akasagarbha), having heard the Buddha speak this true Dharma, immediately showed a smile and spoke this mantra of the non-empty samadhi of all karmas (actions), saying:

'Om (prolonged)'

When this mantra was spoken, all offerings filled the entire space, and from the sky, forms of Bodhisattvas manifested, returning before Bodhisattva Gaganaganja, abiding in the mandala.

At that time, Bodhisattva Gaganaganja entered the samadhi of contemplating all offerings. Having emerged from samadhi, he then spoke of the supreme Karma Vajra Non-Empty Samadhi Mandala.

羅：「作是法者，當於外曼拏羅中間畫八角寶柱，於此中間畫誐誐那巘惹菩薩，身如月色，現微笑容，手持器仗。

「又復依法畫諸菩薩，謂：金剛手菩薩、觀自在菩薩等八大菩薩，各具本相，印法具足。復於四隅畫四供養菩薩，四門畫四幖幟及種種寶具。如是畫已，阿阇梨當結羯磨金剛印，依法引弟子入曼拏羅中，以眾羯磨金剛灌頂法，當授灌頂。授灌頂已，作四種供養：一者、身業禮拜；二者、語業稱讚真實妙理；三者、意業觀想法界之內皆成供養；四者、手結金剛印。是名弟子入羯磨曼拏羅儀軌。」

復說成就法：「若欲以菩提心供養者，當觀想心金剛故。

「若欲以三摩地供養者，當觀想諸法清凈故。

「若欲以灌頂供養者，當觀想眾羯磨金剛故。

「若欲以印供養者，當觀想眾金剛故。

「若欲以虛空供養者，當以阿字觀想故。

「若欲供養一切曼拏羅者，當以眾金剛輪觀想故。

「若欲以一切具供養者，當以眾金剛觀想故。

「若欲調伏諸惡成供養者，當現忿怒相加持，以花擲之。」

金剛忿怒三昧大儀軌分第十

爾時釋迦牟尼佛能調難調者，作大智拳印，復說調伏一切有情藏般若波羅蜜多教。所謂：「一切有情平等故，是即忿怒

【現代漢語翻譯】現代漢語譯本羅（指提問者）說：『要修持此法，應當在外曼拏羅（mandala，壇城）的中間畫一個八角寶柱，在這個中間畫誐誐那巘惹菩薩（Gaganaganja Bodhisattva），他的身體像月亮的顏色，顯現出微微的笑容，手中拿著器仗。『還要依照儀軌畫出諸位菩薩，即：金剛手菩薩（Vajrapani Bodhisattva）、觀自在菩薩（Avalokiteśvara Bodhisattva）等八大菩薩，每位菩薩都具有其本來的形象，手印和法器都完備。再在四個角落畫四位供養菩薩，在四個門畫四種標誌以及各種寶物。這樣畫完后，阿阇梨（acarya，導師）應當結羯磨金剛印（karma-vajra mudra），依照儀軌引導弟子進入曼拏羅中，用眾羯磨金剛灌頂法，為弟子授予灌頂。授予灌頂后，進行四種供養：第一，以身體的行動禮拜；第二，以語言的行動稱讚真實微妙的道理；第三，以意念的行動觀想整個法界都成為供養；第四，用手結金剛印。這叫做弟子進入羯磨曼拏羅的儀軌。』又說了成就法：『如果想要用菩提心供養，應當觀想心是金剛的緣故。『如果想要用三摩地（samadhi，禪定）供養，應當觀想諸法是清凈的緣故。『如果想要用灌頂供養，應當觀想眾羯磨金剛的緣故。『如果想要用印供養，應當觀想眾金剛的緣故。『如果想要用虛空供養，應當用阿字觀想的緣故。『如果想要供養一切曼拏羅，應當用眾金剛輪觀想的緣故。『如果想要用一切器具供養，應當用眾金剛觀想的緣故。『如果想要調伏各種惡行來成就供養，應當顯現忿怒相進行加持，用花投擲。』金剛忿怒三昧大儀軌分第十這時，釋迦牟尼佛（Sakyamuni Buddha）這位能夠調伏難以調伏者的佛陀，結出大智拳印，又說了調伏一切有情眾生的藏般若波羅蜜多（prajnaparamita，智慧到彼岸）教法。所謂：『一切有情眾生都是平等的緣故，這就是忿怒（的真諦）。』

【English Translation】 English version Ro (the questioner) said: 'To practice this dharma, one should draw an eight-sided jeweled pillar in the middle of the outer mandala (mandala), and in this middle, draw Gaganaganja Bodhisattva, whose body is like the color of the moon, showing a slight smile, holding implements in his hands. 'Also, according to the ritual, draw the various Bodhisattvas, namely: Vajrapani Bodhisattva, Avalokiteśvara Bodhisattva, and other eight great Bodhisattvas, each with their original forms, complete with mudras and implements. Then, in the four corners, draw four offering Bodhisattvas, and at the four gates, draw four symbols and various treasures. After drawing in this way, the acarya (teacher) should form the karma-vajra mudra, and according to the ritual, guide the disciple into the mandala, using the method of the karma-vajra empowerment, to bestow empowerment upon the disciple. After bestowing empowerment, perform four kinds of offerings: first, offering with bodily actions of prostration; second, offering with verbal actions of praising the true and subtle principles; third, offering with mental actions of contemplating the entire dharma realm as an offering; fourth, forming the vajra mudra with the hands. This is called the ritual for a disciple entering the karma mandala.' It also speaks of the method of accomplishment: 'If one wishes to offer with bodhicitta (the mind of enlightenment), one should contemplate that the mind is vajra (diamond) in nature. 'If one wishes to offer with samadhi (meditative concentration), one should contemplate that all dharmas are pure in nature. 'If one wishes to offer with empowerment, one should contemplate the multitude of karma-vajras. 'If one wishes to offer with mudras, one should contemplate the multitude of vajras. 'If one wishes to offer with space, one should contemplate with the letter 'A'. 'If one wishes to offer to all mandalas, one should contemplate with the multitude of vajra wheels. 'If one wishes to offer with all implements, one should contemplate with the multitude of vajras. 'If one wishes to subdue all evil actions to accomplish offerings, one should manifest an angry appearance and empower, throwing flowers.' The Tenth Section of the Great Ritual of the Vajra Wrathful Samadhi At that time, Sakyamuni Buddha, the one who can subdue the unsubduable, formed the great wisdom fist mudra, and further spoke of the teaching of the prajnaparamita (perfection of wisdom) that subdues all sentient beings. It is said: 'Because all sentient beings are equal, this is (the essence of) wrath.'

平等；一切有情調伏故，是即忿怒調伏；一切有情依法故，是即忿怒依法；一切有情自性堅固故，是即忿怒自性堅固。所以者何？如是一切調伏，是即菩提故。」

爾時降諸魔金剛藥剎菩薩，聞佛說此調伏法門已，即現笑容。復現金剛藥剎相，結金剛利牙印，即說金剛忿怒大歡喜心明，曰：

「郝」

說此心明時，所有諸惡皆悉調伏，一切有情從菩薩心出，依曼拏羅儀住。

爾時金剛藥剎菩薩，入一切方便調伏忿怒金剛三摩地。從定出已，說此調伏諸惡安想金剛藥剎曼拏羅法：「若成就此法者，當依前外曼拏羅儀畫曼拏羅，于其中間以五色畫四方曼拏羅。四門四隅畫八寶柱，光焰熾盛。于曼拏羅中，依法畫金剛藥剎菩薩，身大青色，作大怖畏，復大笑相，利牙外出，光明照耀。于菩薩周匝畫金剛藥剎眾，亦現大惡相，及畫金剛部眾幖幟。復于外曼拏羅隅，畫金剛利牙印，于其四門各畫金剛幖幟。如是畫已，阿阇梨結金剛利牙印或大笑印，依法引弟子入曼拏羅，當以金剛利牙灌頂法授其灌頂。授灌頂已，阿阇梨即作金剛藥剎勢，以金剛杵打之，即時金剛藥剎畫像作大笑聲。若見此瑞相時，阿阇梨定知得成金剛手菩薩大藥剎主。阿阇梨即作成就法，依法結印持誦，獻種種供養，及讀誦般若波羅蜜

【現代漢語翻譯】現代漢語譯本：平等對待一切眾生，就能調伏忿怒；一切眾生都遵循佛法，就能依法調伏忿怒；一切眾生自性堅固，就能使忿怒的自性也堅固。為什麼呢？因為這樣調伏一切，就是菩提（覺悟）的緣故。當時，降諸魔金剛藥剎菩薩（降伏一切魔障的金剛藥叉菩薩），聽聞佛陀宣說此調伏法門后，立即面露笑容。又顯現金剛藥剎的形象，結金剛利牙印，隨即說出金剛忿怒大歡喜心明（金剛忿怒大歡喜心咒），曰：『郝』說出此心咒時，所有邪惡都被調伏，一切眾生從菩薩心中生出，依曼拏羅（壇城）的儀軌安住。當時，金剛藥剎菩薩進入一切方便調伏忿怒金剛三摩地（通過一切方便法門調伏忿怒的金剛禪定）。從禪定出來后，宣說此調伏諸惡安想金剛藥剎曼拏羅法（調伏一切邪惡，安住正念的金剛藥叉壇城法）：『如果有人想成就此法，應當按照之前外曼拏羅的儀軌繪製曼拏羅，在其中間用五種顏色繪製四方曼拏羅。四門四角繪製八寶柱，光焰熾盛。在曼拏羅中，依法繪製金剛藥剎菩薩，身體呈大青色，顯現大怖畏相，又顯現大笑相，利牙外露，光明照耀。在菩薩周圍繪製金剛藥剎眾，也顯現大惡相，並繪製金剛部眾的標誌。又在外曼拏羅的角落，繪製金剛利牙印，在其四門各繪製金剛標誌。這樣繪製完成後，阿阇梨（導師）結金剛利牙印或大笑印，依法引導弟子進入曼拏羅，應當用金剛利牙灌頂法為其授灌頂。授灌頂后，阿阇梨即作金剛藥剎的姿勢，用金剛杵擊打，這時金剛藥剎的畫像會發出大笑聲。如果見到此瑞相，阿阇梨就確定已經成就金剛手菩薩大藥剎主。阿阇梨即開始修成就法，依法結印持誦，獻上各種供養，並讀誦般若波羅蜜（智慧到彼岸的經典）。』

【English Translation】 English version: 'Equality towards all sentient beings is the subjugation of anger; all sentient beings following the Dharma is the subjugation of anger through Dharma; all sentient beings having a firm nature is the firm nature of anger. Why is this so? Because such subjugation of all is Bodhi (enlightenment).' At that time, Vajrayaksa Bodhisattva (the Bodhisattva who subdues all demonic obstacles), who subdues all demons, upon hearing the Buddha speak of this method of subjugation, immediately showed a smile. He then manifested the form of Vajrayaksa, formed the Vajra Sharp Teeth Mudra, and then spoke the Vajra Wrath Great Joy Heart Mantra, saying: 'Hao' When this mantra was spoken, all evils were subdued, and all sentient beings emerged from the Bodhisattva's heart, abiding according to the mandala (sacred circle) ritual. At that time, Vajrayaksa Bodhisattva entered the Samadhi (meditative state) of Vajra of Subduing Wrath through All Expedient Means. Having emerged from the Samadhi, he spoke of this method of the Vajrayaksa Mandala for Subduing All Evils and Establishing Right Thought: 'If one wishes to accomplish this practice, one should draw the mandala according to the previous outer mandala ritual, and in the center, draw a four-sided mandala using five colors. At the four gates and four corners, draw eight jeweled pillars, with blazing flames. In the mandala, draw Vajrayaksa Bodhisattva according to the Dharma, with a large blue body, manifesting a great terrifying appearance, and also a great laughing appearance, with sharp teeth protruding, and radiating light. Around the Bodhisattva, draw the Vajrayaksa assembly, also manifesting great evil appearances, and draw the emblems of the Vajra assembly. Furthermore, in the corners of the outer mandala, draw the Vajra Sharp Teeth Mudra, and at each of the four gates, draw the Vajra emblem. After drawing in this way, the Acharya (teacher) forms the Vajra Sharp Teeth Mudra or the Great Laughing Mudra, and according to the Dharma, guides the disciple into the mandala, and should confer the initiation using the Vajra Sharp Teeth Initiation method. After conferring the initiation, the Acharya immediately assumes the posture of Vajrayaksa, and strikes with the Vajra, at which time the image of Vajrayaksa will emit a great laughing sound. If this auspicious sign is seen, the Acharya will know for certain that they have accomplished the great Vajrayaksa Lord of Vajrapani Bodhisattva. The Acharya then begins the accomplishment practice, forms the mudras and recites the mantras according to the Dharma, offers various offerings, and recites the Prajnaparamita (perfection of wisdom scriptures).'

多教。如是依法作供養已，出於曼拏羅。」

復說成就法：「如金剛手菩薩曼拏羅儀，所作成就法亦應如是。

「若欲調伏諸惡者，當結金剛利牙印。

「若欲調伏一切有情者，當作忿怒勢，現大笑聲，持誦心明。

「若欲印於一切者，當結金剛拳印。

「若欲破壞諸惡者，當作彼形加持已，即能破壞。

「若欲破諸邪壇者，當手持金剛杵入其壇中。

「若欲壞彼供養者，當現忿怒勢持誦。

「若欲驚怖諸惡者，當以陪啰嚩目顧視之。」

佛說最上根本大樂金剛不空三昧大教王經卷第二大正藏第 08 冊 No. 0244 佛說最上根本大樂金剛不空三昧大教王經

佛說最上根本大樂金剛不空三昧大教王經卷第三

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

一切樂三昧大儀軌分第十一

爾時釋迦牟尼佛，復說一切法最上般若波羅蜜多教。所謂：「一切行平等故，是即般若波羅蜜多行平等；一切義平等故，是即般若波羅蜜多義平等；一切法平等故，是即般若波羅蜜多法平等；成就一切事業故，是即般若波羅蜜多事業成就。」

爾時金剛手菩薩，聞佛說此真實法門已，即入一切佛菩薩不空曼拏羅安想三摩

【現代漢語翻譯】現代漢語譯本『多教』。像這樣依法供養之後，就從曼拏羅（壇城）中出來。

又說成就法：『如同金剛手菩薩曼拏羅（壇城）的儀軌，所作的成就法也應當如此。

『如果想要調伏各種惡人，應當結金剛利牙印。

『如果想要調伏一切有情眾生，應當作出忿怒的姿勢，發出大笑的聲音，持誦心咒。

『如果想要印證一切，應當結金剛拳印。

『如果想要破壞各種惡事，應當作出那惡事的形狀並加持，就能破壞。

『如果想要破壞各種邪壇，應當手持金剛杵進入那壇中。

『如果想要破壞他們的供養，應當現出忿怒的姿勢並持誦。

『如果想要驚嚇各種惡人，應當用陪啰嚩（一種忿怒神）的眼睛看著他們。』

佛說最上根本大樂金剛不空三昧大教王經卷第二大正藏第 08 冊 No. 0244 佛說最上根本大樂金剛不空三昧大教王經

佛說最上根本大樂金剛不空三昧大教王經卷第三

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

一切樂三昧大儀軌分第十一

這時，釋迦牟尼佛，又說一切法最上的般若波羅蜜多教。所謂：『一切行為平等，這就是般若波羅蜜多行平等；一切意義平等，這就是般若波羅蜜多義平等；一切法平等，這就是般若波羅蜜多法平等；成就一切事業，這就是般若波羅蜜多事業成就。』

這時，金剛手菩薩，聽到佛說這真實法門后，就進入一切佛菩薩不空曼拏羅（壇城）的安想三摩地。

【English Translation】 English version 'Many teachings.' Having made offerings in this way according to the Dharma, one then exits the Mandala (sacred circle).

Again, the method of accomplishment is explained: 'As with the Vajrapani Bodhisattva Mandala (sacred circle) ritual, the method of accomplishment should also be the same.'

'If one wishes to subdue all evil-doers, one should form the Vajra Sharp Teeth Mudra (hand gesture).'

'If one wishes to subdue all sentient beings, one should assume a wrathful posture, emit a loud laugh, and recite the heart mantra.'

'If one wishes to seal everything, one should form the Vajra Fist Mudra (hand gesture).'

'If one wishes to destroy all evil deeds, one should assume the form of that evil deed and empower it, and then it can be destroyed.'

'If one wishes to destroy all heretical altars, one should enter that altar holding a Vajra (thunderbolt) in hand.'

'If one wishes to destroy their offerings, one should assume a wrathful posture and recite the mantra.'

'If one wishes to terrify all evil-doers, one should look at them with the eyes of a Bhairava (a wrathful deity).'

The Sutra of the Supreme Fundamental Great Bliss Vajra Unempty Samadhi Great Teaching King, Volume Two Taisho Tripitaka Volume 08, No. 0244, The Sutra of the Supreme Fundamental Great Bliss Vajra Unempty Samadhi Great Teaching King

The Sutra of the Supreme Fundamental Great Bliss Vajra Unempty Samadhi Great Teaching King, Volume Three

Translated by the Tripitaka Master, Minister of the Court of Imperial Sacrifices, Great Master Mingjiao, Dharma Bhadra, by Imperial Decree

The Eleventh Section: The Great Ritual of All Bliss Samadhi

At that time, Shakyamuni Buddha, again spoke of the supreme Prajnaparamita (Perfection of Wisdom) teaching of all Dharmas. Namely: 'Because all actions are equal, this is the equality of Prajnaparamita action; because all meanings are equal, this is the equality of Prajnaparamita meaning; because all Dharmas are equal, this is the equality of Prajnaparamita Dharma; because all endeavors are accomplished, this is the accomplishment of Prajnaparamita endeavor.'

At that time, Vajrapani Bodhisattva, having heard the Buddha speak this true Dharma gate, immediately entered the Samadhi of the Unempty Mandala (sacred circle) of all Buddhas and Bodhisattvas.

地。從定出已，說此一切不空三昧心明，曰：

「吽(引)」

說此心明時，所有一切如來諸曼拏羅法，從心而出，依于大三昧真實理大曼拏羅住。是時金剛手菩薩，頭面禮世尊足，復說大三昧曼拏羅法儀：

「若欲成就此法者，當畫大曼拏羅，內分列八位，安降三界尊等諸菩薩。如是畫已，然後依法獻諸供養。此名三昧曼拏羅法。」

金剛手菩薩，又復宣說一切三昧金剛安想大曼拏羅儀法：「當畫外曼拏羅已，於此中間畫金剛輪，分列八位，依法安諸尊像；復于外曼拏羅四隅，依法安金剛部諸菩薩，四門各安本部幖幟。如是畫已，然後依大三昧法，獻種種供養。」

外金剛部儀軌分第十二

爾時釋迦牟尼佛，復說安樂一切有情般若波羅蜜多教。所謂：「一切有情如來藏故，是即普賢菩薩；一切有情金剛藏故，是即金剛藏灌頂；一切有情法藏故，是即轉一切語輪；一切有情事業藏故，是即成一切事。」

爾時外金剛部眾，聞佛說此真理法門已，俱發大聲，即說此金剛大自在心明，曰：

「訥哩(二合、引)」

說此心明已，復說曼拏羅法儀：「當依本法畫大曼拏羅。四方四門四隅份量圓滿，于其中間依法畫大自在天。外四方四隅畫八會主，謂：東方摩賀哥羅

【現代漢語翻譯】現代漢語譯本從禪定中出來后，爲了闡明一切不空三昧的心要，說道：『吽（引）』當說出這個心要時，所有一切如來的曼拏羅（壇城）法，都從心中顯現，依止於大三昧的真實理，安住于大曼拏羅中。這時，金剛手菩薩，頭面頂禮世尊的足，又說了大三昧曼拏羅的儀軌：『如果想要成就這個法，應當繪製大曼拏羅，內部劃分八個方位，安放降伏三界之尊等諸菩薩。這樣繪製完成後，然後依法獻上各種供養。這稱為三昧曼拏羅法。』金剛手菩薩，又宣說了一切三昧金剛安想大曼拏羅的儀軌：『當繪製外曼拏羅后，在其中間繪製金剛輪，劃分八個方位，依法安放諸尊像；又在外曼拏羅的四個角落，依法安放金剛部的諸菩薩，四個門各安放本部的標誌。這樣繪製完成後，然後依大三昧法，獻上種種供養。』外金剛部儀軌分第十二這時，釋迦牟尼佛，又說了安樂一切有情的般若波羅蜜多教法。所謂：『一切有情因為有如來藏（佛性），所以就是普賢菩薩；一切有情因為有金剛藏（堅固的智慧），所以就是金剛藏灌頂；一切有情因為有法藏（佛法），所以就是轉一切語輪（說法度眾）；一切有情因為有事業藏（利他行為），所以就能成就一切事業。』這時，外金剛部的眾生，聽到佛說這個真理法門后，都發出大聲，隨即說了這個金剛大自在心要，說道：『訥哩（二合、引）』說出這個心要后，又說了曼拏羅的儀軌：『應當依照本法繪製大曼拏羅。四方四門四隅份量圓滿，在其中間依法繪製大自在天（濕婆神）。外四方四隅繪製八會主，即：東方摩賀哥羅（大黑天）』

【English Translation】 English version Having emerged from samadhi, to elucidate the mind of the non-empty samadhi, he said: 'Hūṃ (prolonged)' When this mind mantra was spoken, all the mandalas (sacred circles) of all the Tathagatas (Buddhas) emerged from the mind, relying on the true principle of the great samadhi, and resided in the great mandala. At that time, Vajrapani Bodhisattva, bowing his head to the feet of the World Honored One, further spoke of the ritual of the great samadhi mandala: 'If one wishes to accomplish this practice, one should draw a great mandala, dividing it into eight positions, and place the Lords of the Three Realms and other Bodhisattvas. Having drawn it in this way, then offer various offerings according to the Dharma. This is called the Samadhi Mandala practice.' Vajrapani Bodhisattva, again proclaimed the ritual of the great mandala of all samadhi vajra contemplation: 'Having drawn the outer mandala, in the middle of it draw the vajra wheel, dividing it into eight positions, and place the images of the deities according to the Dharma; also in the four corners of the outer mandala, place the Bodhisattvas of the Vajra family according to the Dharma, and at each of the four gates place the emblems of their respective families. Having drawn it in this way, then offer various offerings according to the great samadhi practice.' The Twelfth Section on the Rituals of the Outer Vajra Family At that time, Shakyamuni Buddha, again spoke of the teaching of the Prajnaparamita (Perfection of Wisdom) that brings peace to all sentient beings. Namely: 'All sentient beings, because they possess the Tathagatagarbha (Buddha-nature), are thus Samantabhadra Bodhisattva; all sentient beings, because they possess the Vajragarbha (diamond-like wisdom), are thus the Vajragarbha Abhisheka (Vajra-essence empowerment); all sentient beings, because they possess the Dharmagarbha (Dharma-essence), are thus the turning of the wheel of all speech (teaching the Dharma); all sentient beings, because they possess the Karmagarbha (action-essence), are thus able to accomplish all actions.' At that time, the assembly of the Outer Vajra Family, having heard the Buddha speak this truth of the Dharma, all raised their voices and spoke this great vajra self-mastery mind mantra, saying: 'Nṛ (combined, prolonged)' Having spoken this mind mantra, he further spoke of the ritual of the mandala: 'One should draw the great mandala according to the original practice. The four directions, four gates, and four corners should be perfectly measured. In the middle of it, draw Mahadeva (Shiva) according to the Dharma. In the outer four directions and four corners, draw the eight assembly leaders, namely: Mahakala (Great Black One) in the east.'

、南方難禰計說啰、西方摩賀健吒、北方乃哩爹說啰、東南隅嚕捺啰葛波羅、西南隅贊尼說啰、西北隅朅樁誐播尼、東北隅仵割啰拏。復于東門畫難提說啰、南門畫捫尼說啰、西門畫健吒葛啰拏、北門畫摩賀勞捺啰；於此外畫諸部多眾。如是畫曼拏羅已，阿阇梨當灌沐著新凈衣，入曼拏羅，獻種種供養，手持三叉，持誦心明。然後依法引弟子入曼拏羅，授與三叉，為說三昧法頌，曰：

「『汝持此幖幟，　　當利益眾生，　　諸欲中自在，　　所作皆成就。』」

「說是頌已，阿阇梨即以智印及出生供養等法，授其弟子。從是已后，弟子當離諸怖畏，獲本部中一切成就，得大富貴，獲諸適悅，安隱快樂。」

是時外金剛部眾，說此摩呬說啰天三叉曼拏羅已，復有諸摩怛哩眾，各以頭面禮釋迦牟尼佛足，異口同音，即說鉤召一切成就三昧心明，曰：

「毗逾(二合、引)」

說此心明已，復說曼拏羅法：「當畫四方曼拏羅，四門四隅依法列諸分位，于其中間畫摩賀哥羅主，如作舞勢。于其像外四方四隅，畫八摩怛哩，所謂：東方勞捺哩，手持三叉；南方沒啰吽彌，手持數珠；西方吠瑟弩尾，手持輪；北方憍摩哩，手持鈴；東南隅哥哩，手持刀；西南隅摩賀哥哩，手持芻哩；西北隅薄叉尼，

【現代漢語翻譯】現代漢語譯本：南方是難禰計說啰（守護神），西方是摩賀健吒（偉大的鐘聲），北方是乃哩爹說啰（守護神），東南角是嚕捺啰葛波羅（紅色的頭蓋骨），西南角是贊尼說啰（守護神），西北角是朅樁誐播尼（持骷髏杖者），東北角是仵割啰拏（守護神）。再在東門畫難提說啰（守護神），南門畫捫尼說啰（守護神），西門畫健吒葛啰拏（持鐘者），北門畫摩賀勞捺啰（偉大的憤怒者）；此外還要畫諸部多眾（鬼神）。這樣畫好曼拏羅（壇城）后，阿阇梨（導師）應當沐浴更衣，穿上乾淨的新衣服，進入曼拏羅，獻上各種供養，手持三叉，持誦心咒。然後依法引導弟子進入曼拏羅，授予三叉，為他說三昧法頌，說：『你持有這個標誌，應當利益眾生，在各種慾望中自在，所做的一切都能成就。』說完這頌后，阿阇梨就用智印和出生供養等法，傳授給他的弟子。從這以後，弟子應當遠離各種怖畏，獲得本部中的一切成就，得到大富貴，獲得各種適悅，安穩快樂。這時，外金剛部眾，說完這個摩呬說啰天（大自在天）三叉曼拏羅后，又有諸摩怛哩眾（女神），各自以頭面禮拜釋迦牟尼佛的腳，異口同聲，就說鉤召一切成就的三昧心咒，說：『毗逾（二合、引）』說完這個心咒后，又說曼拏羅法：『應當畫四方曼拏羅，四門四角依法排列各個方位，在其中間畫摩賀哥羅主（大黑天），像作舞的姿勢。在他的像外四方四角，畫八摩怛哩（女神），即：東方是勞捺哩（女神），手持三叉；南方是沒啰吽彌（女神），手持數珠；西方是吠瑟弩尾（女神），手持輪；北方是憍摩哩（女神），手持鈴；東南角是哥哩（女神），手持刀；西南角是摩賀哥哩（女神），手持芻哩（短刀）；西北角是薄叉尼（女神），

【English Translation】 English version: To the south is Nan Mi Ji Shuo Luo (guardian deity), to the west is Mo He Jian Zha (great bell), to the north is Nai Li Die Shuo Luo (guardian deity), to the southeast corner is Lu Na Luo Ge Bo Luo (red skull), to the southwest corner is Zan Ni Shuo Luo (guardian deity), to the northwest corner is Qie Zhuang E Bo Ni (skull staff holder), to the northeast corner is Wu Ge Luo Na (guardian deity). Further, at the east gate, draw Nan Ti Shuo Luo (guardian deity), at the south gate, draw Men Ni Shuo Luo (guardian deity), at the west gate, draw Jian Zha Ge Luo Na (bell holder), at the north gate, draw Mo He Lao Na Luo (great wrathful one); in addition, draw all the Bhuta (ghosts and spirits). After drawing the Mandala (sacred circle) in this way, the Acharya (teacher) should bathe and change into clean new clothes, enter the Mandala, offer various offerings, hold the trident, and recite the mantra. Then, according to the Dharma, guide the disciple into the Mandala, bestow the trident, and recite the Samadhi verse for him, saying: 'You hold this emblem, you should benefit all sentient beings, be free in all desires, and all that you do will be accomplished.' After reciting this verse, the Acharya will then transmit to his disciple the wisdom seal and the method of offering birth, etc. From then on, the disciple should be free from all fears, obtain all the accomplishments of this lineage, gain great wealth and honor, obtain all pleasures, and be peaceful and happy. At this time, the outer Vajra assembly, after speaking about this Ma Xi Shuo Luo Tian (Maheshvara) trident Mandala, there were also the Matrika (goddesses) assembly, each bowing their heads to the feet of Shakyamuni Buddha, and in unison, they spoke the Samadhi mantra for summoning all accomplishments, saying: 'Pi Yu (combined, elongated)' After reciting this mantra, they further spoke about the Mandala method: 'One should draw a four-sided Mandala, with four gates and four corners arranged according to the Dharma, and in the center, draw the lord Mo He Ge Luo (Mahakala), as if in a dancing posture. Outside his image, in the four directions and four corners, draw eight Matrika (goddesses), namely: to the east is Lao Na Li (goddess), holding a trident; to the south is Mo La Hong Mi (goddess), holding a rosary; to the west is Fei Se Nu Wei (goddess), holding a wheel; to the north is Jiao Mo Li (goddess), holding a bell; to the southeast corner is Ge Li (goddess), holding a knife; to the southwest corner is Mo He Ge Li (goddess), holding a short knife; to the northwest corner is Bo Cha Ni (goddess),

手持能瑟吒啰；東北隅啰剎細，手持朅樁誐。復于外曼拏羅四隅，畫四嚕捺啰拏吉你，所謂：東南隅室嚩，西南隅毗嚕尼，西北隅贊尼，東北隅跋焬葛哩。復於四門畫四幖幟，謂：東門缽訥摩婆惹那，南門遏悉帝商羯羅，西門屹哩特啰，北門尾啰攞。如是畫曼拏羅已，阿阇梨當沐浴香潔著新凈衣，入曼拏羅，依法獻諸供養。即結室嚩訥帝印，持誦心明。時若聞毗逾(二合)字大聲，即是諸賢聖皆已雲集。阿阇梨即解前印，復結摩賀哥羅三昧印，即令弟子手持妙花凈帛覆面，當引入曼拏羅中。阿阇梨近弟子前，高呼毗逾(二合)字之聲。是時弟子即生警悟，遂將花散擲，花所墮處即是本尊。得本尊已，除其覆面之帛，令遍觀視於曼拏羅，即獻香花而伸供養。阿阇梨然後傳授與本尊心明、印相、幖幟等法。復為說三昧誓曰：

「『當審諸眾生，　　勿妄傳心明，　　精進者成就，　　壞法者除滅。　　違是三昧者，　　須臾即破毀。』

「說此頌已，然後依法以飲食伎樂等而獻供養。如是法事畢已，當出曼拏羅。」

是時諸摩怛哩眾，說此一切成就諸印曼拏羅已，復有摩度迦啰眾，即于佛前頭面禮世尊足，異口同聲說自心明，曰：

「莎」

說此心明已，復說曼拏羅法：「當畫外曼拏羅四

【現代漢語翻譯】現代漢語譯本手持能瑟吒啰（Naga-sutra，蛇繩）；東北角畫啰剎細（Rakshasi，羅剎女），手持朅樁誐（Khatvanga，天杖）。又在外曼拏羅的四個角落，畫四位嚕捺啰拏吉你（Rudrani，魯陀羅女），分別是：東南角是室嚩（Shiva，濕婆），西南角是毗嚕尼（Viruni，毗嚕尼），西北角是贊尼（Chandi，旃荼），東北角是跋焬葛哩（Bhadrakali，跋陀羅迦利）。又在四門畫四種標誌，即：東門是缽訥摩婆惹那（Padmabhavana，蓮花宮），南門是遏悉帝商羯羅（Asiteshamkara，黑色的商羯羅），西門是屹哩特啰（Gridhra，鷲），北門是尾啰攞（Virala，稀疏）。這樣畫好曼拏羅后，阿阇梨（Acharya，導師）應當沐浴香潔，穿上新的乾淨衣服，進入曼拏羅，依法獻上各種供養。然後結室嚩訥帝（Shiva-duti，濕婆使者）印，持誦心咒。這時如果聽到「毗逾（二合）」字的大聲，就表示諸位賢聖都已經雲集。阿阇梨就解開之前的印，再結摩賀哥羅（Mahakala，大黑天）三昧印，然後讓弟子手持妙花，用乾淨的絲綢遮住臉，引入曼拏羅中。阿阇梨走到弟子面前，高呼「毗逾（二合）」字的聲音。這時弟子就會警覺醒悟，於是將花散擲，花落之處就是本尊。得到本尊后，除去遮面的絲綢，讓弟子遍觀曼拏羅，然後獻上香花進行供養。阿阇梨然後傳授本尊的心咒、印相、標誌等法。再為弟子說三昧誓言：『應當審視所有眾生，不要妄傳心咒，精進修行者會成就，破壞佛法者會被除滅。違背此三昧誓言者，須臾之間就會破滅。』說完這首偈頌后，然後依法用飲食、伎樂等進行供養。這樣法事完畢后，應當離開曼拏羅。這時，諸位摩怛哩（Matri，母神）眾，說完這一切成就諸印曼拏羅后，又有摩度迦啰（Madhukara，蜜蜂）眾，在佛前頭面禮拜世尊的腳，異口同聲地說出自己的心咒，說：『莎』說完這個心咒后，又說曼拏羅法：『應當畫外曼拏羅的四』

【English Translation】 English version Holding a Naga-sutra (snake rope); in the northeast corner, draw a Rakshasi (demoness), holding a Khatvanga (divine staff). Further, in the four corners of the outer mandala, draw four Rudranis (female forms of Rudra), namely: in the southeast corner, Shiva; in the southwest corner, Viruni; in the northwest corner, Chandi; and in the northeast corner, Bhadrakali. Also, at the four gates, draw four symbols, namely: at the east gate, Padmabhavana (lotus palace); at the south gate, Asiteshamkara (black Shankara); at the west gate, Gridhra (vulture); and at the north gate, Virala (sparse). Having thus drawn the mandala, the Acharya (teacher) should bathe, purify himself with incense, put on new clean clothes, enter the mandala, and offer various offerings according to the ritual. Then, form the Shiva-duti (Shiva's messenger) mudra and recite the heart mantra. If at this time the loud sound of the syllable 'bhyo' is heard, it indicates that all the sages have gathered. The Acharya then releases the previous mudra, forms the Mahakala (Great Black One) samadhi mudra, and has the disciple hold a beautiful flower, cover his face with clean silk, and leads him into the mandala. The Acharya approaches the disciple and loudly calls out the sound of 'bhyo'. At this time, the disciple will awaken and scatter the flower, and the place where the flower falls is the main deity. Having obtained the main deity, remove the silk covering the face, and let the disciple view the mandala, then offer incense and flowers as offerings. The Acharya then transmits the heart mantra, mudra, and symbols of the main deity. He then speaks the samaya vow to the disciple: 'One should examine all beings, do not transmit the heart mantra recklessly, those who practice diligently will achieve, those who destroy the Dharma will be eliminated. Those who violate this samaya vow will be destroyed in an instant.' After reciting this verse, then offer food, music, and other offerings according to the ritual. After this ritual is completed, one should leave the mandala. At this time, the Matri (mother goddess) assembly, having spoken of all the mandalas that accomplish all mudras, then the Madhukara (honeybee) assembly, bowed their heads and feet before the World Honored One, and in unison spoke their own heart mantra, saying: 'Saha' After speaking this heart mantra, they further spoke of the mandala method: 'One should draw the four of the outer mandala'

方四門，于其中間復畫半月相曼拏羅。於此曼拏羅內，畫摩度迦啰三尊之像，各現喜怒相，身被甲冑，手持器仗；復以種種莊嚴處師子座，光明熾盛。于其四門畫四會主：一悉馱沒哩提，二摩賀剎怛啰，三贊拏嚕沙屹啰，四摩啰拏。於四門外，依法安置鈴幢幡閼伽瓶等，復置飲食香花伎樂種種供養。如是安布已，阿阇梨入于曼拏羅中，依法獻諸供養禮拜，復以梵音而伸贊曰：

「『底哩(二合)路哥悉底哩(三合)婆嚩悉底哩野(四合)屹哩野(三合)(一句)悉底哩野(四合)播(引)野悉底哩野(四合、引)摩呬悉底哩(三合)馱(引)(二句)仵必都婆誐鑁悉亭*也薩哩嚩(二合)悉提數𡫸爹舍(四句)』

「阿阇梨作是贊已，依法引弟子入曼拏羅中，授與三昧印法等，即為說誓頌曰：

「『越此三昧者，　　如殺父母罪，　　當墮惡趣中，　　無由得解脫。　　常近善知識，　　遠離諸惡者，　　精進求成就，　　勿妄傳心明。』

「說此頌已，弟子以飲食香花伎樂等而獻供養。作供養畢，從是已后所作成就。」

是時摩度迦啰眾，說此曼拏羅法已，復有四賢聖，異口同聲說自心明，曰：

「薩鑁(二合、引)」

說此心明已，復說曼拏羅成就法

【現代漢語翻譯】現代漢語譯本在四個門的方向，在它們中間再畫一個半月形的曼荼羅（mandala，壇城）。在這個曼荼羅內，畫摩度迦啰（Madhu-kara，蜜蜂）三尊的像，各自顯現喜怒的表情，身上穿著盔甲，手裡拿著武器；再用各種莊嚴的裝飾佈置獅子座，使其光明熾盛。在四個門上畫四位主尊：第一位是悉馱沒哩提（Siddha-vriddhi，成就增長），第二位是摩賀剎怛啰（Maha-ksatra，大剎帝利），第三位是贊拏嚕沙屹啰（Canda-rosa-ugra，暴怒威猛），第四位是摩啰拏（Marana，死亡）。在四個門外，依法安置鈴、幢、幡、閼伽瓶（argha，供水瓶）等，再放置飲食、香、花、伎樂等各種供養。這樣佈置完畢后，阿阇梨（acarya，導師）進入曼荼羅中，依法獻上各種供養並禮拜，再用梵音讚頌說：『底哩（二合）路哥悉底哩（三合）婆嚩悉底哩野（四合）屹哩野（三合）（一句）悉底哩野（四合）播（引）野悉底哩野（四合、引）摩呬悉底哩（三合）馱（引）（二句）仵必都婆誐鑁悉[亭*也]（三句）薩哩嚩（二合）悉提數𡫸爹舍（四句）』阿阇梨作完這個讚頌后，依法引導弟子進入曼荼羅中，授予三昧印法等，然後為弟子說誓言偈頌：『違背此三昧者，如同殺害父母的罪過，當墮入惡道之中，沒有機會得到解脫。應當親近善知識，遠離各種惡人，精進地尋求成就，不要隨意傳授心咒。』說完這個偈頌后，弟子用飲食、香、花、伎樂等獻上供養。供養完畢后，從這時起開始進行成就的修持。這時，摩度迦啰眾說完這個曼荼羅法后，又有四位賢聖，異口同聲地說出自己的心咒，說：『薩鑁（二合、引）』說完這個心咒后，又說了曼荼羅的成就法。

【English Translation】 English version In the four directions of the gates, in the middle of them, draw a half-moon shaped mandala. Within this mandala, draw the images of the three Madhu-kara (honey-maker) deities, each displaying expressions of joy and anger, wearing armor, and holding weapons; then, arrange the lion thrones with various decorations, making them shine brightly. At the four gates, draw the four main deities: the first is Siddha-vriddhi (accomplishment-increase), the second is Maha-ksatra (great warrior), the third is Canda-rosa-ugra (fierce wrathful), and the fourth is Marana (death). Outside the four gates, according to the Dharma, place bells, banners, flags, argha (water offering) vessels, etc., and also place various offerings such as food, incense, flowers, and music. After this arrangement is complete, the acarya (teacher) enters the mandala, offers various offerings and prostrates according to the Dharma, and then praises with Sanskrit sounds, saying: 'Tri-loka-sthiti-bhava-sthiti-ya-gri-ya (one line), sthiti-ya-pa-ya-sthiti-ya-mahi-sthiti-dha (two lines), om-bhi-tu-bhagavan-siddhye (three lines), sarva-siddhi-su-pratistha (four lines)' After the acarya completes this praise, he guides the disciple into the mandala according to the Dharma, bestows the samadhi mudra and other teachings, and then speaks the vow verse to the disciple: 'One who violates this samadhi, commits a sin like killing one's parents, will fall into evil realms, and will have no chance of liberation. One should always be close to good teachers, stay away from all evil people, diligently seek accomplishment, and not carelessly transmit the heart mantra.' After reciting this verse, the disciple offers food, incense, flowers, music, etc. as offerings. After the offerings are completed, from this point on, the practice for accomplishment begins. At this time, after the Madhu-kara assembly finished speaking about this mandala method, there were four sages who, with one voice, spoke their own heart mantras, saying: 'Sarvam (all)' After speaking this heart mantra, they then spoke about the method of accomplishing the mandala.

：「當畫曼拏羅，圓滿如月輪，分其四門列於四位，畫彼四賢聖：東位啰帝，其身紅色，手持弓箭；南位摩啰尼，其身黑色，手持利劍及契吒哥；西位嚩啰呬，其身金色，手持寶藏；北位悉提迦尸，其身白色，手持拶沙迦及刀。于其四門各畫幖幟。如是畫已，阿阇梨右手執鈴、左手持朅樁誐，入于曼拏羅，持誦心明，當獻飲食香花伎樂等種種供養，即得所求成就獲如意事，受諸供養感大富貴，乃至所作敬愛成壞之法及取伏藏等，皆悉獲得。其弟子入曼拏羅儀法亦應如是。」

般若波羅蜜多教稱讚分第十三

爾時釋迦牟尼佛，復說無量無邊不可盡如來真實之義諸法平等金剛般若波羅蜜多教。所謂：般若波羅蜜多無量無邊故，一切如來亦無量無邊；般若波羅蜜多無量無邊故，一切法自性堅固亦無量無邊；般若波羅蜜多無二故，諸法亦無二；般若波羅蜜多究竟故，一切事業亦究竟。若人於此法門，聽聞受持讀誦記念者，是人所修諸佛菩薩行愿，未圓滿者即得圓滿，諸業障累滅盡無餘，即證如來正等菩提。

是時釋迦牟尼佛說是法時，一切如來皆悉雲集，為欲顯發此正法不空願力作成就故，咸皆稱讚金剛手菩薩而說頌曰：

「善哉，金剛手！　　善哉，大樂尊！　善哉，大乘理！　　善哉，大智者！

【現代漢語翻譯】現代漢語譯本：當繪製曼拏羅（mandala，壇城）時，使其圓滿如月輪，將其四門分列於四個方位，並在其中繪製四位賢聖：東位是啰帝（Rati，愛慾女神），其身紅色，手持弓箭；南位是摩啰尼（Marani，降魔女神），其身黑色，手持利劍和契吒哥（khetaka，盾牌）；西位是嚩啰呬（Varahi，野豬女神），其身金色，手持寶藏；北位是悉提迦尸（Siddhikasi，成就女神），其身白色，手持拶沙迦（tsashaka，小杯）和刀。在每個門上繪製各自的標誌。如此繪製完成後，阿阇梨（acarya，導師）右手執鈴、左手持朅樁誐（khatvanga，天杖），進入曼拏羅，持誦心咒，應當獻上飲食、香花、伎樂等各種供養，即可獲得所求成就，如意順遂，接受各種供養，感得大富貴，乃至所作的敬愛、成壞之法以及獲取伏藏等，都能夠獲得。其弟子進入曼拏羅的儀軌也應當如此。般若波羅蜜多教稱讚分第十三爾時，釋迦牟尼佛，又宣說了無量無邊、不可窮盡的如來真實之義，諸法平等金剛般若波羅蜜多教。所謂：般若波羅蜜多無量無邊，所以一切如來也無量無邊；般若波羅蜜多無量無邊，所以一切法自性堅固也無量無邊；般若波羅蜜多無二，所以諸法也無二；般若波羅蜜多究竟，所以一切事業也究竟。如果有人對此法門，聽聞、受持、讀誦、記念，那麼這個人所修的諸佛菩薩行愿，未圓滿的即得圓滿，各種業障罪業滅盡無餘，即證得如來正等菩提。這時，釋迦牟尼佛宣說此法時，一切如來都聚集而來，爲了顯發此正法不空願力作成就的緣故，都稱讚金剛手菩薩，並說頌曰：『善哉，金剛手！善哉，大樂尊！善哉，大乘理！善哉，大智者！』

【English Translation】 English version: When drawing a mandala, make it as perfect as a full moon, divide its four gates into four directions, and draw the four holy figures within: In the east is Rati (goddess of love), her body is red, holding a bow and arrow; in the south is Marani (goddess of subduing demons), her body is black, holding a sword and khetaka (shield); in the west is Varahi (boar-faced goddess), her body is golden, holding treasures; in the north is Siddhikasi (goddess of accomplishment), her body is white, holding a tsashaka (small cup) and a knife. At each gate, draw their respective symbols. After drawing in this way, the acarya (teacher), holding a bell in his right hand and a khatvanga (skull staff) in his left, enters the mandala, recites the heart mantra, and should offer various offerings such as food, incense, flowers, and music. Then, one will obtain the desired achievements, have things go as wished, receive various offerings, and gain great wealth and honor. Even the practices of love and respect, success and destruction, and obtaining hidden treasures, all can be achieved. The disciple's ritual for entering the mandala should also be the same. Chapter Thirteen: Praise of the Prajnaparamita Teaching At that time, Shakyamuni Buddha again spoke of the immeasurable, boundless, and inexhaustible true meaning of the Tathagata, the teaching of the equality of all dharmas, the Vajra Prajnaparamita. That is to say: Because Prajnaparamita is immeasurable and boundless, all Tathagatas are also immeasurable and boundless; because Prajnaparamita is immeasurable and boundless, the self-nature of all dharmas is also immeasurable and boundless; because Prajnaparamita is non-dual, all dharmas are also non-dual; because Prajnaparamita is ultimate, all endeavors are also ultimate. If a person hears, receives, recites, and remembers this Dharma gate, then the vows and practices of all Buddhas and Bodhisattvas that this person has cultivated, if not yet fulfilled, will be fulfilled, and all karmic obstacles will be completely eradicated, and one will attain the Right and Equal Enlightenment of the Tathagata. At this time, when Shakyamuni Buddha was speaking this Dharma, all the Tathagatas gathered together. In order to reveal the non-emptiness of the power of this righteous Dharma to accomplish its purpose, they all praised Vajrapani Bodhisattva and spoke in verse: 'Well done, Vajrapani! Well done, Great Blissful One! Well done, Great Vehicle Principle! Well done, Great Wise One!'

常住金剛界，　　能說此大教，　諸佛真實法，　　善調諸有情。　最上大教王，　　若能受持者，　諸天不能見，　　諸魔所稱讚，　獲最上成就，　　乃至佛菩薩。　如佛真實語，　　不久咸成就。」

諸佛稱讚已，金剛手菩薩即生大歡喜。

金剛手菩薩最上秘密大曼拏羅儀軌分第十四

爾時世尊大毗盧遮那佛，復說一切法無性大樂金剛不空三昧決定般若波羅蜜多教最上根本無性法門。所謂：「最上大樂成就故，是即諸菩薩最上大樂成就；諸菩薩最上大樂成就故，是即一切如來最上菩提成就；一切如來最上菩提成就故，是即諸菩薩摩訶薩降伏眾魔最上成就；諸菩薩摩訶薩降魔成就故，是即三界主最上成就；三界主最上成就故，是即盡無盡眾生界清凈；如是眾生界清凈故，菩薩常處輪迴發大精進，于無盡眾生界作大救護，令得安樂最上成就。」是時世尊大毗盧遮那佛，復說頌曰：

「菩薩無數劫，　　處在輪迴中，　皆為利眾生，　　令證寂靜地。　智慧方便力，　　發起真實智，　了諸法清凈，　　諸有亦清凈。　貪慾使調伏，　　所造業無性，　彼既清凈故，　　三有自調伏，　譬如妙色蓮，　　清凈性無染。　智者亦如是，　　妄想不能染，　貪慾清凈故

【現代漢語翻譯】現代漢語譯本常住于金剛界（象徵堅固不壞的佛性），能宣說這偉大的教法，這是諸佛真實的教法，善於調伏各種有情眾生。這是最上乘的偉大教法之王，如果有人能夠受持，諸天都不能看見，諸魔都會稱讚，能獲得最上乘的成就，乃至成為佛菩薩。如同佛陀真實所說，不久都能成就。

諸佛稱讚完畢后，金剛手菩薩（象徵力量和智慧的菩薩）即刻生起大歡喜。

金剛手菩薩最上秘密大曼拏羅儀軌分第十四

這時，世尊大毗盧遮那佛（宇宙的根本佛）又宣說了關於一切法無自性的大樂金剛不空三昧（一種禪定狀態）決定的般若波羅蜜多（到達智慧彼岸的方法）教的最根本的無自性法門。所謂：『因為成就最上大樂，這就是諸菩薩最上大樂的成就；因為諸菩薩最上大樂的成就，這就是一切如來最上菩提（覺悟）的成就；因為一切如來最上菩提的成就，這就是諸菩薩摩訶薩（大菩薩）降伏眾魔的最上成就；因為諸菩薩摩訶薩降魔的成就，這就是三界（欲界、色界、無色界）之主的最上成就；因為三界之主的最上成就，這就是盡無盡眾生界的清凈；像這樣眾生界清凈，菩薩常處輪迴發大精進，在無盡的眾生界中作大救護，令他們得到安樂的最上成就。』這時，世尊大毗盧遮那佛，又說了偈頌：

『菩薩在無數劫中，處在輪迴之中，都是爲了利益眾生，令他們證得寂靜之地。運用智慧和方便的力量，發起真實的智慧，了知一切法都是清凈的，一切存在也是清凈的。貪慾被調伏，所造的業沒有自性，因為它們是清凈的，三有（欲有、色有、無色有）自然被調伏。譬如美妙的蓮花，其清凈的本性不會被污染。智者也是如此，妄想不能污染他們，因為貪慾是清凈的，'

【English Translation】 English version Dwelling constantly in the Vajra realm (symbolizing the indestructible Buddha-nature), able to proclaim this great teaching, This is the true Dharma of all Buddhas, skillfully taming all sentient beings. This is the supreme king of great teachings, if one can receive and uphold it, The gods cannot see it, and the demons will praise it, One will attain the supreme accomplishment, even becoming a Buddha or Bodhisattva. As the Buddha has truly spoken, it will soon be accomplished.

After the Buddhas had praised, Vajrapani Bodhisattva (symbolizing the power and wisdom of the Bodhisattva) immediately arose great joy.

The Fourteenth Section on the Supreme Secret Great Mandala Ritual of Vajrapani Bodhisattva

At that time, the World Honored One, Mahavairocana Buddha (the fundamental Buddha of the universe), again spoke about the most fundamental Dharma of no-self-nature of the teaching of the Great Bliss Vajra Non-Emptiness Samadhi (a state of meditation) determined by Prajnaparamita (the method of reaching the other shore of wisdom), which is about all dharmas having no self-nature. It is said: 『Because of achieving the supreme great bliss, this is the supreme great bliss achievement of all Bodhisattvas; because of the supreme great bliss achievement of all Bodhisattvas, this is the supreme Bodhi (enlightenment) achievement of all Tathagatas; because of the supreme Bodhi achievement of all Tathagatas, this is the supreme achievement of all Bodhisattva Mahasattvas (great Bodhisattvas) subduing all demons; because of the achievement of all Bodhisattva Mahasattvas subduing demons, this is the supreme achievement of the lord of the three realms (desire realm, form realm, formless realm); because of the supreme achievement of the lord of the three realms, this is the purification of the endless realm of sentient beings; because the realm of sentient beings is purified in this way, Bodhisattvas constantly dwell in samsara (cycle of rebirth) and generate great diligence, acting as great protectors in the endless realm of sentient beings, enabling them to attain the supreme achievement of peace and happiness.』 At this time, the World Honored One, Mahavairocana Buddha, again spoke in verses:

『Bodhisattvas, in countless kalpas, dwell in samsara, All for the benefit of sentient beings, enabling them to attain the place of tranquility. Using the power of wisdom and skillful means, generating true wisdom, Understanding that all dharmas are pure, and all existence is also pure. Greed is subdued, the karma created has no self-nature, Because they are pure, the three existences (desire existence, form existence, formless existence) are naturally subdued. Like a beautiful lotus flower, its pure nature is not stained. The wise are also like this, delusions cannot stain them, Because greed is pure,』

，　　諸法亦清凈。　諸佛真實智，　　具聖財富樂，　為三界中主，　　堅固利眾生。」

爾時世尊說此頌已，復告金剛手菩薩言：「若人聞此最上根本般若波羅蜜多正法已，常于清旦時能讀誦受持思惟者，是人即獲一切適悅快樂，見世得大樂金剛三昧最上成就，又復得一切如來金剛秘密最上成就，乃至諸大菩薩法皆得成就，亦復圓證此大樂金剛不空三昧根本一切如來般若波羅蜜多法門。」

爾時金剛手菩薩，聞佛說此真理法門已，即現笑容，作大自在相，擲金剛杵如鉤召勢安於本心，即說此大秘密最上成就大樂金剛不空三昧等一切儀軌，及滅諸障法、降伏諸魔法、敬愛成就法、最上成就大秘密法。如是無性最上根本大教王，是一切法中最勝無比大自在法。是時金剛手菩薩復說頌曰：

「此大安樂天，　　是聖曼拏羅，　安住若虛空，　　金剛寶常照，　嚴凈而無垢。　　四方與四門，　具四禰逾賀，　　尾提殊妙相，　諸天等恭敬。　　微妙寶莊嚴，　具足半月相，　　金剛普照耀，　懸種種寶鈴，　　珠纓與明鏡，　光照無窮盡，　　種種妙花鬘，　幢幡並傘蓋，　　大樂金剛等，　諸菩薩稱讚，　　是諸佛境界，　金剛眾所居，　　號摩尼勝寶。　於此寶宮中，　

【現代漢語翻譯】現代漢語譯本『一切諸法也都是清凈的。諸佛擁有真實的智慧，具備聖者的財富和快樂，是三界中的主宰，堅定地利益眾生。』這時，世尊說完這首偈頌后，又告訴金剛手菩薩說：『如果有人聽聞了這最上根本般若波羅蜜多（Prajnaparamita，意為「智慧的完美」）的正法后，常常在清晨時能夠讀誦、受持、思惟，這個人就能獲得一切適意的快樂，在今生就能得到大樂金剛三昧（Samadhi，意為「禪定」）最上成就，又能得到一切如來（Tathagata，意為「佛」）金剛秘密最上成就，乃至諸大菩薩的法都能成就，也能圓滿證得這大樂金剛不空三昧的根本一切如來般若波羅蜜多法門。』這時，金剛手菩薩聽聞佛陀宣說這真理法門后，立即現出笑容，顯現大自在的相貌，擲出金剛杵（Vajra，意為「金剛」）如鉤召的姿勢安放在本心，隨即宣說了這大秘密最上成就大樂金剛不空三昧等一切儀軌，以及滅除各種障礙的方法、降伏各種魔法的方法、敬愛成就的方法、最上成就大秘密法。像這樣無自性的最上根本大教王，是一切法中最殊勝無比的大自在法。這時，金剛手菩薩又說偈頌道：『這大安樂天，是神聖的曼拏羅（Mandala，意為「壇城」），安住如同虛空，金剛寶常放光照耀，莊嚴清凈而無垢。四方與四門，具備四禰逾賀（Niyuta，意為「億」），尾提（Vidhi，意為「方法」）殊妙的相，諸天等都恭敬。微妙的寶物莊嚴，具備半月之相，金剛普照耀，懸掛著各種寶鈴，珠纓和明鏡，光芒照耀無窮無盡，各種美妙的花鬘，幢幡和傘蓋，大樂金剛等，諸菩薩都稱讚，這是諸佛的境界，金剛眾所居住的地方，號為摩尼勝寶（Mani，意為「寶珠」）。在這寶宮中，』

【English Translation】 English version 'All dharmas are also pure. The Buddhas possess true wisdom, have the wealth and joy of the saints, They are the masters of the three realms, firmly benefiting all beings.' At that time, after the World Honored One spoke this verse, he again told Vajrapani Bodhisattva: 'If a person, after hearing this supreme fundamental Prajnaparamita (Perfection of Wisdom) Dharma, can constantly recite, uphold, and contemplate it in the early morning, that person will obtain all pleasant happiness, and in this life will attain the supreme accomplishment of the Great Bliss Vajra Samadhi (meditative absorption), and will also obtain the supreme accomplishment of all Tathagata (Buddha) Vajra secrets, and even the dharmas of all great Bodhisattvas will be accomplished, and they will also fully realize this fundamental Prajnaparamita Dharma of the Great Bliss Vajra Unobstructed Samadhi of all Tathagatas.' At that time, Vajrapani Bodhisattva, having heard the Buddha speak this Dharma of truth, immediately showed a smile, manifested a great free and at-ease appearance, threw the Vajra (diamond scepter) like a hook summoning gesture and placed it in his heart, and then proclaimed all the rituals of this great secret supreme accomplishment of the Great Bliss Vajra Unobstructed Samadhi, as well as the methods for eliminating all obstacles, subduing all magic, achieving loving-kindness, and the supreme secret methods of accomplishment. Such a non-self-natured supreme fundamental great teaching king is the most supreme and incomparable great free and at-ease Dharma among all dharmas. At this time, Vajrapani Bodhisattva again spoke a verse: 'This great blissful heaven is the sacred Mandala (cosmic diagram), It abides like the void, the Vajra jewel constantly shines, It is adorned, pure, and without defilement. The four directions and four gates, Possess four Niyutas (hundred million), the wonderful aspects of Vidhi (method), The gods and others all respect it. Adorned with subtle treasures, Possessing the form of a half-moon, the Vajra shines everywhere, Hanging various precious bells, pearl tassels, and bright mirrors, The light shines endlessly, various wonderful flower garlands, Banners and canopies, the Great Bliss Vajra and others, All Bodhisattvas praise it, this is the realm of all Buddhas, The place where the Vajra assembly dwells, it is called the Mani (jewel) supreme treasure. In this treasure palace,'

大樂而安住，　薩埵性清凈，　　是金剛大樂，　即是普賢身，　　金剛手大主。　常住三摩地，　　決定金剛性，　如是眾方便，　　勤行菩薩道。　為利眾生故，　　號金剛薩埵，　亦名降魔主，　　亦名一切智。　是金剛贊拏，　　亦名金剛手，　亦名如來部，　　亦名金剛部，　蓮花及寶部，　　大樂羯磨部，　亦名諸解脫。　　了三時無礙，　亦號三有尊，　　亦為勝三世，　三界中最勝，　　一切處為最，　具聖財堅固，　　心所愿所行，　諸作皆如是。　　從初大菩薩，　施根本大樂，　　處妙蓮花上，　跏趺坐三昧，　　即現勇猛勢，　戲擲金剛杵，　　眾賢聖圍繞。　成就大樂故，　　清凈諸煩惱，　調伏有情界，　　一切法圓滿。　最上尊三昧，　　諸佛所護持，　印法清凈故，　　成金剛薩埵。　行諸大方便，　　大福所增長，　攝平等智印，　　最上大心明。　是為大福聚，　　阿阇梨所行，　亦復皆如是，　　所作諸成就，　決定皆獲得，　　最上大樂法。　金剛大秘密，　　堅固三昧法，　能成一切事，　　一切義亦然。　無初無後故，　　是名為根本，　如心之所欲，　　隨諸境界生，　皆受而不著，　　歸於勝

【現代漢語翻譯】現代漢語譯本安住于大樂之中，薩埵（菩薩）的本性清凈，這就是金剛大樂，即是普賢（菩薩名）的化身，金剛手（菩薩名）的大主宰。常住於三摩地（禪定），具有決定的金剛本性，像這樣運用各種方便法門，勤奮修行菩薩道。爲了利益眾生，被稱為金剛薩埵（菩薩名），也名為降魔主，也名為一切智（佛的智慧）。是金剛贊拏（菩薩名），也名為金剛手（菩薩名），也名為如來部（佛的部族），也名為金剛部（金剛乘的部族），蓮花部和寶部，大樂羯磨部（行動的部族），也名為諸解脫。了知過去、現在、未來三時無礙，也號稱三有尊（三界之尊），也為勝過三世（過去、現在、未來），在三界中最殊勝，在一切處都是最尊貴的，具備聖者的財富且堅固，心中所愿所行，所做的一切都如此。從最初的大菩薩開始，施予根本的大樂，安處於美妙的蓮花之上，以跏趺坐（禪坐姿勢）入三昧（禪定），即刻顯現勇猛的姿態，嬉戲地投擲金剛杵（法器），眾賢聖圍繞。因為成就大樂的緣故，清凈一切煩惱，調伏有情眾生界，一切法都圓滿。最上尊的三昧（禪定），諸佛所護持，因為印法清凈的緣故，成就金剛薩埵（菩薩名）。修行各種大方便法門，大福德所增長，攝持平等智的印記，最上大心光明。這是大福德的聚集，阿阇梨（導師）所修行的，也都是如此，所做的各種成就，必定都能獲得，最上大樂的法門。金剛大秘密，堅固的三昧法，能成就一切事情，一切意義也是如此。無始無終的緣故，這被稱為根本，如心中所希望的，隨著各種境界產生，都接受而不執著，歸於殊勝。

【English Translation】 English version Abiding in great bliss, The nature of Sattva (Bodhisattva) is pure, this is the great Vajra bliss, It is the embodiment of Samantabhadra (Bodhisattva), the great lord of Vajrapani (Bodhisattva). Constantly abiding in Samadhi (meditative absorption), possessing the determined Vajra nature, Thus employing various skillful means, diligently practicing the Bodhisattva path. For the benefit of sentient beings, he is called Vajrasattva (Bodhisattva), Also named the Lord of Subduing Demons, also named Omniscient (Buddha's wisdom). He is Vajrachanda (Bodhisattva), also named Vajrapani (Bodhisattva), Also named the Tathagata family (Buddha's lineage), also named the Vajra family (Vajrayana lineage), The Lotus family and the Jewel family, the great bliss Karma family (action lineage), Also named all liberations. Knowing the three times of past, present, and future without obstruction, Also called the Lord of the Three Realms, also surpassing the three times (past, present, future), Most supreme in the three realms, most honored in all places, Possessing the wealth of the saints and being firm, what the heart desires and acts upon, All actions are like this. From the very first great Bodhisattva, Bestowing the fundamental great bliss, dwelling upon a wonderful lotus, Sitting in Samadhi (meditative absorption) in the lotus position, immediately manifesting a courageous posture, Playfully throwing the Vajra (ritual implement), surrounded by all the sages. Because of achieving great bliss, purifying all afflictions, Subduing the realm of sentient beings, all dharmas are perfected. The most supreme Samadhi (meditative absorption), protected by all Buddhas, Because the Dharma seal is pure, Vajrasattva (Bodhisattva) is achieved. Practicing various great skillful means, increased by great merit, Holding the seal of equal wisdom, the most supreme great heart is bright. This is the gathering of great merit, what the Acharya (teacher) practices, And it is all like this, all the achievements made, Certainly all can be obtained, the most supreme great bliss Dharma. The great Vajra secret, the firm Samadhi Dharma, Can accomplish all things, all meanings are also like this. Because there is no beginning and no end, this is called the root, As the heart desires, arising with all realms, Accepting all without attachment, returning to the supreme.

義智，　即諸佛境界，　　圓融法性故。」

爾時金剛手菩薩說是頌已，即說自心明，曰：

「吽(引)」

說此心明時，所有一切諸佛及諸菩薩摩訶薩、諸明王等，于剎那時皆悉雲集，遍滿三界俱發聲言：「金剛手菩薩！云何世間得成就法？」是時金剛手菩薩即說明，曰：

「嚩日啰(二合)特哩(二合)俱(一句)

「此即世間得自成就，善能成壞一切事業。」說此明已又說頌曰：

「離欲調世間，　　未為清凈法。　云何清凈法？　　謂大欲大樂。」　是時諸如來，　　及諸明王等，　聞菩薩語已，　　俱發聲告言：「汝善設方便，　　菩提心為主，　是究竟清凈，　　真調伏之法。　菩薩無數劫，　　常處輪迴中，　為利益眾生，　　令證寂靜地。　若起諸分別，　　菩提是三有。　菩薩饒益故，　　說金剛大樂，　盡法界邊際，　　是大曼拏羅，　初后而相應，　　以金剛三昧，　依法作成就。　　由是諸如來，　求成於大樂，　　諸欲清凈故，　勸請金剛手，　　說大欲大樂，　此大心明王，　　能成大妙樂。」　於是金剛手，　　復白諸如來：「我今說大樂，　　金剛曼拏羅。　阿阇梨先須，　　受三種三昧，　然結金剛

【現代漢語翻譯】現代漢語譯本『義智』，即是諸佛的境界，因為它圓融貫通了法性。這時，金剛手菩薩說完這首偈頌后，隨即說出自己的心咒，說：『吽(引)』當說出這個心咒時，所有一切諸佛以及諸菩薩摩訶薩、諸明王等，在剎那間都聚集而來，遍滿三界，一同發聲說：『金剛手菩薩！世間如何才能成就佛法？』這時，金剛手菩薩隨即開示說：『嚩日啰(二合)特哩(二合)俱(一句)』『這就是世間獲得自我成就的方法，能夠善巧地成就或破壞一切事業。』說完這個咒語后，又說偈頌道：『遠離慾望來調伏世間，並非是清凈的佛法。什麼是清凈的佛法呢？就是大欲和大樂。』這時，諸如來以及諸明王等，聽了菩薩的話后，一同發聲說道：『你善於設立方便法門，以菩提心為主導，這才是究竟的清凈，是真正的調伏之法。菩薩在無數劫中，常常處於輪迴之中，爲了利益眾生，令他們證得寂靜的境界。如果生起種種分別念，就會認為菩提是三有（欲界、色界、無色界）。菩薩爲了饒益眾生，所以宣說金剛大樂，它的範圍遍及整個法界，是一個大曼拏羅（壇城），從開始到最後都相互相應，以金剛三昧（禪定），依法修行就能成就。因此，諸如來，爲了成就大樂，因為諸欲清凈的緣故，勸請金剛手菩薩，宣說大欲和大樂，這個大心明王，能夠成就大妙樂。』於是，金剛手菩薩，又對諸如來說：『我現在要宣說大樂，金剛曼拏羅（金剛壇城）。阿阇梨（導師）首先必須，接受三種三昧（禪定），然後結金剛

【English Translation】 English version 'The wisdom of meaning' is the realm of all Buddhas, because it is the perfect fusion of the nature of Dharma. Then, after Vajrapani Bodhisattva finished reciting this verse, he immediately spoke his own heart mantra, saying: 'Hum (prolonged)' When this heart mantra was spoken, all the Buddhas, Bodhisattva Mahasattvas, and Vidyarajas (Wisdom Kings), all gathered in an instant, filling the three realms, and together they said: 'Vajrapani Bodhisattva! How can the world achieve the Dharma?' At this time, Vajrapani Bodhisattva immediately explained, saying: 'Vajra (two combined) tri (two combined) ku (one sentence)' 'This is how the world achieves self-realization, skillfully accomplishing or destroying all endeavors.' After saying this mantra, he also spoke a verse: 'To subdue the world by abandoning desires, is not the pure Dharma. What is the pure Dharma? It is great desire and great bliss.' At this time, all the Tathagatas and Vidyarajas, after hearing the Bodhisattva's words, together proclaimed: 'You are skilled in establishing expedient methods, with Bodhicitta (the mind of enlightenment) as the main guide, this is the ultimate purity, the true method of subduing. Bodhisattvas, in countless kalpas (eons), are always in the cycle of rebirth, for the benefit of sentient beings, to lead them to attain the state of tranquility. If one gives rise to various discriminating thoughts, one will think that Bodhi is the three realms of existence (desire realm, form realm, formless realm). Bodhisattvas, for the benefit of sentient beings, therefore proclaim the great bliss of Vajra, Its scope extends throughout the entire Dharma realm, it is a great Mandala (sacred circle), From beginning to end, they correspond to each other, with Vajra Samadhi (meditative concentration), By practicing according to the Dharma, one can achieve it. Therefore, all the Tathagatas, In order to achieve great bliss, because all desires are purified, They urge Vajrapani Bodhisattva to proclaim great desire and great bliss, This great heart Vidyaraja, is able to achieve great wonderful bliss.' Then, Vajrapani Bodhisattva, again said to all the Tathagatas: 'I will now proclaim the great bliss, the Vajra Mandala (Vajra sacred circle). The Acharya (teacher) must first, receive the three Samadhis (meditative concentrations), Then form the Vajra

印，　　持金剛鈴杵，　入其三摩地，　　安想曼拏羅。　三種三昧印，　　當用作成就，　一切成就中，　　最勝成就法。　當振金剛鈴，　　警發諸賢聖，　設或於儀軌，　　誤有所違缺，　不生諸過咎，　　皆悉得圓滿。　作是曼拏羅，　　依法得成就，　以香花伎樂，　　隨意而供養。　此最上根本，　　遍無量無邊，　無上無與等，　　盡諸虛空界。　悉化微妙字，　　前後際究竟，　諸佛所出生，　　不增亦不減，　一切平等故，　　無中亦無邊，　離相如虛空，　　離中邊相已，　是為作成就，　　建想曼拏羅。　盡法界為量，　　法線作絣界，　內生眾色蓮，　　四方與四門，　寶莊四樓閣，　　具四禰逾賀，　尾提殊妙相。　　四隅並四門，　四禰逾賀側，　　安置半月相，　及安種種寶。　　四方表四智，　四門四念處，　　樓閣四禪定，　尾提為定門，　　金剛柱總持，　所有眾寶飾，　　表圓滿諸愿。　羯磨杵表示，　　諸佛之律儀，　寶鈴幢幡蓋，　　為諸妙法藏。　明鏡大圓智，　　妙花七覺支，　珠瓔及花鬘，　　是成就心明。　如是表諸法，　　大樂曼拏羅，　依法而建立，　　最上解脫門，　根本無性法，　　

【現代漢語翻譯】現代漢語譯本手結印契，持金剛鈴（vajra bell）和金剛杵（vajra），進入其三摩地（samadhi，禪定），安住于觀想曼拏羅（mandala，壇城）。這三種三昧（samadhi，禪定）印，應當用來成就，在一切成就法中，是最殊勝的成就法。應當振動金剛鈴，警醒啓發諸位賢聖，即使在儀軌中，有任何錯誤或缺失，也不會產生任何過失，都能夠得到圓滿。製作這樣的曼拏羅，依法修行就能得到成就，用香、花、伎樂，隨意進行供養。這是最根本、最殊勝的，遍及無量無邊，無上無與倫比，窮盡所有虛空界。都化為微妙的文字，前後際都究竟圓滿，是諸佛所出生，不增也不減，因為一切平等，無中也無邊際，離一切相如虛空，離開中邊之相后，這就是爲了成就而建立觀想的曼拏羅。以盡法界為量，用法線作為邊界，內部生出各種顏色的蓮花，四方和四門，用寶物裝飾的四座樓閣，具備四種禰逾賀（Niyoga，使者），尾提（Vidhi，方法）殊妙的形象。四角和四門，在四禰逾賀的側面，安置半月形，以及安置各種寶物。四方代表四智（four wisdoms），四門代表四念處（four foundations of mindfulness），樓閣代表四禪定（four dhyanas），尾提是禪定的門，金剛柱是總持（dharani，總攝憶持），所有各種寶物裝飾，代表圓滿一切願望。羯磨杵（karma-vajra）表示諸佛的律儀，寶鈴、寶幢、幡蓋，是諸妙法的寶藏。明鏡代表大圓鏡智（Adarsha-jnana），妙花代表七覺支（seven factors of enlightenment），珠瓔和花鬘，是成就心明的象徵。這樣表示諸法，大樂曼拏羅，依法建立，是最上的解脫之門，是根本無自性的法。

【English Translation】 English version Holding the mudra, holding the vajra bell and vajra, Enter into its samadhi, settle in the visualization of the mandala. These three samadhi mudras should be used for accomplishment, Among all accomplishments, it is the most supreme method of accomplishment. One should shake the vajra bell, to awaken and inspire all the sages and saints, Even if there are any errors or omissions in the ritual, No faults will arise, and all will be perfected. Creating such a mandala, one can achieve accomplishment by practicing according to the Dharma, Offerings can be made with incense, flowers, and music, as one wishes. This is the most fundamental and supreme, pervading immeasurable and boundless realms, Unsurpassed and incomparable, exhausting all the realms of empty space. All are transformed into subtle characters, the beginning and end are both ultimately complete, Born from all Buddhas, neither increasing nor decreasing, Because all is equal, there is neither middle nor edge, Free from all forms like empty space, after leaving the forms of middle and edge, This is the visualized mandala established for the sake of accomplishment. Taking the entire Dharma realm as the measure, using Dharma lines as boundaries, Inside, various colored lotuses arise, with four directions and four gates, Four pavilions adorned with treasures, possessing four Niyogas (messengers), The Vidhi (method) with wonderful appearances. Four corners and four gates, On the sides of the four Niyogas, place half-moon shapes, And place various treasures. The four directions represent the four wisdoms, The four gates represent the four foundations of mindfulness, the pavilions represent the four dhyanas, The Vidhi is the gate of dhyana, the vajra pillar is the dharani (total retention), All the various treasure decorations represent the fulfillment of all wishes. The karma-vajra represents the precepts of all Buddhas, The treasure bell, treasure banner, and canopy are the treasures of all wonderful Dharmas. The bright mirror represents the Great Perfect Mirror Wisdom (Adarsha-jnana), the wonderful flowers represent the seven factors of enlightenment, The pearl necklaces and flower garlands are symbols of the clarity of the accomplished mind. Thus representing all Dharmas, the Great Bliss Mandala, Established according to the Dharma, is the supreme gate of liberation, It is the Dharma of fundamental non-self-nature.

一切處平等。　復外曼拏羅，　　內分八尊位，　表其八解脫，　　發起菩提心，　轉此最勝輪，　　善施諸成就。　法線絣界道，　　想畫金剛輪，　眾色蓮花中，　　安想金剛手，　或安本心明，　　或置本幖幟，　或安諸寶像，　　雕鏤或畫像，　五色光晃耀。　　如是安布已，　即時阿阇梨，　　潔凈莊嚴身，　入于曼拏羅，　　而結跏趺坐。　手執金剛杵，　　現大高猛勢，　然以本心明，　　安置金剛手。　而彼心明曰：

「『唵(引)穌啰多薩怛鑁(三合)(一句)』

「復以四菩薩，　　圍繞金剛手：　前大樂菩薩，　　身遍深紅色，　持金剛器仗；　　金剛手之右，　枳哩枳羅尊，　　二手結智印；　金剛手之後，　　安念金剛尊，　手持摩竭幢；　　金剛手之左，　安欲自在尊，　　手作金剛拳。　如是四菩薩，　　以心明安置，　而彼心明曰：

「『𠺁嚩日啰(二合)嚩日啰(二合)涅哩(二合)瑟致(二合)(一句)娑(引)野計(引)末吒(二句)』

「『吽(引)嚩日啰(二合)枳里枳里(引)吽(引)(一句)』

「『鑁嚩日哩(二合)尼三摩(二合)啰啰吒(半音)(一句)呼(引)嚩日啰(二合)哥(引

【現代漢語翻譯】現代漢語譯本一切處平等。再次，在外曼拏羅（mandala，壇城）中，內部劃分爲八個尊位，象徵著八種解脫，發起菩提心，轉動這最殊勝的法輪，善巧地施予各種成就。用線標定界限，觀想繪製金剛輪，在各種顏色的蓮花中，安放觀想金剛手（Vajrapani），或者安放本尊的心咒，或者放置本尊的標誌，或者安放各種寶像，雕刻或繪畫，五色光芒閃耀。如此安置完畢后，此時阿阇梨（acarya，導師）潔凈莊嚴自身，進入曼拏羅（mandala，壇城），結跏趺坐。手持金剛杵（vajra），展現大而強猛的氣勢，然後用本尊的心咒，安放金剛手（Vajrapani）。而彼心咒曰：『唵(om) 穌啰多薩怛鑁(sura tasatvam)』『又以四位菩薩，圍繞金剛手（Vajrapani）：前面是大樂菩薩（Mahasukha Bodhisattva），身色遍佈深紅色，手持金剛器仗；在金剛手（Vajrapani）的右邊，是枳哩枳羅尊（Kilikila），雙手結智印；在金剛手（Vajrapani）的後面，安放念金剛尊（Smrti Vajra），手持摩竭幢；在金剛手（Vajrapani）的左邊，安放欲自在尊（Kama-isvara），手作金剛拳。如此四位菩薩，用心咒安置，而彼心咒曰：『𠺁嚩日啰(vajra) 嚩日啰(vajra) 涅哩(dhr)瑟致(sti) 娑(sa)野計(ye)末吒(mata)』『吽(hum) 嚩日啰(vajra) 枳里枳里(kilikili) 吽(hum)』『鑁(vam) 嚩日哩(vajri) 尼三摩(sam)啰啰吒(rata) 呼(hu) 嚩日啰(vajra) 哥(ka)』

【English Translation】 English version Equality in all places. Again, in the outer mandala, the inner part is divided into eight positions, Symbolizing the eight liberations, arousing the Bodhi mind, Turning this most supreme wheel of Dharma, skillfully bestowing all kinds of accomplishments. Use lines to mark the boundaries, visualize drawing the Vajra wheel, In the lotus flowers of various colors, place the visualization of Vajrapani, Or place the mantra of the main deity, or place the symbol of the main deity, Or place various precious images, carved or painted, The five-colored light shines brightly. After arranging in this way, At this time, the acarya, having purified and adorned himself, Enters the mandala, and sits in the lotus position. Holding the vajra in his hand, displaying a great and fierce momentum, Then, using the mantra of the main deity, places Vajrapani. And that mantra is: 'Om sura tasatvam' Again, with four Bodhisattvas, surrounding Vajrapani: In front is Mahasukha Bodhisattva, his body color is deep red, Holding the Vajra weapon; on the right of Vajrapani, Is Kilikila, with both hands forming the wisdom mudra; Behind Vajrapani, place Smrti Vajra, Holding the Makara banner; on the left of Vajrapani, Place Kama-isvara, with his hand making the Vajra fist. Thus, the four Bodhisattvas, are placed with mantras, And their mantras are: 'Vajra Vajra dhrsti saye mata' 'Hum Vajra Kilikili Hum' 'Vam Vajri ni samara rata hu Vajra ka'

)彌說哩(引)怛囕(二合、引)(一句)』

「於四隅安置，　　四供養菩薩：　妙樂與大樂，　　佛眼及吉祥。　手持四供養，　　謂：香、花、燈、涂。　如是四菩薩，　　以心明安置，　而彼心明曰：

「『呬(引)嚩日啰(二合)啰底(一句)』

「『摩賀(引)啰多嚩日哩(二合)呼(引)(一句)』

「『唵(引)嚩日啰(二合)路(引)左你(一句)』

「『摩賀(引)室哩(二合、引)嚩日哩(二合)系(引)(一句)』

「外四隅復安，　　戲鬘及歌舞，　如是四菩薩，　　以心明安置，　而彼心明曰：

「『系(引)啰底(一句)嚩日啰(二合)尾邏(引)洗你怛啰(二合)吒(半音)(二句)』

「『系(引)啰底(一句)嚩日啰(二合)賀(引)細(引)郝郝(二句)』

「『系(引)啰底(一句)嚩日啰(二合)擬(引)帝(引)帝(引)帝(引)(二句)』

「『系(引)啰底(一句)嚩日啰(二合)你哩(二合)帝(引)吠(引)波吠(引)波(二句)』

「四門安四尊，　　謂：鉤、索、鎖、鈴，　如是四菩薩，　　以心明安置，　而彼心明曰：

「『嚩日朗(二合、引)酤室𠺁(一句)』

【現代漢語翻譯】現代漢語譯本『彌說哩(引)怛囕(二合、引)』（一句）

『在四個角落安置，四位供養菩薩：妙樂（Rati）與大樂（Maharati），佛眼（Locani）及吉祥（Sri）。手持四種供養，即：香、花、燈、涂。』『這四位菩薩，用心咒安置，而他們的心咒是：』

『「呬(引)嚩日啰(二合)啰底(一句)」』

『「摩賀(引)啰多嚩日哩(二合)呼(引)(一句)」』

『「唵(引)嚩日啰(二合)路(引)左你(一句)」』

『「摩賀(引)室哩(二合、引)嚩日哩(二合)系(引)(一句)」』

『在外四角再安置，嬉戲（Lasya）、花鬘（Mala）、歌（Gita）舞（Nritya），這四位菩薩，用心咒安置，而他們的心咒是：』

『「系(引)啰底(一句)嚩日啰(二合)尾邏(引)洗你怛啰(二合)吒(半音)(二句)」』

『「系(引)啰底(一句)嚩日啰(二合)賀(引)細(引)郝郝(二句)」』

『「系(引)啰底(一句)嚩日啰(二合)擬(引)帝(引)帝(引)帝(引)(二句)」』

『「系(引)啰底(一句)嚩日啰(二合)你哩(二合)帝(引)吠(引)波吠(引)波(二句)」』

『在四門安置四尊，即：鉤（Ankusa）、索（Pasa）、鎖（Sphota）、鈴（Ghanta），這四位菩薩，用心咒安置，而他們的心咒是：』

『「嚩日朗(二合、引)酤室𠺁(一句)」』

【English Translation】 English version 'Mi shuo li (yin) da lan (er he, yin)' (one sentence)

'Place in the four corners, four offering Bodhisattvas: Rati (Delight) and Maharati (Great Delight), Locani (Buddha Eye) and Sri (Auspiciousness). Holding four offerings, namely: incense, flowers, lamps, and unguents.' 'These four Bodhisattvas, are placed with heart mantras, and their heart mantras are:'

'「Hī(yin) vajra(two combined) rati(one sentence)」'

'「Mahā(yin) rati vajri(two combined) hū(yin)(one sentence)」'

'「Oṃ(yin) vajra(two combined) locani(one sentence)」'

'「Mahā(yin) śrī(two combined, yin) vajri(two combined) hī(yin)(one sentence)」'

'In the outer four corners, place again, Lasya (Play), Mala (Garland), Gita (Song), and Nritya (Dance), these four Bodhisattvas, are placed with heart mantras, and their heart mantras are:'

'「Hī(yin) rati(one sentence) vajra(two combined) vilā(yin)sini tra(two combined) ṭa(half sound)(two sentences)」'

'「Hī(yin) rati(one sentence) vajra(two combined) hā(yin)si(yin) hāh hāh(two sentences)」'

'「Hī(yin) rati(one sentence) vajra(two combined) gī(yin)te(yin) te(yin) te(yin)(two sentences)」'

'「Hī(yin) rati(one sentence) vajra(two combined) nṛ(two combined)te(yin) ve(yin) pa ve(yin) pa(two sentences)」'

'In the four gates, place four deities, namely: Ankusa (Hook), Pasa (Noose), Sphota (Lock), and Ghanta (Bell), these four Bodhisattvas, are placed with heart mantras, and their heart mantras are:'

'「Vajraṃ(two combined, yin) kuśa(one sentence)」'

「『嚩日啰(二合)播(引)尸(引)吽(引)(一句)』

「『嚩日啰(二合)商葛梨(引)鑁(引)(一句)』

「『嚩日啰(二合)健致(引)呼(引)(一句)』

「如是最上尊，　　依法而現前，　由是金剛眾，　　獲大成就法。

「如是安布賢聖位已，然後阿阇梨入曼拏羅，依法以明召請金剛部諸賢聖眾，召請明曰：

「『𠺁吽(引)鑁(引)呼(引)缽啰(二合)嚩哩多(二合)煬(一句)』

「召請賢聖已，復以大明請召本尊，明曰：

「『吽(引)摩賀(引)穌珂嚩日啰(二合)薩埵(引)野(引)呬(引)尸竭啰(二合)(一句)　摩賀(引)穌珂嚩日啰(二合)阿目伽三摩野(二句)　摩耨播(引)攞野(三句)　缽啰(二合)沒[亭*也]缽啰(二合)沒亭*也　穌啰多薩怛鑁(三合)(五句)　阿耨啰訖都(二合、引)彌(引)婆嚩(六句)　穌都輸(引)彌(引)婆嚩(七句)　穌補輸(引)彌(引)婆嚩(八句)　那那(引)你禰達那薩埵(九句)　薩哩嚩(二合)悉提彌(引)缽啰(二合)野蹉莎(十句)　薩埵摩(引)訖哩(二合)設缽啰(二合)吠(引)舍(十一句)　三摩曳哩嚩(二合)特嚩(二合、引)嚩尸(

【現代漢語翻譯】現代漢語譯本『瓦日啰（二合）播（引）尸（引）吽（引）（一句）』『瓦日啰（二合）商葛梨（引）鑁（引）（一句）』『瓦日啰（二合）健致（引）呼（引）（一句）』『如是最上尊，依法而現前，由是金剛眾，獲大成就法。』如是安布賢聖位已，然後阿阇梨（Acharya，導師）入曼拏羅（Mandala，壇城），依法以明召請金剛部諸賢聖眾，召請明曰：『𠺁吽（引）鑁（引）呼（引）缽啰（二合）嚩哩多（二合）煬（一句）』召請賢聖已，復以大明請召本尊，明曰：『吽（引）摩賀（引）穌珂瓦日啰（二合）薩埵（引）野（引）呬（引）尸竭啰（二合）（一句）摩賀（引）穌珂瓦日啰（二合）阿目伽三摩野（二句）摩耨播（引）攞野（三句）缽啰（二合）沒[亭也]缽啰（二合）沒[亭也]（四句）穌啰多薩怛鑁（三合）（五句）阿耨啰訖都（二合、引）彌（引）婆嚩（六句）穌都輸（引）彌（引）婆嚩（七句）穌補輸（引）彌（引）婆嚩（八句）那那（引）你禰達那薩埵（九句）薩哩嚩（二合）悉提彌（引）缽啰（二合）野蹉莎（十句）薩埵摩（引）訖哩（二合）設缽啰（二合）吠（引）舍（十一句）三摩曳哩嚩（二合）特嚩（二合、引）嚩尸（十二句）』

【English Translation】 English version 'Vajra(two combined) pa(long) shi(long) hum(long) (one sentence)' 'Vajra(two combined) shang-ga-li(long) vam(long) (one sentence)' 'Vajra(two combined) jian-zhi(long) hu(long) (one sentence)' 'Such is the most supreme one, appearing in accordance with the Dharma, thereby the Vajra assembly obtains the great accomplishment Dharma.' Having thus established the positions of the sages and saints, then the Acharya (teacher) enters the Mandala (sacred circle), and according to the Dharma, with mantras, invites all the sages and saints of the Vajra family. The invitation mantra is: 'Ah hum(long) vam(long) hu(long) pra(two combined) va-ri-ta(two combined) yam (one sentence)' Having invited the sages and saints, again with a great mantra, invites the principal deity. The mantra is: 'Hum(long) maha(long) sukha vajra(two combined) sattva(long) ya(long) hi(long) shi-gra(two combined) (one sentence) maha(long) sukha vajra(two combined) amogha samaya (two sentences) ma-nu-pa(long) la-ya (three sentences) pra(two combined) budh[tingya] pra(two combined) budh[tingya] (four sentences) su-ra-ta sat-tvam(three combined) (five sentences) a-nu-ra-k-tu(two combined, long) mi(long) bhava (six sentences) su-du-shu(long) mi(long) bhava (seven sentences) su-pu-shu(long) mi(long) bhava (eight sentences) na-na(long) ni-dhi-da-na sattva (nine sentences) sarva(two combined) siddhi mi(long) pra(two combined) ya-cha soha (ten sentences) sattva ma(long) kri(two combined) sha pra(two combined) ve(long) sha (eleven sentences) samaye ri-va(two combined) tva(two combined, long) va-shi (twelve sentences)'

引)葛嚕彌(十二句)　壹昧哩母(二合)捺啰(二合)缽乃(十三句)　𠺁吽(引)鑁(引)呼(引)(十四句)』

「此大明召請本尊降曼拏羅已，是時本尊即施歡喜，而現祥瑞及希有事。金剛阿阇梨先獻閼伽凈水，後作金剛合掌獻眾妙花。復以寶鈴及紅色幢幡。如是獻已，置於四隅。又復依法獻五閼伽瓶，盛五寶、五藥、五穀，插妙花果，以明加持香水充滿，其瓶獻已即置四隅，唯以一瓶置本尊前。說此加持香水大樂金剛不空三昧明曰：

「『唵(引)摩賀(引)穌珂嚩日啰(一句)(二合)阿目伽三摩逾(引)捺哥(二句)悉[亭*也]毗詵嗟(三句)薩哩嚩(二合)穌珂騷摩那寫嗚咄播(二合、引)捺野(四句)酤嚕酤嚕(五句)𠺁吽(引)鑁(引)呼(引)阿(引)(六句)』

「以此大明，加持所獻閼伽瓶香水二十一遍。若阿阇梨以此閼伽香水灌自頂者，即得清凈一切苦；若用灑凈或飲用者，即得增長一切快樂。設復有人未成就阿阇梨法者，得入此曼拏羅已，自然獲具金剛阿阇梨法。」

復說阿阇梨入曼拏羅，頌曰：

「複次阿阇梨，　　出於曼拏羅，　沐浴而潔凈，　　著于新凈衣，　以眾寶嚴身，　　依法持妙花，　復入曼拏羅，　　獻種種供養。　若或阿阇

【現代漢語翻譯】現代漢語譯本『葛嚕彌』（Grumi，十二句）『壹昧哩母』（Emeili Mu，二合）『捺啰缽乃』（Naluo Banai，十三句）『𠺁吽鑁呼』（Hum Ban Hu，引）（十四句）。此大明咒召請本尊降臨曼拏羅（Mandala，壇城）后，此時本尊即會施予歡喜，並顯現祥瑞和稀有之事。金剛阿阇梨（Vajra Acarya，金剛上師）先獻上閼伽（Argha，凈水），之後雙手合掌獻上各種美妙的花朵。再以寶鈴和紅色幢幡獻上。如此獻供后，將它們放置在四角。又依法獻上五個閼伽瓶，瓶中盛放五寶、五藥、五穀，並插上美妙的花果，以真言加持香水使其充滿，獻上這些瓶子后，將它們放置在四角，只留一瓶放在本尊面前。唸誦此加持香水的大樂金剛不空三昧明咒：『唵（Om，引）摩賀（Maha，引）穌珂（Sukha）嚩日啰（Vajra，二合）（一句）阿目伽（Amogha）三摩逾（Samayoga，引）捺哥（Naka，二句）悉[亭*也]（Siddhya）毗詵嗟（Abhishinca，三句）薩哩嚩（Sarva，二合）穌珂（Sukha）騷摩那寫（Saumanasya）嗚咄播（Utpada，二合、引）捺野（Naya，四句）酤嚕酤嚕（Kuru Kuru，五句）𠺁吽（Hum，引）鑁（Vam，引）呼（Hum，引）阿（Ah，引）（六句）。』以此大明咒，加持所獻閼伽瓶中的香水二十一遍。如果阿阇梨用此閼伽香水灌頂，就能清凈一切痛苦；如果用來灑凈或飲用，就能增長一切快樂。如果有人尚未成就阿阇梨的資格，但進入此曼拏羅后，自然就能獲得金剛阿阇梨的資格。接著說阿阇梨進入曼拏羅的偈頌：『其次阿阇梨，出於曼拏羅，沐浴而潔凈，著于新凈衣，以眾寶嚴身，依法持妙花，復入曼拏羅，獻種種供養。若或阿阇梨』

【English Translation】 English version 'Grumi' (twelve phrases), 'Emeili Mu' (two combined), 'Naluo Banai' (thirteen phrases), 'Hum Ban Hu' (fourteen phrases). After this great mantra summons the principal deity to descend into the Mandala, the deity will then bestow joy and manifest auspicious and rare events. The Vajra Acarya (Vajra Master) first offers Argha (pure water), then joins their palms to offer various beautiful flowers. Next, they offer a treasure bell and a red banner. After making these offerings, they place them in the four corners. They also offer five Argha vases according to the Dharma, filling them with five treasures, five medicines, and five grains, and adorning them with beautiful flowers and fruits. They empower the fragrant water with mantras, and after offering these vases, they place them in the four corners, leaving only one vase in front of the principal deity. They recite this mantra of the Great Bliss Vajra Unobstructed Samadhi to empower the fragrant water: 'Om Maha Sukha Vajra (one phrase), Amogha Samayoga Naka (two phrases), Siddhya Abhishinca (three phrases), Sarva Sukha Saumanasya Utpada Naya (four phrases), Kuru Kuru (five phrases), Hum Vam Hum Ah (six phrases).' With this great mantra, empower the fragrant water in the offered Argha vases twenty-one times. If the Acarya uses this Argha fragrant water to anoint their head, they will purify all suffering; if it is used for sprinkling or drinking, it will increase all happiness. If someone has not yet attained the qualifications of an Acarya, but enters this Mandala, they will naturally obtain the qualifications of a Vajra Acarya. Next, the verse for the Acarya entering the Mandala is spoken: 'Next, the Acarya, exits the Mandala, bathes and purifies themselves, puts on new and clean clothes, adorns their body with various treasures, holds beautiful flowers according to the Dharma, re-enters the Mandala, and offers various offerings. If the Acarya'

梨，　　入曼拏羅時，　迷誤不審知，　　懈怠及忘失，　驀越金剛界，　　名破於三昧。　是故須至心，　　專注于等引，　此大曼拏羅，　　倍復加精進。　何謂破三昧？　　為此金剛界，　皆是諸佛印，　　違越于境界，　是墮諸佛法。　　如是了知已，　方入曼拏羅，　　依法而供養。　旋繞禮敬已，　　復還於本座，　即以妙伽陀，　　至誠伸讚歎。　讚歎伽陀曰：『大欲大樂法，　　金剛妙聖財，　大智事業主，　　愿成金剛手。』

「阿阇梨以此伽陀伸讚歎已，散花禮敬。復以金剛手菩薩根本百八名贊，而稱歎曰：

「『波啰摩(引)[寧也]摩賀(引)薩埵(一句)　摩賀(引)啰多摩賀(引)啰底(二句)　三滿多跋捺啰(二合)薩哩嚩(二合、引)怛摩(二合、引)(三句)　嚩日啰(二合)誐哩嚩(二合、引)缽帝缽帝(四句)　唧多薩埵薩摩[亭也]屹啰也(三合)(五句)　嚩日啰(二合)嚩日啰(二合)摩賀馱啰(六句)　三滿多跋捺啰(二合)左哩野(二合、引)屹啰野(三合)(七句)　摩(引)啰摩(引)啰缽啰(二合)摩哩捺(二合)哥(八句)　薩哩嚩(二合)冒地摩賀(引)沒馱(九句)　沒馱(引)屹啰(二合)惹納摩(二

【現代漢語翻譯】現代漢語譯本進入曼荼羅（mandala，壇城）時，如果迷惑不清楚，懈怠或遺忘，冒犯了金剛界（vajradhatu，金剛界）的儀軌，就叫做破三昧（samadhi，三昧）。因此必須至誠專一，專注于等引（samapatti，等至），對於這大曼荼羅，更要加倍精進。什麼叫做破三昧呢？因為這金剛界，都是諸佛的印記，違背了這些境界，就是墮落了諸佛的法。像這樣瞭解之後，才可進入曼荼羅，依法進行供養。繞行禮敬之後，回到自己的座位，用美妙的偈頌，至誠地讚歎。讚歎的偈頌說：『大欲大樂之法，金剛殊勝的聖財，大智慧事業的主宰，愿成就金剛手（Vajrapani，金剛手）。』阿阇梨（acarya，導師）用這偈頌讚嘆后，散花禮敬。再用金剛手菩薩的根本一百零八名贊，稱歎說：『波啰摩（引）[寧也]摩賀（引）薩埵（一句）摩賀（引）啰多摩賀（引）啰底（二句）三滿多跋捺啰（二合）薩哩嚩（二合、引）怛摩（二合、引）（三句）嚩日啰（二合）誐哩嚩（二合、引）缽帝缽帝（四句）唧多薩埵薩摩[亭也]屹啰也（三合）（五句）嚩日啰（二合）嚩日啰（二合）摩賀馱啰（六句）三滿多跋捺啰（二合）左哩野（二合、引）屹啰野（三合）（七句）摩（引）啰摩（引）啰缽啰（二合）摩哩捺（二合）哥（八句）薩哩嚩（二合）冒地摩賀（引）沒馱（九句）沒馱（引）屹啰（二合）惹納摩（二合）』

【English Translation】 English version When entering the mandala (mandala), If one is confused and unclear, negligent or forgetful, Offending the vajradhatu (vajradhatu) precepts, it is called breaking samadhi (samadhi). Therefore, one must be sincere and focused, concentrating on samapatti (samapatti), For this great mandala, one must be even more diligent. What is meant by breaking samadhi? Because this vajradhatu, are all the seals of the Buddhas, Violating these realms, is falling away from the Buddhas' Dharma. Having understood this, one may enter the mandala, And make offerings according to the Dharma. After circumambulating and paying respects, return to one's seat, And with beautiful verses, sincerely offer praise. The verses of praise say: 'The Dharma of great desire and great joy, the vajra's (vajra) supreme sacred treasure, The master of great wisdom and activity, may I become Vajrapani (Vajrapani).' The acarya (acarya) having praised with these verses, scatters flowers and pays respects. Then, using the fundamental 108 names of Vajrapani Bodhisattva, he praises, saying: 'Paramah (a) [niya] mahah (a) sattva (one phrase) mahah (a) rata mahah (a) rati (two phrases) samanta bhadra (two combined) sarva (two combined, a) atma (two combined, a) (three phrases) vajra (two combined) garva (two combined, a) pati pati (four phrases) citta sattva sama [tingya] graha ya (three combined) (five phrases) vajra (two combined) vajra (two combined) maha dhara (six phrases) samanta bhadra (two combined) carya (two combined, a) graha ya (three combined) (seven phrases) ma (a) ra ma (a) ra pra (two combined) marid (two combined) ka (eight phrases) sarva (two combined) bodhi maha (a) buddha (nine phrases) buddha (a) gra (two combined) janma (two combined)'

合)惹(十句)　嚩日啰(二合)吽哥(引)啰吽哥(引)啰(十一句)　路吉說啰摩尼缽啰(二合)捺(十二句)　摩賀(引)啰(引)誐摩賀(引)騷契(十三句)　哥(引)摩目叉摩賀(引)馱那(十四句)　帝哩(二合)哥(引)羅帝哩(二合)跋嚩廝爹啰(三合)屹啰野(三合)(十五句)　廝怛哩(三合)路哥(引)屹啰野(三合)廝怛哩(三合)馱(引)睹哥(十六句)　塞他(二合、引)嚩啰缽啰(二合)跋鑁咩葛怛(二合)(十七句)　蘇速叉摩(二合)廝吐(二合)羅薩散拶野(十八句)　穰誐摩缽啰(二合)嚩啰缽啰(二合、引)補姤(二合)(十九句)　跋嚩散娑(引)啰戍馱哥(二十句)　阿那(引)禰你馱那(引)[寧*也]多(二十一句)　干(引)多缽啰(二合、引)薩哩嚩(二合)僧悉體多(二十二句)　屹哩(二合)母捺啰(二合、引)逾誐三摩野(二十三句)　多埵薩爹摩賀(引)摩郝(二十四句)　怛他(引)誐多摩賀(引)悉地(二十五句)　達哩摩(二合)葛哩摩(二合)摩賀(引)沒馱(二十六句)　薩達哩摩(二合)薩葛哩摩(二合)拽他(二十七句)　冒地唧多蘇冒達葛(二十八句)　嚩日啰骨嚕(二合)馱摩賀(引)骨嚕(一合)馱(二十九句)　入嚩(二合

【現代漢語翻譯】現代漢語譯本合)惹(十句) 嚩日啰(二合)（Vajra，金剛）吽哥(引)啰吽哥(引)啰(十一句) 路吉說啰（Lokisvara，觀自在）摩尼缽啰(二合)捺(十二句) 摩賀(引)啰(引)誐（Maharaga，大愛）摩賀(引)騷契(十三句) 哥(引)摩目叉（Kama-moksha，欲解脫）摩賀(引)馱那(十四句) 帝哩(二合)哥(引)羅（Tri-kala，三時）帝哩(二合)跋嚩廝爹啰(三合)屹啰野(三合)(十五句) 廝怛哩(三合)路哥(引)屹啰野(三合)廝怛哩(三合)馱(引)睹哥(十六句) 塞他(二合、引)嚩啰缽啰(二合)跋鑁咩葛怛(二合)(十七句) 蘇速叉摩(二合)廝吐(二合)羅薩散拶野(十八句) 穰誐摩缽啰(二合)嚩啰缽啰(二合、引)補姤(二合)(十九句) 跋嚩散娑(引)啰（Bhava-samsara，有輪迴）戍馱哥(二十句) 阿那(引)禰你馱那(引)[寧*也]多(二十一句) 干(引)多缽啰(二合、引)薩哩嚩(二合)僧悉體多(二十二句) 屹哩(二合)母捺啰(二合、引)逾誐三摩野(二十三句) 多埵薩爹（Tattva-satya，真實諦）摩賀(引)摩郝(二十四句) 怛他(引)誐多（Tathagata，如來）摩賀(引)悉地(二十五句) 達哩摩(二合)葛哩摩(二合)（Dharma-karma，法業）摩賀(引)沒馱(二十六句) 薩達哩摩(二合)薩葛哩摩(二合)拽他(二十七句) 冒地唧多（Bodhicitta，菩提心）蘇冒達葛(二十八句) 嚩日啰骨嚕(二合)馱（Vajra-krodha，金剛忿怒）摩賀(引)骨嚕(一合)馱(二十九句) 入嚩(二合) English version Hom) ja (tenth phrase) Vajra Humkara Humkara (eleventh phrase) Lokisvara mani prad (twelfth phrase) Maharaga Mahasaukhya (thirteenth phrase) Kama-moksha Mahadhana (fourteenth phrase) Tri-kala Tribhava-stera-grahaya (fifteenth phrase) Stri-loka-grahaya stri-dhatuka (sixteenth phrase) Sthavara-prabhavame-katat (seventeenth phrase) Susukshma-stura-sanchaya (eighteenth phrase) Jangama-pravara-prapuga (nineteenth phrase) Bhava-samsara-shuddhaka (twentieth phrase) Anadi-nidhana-nityata (twenty-first phrase) Kanta-prasava-sarva-samsthita (twenty-second phrase) Gri-mudra-yoga-samaya (twenty-third phrase) Tattva-satya mahamaha (twenty-fourth phrase) Tathagata mahasiddhi (twenty-fifth phrase) Dharma-karma mahabuddha (twenty-sixth phrase) Sadharma-sakarama yatha (twenty-seventh phrase) Bodhicitta subodhaka (twenty-eighth phrase) Vajra-krodha mahakrodha (twenty-ninth phrase) Jvala

【English Translation】 Hom) ja (tenth phrase) Vajra (Vajra, Diamond) Humkara Humkara (eleventh phrase) Lokisvara (Lokisvara, The Lord who sees the world) mani prad (twelfth phrase) Maharaga (Maharaga, Great Love) Mahasaukhya (thirteenth phrase) Kama-moksha (Kama-moksha, Desire Liberation) Mahadhana (fourteenth phrase) Tri-kala (Tri-kala, Three Times) Tribhava-stera-grahaya (fifteenth phrase) Stri-loka-grahaya stri-dhatuka (sixteenth phrase) Sthavara-prabhavame-katat (seventeenth phrase) Susukshma-stura-sanchaya (eighteenth phrase) Jangama-pravara-prapuga (nineteenth phrase) Bhava-samsara (Bhava-samsara, Cycle of Existence) shuddhaka (twentieth phrase) Anadi-nidhana-nityata (twenty-first phrase) Kanta-prasava-sarva-samsthita (twenty-second phrase) Gri-mudra-yoga-samaya (twenty-third phrase) Tattva-satya (Tattva-satya, Truth of Reality) mahamaha (twenty-fourth phrase) Tathagata (Tathagata, Thus Come One) mahasiddhi (twenty-fifth phrase) Dharma-karma (Dharma-karma, Dharma Action) mahabuddha (twenty-sixth phrase) Sadharma-sakarama yatha (twenty-seventh phrase) Bodhicitta (Bodhicitta, Mind of Enlightenment) subodhaka (twenty-eighth phrase) Vajra-krodha (Vajra-krodha, Diamond Wrath) mahakrodha (twenty-ninth phrase) Jvala

、引)羅(引)缽啰(二合)羅野捺(引)摩葛(三十句)　摩賀(引)尾那野耨瑟吒(二合、引)屹啰(二合)(三十一)　嚕捺啰(二合)勞捺啰(二合)叉焬葛啰(三十二句)　薩哩嚩(二合)戍地摩賀(引)缽訥摩(二合)(三十三句)　缽啰(二合)倪逾(二合)播野摩賀(引)那野(三十四)　啰(引)誐戍地薩摩(引)[亭也]屹啰野(三合)(三十五)　尾說啰(引)誐摩呬說啰(三十六句)　阿(引)哥(引)舍難多你怛逾(二合)吠(三十七)　薩哩嚩(二合)普多摩賀(引)羅野(三十八)　尾普帝室哩(二合)哩尾(二合)睹啰(引)惹(三十九)　薩哩嚩(二合、引)舍缽哩布啰葛(四十)　那莫悉帝(二合)窣睹(二合)那謨悉帝(二合)窣睹(二合)(四十一)　那謨那莫(四十二句)　跋骨姤(二合)㰠怛網(二合)缽啰(二合)缽寧*也彌(四十三)　嚩日啰(二合)薩埵(引)[寧也]悉[亭*也]忙(四十四句)　野伊忙窣睹(二合)怛啰(二合)啰(引)惹難(四十五)　缽啰(二合)爹㰠缽啰(二合、引)缽啰(二合)嚩哩多(二合)野(四十六)　達哩摩(二合)嚩(引)左薩訖哩(二合)捺誐(二合、引)難(四十七句)　悉地羅具多啰(引)跋尾(

引)(四十八)　阿體砌悉馱逾你(引)那(四十九句)　缽啰(二合、引)怛哩(二合)散達焬(二合)禰你禰你(五十句)　窣睹(二合)埵(引)薩哩嚩(二合、引)伽你目訖多(二合)(五十一句)　戍馱叱怛哩(二合)數悉[亭*也]底(五十二句)　薩哩嚩(二合)耨珂喝囕你怛焬(二合)(五十三句)　薩訖哩(二合)挼(引)啰缽啰(二合)嚩哩多(二合)那(引)(五十四句)　薩哩嚩(二合)悉地數騷婆誐焬(二合)(五十五)　室哩(二合)三缽捺鼻嚩哩馱(二合)那(五十六句)』

「是時阿阇梨，　　以最上秘密，　一百八名贊，　　如是稱讚已。　然以秘密具，　　嬉戲歌舞等，　而供養菩薩。　　伸此供養已，　以寶灌頂法，　　自受其灌頂。　灌頂已作禮，　　即持誦本明，　或誦大心明，　　乃執金剛杵，　誦灌頂明曰：

「『𠺁吽(引)鑁(引)呼(引)(一句)　摩賀(引)穌珂嚩日啰(二合)薩埵(二句)　阿鼻尸(引)計(引)拏埵(引)摩(引)鼻詵左(引)(三句)　薩哩嚩(二合)嚩日啰(二合、引)地缽底怛尾(二合)(四句)　捺哩(二合)除彌婆嚩悉亭*也　那莫悉帝(二合)婆誐鑁摩賀(引)嚩日啰(二合)達啰(六

【現代漢語翻譯】現代漢語譯本『阿體砌悉馱逾你（成就者）那，缽啰（勝）怛哩（救度）散達焬（結合）禰你禰你，窣睹（讚歎）埵（真實）薩哩嚩（一切）伽你目訖多（解脫），戍馱（清凈）叱怛哩（心）數悉[亭*也]底（安住），薩哩嚩（一切）耨珂喝囕你怛焬（消除痛苦），薩訖哩（一次）挼（引導）啰缽啰（勝）嚩哩多（轉）那，薩哩嚩（一切）悉地數騷婆誐焬（吉祥成就），室哩（吉祥）三缽捺鼻嚩哩馱（圓滿）那。』

這時，阿阇梨（導師），以最上秘密的，一百零八名贊，如此稱讚之後。然後以秘密的器具，嬉戲歌舞等，來供養菩薩。伸展此供養之後，以寶灌頂法，自己接受灌頂。灌頂之後作禮，即持誦本明（根本真言），或誦大心明（主要真言），然後執持金剛杵（象徵智慧的法器），誦灌頂明說：

『𠺁吽（種子字）鑁（種子字）呼（種子字），摩賀（大）穌珂（安樂）嚩日啰（金剛）薩埵（有情），阿鼻尸（灌頂）計（受）拏埵（我）摩（我）鼻詵左（灌頂），薩哩嚩（一切）嚩日啰（金剛）地缽底（主）怛尾（真實），捺哩（堅固）除彌婆嚩悉[亭*也]（成就），那莫悉帝（敬禮）婆誐鑁（世尊）摩賀（大）嚩日啰（金剛）達啰（持）。』

【English Translation】 English version 'Atya-citta-siddha-yuni (the accomplisher) na, pra (superior) tari (deliverance) samdha-yū (union) ni ni ni, stutu (praise) tva (truth) sarva (all) gani-mukta (liberated), shuddha (pure) citta-tri (heart) su-sthita (abides), sarva (all) dukha-harani-tayu (eliminating suffering), sakrit (once) ra (guide) ra-pra (superior) vartana (turning), sarva (all) siddhi-su-saubhagya-yu (auspicious accomplishments), shri (auspicious) sampad-abhi-vardhana (perfecting).'

At this time, the Acharya (teacher), with the supreme secret, the praise of one hundred and eight names, having praised thus. Then, with secret implements, playful dances and songs, etc., to make offerings to the Bodhisattva. Having extended this offering, with the jewel consecration method, he himself receives the consecration. Having been consecrated, he makes obeisance, then recites the root mantra, or recites the great heart mantra, and then holds the vajra (a ritual implement symbolizing wisdom), reciting the consecration mantra, saying:

'Om hum vam hoh, maha (great) sukha (bliss) vajra (diamond) sattva (being), abhishikta (consecrated) me (me) abhi-sincha (consecrate), sarva (all) vajra (diamond) adhipati (lord) tatva (truth), dridha (firm) me bhava sthita (established), namas te (homage to) bhagavan (blessed one) maha (great) vajra (diamond) dhara (holder).'

句)穌啰多薩怛網(三合)(七句)　摩賀(引)嚩日啰(二合)薩埵(八句)　唵普哩普(二合)嚩莎(九句)』

「誦如是明已，　　當復作此念：『我從金剛手，　　親受灌頂法，　今成阿阇梨，　　所作皆成就。　隨所求意願，　　當作最上法，　金剛歌舞等，　　供養皆得成。　從是日已后，　　于金剛部中，　德如金剛手。』　　如是阿阇梨，　速成一切法，　　金剛手善成，　一切印自在，　　一切智金剛，　已盡諸業障，　　其相不可見，　善於一切法，　　所作皆成就。　三界諸有情，　　皆令得成壞，　亦一切愛敬，　　正智斷諸疑，　受一切妙樂，　　具聖財自在，　諸天及世人，　　令證一切智。　常見金剛手，　　見獲成就法，　常起清凈心，　　信樂真實理，　本尊施歡喜，　　成就阿阇梨。」

金剛手菩薩說此入曼拏羅儀已，復說弟子入曼拏羅儀法：「阿阇梨令弟子發大菩提心，發菩提心已，即當授與諸佛菩薩發菩提心明，曰：

「『唵(引)薩哩嚩(二合)怛他(引)誐多(一句)　波啰摩摩賀(引)瑜誐(二句)　冒地唧多母怛波(二合)捺夜(引)藐(三句)　阿尸(引)沙(引)那嚩尸(引)沙(四句)　薩哩嚩(二合)

【現代漢語翻譯】現代漢語譯本『蘇啰多薩怛網（三合）』（七句），『摩賀（引）嚩日啰（二合）薩埵』（八句），『唵普哩普（二合）嚩莎』（九句）。誦唸這樣的真言后，應當再次這樣想：『我從金剛手（Vajrapani，佛教護法神）那裡，親自接受了灌頂之法，現在成爲了阿阇梨（Acharya，導師），所做的一切都能成就。隨心所愿，都能成就最上之法，金剛歌舞等供養都能圓滿。從今天開始，在金剛部（Vajra-kaya，佛教密宗的部）中，我的功德如同金剛手一般。像這樣的阿阇梨，能迅速成就一切法，金剛手善於成就一切，一切手印都能自在運用，擁有金剛般的一切智慧。已經消除了一切業障，其形象不可見，善於一切法，所做皆能成就。能使三界（Trailokya，欲界、色界、無色界）的一切有情眾生，都能成就或壞滅，也能使一切眾生愛敬，以正智斷除一切疑惑。享受一切美妙的快樂，具備聖者的財富和自在，使諸天和世人，都能證得一切智慧。常常見到金剛手，見到獲得成就之法，常常生起清凈之心，信樂真實的道理，本尊（Iṣṭa-devatā，個人崇拜的神）施予歡喜，成就阿阇梨。』金剛手菩薩（Vajrapani Bodhisattva）說完進入曼拏羅（Mandala，壇城）的儀式后，又說了弟子進入曼拏羅的儀式方法：『阿阇梨令弟子發大菩提心（Bodhicitta，覺悟之心），發菩提心后，就應當授予諸佛菩薩發菩提心的真言，說：』『唵（引）薩哩嚩（二合）怛他（引）誐多（一句），波啰摩摩賀（引）瑜誐（二句），冒地唧多母怛波（二合）捺夜（引）藐（三句），阿尸（引）沙（引）那嚩尸（引）沙（四句），薩哩嚩（二合）』

【English Translation】 English version 'Surata satvam (tri-syllable)' (seven sentences), 'Maha (elongated) Vajra (two-syllable) Sattva' (eight sentences), 'Om Puri Pu (two-syllable) Vasha' (nine sentences). Having recited this mantra, one should think again: 'I, from Vajrapani (Buddhist guardian deity), have personally received the initiation dharma, and now have become an Acharya (teacher), and all that I do will be accomplished. Whatever I wish for, I will accomplish the supreme dharma, and offerings such as Vajra songs and dances will be perfected. From this day forward, in the Vajra-kaya (Diamond Body, a division in Buddhist Tantra), my merits will be like those of Vajrapani. Such an Acharya can quickly accomplish all dharmas, Vajrapani is skilled in accomplishing all, all mudras (hand gestures) can be used freely, and possesses all wisdom like a Vajra. Having eliminated all karmic obstacles, his form is invisible, he is skilled in all dharmas, and all that he does will be accomplished. He can cause all sentient beings in the three realms (Trailokya, desire realm, form realm, formless realm) to achieve or perish, and can also make all beings love and respect him, using right wisdom to cut off all doubts. He enjoys all wonderful pleasures, possesses the wealth and freedom of a saint, and enables gods and humans to attain all wisdom. He always sees Vajrapani, sees the dharma of attainment, always generates a pure mind, believes in the true principle, the Ishta-devata (personal deity) bestows joy, and the Acharya is accomplished.' After Vajrapani Bodhisattva finished speaking about the ritual for entering the Mandala, he spoke again about the ritual method for disciples entering the Mandala: 'The Acharya should cause the disciple to generate the great Bodhicitta (mind of enlightenment), and after generating Bodhicitta, he should then bestow the mantra for generating Bodhicitta of all Buddhas and Bodhisattvas, saying:' 'Om (elongated) Sarva (two-syllable) Tathagata (one sentence), Parama Maha (elongated) Yoga (two sentences), Bodhicitta Mutpanna (two-syllable) Daya (elongated) Mya (three sentences), Ashi (elongated) Sha (elongated) Nava Shi (elongated) Sha (four sentences), Sarva (two-syllable)'

薩埵馱(引)睹(五句)　缽哩怛啰(二合、引)拏醯多(六句)　穌庫多摩悉地你彌多(七句)　摩爹多婆(引)嚩三悉地(八句)　摩咍室左(二合)哩也(二合、引)地缽帶也(二合)(九句)　野(引)嚩薩哩侮(二合)多摩摩賀(引)悉地(十句)　摩咍室左(二合)哩也(二合、引)地缽爹(引)野濟多野底(十一句)』

「當以此大明，　　發大菩提心，　弟子恭敬師，　　等同諸如來。　欲入曼拏羅，　　令弟子依法，　凈帛覆其面，　　即舉金剛步，　入于曼拏羅。　　師舉金剛步，　當如金剛手，　　登此殊勝壇，　一切皆成就。　　弟子入壇界，　若迷惑無知，　　懈怠或忘失，　逾越金剛界，　　是名破三昧。　當須專注心，　　安想金剛步，　智者應精進，　　依大法儀軌。　況復曼拏羅，　　萎花與壇界，　是諸佛印藏，　　若驀越足步，　是不成三昧。　　阿阇梨復須，　結其閼伽印，　　入于曼拏羅，　信心禮本尊，　　繞壇界三匝，　以妙頌讚嘆。」

頌曰：

「大欲大妙樂，　　成就諸世間，　愿我於今時，　　成就亦如是。　然後以眾具，　　供養大樂尊，　當引其弟子，　　入于曼拏羅。　如阿阇梨儀，　　隨意獻供

【現代漢語翻譯】現代漢語譯本薩埵馱(引)睹(五句)（Sattvadhātu，意為眾生界）缽哩怛啰(二合、引)拏醯多(六句)（Paritrāṇa-hita，意為救護利益）穌庫多摩悉地你彌多(七句)（Sukuta-siddhi-nimitta，意為善巧成就之因）摩爹多婆(引)嚩三悉地(八句)（Mateta-bhāva-sam-siddhi，意為意念成就）摩咍室左(二合)哩也(二合、引)地缽帶也(二合)(九句)（Mahācārya-adhipatya，意為大導師之主宰）野(引)嚩薩哩侮(二合)多摩摩賀(引)悉地(十句)（Yāvat-sarva-uttamā-mahā-siddhi，意為直至一切最勝大成就）摩咍室左(二合)哩也(二合、引)地缽爹(引)野濟多野底(十一句)（Mahācārya-adhipataye-jitāya-ti，意為大導師之主宰，勝利者）。『當以此大明，發大菩提心，弟子恭敬師，等同諸如來。欲入曼拏羅（Maṇḍala，意為壇城），令弟子依法，凈帛覆其面，即舉金剛步，入于曼拏羅。師舉金剛步，當如金剛手（Vajrapāṇi，意為執金剛者），登此殊勝壇，一切皆成就。弟子入壇界，若迷惑無知，懈怠或忘失，逾越金剛界，是名破三昧（Samaya，意為誓約）。當須專注心，安想金剛步，智者應精進，依大法儀軌。況復曼拏羅，萎花與壇界，是諸佛印藏，若驀越足步，是不成三昧。阿阇梨（Ācārya，意為導師）復須，結其閼伽印（Argha-mudrā，意為供水手印），入于曼拏羅，信心禮本尊，繞壇界三匝，以妙頌讚嘆。』頌曰：『大欲大妙樂，成就諸世間，愿我於今時，成就亦如是。然後以眾具，供養大樂尊，當引其弟子，入于曼拏羅。如阿阇梨儀，隨意獻供』

【English Translation】 English version Sattvadhātu (the realm of beings), Paritrāṇa-hita (protection and benefit), Sukuta-siddhi-nimitta (cause of skillful accomplishment), Mateta-bhāva-sam-siddhi (accomplishment of intention), Mahācārya-adhipatya (mastery of the great teacher), Yāvat-sarva-uttamā-mahā-siddhi (until all supreme great accomplishment), Mahācārya-adhipataye-jitāya-ti (to the master of the great teacher, the victorious one). 'With this great mantra, generate the great Bodhi mind. The disciple should respect the teacher as equal to all Tathāgatas. To enter the Maṇḍala, the disciple should follow the Dharma. Cover their face with a clean cloth, then take the Vajra step and enter the Maṇḍala. The teacher takes the Vajra step, should be like Vajrapāṇi, ascending this supreme altar, all will be accomplished. If the disciple enters the altar and is confused, ignorant, lazy, or forgetful, transgressing the Vajra realm, this is called breaking the Samaya. One must focus the mind, contemplate the Vajra step, the wise should be diligent, following the great Dharma rituals. Moreover, the Maṇḍala, withered flowers, and the altar are the treasury of all Buddhas' seals. If one steps over them, the Samaya will not be accomplished. The Ācārya must also form the Argha-mudrā, enter the Maṇḍala, with faith, pay homage to the principal deity, circumambulate the altar three times, and praise with wonderful verses.' Verse: 'Great desire, great bliss, accomplishing all worlds, may I at this time, achieve likewise. Then with offerings, worship the great bliss deity, and lead the disciple into the Maṇḍala. According to the Ācārya's ritual, offer as one wishes.'

養，　依于金剛部，　　求受灌頂法。　是時其弟子，　　求請本尊曰：

「『摩賀(引)啰多穌涅哩(二合)茶(一句)穌睹舍也(二合)薩穌枯(引)(二句)嚩日啰(二合)薩埵(引)[寧也]悉[亭也]𤚥(引)(三句)』

「如是求請已，　　即散擲妙花，　隨花所墮處，　　是弟子本尊。　是時阿阇梨，　　與去其面帛，　依五部法中，　　授弟子灌頂，　傳諸灌頂明。　　諸灌頂明曰：

「『唵(引)薩哩嚩(二合)嚩日啰(二合、引)地缽底(一句)埵(引)摩鼻詵左(引)彌(二句)摩賀(引)嚩日啰(二合)達啰(三句)呬嚩日啰(二合)那莫(四句)悉[亭*也]三摩野薩怛鑁(三合)(五句)普哩普(二合)嚩莎(六句)』

「傳授此明已，　　復傳諸密印，　具足如是法，　　所作皆成就。　諸求成就法，　　皆依金剛手，　及弟子本尊，　　成其三昧法。　乃至入壇儀，　　並諸世間法，　及於出世間，　　悉皆得圓滿。　依如是儀軌，　　入此壇場者，　即證不退地，　　具大菩薩行，　成就大樂故。　　如是阿阇梨，　及灌頂弟子，　　隨意作供養，　及與成就法，　　所作速圓滿。」

爾時金剛手菩薩，說此曼拏羅

【現代漢語翻譯】現代漢語譯本修行者，依據金剛部，尋求接受灌頂之法。此時，弟子向本尊祈請說：『摩賀(引)啰多穌涅哩(二合)茶(一句)穌睹舍也(二合)薩穌枯(引)(二句)嚩日啰(二合)薩埵(引)[寧也]悉[亭也]𤚥(引)(三句)』（意為：偉大的，至上的，純凈的，真實的，金剛薩埵，成就，吽）如此祈請之後，即散擲美妙的花朵，花朵所落之處，即是弟子的本尊。此時，阿阇梨（老師）取去其面上的遮布，依據五部之法，授予弟子灌頂，傳授各種灌頂真言。各種灌頂真言是：『唵(引)薩哩嚩(二合)嚩日啰(二合、引)地缽底(一句)埵(引)摩鼻詵左(引)彌(二句)摩賀(引)嚩日啰(二合)達啰(三句)呬嚩日啰(二合)那莫(四句)悉[亭*也]三摩野薩怛鑁(三合)(五句)普哩普(二合)嚩莎(六句)』（意為：唵，一切金剛之主，我灌頂你，偉大的金剛持，金剛，禮敬，成就，誓言真實，圓滿，梭哈）傳授此真言之後，又傳授各種密印，具足如此之法，所作皆能成就。所有尋求成就之法，皆依據金剛手（菩薩），以及弟子的本尊，成就其三昧之法。乃至進入壇場的儀軌，以及各種世間法，以及出世間法，都能夠得到圓滿。依據如此儀軌，進入此壇場的人，即證得不退轉地，具足大菩薩的修行，成就大樂的緣故。如此阿阇梨（老師），以及接受灌頂的弟子，隨意進行供養，以及成就之法，所作之事迅速圓滿。爾時，金剛手菩薩，宣說了此曼拏羅（壇城）。

【English Translation】 English version The practitioner, Relying on the Vajra family, seeks to receive the empowerment ritual. At this time, the disciple requests the principal deity, saying: 'Mahā(long a)rāta sunir(combined)dha(one phrase) suduṣṭaya(combined) sasu khu(long u)(two phrases) vajra(combined) sattva(long a)[niya] sid[tingya] hūṃ(long u)(three phrases)' (Meaning: Great, supreme, pure, true, Vajrasattva, accomplishment, hum) Having made such a request, they scatter beautiful flowers, The place where the flower falls is the disciple's principal deity. At this time, the Acharya (teacher) removes the cloth from their face, According to the five families' methods, they bestow empowerment upon the disciple, Transmitting various empowerment mantras. The various empowerment mantras are: 'Oṃ(long a) sarva(combined) vajra(combined, long a)dhipati(one phrase) tva(long a)mabhiṣiñca(long a)mi(two phrases) mahā(long a)vajra(combined)dhara(three phrases) hi vajra(combined) namaḥ(four phrases) sid[ting*ya] samaya sattvaṃ(combined)(five phrases) pūri pū(combined) va svāhā(six phrases)' (Meaning: Om, Lord of all Vajras, I empower you, Great Vajradhara, Vajra, homage, accomplishment, vow truth, fulfill, svaha) Having transmitted this mantra, they also transmit various mudras, Having fully possessed such methods, all actions will be accomplished. All methods seeking accomplishment rely on Vajrapani (Bodhisattva), And the disciple's principal deity, accomplishing their samadhi practice. Even the rituals for entering the mandala, as well as various worldly dharmas, And transcendental dharmas, can all be perfected. Those who enter this mandala according to such rituals, Will immediately attain the stage of non-retrogression, possessing the practice of a great Bodhisattva, Achieving great bliss. Thus, the Acharya (teacher), And the disciple who receives empowerment, may make offerings at will, And the methods of accomplishment, all actions will be quickly perfected. At that time, Vajrapani Bodhisattva, spoke of this mandala.

已，復說頌曰：

「此普遍成法，　　所說如虛空，　無喻大樂理，　　根本最上輪。」

佛說最上根本大樂金剛不空三昧大教王經卷第三大正藏第 08 冊 No. 0244 佛說最上根本大樂金剛不空三昧大教王經

佛說最上根本大樂金剛不空三昧大教王經卷第四

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

大樂金剛不空三昧大明印相成就儀軌分第十五

爾時金剛手菩薩，復說成就法。頌曰：

「今說成就法，　　是最勝究竟，　由此最勝故，　　見獲究竟法。　是以諸菩薩，　　悉遠離輪迴，　得成就自在，　　能成一切義。　修諸菩薩行，　　而成正等覺，　廣習諸餘法，　　莫能越此教。　世間諸有情，　　無福難度者，　雖遇佛菩薩，　　而不能度脫。　此教最勝故，　　過諸佛菩薩，　見聞者獲益，　　廣大如虛空。　清凈出三有，　　得大欲大樂，　利益廣無邊，　　所作皆成就。　設復諸有情，　　無福懈怠者，　見世得圓滿，　　此最上成就。」

金剛手菩薩說此法已，復說不空最勝成就法。頌曰：

「若欲作成就，　　當作金剛手，　塑像及畫像，　　金銀諸寶等，　雕鏤及彩畫。　　

【現代漢語翻譯】現代漢語譯本接著，又說了偈頌：『這普遍成就之法，所說是如虛空般廣大，是無與倫比的大樂之理，是根本中最至上的法輪。』

《佛說最上根本大樂金剛不空三昧大教王經》卷第三大正藏第 08 冊 No. 0244 《佛說最上根本大樂金剛不空三昧大教王經》

《佛說最上根本大樂金剛不空三昧大教王經》卷第四

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉詔譯

大樂金剛不空三昧大明印相成就儀軌分第十五

這時，金剛手菩薩（Vajrapani Bodhisattva），又說了成就之法。偈頌說：『現在所說的成就之法，是最殊勝究竟的，因為這最殊勝的緣故，能見到並獲得究竟之法。因此，諸位菩薩，都遠離輪迴，得到成就的自在，能成就一切意義。修習諸菩薩的行持，從而成就正等覺（Sammasambuddha），廣泛學習其他法門，也不能超越此教法。世間諸有情（Sattvas），沒有福德難以度化的人，即使遇到佛菩薩，也不能被度脫。此教法最殊勝的緣故，超越諸佛菩薩，見到或聽聞者都能獲得利益，廣大如虛空。清凈地脫離三有（Trailokya），得到大欲大樂，利益廣大無邊，所做的一切都能成就。假設還有一些有情，沒有福德又懈怠的，也能在今生得到圓滿，這是最至上的成就。』

金剛手菩薩說完此法后，又說了不空最勝成就法。偈頌說：『如果想要作成就，應當作金剛手（Vajrapani）的形象，塑造佛像或畫像，用金銀等各種珍寶，雕刻或彩繪。』

【English Translation】 English version Then, he further spoke in verses: 'This universally accomplished Dharma, what is spoken is like the void, It is the incomparable principle of great bliss, the most supreme wheel of the root.'

The Sutra of the Great King of the Teaching of the Most Supreme Fundamental Great Bliss Vajra Infallible Samadhi, Volume Three Taisho Tripitaka Volume 08 No. 0244 The Sutra of the Great King of the Teaching of the Most Supreme Fundamental Great Bliss Vajra Infallible Samadhi

The Sutra of the Great King of the Teaching of the Most Supreme Fundamental Great Bliss Vajra Infallible Samadhi, Volume Four

Translated by the Tripitaka Master, Minister of the Court of Imperial Sacrifices, Great Master Mingjiao, Chen Faxian, by Imperial Decree

The Fifteenth Section on the Accomplishment Ritual of the Great Bliss Vajra Infallible Samadhi Great Bright Seal

At that time, Vajrapani Bodhisattva, again spoke of the method of accomplishment. He said in verses: 'Now I speak of the method of accomplishment, which is the most supreme and ultimate, Because of this supreme nature, one can see and attain the ultimate Dharma. Therefore, all Bodhisattvas, are far from the cycle of rebirth, Attain the freedom of accomplishment, and can accomplish all meanings. Cultivating the practices of all Bodhisattvas, thereby achieving Sammasambuddha (Perfect Enlightenment), Extensively learning other Dharmas, cannot surpass this teaching. The sentient beings (Sattvas) in the world, those without merit are difficult to liberate, Even if they encounter Buddhas and Bodhisattvas, they cannot be liberated. Because this teaching is the most supreme, it surpasses all Buddhas and Bodhisattvas, Those who see or hear it will gain benefits, as vast as the void. Purely escaping the three realms (Trailokya), attaining great desire and great bliss, The benefits are vast and boundless, and all that is done will be accomplished. Suppose there are sentient beings, without merit and lazy, They can also attain fulfillment in this life, this is the most supreme accomplishment.'

After Vajrapani Bodhisattva spoke this Dharma, he again spoke of the infallible supreme accomplishment method. He said in verses: 'If one wishes to achieve accomplishment, one should create the image of Vajrapani, Sculpting or painting the image, using gold, silver, and various treasures, Engraving or painting.'

作如是像已，　行人于像前，　　依法作成就。　當於清旦時，　　以眾秘密具，　依法獻供養，　　然後想己身，　如彼金剛手。　　即時結大印，　持誦吽字明，　　即成金剛手。　其法欲成時，　　尊像現祥瑞，　或聞大笑聲，　　放光或動搖，　隨愿皆成就。　　以此成就法，　所作皆圓滿，　　諸持明自在，　最上最無礙。　　具一切聖財，　是大欲大樂，　　能調難調者，　善化度有情。　　成就中最勝，　一切印自在，　　是金剛成就。　一切大智海，　　其相不可見，　善攝一切法，　　勝出於三界。　能作諸成壞，　　一切愛敬首，　通達一切智，　　能施諸成就。　一切世界中，　　以神通變化，　所作皆大勝，　　聖財得自在。　色力等堅固，　　無比金剛手，　世間咸恭敬，　　諸菩薩稱讚。　若或諸有情，　　得遇金剛手，　脫老病死苦，　　成佛菩薩道。　隨欲而成就，　　見世獲安隱，　世間出世間，　　所作諸儀軌，　自作若他作，　　速成一切法。」

金剛手菩薩說此法已，復說一切儀軌不空大明印相成就法：

「若依法結大根本印，安於本心而誦明曰：

「『涅哩(二合)茶素(引)都(引)舍(一

【現代漢語翻譯】現代漢語譯本造像完成後，修行者在像前，依照儀軌進行修持。應當在清晨時分，以各種秘密法器，依法獻上供養，然後觀想自身，如同那金剛手（Vajrapani，佛教護法神）。即刻結成大印，持誦『吽』字真言，當下便成就金剛手。當此法將要成就時，尊像會顯現吉祥的徵兆，或者聽到大笑的聲音，或者放出光芒，或者發生搖動。隨所愿求皆能成就。以此成就之法，所作所為皆能圓滿，諸持明者（Vidyadhara，掌握咒語和密法的人）自在無礙，至高無上。具足一切聖財，是大欲大樂，能調伏難以調伏之人，善於教化度脫有情眾生。在一切成就之中最為殊勝，一切手印皆能自在運用，是金剛成就。是一切大智慧的海洋，其形象不可見，善於攝持一切法，勝出於三界（欲界、色界、無色界）。能使諸事成辦或敗壞，是一切愛敬之首，通達一切智慧，能施予各種成就。在一切世界中，以神通變化，所作所為皆大獲全勝，聖財得以自在運用。色身和力量等都堅固無比，是無與倫比的金剛手，世間眾生都恭敬他，諸菩薩也稱讚他。如果眾生，能夠遇到金剛手，就能脫離衰老、疾病、死亡的痛苦，成就佛菩薩之道。隨心所欲都能成就，現世獲得安穩，世間和出世間，所作的各種儀軌，無論是自己修持還是為他人修持，都能迅速成就一切法。金剛手菩薩說完此法后，又說一切儀軌不空大明印相成就法：『如果依法結成大根本印，安放在心間，並誦持真言說：』『涅哩（二合）茶素（引）都（引）舍（一）』

【English Translation】 English version Having made the image in this way, the practitioner, in front of the image, performs the accomplishment according to the Dharma. One should, in the clear morning, with various secret implements, offer worship according to the Dharma, and then visualize oneself as that Vajrapani (Vajrapani, a Buddhist guardian deity). Immediately form the great mudra, and recite the mantra of the syllable 'Hum', and instantly become Vajrapani. When this practice is about to be accomplished, the revered image will manifest auspicious signs, or one will hear great laughter, or it will emit light, or it will shake. All wishes will be fulfilled. With this practice of accomplishment, all actions will be perfected, all Vidyadharas (Vidyadhara, holders of mantras and esoteric practices) will be free and unobstructed, supreme and unsurpassed. Possessing all sacred wealth, it is great desire and great bliss, able to subdue those who are difficult to subdue, and skillful in teaching and liberating sentient beings. Among all accomplishments, it is the most supreme, all mudras can be used freely, it is the Vajra accomplishment. It is the ocean of all great wisdom, its form is invisible, skillful in encompassing all dharmas, surpassing the three realms (the desire realm, the form realm, and the formless realm). It can make things succeed or fail, it is the head of all love and respect, it understands all wisdom, and can bestow all kinds of accomplishments. In all worlds, through supernatural transformations, all actions are greatly victorious, and sacred wealth can be used freely. The physical body and strength are firm and incomparable, it is the unparalleled Vajrapani, all beings in the world respect him, and all Bodhisattvas praise him. If sentient beings, are able to encounter Vajrapani, they will be freed from the suffering of old age, sickness, and death, and achieve the path of Buddhahood and Bodhisattvahood. All desires can be fulfilled, one will obtain peace in this life, in both worldly and otherworldly matters, all rituals performed, whether for oneself or for others, will quickly accomplish all dharmas. After Bodhisattva Vajrapani spoke this Dharma, he further spoke of the accomplishment of all rituals, the Amogha Great Bright Mudra: 『If one forms the great fundamental mudra according to the Dharma, places it at the heart, and recites the mantra, saying:』『Nir (two combined) dhrasuto (extended) du (extended) sha (one)』

句)薩啰訖多(二合)蘇布(引)輸(引)彌(引)婆嚩(二)』

「此名根本印成就。誦此明者，速成就根本印故。

「若依法以眾香花伎樂等，隨力供養而發誓愿，志心持誦吽字大明者，速得一切成就。

「若復依法當結金剛手印，發大精進，令作成就速得如意，是名金剛手一切印成就法。

「若復依法結三昧印，而誦明曰：

「『三摩野薩怛嚩(三合)彌底(一句)』

「此大明能成就三昧印，是名一切三昧成就法。

「若復以金剛歌舞等，起大精進而作成就，是名一切羯磨最上成就，所有一切供養事，見世得圓滿，德如金剛手，乃至成就諸佛菩薩，及諸餘法皆速圓滿。」

金剛手菩薩說此如上法已，復說一切儀軌，及一切智成就法：

「若欲作敬愛法者，日日依法結大印，而作成就決定如意。

「若欲鉤召作成就者，當依大樂金剛視法。

「若欲得一切悅樂增長成就法者，當依大樂金剛法。

「若欲增長色力壽命者，當依根本金剛啰娑野那法。

「若欲求吉祥大富貴者，當依根本金剛成就法。

「若欲具大勢力者，當依金剛摩賀咄摩法。

「若欲常成就一切法者，當依根本金剛尾俱哩尾多法。

「若欲

【現代漢語翻譯】現代漢語譯本『薩啰訖多(二合)蘇布(引)輸(引)彌(引)婆嚩(二)』『此名為根本印成就。誦持此真言者，能迅速成就根本印。』『若依法以各種香、花、伎樂等，隨力供養並立下誓願，一心持誦「吽」字大明咒者，能迅速獲得一切成就。』『若再依法結金剛手印，發起大精進，使之成就，速得如意，此名為金剛手一切印成就法。』『若再依法結三昧印，而誦真言曰：』『「三摩野薩怛嚩(三合)彌底(一句)」』『此大明咒能成就三昧印，此名為一切三昧成就法。』『若再以金剛歌舞等，發起大精進而作成就，此名為一切羯磨最上成就，所有一切供養之事，現世便得圓滿，功德如金剛手，乃至成就諸佛菩薩，以及其他一切法皆迅速圓滿。』金剛手菩薩說完以上法門后，又說一切儀軌，以及一切智成就法：『若欲修作敬愛法者，每日依法結大印，而作成就，必定如意。』『若欲鉤召作成就者，應當依大樂金剛視法。』『若欲得一切悅樂增長成就法者，應當依大樂金剛法。』『若欲增長色力壽命者，應當依根本金剛啰娑野那法。』『若欲求吉祥大富貴者，應當依根本金剛成就法。』『若欲具大勢力者，應當依金剛摩賀咄摩法。』『若欲常成就一切法者，應當依根本金剛尾俱哩尾多法。』『若欲』

【English Translation】 English version 'Sarva kṛta subhūṣaṇi bhava (2)' 'This is called the accomplishment of the fundamental mudra. One who recites this mantra quickly achieves the fundamental mudra.' 'If one, according to the Dharma, makes offerings with various incense, flowers, music, etc., to the best of their ability, and makes vows, and wholeheartedly recites the great mantra of the syllable 'Hum', one will quickly attain all accomplishments.' 'If one again, according to the Dharma, forms the Vajrapani mudra, generates great diligence, and causes it to be accomplished, one will quickly obtain what one desires. This is called the method of accomplishing all mudras of Vajrapani.' 'If one again, according to the Dharma, forms the samadhi mudra, and recites the mantra:' 'Samaya sattva mīti (one sentence)' 'This great mantra can accomplish the samadhi mudra. This is called the method of accomplishing all samadhis.' 'If one again, with Vajra songs and dances, generates great diligence and makes accomplishments, this is called the supreme accomplishment of all karmas. All matters of offering will be fulfilled in this life, and one's virtues will be like Vajrapani's, and even the accomplishments of all Buddhas and Bodhisattvas, and all other dharmas, will be quickly fulfilled.' After Bodhisattva Vajrapani spoke the above methods, he further spoke of all rituals and the method of accomplishing all wisdom: 'If one wishes to perform the method of love and respect, one should form the great mudra daily according to the Dharma, and by making accomplishments, one will surely obtain what one desires.' 'If one wishes to hook and summon to make accomplishments, one should rely on the method of the Vajra vision of great bliss.' 'If one wishes to obtain the method of accomplishing all joy and growth, one should rely on the Vajra method of great bliss.' 'If one wishes to increase color, strength, and lifespan, one should rely on the fundamental Vajra rasayana method.' 'If one wishes to seek auspiciousness, great wealth, and nobility, one should rely on the fundamental Vajra accomplishment method.' 'If one wishes to possess great power, one should rely on the Vajra Maha-atma method.' 'If one wishes to constantly accomplish all dharmas, one should rely on the fundamental Vajra vikurvita method.' 'If one wishes to'

一切文字及形像出見，聞語言等者，當依不空金剛真實法。

「若欲諸根圓滿聞正法者，當依根本金剛不空真實三昧法。

「若欲圓滿勝義者，當依出生金剛法。

「若欲出見伏藏者，當依根本金剛禰波法。

「若欲圓滿諸根發五神通者，當依金剛化藥剎法。

「若欲令谷稼豐稔雨澤不𠎝，令諸有情獲大饒益者，當依金剛自在法。

「若欲一切處行住作諸法者，當依根本金剛不空羯磨法。

「若欲見諸佛菩薩者，當依根本金剛高舉勢法。

「若欲身如金剛手菩薩，現種種相，乃至騰空自在者，當依金剛羯磨法。

「若欲為三界主而作種種事業者，當依根本降三界法。

「若欲出見諸天，調伏敬愛，令作種種事者，當依根本金剛薩埵法。

「若欲救護一切有情，調伏敬愛，令作種種利益事者，當依根本金剛禰缽多法。

「若欲鉤召諸藥剎，調伏敬愛者，當依根本金剛缽啰婆調伏法。

「若欲作諸善法，入曼拏羅供養成就者，當依根本金剛薩埵法。

「若欲鉤召諸印法、禁縛法、堅固成就等法者，當依金剛成就法。

「若欲鉤召一切三昧，入曼拏羅作成就者，當依金剛最上三昧法。

「若欲成一切事業，令破魔冤，

【現代漢語翻譯】現代漢語譯本對於一切文字和影象的顯現，以及聽聞語言等，應當依據不空金剛真實法。『如果想要諸根圓滿，聽聞正法，應當依據根本金剛不空真實三昧法（根本金剛不空真實禪定之法）。』『如果想要圓滿勝義（至高無上的真理），應當依據出生金剛法。』『如果想要顯現伏藏（隱藏的寶藏），應當依據根本金剛禰波法（根本金剛守護之法）。』『如果想要圓滿諸根，生起五神通，應當依據金剛化藥剎法（金剛變化藥力之法）。』『如果想要使穀物豐收，雨水充足，使一切眾生獲得大利益，應當依據金剛自在法。』『如果想要在一切處行走、停留、做各種事情，應當依據根本金剛不空羯磨法（根本金剛不空事業之法）。』『如果想要見到諸佛菩薩，應當依據根本金剛高舉勢法（根本金剛高舉威勢之法）。』『如果想要身體如同金剛手菩薩一樣，顯現種種形象，乃至騰空自在，應當依據金剛羯磨法（金剛事業之法）。』『如果想要成為三界之主，而做種種事業，應當依據根本降三界法（根本降伏欲界、色界、無色界之法）。』『如果想要顯現諸天，調伏、敬愛他們，讓他們做各種事情，應當依據根本金剛薩埵法（根本金剛菩薩之法）。』『如果想要救護一切眾生，調伏、敬愛他們，讓他們做各種利益之事，應當依據根本金剛禰缽多法（根本金剛救護之法）。』『如果想要鉤召諸藥剎（藥叉），調伏、敬愛他們，應當依據根本金剛缽啰婆調伏法（根本金剛光輝調伏之法）。』『如果想要做各種善法，進入曼拏羅（壇城）供養成就，應當依據根本金剛薩埵法（根本金剛菩薩之法）。』『如果想要鉤召各種印法、禁縛法、堅固成就等法，應當依據金剛成就法。』『如果想要鉤召一切三昧（禪定），進入曼拏羅作成就，應當依據金剛最上三昧法（金剛至上禪定之法）。』『如果想要成就一切事業，破除魔障冤仇，』

【English Translation】 English version For all appearances of written words and images, and for hearing languages, one should rely on the True Dharma of Amoghavajra (不空金剛). 'If one desires to have all faculties perfected and to hear the true Dharma, one should rely on the Fundamental Vajra Infallible True Samadhi Dharma (根本金剛不空真實三昧法).' 'If one desires to perfect the supreme meaning (勝義), one should rely on the Dharma of the Vajra of Birth (出生金剛法).' 'If one desires to reveal hidden treasures, one should rely on the Fundamental Vajra Nipa Dharma (根本金剛禰波法).' 'If one desires to perfect all faculties and develop the five supernormal powers, one should rely on the Vajra Transformation Medicine Kshetra Dharma (金剛化藥剎法).' 'If one desires to make grains abundant, rain plentiful, and all sentient beings greatly benefited, one should rely on the Vajra Freedom Dharma (金剛自在法).' 'If one desires to walk, stay, and perform all kinds of actions in all places, one should rely on the Fundamental Vajra Infallible Karma Dharma (根本金剛不空羯磨法).' 'If one desires to see all Buddhas and Bodhisattvas, one should rely on the Fundamental Vajra Uplifting Power Dharma (根本金剛高舉勢法).' 'If one desires to have a body like Vajrapani Bodhisattva, manifesting various forms, and even flying freely in the sky, one should rely on the Vajra Karma Dharma (金剛羯磨法).' 'If one desires to become the lord of the three realms and perform various deeds, one should rely on the Fundamental Subduing the Three Realms Dharma (根本降三界法).' 'If one desires to manifest the devas, subdue and respect them, and make them do various things, one should rely on the Fundamental Vajrasattva Dharma (根本金剛薩埵法).' 'If one desires to protect all sentient beings, subdue and respect them, and make them do various beneficial things, one should rely on the Fundamental Vajra Nipat Dharma (根本金剛禰缽多法).' 'If one desires to summon the Yakshas, subdue and respect them, one should rely on the Fundamental Vajra Prabha Subduing Dharma (根本金剛缽啰婆調伏法).' 'If one desires to perform all kinds of good deeds, enter the Mandala, and achieve offerings, one should rely on the Fundamental Vajrasattva Dharma (根本金剛薩埵法).' 'If one desires to summon various Mudra Dharmas, binding Dharmas, and firm accomplishment Dharmas, one should rely on the Vajra Accomplishment Dharma (金剛成就法).' 'If one desires to summon all Samadhis, enter the Mandala, and achieve accomplishment, one should rely on the Vajra Supreme Samadhi Dharma (金剛最上三昧法).' 'If one desires to accomplish all deeds and break through demonic obstacles and enemies,'

得己身堅固，具大名稱者，當依根本最上金剛羯磨法。

「若欲一切金剛部賢聖鉤召入曼拏羅，安置堅固，作敬愛成就者，當依根本金剛法。

「若欲大金剛薩埵鉤召入曼拏羅，安置堅固，敬愛作成就者，當依金剛薩埵法。

「若欲請召諸佛如來入曼拏羅，安住敬愛作成就者，當依根本金剛如來法。

「若欲召請金剛手菩薩入曼拏羅，安住敬愛作成就者，當依金剛手菩薩法。」

說此成就法已，復說頌曰：

「若復有行人，　　未入曼拏羅，　設造諸罪業，　　志心求所作，　最上不空法，　　一切皆成就。」

爾時金剛手菩薩，復說不空心明法，決定作一切事。此金剛手菩薩是大毗首羯磨，善作諸法，與諸佛等，所作成就，剎那圓滿。

若欲廣為救護一切眾生，息災安樂增長壽命者，當依金剛舞金剛薩埵頂法。

若欲作曼拏羅結界，安住三昧，堅固擁護者，當依金剛舞隨求法。

若欲解除諸瘧及風黃痰癊等疾者，當依金剛舞入嚩啰法。

若欲滅諸煩惱憂愁等苦者，當依金剛舞耨枯缽扇爹法。

若欲解除諸毒令如甘露者，當依金剛舞解毒法。

若欲令諸宿曜入寤及禁縛，令受三昧法作擁護者，當依金剛舞宿曜解脫法。

若欲

【現代漢語翻譯】現代漢語譯本若要使自身堅固，擁有偉大名聲，應當依從根本最上的金剛羯磨法（Karmamudra，行動手印）。『如果想要鉤召一切金剛部（Vajra-kula）的賢聖進入曼拏羅（mandala，壇城），安置穩固，併成就敬愛之法，應當依從根本金剛法。『如果想要鉤召大金剛薩埵（Mahavajrasattva）進入曼拏羅，安置穩固，併成就敬愛之法，應當依從金剛薩埵法。『如果想要請召諸佛如來進入曼拏羅，安住併成就敬愛之法，應當依從根本金剛如來法。『如果想要召請金剛手菩薩（Vajrapani Bodhisattva）進入曼拏羅，安住併成就敬愛之法，應當依從金剛手菩薩法。』說完這些成就法后，又說了偈頌：『如果修行人，尚未進入曼拏羅，即使造作各種罪業，只要一心求所作，最上不空法，一切都能成就。』這時，金剛手菩薩又說了不空心明法，以此決定成就一切事情。這位金剛手菩薩是大毗首羯磨（Vishvakarman，工巧天），善於創造諸法，與諸佛相等，所作的成就，剎那間就能圓滿。如果想要廣為救護一切眾生，息滅災難，獲得安樂，增長壽命，應當依從金剛舞金剛薩埵頂法。如果想要作曼拏羅結界，安住三昧（samadhi，禪定），堅固守護，應當依從金剛舞隨求法。如果想要解除各種瘧疾以及風、黃、痰癊等疾病，應當依從金剛舞入嚩啰法（Jvalana，火焰）。如果想要滅除各種煩惱憂愁等痛苦，應當依從金剛舞耨枯缽扇爹法（Nokuhupasanta，息滅煩惱）。如果想要解除各種毒害，使其如甘露一般，應當依從金剛舞解毒法。如果想要使各種星宿進入清醒狀態並被禁縛，使其接受三昧法並作守護，應當依從金剛舞宿曜解脫法。

【English Translation】 English version To obtain a firm body and great renown, one should rely on the fundamental and supreme Vajra Karmamudra (action seal) method. 'If one wishes to summon all the sages and saints of the Vajra-kula (Vajra family) into the mandala, to establish them firmly, and to accomplish the practice of love and respect, one should rely on the fundamental Vajra method.' 'If one wishes to summon Mahavajrasattva into the mandala, to establish him firmly, and to accomplish the practice of love and respect, one should rely on the Vajrasattva method.' 'If one wishes to invite all the Buddhas Tathagatas into the mandala, to dwell and accomplish the practice of love and respect, one should rely on the fundamental Vajra Tathagata method.' 'If one wishes to summon Vajrapani Bodhisattva into the mandala, to dwell and accomplish the practice of love and respect, one should rely on the Vajrapani Bodhisattva method.' Having spoken of these methods of accomplishment, he then spoke a verse: 'If a practitioner, has not yet entered the mandala, even if they have committed various sins, as long as they wholeheartedly seek what they wish to accomplish, the supreme infallible method, all will be accomplished.' At that time, Vajrapani Bodhisattva again spoke of the infallible heart mantra method, with which one can decisively accomplish all things. This Vajrapani Bodhisattva is the great Vishvakarman (divine architect), skilled in creating all dharmas, equal to all Buddhas, and the accomplishments he makes are perfected in an instant. If one wishes to widely protect all sentient beings, to pacify disasters, to obtain peace and happiness, and to increase lifespan, one should rely on the Vajra Dance Vajrasattva Top method. If one wishes to create a mandala boundary, to dwell in samadhi (meditative absorption), and to firmly protect, one should rely on the Vajra Dance Following-Request method. If one wishes to dispel various malarial fevers and diseases such as wind, bile, and phlegm, one should rely on the Vajra Dance Jvalana (flame) method. If one wishes to extinguish various afflictions, sorrows, and other sufferings, one should rely on the Vajra Dance Nokuhupasanta (pacifying afflictions) method. If one wishes to dissolve all poisons, making them like nectar, one should rely on the Vajra Dance Detoxification method. If one wishes to bring all the constellations into a state of wakefulness and bind them, causing them to receive the samadhi method and act as protectors, one should rely on the Vajra Dance Constellation Liberation method.

脫諸禁縛，破壞一切令起伏者，當依金剛舞金剛忿怒法。

若欲破一切拏吉你印，及脫宿曜執持，令死者還命，及救護國城者，當依金剛舞隨印法。

若欲銷除一切罪業，及惡夢不祥等事者，當依金剛舞真實法。

若欲令一切有情入寤，及語言敬愛發心成就者，當用金剛舞一切入寤印。

若欲令一切魔冤起伏，及成壞等事者，當依金剛舞大拏吉你法。

若欲令一切魔冤禁縛迷惑起伏者，當依金剛舞大惡啰剎娑法。

若欲令他軍降伏愛敬者，當依金剛舞訖哩爹法。

若欲息諸恚怒令作喜悅、免諸怖畏，及論義戰陣皆得勝者，當依金剛舞幢莊嚴法。

若欲起云降雨及止息雷電風雹，去除寒熱等者，當依金剛舞主法。

若欲求種種色聲香味觸等者，當依金剛舞欲自在法。

若欲一切處行住，令作愛敬鉤召及降伏等事者，當依金剛舞法。

若欲作一切成就法，謂出見一切賢聖降伏諸龍，乃至息除一切藥剎部多摩怛哩等者，當依金剛舞最上金剛身法。

若欲堅固成就一切供養，及調伏諸魔、禁縛一切邪印，乃至盡無盡最上成就法者，當依金剛舞不空毗首羯磨最勝法。

金剛手菩薩說此法已，復說一切印成就儀：「行人當於清旦時面東而坐，依

【現代漢語翻譯】現代漢語譯本若要解除一切束縛，破除一切令其起伏不定的事物，應當修持金剛舞金剛忿怒法。若要破除一切拏吉你印（Nagini-mudra，蛇女印），擺脫星宿的控制，使死者復活，以及救護國家城市，應當修持金剛舞隨印法。若要消除一切罪業，以及惡夢、不祥等事，應當修持金剛舞真實法。若要使一切眾生覺悟，以及使語言受人敬愛、發心成就，應當使用金剛舞一切入寤印。若要使一切魔冤起伏不定，以及成就或破壞等事，應當修持金剛舞大拏吉你法。若要使一切魔冤被禁錮、迷惑、起伏不定，應當修持金剛舞大惡啰剎娑法（Maharakshasa-vidya，大羅剎法）。若要使敵軍降伏並心生愛敬，應當修持金剛舞訖哩爹法（Krittya-vidya，羯利底耶法）。若要平息一切嗔怒，使人喜悅，免除一切怖畏，以及在辯論、戰爭中皆得勝利，應當修持金剛舞幢莊嚴法。若要興云降雨，以及止息雷電風雹，去除寒熱等，應當修持金剛舞主法。若要追求種種色、聲、香、味、觸等，應當修持金剛舞欲自在法。若要在一切處行走、居住，使人敬愛、鉤召以及降伏等，應當修持金剛舞法。若要修作一切成就法，如出現並見到一切賢聖，降伏諸龍，乃至息除一切藥剎（Yaksa，夜叉）、部多（Bhuta，鬼神）、摩怛哩（Matrka，母神）等，應當修持金剛舞最上金剛身法。若要堅固成就一切供養，以及調伏諸魔、禁錮一切邪印，乃至達到無盡最上成就法，應當修持金剛舞不空毗首羯磨最勝法（Amoghavishvakarman-uttama-vidya，不空工巧最勝法）。金剛手菩薩（Vajrapani Bodhisattva）說完此法后，又說一切印成就的儀軌：『修行人應當在清晨面向東方而坐，依……』

【English Translation】 English version To break free from all bonds, and to destroy all that causes instability, one should practice the Vajra Dance of Vajra Wrath. If one wishes to break all Nagini-mudras (serpent woman seals), escape the control of the planets, revive the dead, and protect countries and cities, one should practice the Vajra Dance of Following Seals. If one wishes to eliminate all sins, bad dreams, and inauspicious events, one should practice the Vajra Dance of Truth. If one wishes to awaken all sentient beings, and to achieve loving speech and the arising of Bodhicitta, one should use the Vajra Dance of All-Awakening Seal. If one wishes to cause all demonic enemies to rise and fall, and to accomplish or destroy things, one should practice the Vajra Dance of the Great Nagini. If one wishes to bind, confuse, and cause all demonic enemies to rise and fall, one should practice the Vajra Dance of the Great Rakshasa (Maharakshasa-vidya). If one wishes to subdue enemy armies and make them loving and respectful, one should practice the Vajra Dance of Krittya (Krittya-vidya). If one wishes to pacify all anger, bring joy, dispel all fears, and achieve victory in debates and battles, one should practice the Vajra Dance of Banner Adornment. If one wishes to create clouds and rain, and to stop thunder, lightning, hail, and remove heat and cold, one should practice the Vajra Dance of the Lord. If one wishes to seek various forms, sounds, smells, tastes, and touches, one should practice the Vajra Dance of Desire Freedom. If one wishes to walk and dwell in all places, and to be loved, summoned, and subdued, one should practice the Vajra Dance. If one wishes to perform all accomplishments, such as appearing and seeing all sages, subduing dragons, and even pacifying all Yakshas, Bhutas, and Matrikas, one should practice the Vajra Dance of the Supreme Vajra Body. If one wishes to firmly accomplish all offerings, subdue all demons, bind all evil seals, and even attain the endless supreme accomplishment, one should practice the Vajra Dance of the Infallible Vishvakarman Supreme Method (Amoghavishvakarman-uttama-vidya). After Vajrapani Bodhisattva spoke this Dharma, he further explained the ritual for accomplishing all seals: 'The practitioner should sit facing east in the early morning, and according to...'

法結大印，持誦本心明，即成一切印，然後依法作成就，所作決定，此大金剛手印能成一切印。

「設復有人未入曼拏羅者，結此大印亦皆成就。

「若復阿阇梨欲傳此大印，當觀根性而傳授之。何以故？傳此印已即成菩薩。設不依法而無諸過，設作諸罪業者，結大印時諸業銷除，有所愿求皆得圓滿。」

一切如來金剛菩提大儀軌分第十六

爾時金剛手，　　大秘密主尊，　以大樂堅固，　　令有情清凈，　攝諸有情界，　　皆令得清凈，　以平等心化，　　令入如來部。　無量無邊剎，　　一切諸如來，　充滿如胡麻，　　皆廣利眾生，　令世間清凈。　　以眾生之業，　有種種差別，　　竟不能清凈。　佛為彼眾生，　　自業清凈故，　哀愍而不捨。　　金剛手菩薩，　以大秘密教，　　轉大舍法輪。　此大金剛手，　　最上大樂尊，　利益諸有情，　　令剎那覺悟。　堅固菩提心，　　欲轉大法輪，　盡諸有情界，　　令菩提堅固。　時諸佛如來，　　以金剛語言，　告彼金剛手：　　「以大悲方便，　當說菩提心。」　　是時金剛手，　受諸佛勸請，　　即發如是言：「我今說大樂，　　最上曼拏羅，　其量等三界，　　是根本大輪，　

【現代漢語翻譯】現代漢語譯本結成法印，持誦本心真言，即能成就一切手印，然後依法修持，所作之事必定成就。這個大金剛手印能成就一切手印。『即使有人尚未進入曼拏羅（mandala，壇城），結此大印也能成就。』『如果阿阇梨（acarya，導師）想要傳授此大印，應當觀察弟子的根性而傳授。為什麼呢？因為傳授此印后，即能成就菩薩。即使不依法修持也不會有過失，即使造作各種罪業，結此大印時，所有業障都會消除，所有愿求都能圓滿。』一切如來金剛菩提大儀軌分第十六那時，金剛手（Vajrapani），偉大的秘密主尊，以大樂的堅定力量，令有情眾生清凈，攝受所有有情界，使他們都得到清凈，以平等心教化，使他們進入如來部（Tathagata-kula）。無量無邊的剎土（ksetra，佛土），一切諸如來，像胡麻一樣充滿，都廣泛利益眾生，使世間清凈。由於眾生的業力，有種種差別，最終不能清凈。佛爲了那些眾生，爲了他們自身的業力清凈，慈悲憐憫而不捨棄。金剛手菩薩，以大秘密的教法，轉動大舍的法輪。這位大金剛手，最上大樂的尊者，利益所有有情，使他們剎那間覺悟。堅定菩提心，想要轉動大法輪，窮盡所有有情界，使菩提心堅固。當時，諸佛如來，以金剛的語言，告訴金剛手：『以大悲的方便，應當宣說菩提心。』這時，金剛手，接受諸佛的勸請，即說出這樣的話：『我現在宣說大樂，最上的曼拏羅（mandala，壇城），它的量等同三界（Trailokya），是根本的大輪，』

【English Translation】 English version Forming the Dharma mudra, reciting the mantra of the original mind, one immediately accomplishes all mudras. Then, by practicing according to the Dharma, what is done is certain to be accomplished. This great Vajrapani mudra can accomplish all mudras. 'Even if someone has not entered the mandala, by forming this great mudra, they can also achieve accomplishment.' 'If an acarya (teacher) wishes to transmit this great mudra, they should observe the disciple's capacity before transmitting it. Why? Because after transmitting this mudra, one becomes a Bodhisattva. Even if one does not practice according to the Dharma, there will be no fault. Even if one commits various sins, when forming this great mudra, all karmic obstacles will be eliminated, and all wishes will be fulfilled.' The Sixteenth Section of the Great Ritual of the Vajra Bodhi of All Tathagatas At that time, Vajrapani, the great lord of secrets, with the firm power of great bliss, purified sentient beings, embraced all realms of sentient beings, making them all pure, and with an equal mind, transformed them, leading them into the Tathagata-kula (family of the Tathagatas). In immeasurable and boundless ksetras (Buddha-lands), all the Tathagatas, as numerous as sesame seeds, are filled, all extensively benefiting sentient beings, making the world pure. Due to the karma of sentient beings, there are various differences, and ultimately they cannot be purified. The Buddha, for the sake of those sentient beings, for the purification of their own karma, compassionately does not abandon them. Bodhisattva Vajrapani, with the great secret teachings, turns the great wheel of giving. This great Vajrapani, the most supreme lord of great bliss, benefits all sentient beings, causing them to awaken in an instant. Firmly establishing the Bodhi mind, desiring to turn the great Dharma wheel, exhausting all realms of sentient beings, making the Bodhi mind firm. At that time, all the Buddhas, with Vajra words, told Vajrapani: 'With the expedient of great compassion, you should proclaim the Bodhi mind.' At this time, Vajrapani, accepting the exhortation of all the Buddhas, spoke these words: 'I now proclaim the great bliss, the most supreme mandala, its measure is equal to the three realms (Trailokya), it is the fundamental great wheel,'

能清凈諸有。」　　說如是語時，　三界諸有情，　　諸業皆清凈，　悉得成就法，　　即時皆雲集。　亦如諸如來，　　勸請金剛手，　宣說如來部，　　最上大舍輪，　由是諸眾生，　　住金剛三業，　金剛手菩薩，　　以自性三業，　平等為眾生，　　說是大明曰：

「唵(引)部(引)亢」

說此大明時，　　復有諸如來，　即時皆雲集，　　住菩提道場。　爾時金剛手，　　即說曼拏羅：「利益有情故，　　諸法中大樂。　其大舍輪者，　　依外曼拏羅，　畫八輻大輪，　　於此大輪中，　當安佛尊像，　　用此大明曰：

「『三摩野薩怛鑁(三合)呼(引)(一句)悉[亭*也]𤚥(引)(二)』

「于佛尊像前，　　復安佛尊像，　降伏諸魔相；　　于佛右安置，　灌頂大菩薩；　　佛后復安置，　轉法輪菩薩；　　于佛左安置，　成最勝菩薩。　　各說心明曰：

「『嚩日啰(二合)薩埵(一句)』

「『嚩日啰(二合)啰怛那(二合)(一句)』

「『嚩日啰(二合)達哩摩(二合)(一句)』

「『嚩日啰(二合)羯哩摩(二合)(一句)』

「而於四隅位，　　安四金剛寶，　用四大心明，　　而彼心明

【現代漢語翻譯】現代漢語譯本能清凈一切存在。」當說這些話的時候，三界的一切有情眾生，他們的所有業障都得以清凈，全部都成就了佛法，即刻都聚集到了一起。也像諸位如來一樣，勸請金剛手（Vajrapani，佛教護法神）菩薩，宣說如來部（Tathagata-kula，佛的種族）的，最上等的廣大布施之輪（Mahatyaga-cakra，象徵佛陀的慷慨施捨），由此，一切眾生，安住于金剛（Vajra，象徵堅不可摧的智慧）的身、語、意三業（karma，行為），金剛手菩薩，以其自性的身、語、意三業，平等地為眾生，宣說了這個大明咒（maha-vidya，偉大的真言）：『唵(om) 部(bhu) 亢(khang)』當說這個大明咒的時候，又有諸位如來，即刻都聚集到了一起，安住在菩提道場（bodhimanda，覺悟之地）。那時，金剛手菩薩，就宣說了曼荼羅（mandala，壇城）：『爲了利益有情眾生，在一切法中獲得大樂（maha-sukha，至上的喜悅）。這個大布施之輪，依據外曼荼羅，繪製八輻大輪，在這個大輪中，應當安放佛尊的像，用這個大明咒：『三摩野薩怛鑁(samayasattvam) 呼(hum) 悉[亭*也]𤚥(siddhyam)』在佛尊像的前面，再安放佛尊的像，降伏一切魔相；在佛像的右邊安置，灌頂大菩薩（Abhiseka-bodhisattva，接受灌頂的菩薩）；在佛像的後面安置，轉法輪菩薩（Dharmacakra-bodhisattva，轉動佛法之輪的菩薩）；在佛像的左邊安置，成就最勝菩薩（Paramartha-bodhisattva，達到最高目標的菩薩）。各自宣說心咒（hrdaya-vidya，核心真言）：『嚩日啰(vajra)薩埵(sattva)』『嚩日啰(vajra)啰怛那(ratna)』『嚩日啰(vajra)達哩摩(dharma)』『嚩日啰(vajra)羯哩摩(karma)』在四個角落的位置，安放四金剛寶，用四大心咒，而那些心咒是：

【English Translation】 English version 『Able to purify all existences.』 When these words were spoken, All sentient beings in the three realms, all their karmas were purified, All attained the Dharma, and immediately gathered together. Just like the Tathagatas, they urged Vajrapani (Buddhist guardian deity), To proclaim the Tathagata-kula (Buddha's lineage), the supreme Mahatyaga-cakra (great wheel of giving), Whereby all beings, abide in the Vajra (diamond, symbolizing indestructible wisdom) body, speech, and mind karmas (actions), Vajrapani Bodhisattva, with his own nature's body, speech, and mind karmas, Equally for all beings, spoke this great mantra (maha-vidya): 『Om bhu khang』 When this great mantra was spoken, again the Tathagatas, Immediately gathered together, and resided in the Bodhimanda (place of enlightenment). At that time, Vajrapani, then proclaimed the mandala (sacred diagram): 『For the benefit of sentient beings, to obtain great bliss (maha-sukha) in all dharmas. This great wheel of giving, according to the outer mandala, Draw an eight-spoked great wheel, in this great wheel, Should place the image of the Buddha, using this great mantra: 『Samayasattvam hum siddhyam』 In front of the Buddha's image, again place the Buddha's image, To subdue all demonic forms; on the right of the Buddha place, The Abhiseka-bodhisattva (initiation bodhisattva); behind the Buddha place, The Dharmacakra-bodhisattva (wheel-turning bodhisattva); on the left of the Buddha place, The Paramartha-bodhisattva (ultimate goal bodhisattva). Each speaks their heart mantra (hrdaya-vidya): 『Vajrasattva』『Vajraratna』『Vajradharma』『Vajrakarma』 In the four corner positions, place the four Vajra jewels, Using the four great heart mantras, and those heart mantras are:

曰：

「『薩埵嚩日哩(二合)(一句)』

「『嚩日啰(二合)啰怛你(二合)(一句)』

「『嚩日啰(二合)缽訥彌(二合)你(一句)』

「『尾說嚩日哩(二合)(一句)』

「復于外四隅，　　安禰嚩建拏，　鉤、索、鎖、鈴等，　　如次安四門。　畫此大輪已，　　先當起心業，　出生及香華，　　志心而供養。　手持眾妙華，　　結佛三昧印，　而安於本心。　　頂禮本尊已，　然以華散擲，　　次旋繞三匝，　當召請賢聖。　　其召請明曰：

「『唵(引)阿哥(引)嚕(引)目亢薩哩嚩(二合)達哩摩(二合)拏(引)(一句)阿(引)[寧*也]阿耨怛半(二合)那埵(引)(二)』

「誦此大明已，　　復以華供養，　依法以妙言，　　志心而誦曰：

「『惹誐那(引)他沒馱冒提蘇悉馱曳(引)(一句)』

「以此普召集，　　一切諸如來，　以諸無生法，　　施一切成就。　入此曼拏羅，　　善得諸成就，　如是法圓滿，　　現種種瑞應。　若傳授弟子，　　令入此壇者，　其儀亦如是。　　作諸供養已，　然後出道場，　　可求成就法。」　復說成就法：　　「依法造[巾*((ㄇ@人)/登)]像，

【現代漢語翻譯】現代漢語譯本說：『薩埵嚩日哩（二合）（Sattvavajri，勇猛金剛）』『嚩日啰（二合）啰怛你（二合）（Vajraratni，金剛寶）』『嚩日啰（二合）缽訥彌（二合）你（Vajrapadmi，金剛蓮花）』『尾說嚩日哩（二合）（Visvavajri，遍金剛）』「又在外四角，安立禰嚩建拏（Devakunda，天界水池），鉤、索、鎖、鈴等，依次安在四門。畫完這個大輪之後，首先應當發起心業，準備出生和香花，誠心供養。手中拿著各種美妙的花，結佛三昧印，安放在本心。頂禮本尊之後，然後把花散擲，接著順時針繞三圈，應當召請賢聖。其召請的真言是：『唵（引）阿哥（引）嚕（引）目亢薩哩嚩（二合）達哩摩（二合）拏（引）（Om akaromukham sarvadharmanam，諸法本初之門）阿（引）[寧也]阿耨怛半（二合）那埵（引）（anitya anutpannatvam，無常無生）』誦完這個大明咒之後，再次用花供養，依法用美妙的語言，誠心誦唸：『惹誐那（引）他沒馱冒提蘇悉馱曳（引）（Jaganatha buddhabodhisusiddhaye，世尊佛菩提成就）』用這個普遍召集，一切諸如來，用諸無生法，施予一切成就。進入這個曼拏羅（mandala，壇城），就能很好地獲得各種成就，這樣法就圓滿了，會顯現各種瑞應。如果傳授弟子，讓他們進入這個壇城，其儀式也是這樣。做好各種供養之後，然後離開道場，就可以求取成就之法了。」又說成就法：「依法制造[巾((ㄇ@人)/登)]像（patta，幡像），

【English Translation】 English version Said: 'Sattvavajri (Courageous Vajra)' 'Vajraratni (Vajra Jewel)' 'Vajrapadmi (Vajra Lotus)' 'Visvavajri (Universal Vajra)' 「Also, at the four outer corners, place Devakunda (celestial pools), hooks, ropes, locks, bells, etc., in order at the four gates. After drawing this great wheel, one should first generate the mind of action, prepare offerings of birth and fragrant flowers, and sincerely make offerings. Holding various wonderful flowers in hand, form the Buddha Samadhi mudra, and place it at the heart. After bowing to the main deity, then scatter the flowers, and then circumambulate three times clockwise, one should invite the sages and saints. The mantra for invitation is: 'Om akaromukham sarvadharmanam anitya anutpannatvam' After reciting this great mantra, offer flowers again, and with beautiful words according to the Dharma, sincerely recite: 'Jaganatha buddhabodhisusiddhaye' With this, universally gather all the Tathagatas, and with the Dharma of non-birth, bestow all accomplishments. Entering this mandala, one will well obtain all accomplishments, thus the Dharma is perfected, and various auspicious signs will appear. If transmitting to disciples, and having them enter this mandala, the ritual is also like this. After making all offerings, then leave the practice place, and one can seek the Dharma of accomplishment.」 Again, speaking of the Dharma of accomplishment: 「According to the Dharma, create a patta (banner image),

當畫佛世尊，　　降伏諸魔眾。　行人于像前，　　依法結智印，　以金剛語業，　　誦明百千遍。　其數滿足已，　　隨意皆成就，　見諸佛菩提，　　無復諸疑惑。」

複次金剛手菩薩，說此諸三昧最上成就儀法，而說頌曰：

「當想金剛手，　　專注于本心，　即誦三昧明。　　其三昧明曰：

「『三摩野薩怛嚩(三合)(一句)』

「誦滿洛叉數，　　善獲諸成就。」

又復宣說一切羯磨成就法，頌曰：

「佛降眾魔軍，　　轉大妙法輪，　廣利益眾生，　　羯磨印成就。」

復說一切如來金剛三業諸佛最上成就法。所謂：「能除諸障累憂惱病苦，惡瘡諸毒瘧疾重病，復能破諸邪咒，辟除諸惡夢寐不祥魔嬈等事，無其中夭之難，解諸宿曜執持及拏吉你，如是災害皆悉除滅。能令具善三業，獲大威力色相圓滿，名稱吉祥人所恭敬，增長智慧精進勇猛，諸見聞法記念不忘，具修善行住三摩地，長養殊勝三業，圓滿十波羅蜜：佈施、持戒、忍辱、精進、禪定、慧、方便、愿、力、智，滿足十地行入堅固出生陀羅尼門，具諸佛大樂印，通達四智、十八不共法，作毗首羯磨，明瞭諸義性，成就諸佛金剛三業，得諸佛最上成就，以大菩提心遍修普賢行，令諸有情獲大利益。

【現代漢語翻譯】現代漢語譯本當描繪佛世尊降伏所有魔眾的形象時，修行者應在佛像前，依法結智印（表示智慧的手印），以金剛語業（指堅定的語言行為），誦持真言百千遍。當誦持的次數滿足后，一切願望皆可成就，能見到諸佛的菩提（覺悟），不再有任何疑惑。金剛手菩薩（Vajrapani Bodhisattva）再次宣說這些三昧（Samadhi，禪定）最上成就的儀軌方法，並以偈頌說道：『應當觀想金剛手菩薩，專注于自己的本心，然後誦持三昧真言。』其三昧真言是：『三摩野薩怛嚩（Samaya sattva，誓願有情）』『誦滿十萬遍，就能很好地獲得各種成就。』又宣說一切羯磨（Karma，行為）成就法，偈頌說：『佛陀降伏眾魔軍，轉動偉大的妙法輪（Dharma wheel，佛法之輪），廣泛利益眾生，羯磨印（Karma mudra，行為手印）得以成就。』又說一切如來（Tathagata，佛）金剛三業（身、語、意）諸佛最上成就法。這法能消除各種障礙、憂愁、煩惱、疾病痛苦、惡瘡、各種毒、瘧疾等重病，還能破除各種邪咒，辟除各種惡夢、不祥、魔的侵擾等事，沒有中途夭折的災難，能解除各種星宿的執持和拏吉你（Nakini，女夜叉）的災害，這些災害都能全部消除。能使人具足善的三業，獲得大威力，色相圓滿，名稱吉祥，受人恭敬，增長智慧，精進勇猛，所見所聞的佛法都能記住不忘，具足修行善行，安住於三摩地（Samadhi，禪定），增長殊勝的三業，圓滿十波羅蜜（Paramita，到達彼岸）：佈施（Dana）、持戒（Sila）、忍辱（Ksanti）、精進（Virya）、禪定（Dhyana）、智慧（Prajna）、方便（Upaya）、愿（Pranidhana）、力（Bala）、智（Jnana），滿足十地（Bhumi，菩薩的十個修行階段）的修行，進入堅固的出生陀羅尼門（Dharani，總持），具足諸佛的大樂印（Mahasukha mudra），通達四智（Four Wisdoms）、十八不共法（Eighteen Unique Qualities of a Buddha），能作毗首羯磨（Vishvakarman，工巧天），明瞭諸法的真實義性，成就諸佛的金剛三業，得到諸佛最上成就，以大菩提心（Mahabodhi-citta，覺悟之心）普遍修習普賢行（Samantabhadra's practices），令一切有情獲得大利益。

【English Translation】 English version When depicting the World Honored One, the Buddha, subduing all the hosts of demons, the practitioner should, in front of the image, form the wisdom mudra (hand gesture signifying wisdom) according to the Dharma, and with the Vajra speech karma (firm speech actions), recite the mantra hundreds and thousands of times. When the number of recitations is fulfilled, all wishes will be accomplished, one will see the Bodhi (enlightenment) of all Buddhas, and there will be no more doubts. Furthermore, Vajrapani Bodhisattva speaks of the supreme accomplishment rituals of these Samadhis (meditative states), and says in verse: 'One should visualize Vajrapani Bodhisattva, focusing on one's own mind, and then recite the Samadhi mantra.' The Samadhi mantra is: 'Samaya sattva (Vow Being)' 'Having recited it one hundred thousand times, one will well obtain all accomplishments.' Again, he proclaims the methods for accomplishing all karmas (actions), saying in verse: 'The Buddha subdues the armies of demons, turns the great and wondrous Dharma wheel, widely benefiting all beings, and the Karma mudra (action seal) is accomplished.' Furthermore, he speaks of the supreme accomplishment methods of all Tathagatas' (Buddhas) Vajra three karmas (body, speech, and mind). This method can eliminate all obstacles, worries, afflictions, illnesses, pains, malignant sores, various poisons, malaria, and other serious diseases. It can also break all evil spells, ward off all bad dreams, inauspicious omens, demonic disturbances, and other such things. There will be no danger of premature death. It can resolve the afflictions of the stars and the harm of Nakinis (female Yakshas), all such calamities will be completely eliminated. It can enable one to possess virtuous three karmas, obtain great power, have a perfect appearance, a glorious name, be respected by others, increase wisdom, be diligent and courageous, remember all the Dharma one has seen and heard, possess the practice of good deeds, abide in Samadhi (meditative state), cultivate the excellent three karmas, and perfect the ten Paramitas (perfections): Dana (generosity), Sila (morality), Ksanti (patience), Virya (effort), Dhyana (meditation), Prajna (wisdom), Upaya (skillful means), Pranidhana (vow), Bala (power), and Jnana (knowledge). It fulfills the practice of the ten Bhumis (ten stages of a Bodhisattva), enters the firm gate of the Dharani (mantra) of birth, possesses the great bliss mudra of all Buddhas, understands the Four Wisdoms, the Eighteen Unique Qualities of a Buddha, can perform Vishvakarman (divine architect), understands the true nature of all dharmas, accomplishes the Vajra three karmas of all Buddhas, obtains the supreme accomplishment of all Buddhas, and with the great Bodhicitta (mind of enlightenment), universally practices the Samantabhadra's practices, enabling all sentient beings to obtain great benefits.

復現童真住出生嬉戲，以難勝行坐菩提場，證佛十力降伏魔軍，轉大法輪摧諸外道，勝出三界現諸神通，作大集會調伏諸惡，住柔順地凈諸惡趣，演妙法義說三密藏，示其儀軌作一切諸成就法，如是等事，皆依一切如來毗首羯磨印法所成。」即說頌曰：

「如是羯磨印，　　速證菩提道，　諸修菩提行，　　不越此法印。　具足大聖財，　　能作諸事業，　難成義能成，　　所作皆無礙。　諸佛最上教，　　當授諸有情，　有能信解者，　　為傳此法印，　設未入壇場，　　剎那亦成就。」

大金剛火焰日輪儀軌分第十七

金剛手菩薩，　　善作眾事業，　降諸有情界，　　使令得調伏。　如來部所生，　　常住如來定，　以最上成就，　　寂靜于諸有。　塵沙諸如來，　　皆起大悲願，　欲廣利眾生，　　令居安樂地。　以眾生諸行，　　有種種差別，　不善之果報，　　隨業無定止，　縱經無數劫，　　度脫難窮盡。　是故諸如來，　　勸請金剛手：「為作調伏故，　　宣說最勝法。」

爾時金剛手菩薩即說大明曰：

「烏底瑟吒(二合)三摩野骨嚕(二合、引)馱(一句)你遜婆入嚩(二合)羅嚩日啰(二合)吽(引)(二)」

金剛手菩薩，

【現代漢語翻譯】現代漢語譯本『復現童真住出生嬉戲』，意指重現如孩童般的純真，安住于出生時的喜悅狀態，以難勝的修行在菩提樹下證悟，成就佛陀的十力（佛陀的十種力量）並降伏魔軍，轉動大法輪（佛陀的教法）摧毀一切外道，超越三界（欲界、色界、無色界）展現各種神通，以大威德調伏一切惡行，安住于柔順之地凈化一切惡趣（地獄、餓鬼、畜生），演說微妙的佛法，闡述身、語、意三密（佛陀身語意三方面的秘密）的奧藏，展示其儀軌，成就一切諸法，這些都是依靠一切如來毗首羯磨印法（一切佛陀的創造性力量的印記）所成就的。」隨即說頌曰：『如此羯磨印，速證菩提道，諸修菩提行，不越此法印。具足大聖財，能作諸事業，難成義能成，所作皆無礙。諸佛最上教，當授諸有情，有能信解者，為傳此法印，設未入壇場，剎那亦成就。』《大金剛火焰日輪儀軌分》第十七金剛手菩薩（象徵佛陀力量的菩薩），善於成就各種事業，降伏一切有情眾生，使他們得到調伏。從如來部（佛陀的家族）所生，常安住于如來禪定，以最上的成就，在一切存在中獲得寂靜。如塵沙般眾多的如來，都發起大悲願，想要廣大利益眾生，使他們安居於安樂之地。由於眾生的各種行為，有種種差別，不善的果報，隨著業力沒有固定的止境，即使經過無數劫，也難以度脫窮盡。因此，諸如來勸請金剛手菩薩：『爲了調伏眾生，宣說最殊勝的法門。』爾時，金剛手菩薩即說大明咒曰：『烏底瑟吒(二合)三摩野骨嚕(二合、引)馱(一句)你遜婆入嚩(二合)羅嚩日啰(二合)吽(引)(二)』金剛手菩薩，

【English Translation】 English version 'Reappearing in the innocence of childhood, dwelling in the joy of birth,' refers to the reemergence of childlike purity, abiding in the joyful state of birth, achieving enlightenment under the Bodhi tree through unsurpassed practice, attaining the ten powers of the Buddha (the ten strengths of a Buddha) and subduing the demonic forces, turning the great Dharma wheel (the Buddha's teachings) to destroy all heretical paths, transcending the three realms (the desire realm, the form realm, and the formless realm) to manifest various supernatural powers, using great power to subdue all evil deeds, dwelling in a gentle place to purify all evil destinies (hell, hungry ghosts, and animals), expounding the subtle Dharma, elucidating the secret treasures of the three mysteries of body, speech, and mind (the secrets of the Buddha's body, speech, and mind), demonstrating its rituals, and accomplishing all dharmas. These are all achieved through the power of the 'Vishwa Karma Mudra' (the seal of the creative power of all Buddhas). Then, the verse was spoken: 'Such is the Karma Mudra, quickly attaining the path to enlightenment, all who cultivate the path to enlightenment, do not go beyond this Dharma seal. Possessing the great wealth of the sage, able to accomplish all tasks, the difficult becomes achievable, all actions are without hindrance. The supreme teaching of all Buddhas, should be given to all sentient beings, those who can believe and understand, transmit this Dharma seal, even if not entering the mandala, in an instant, it is accomplished.' The Seventeenth Section of the 'Great Vajra Flame Sun Wheel Ritual' Vajrapani Bodhisattva (the Bodhisattva symbolizing the power of the Buddha), is skilled in accomplishing various tasks, subduing all sentient beings, and causing them to be tamed. Born from the Tathagata family (the family of the Buddha), he constantly abides in the Tathagata Samadhi, achieving tranquility in all existence through the supreme accomplishment. The countless Tathagatas, like grains of sand, all generate great vows of compassion, desiring to broadly benefit sentient beings, and to cause them to dwell in a place of peace and joy. Because of the various actions of sentient beings, there are various differences, the retribution of unwholesome deeds, following karma, has no fixed end, even after countless kalpas, it is difficult to liberate them completely. Therefore, all the Tathagatas urge Vajrapani Bodhisattva: 'For the sake of taming sentient beings, proclaim the most supreme Dharma.' At that time, Vajrapani Bodhisattva then spoke the great mantra: 'Utiṣṭha samaya guru dhā niśumbha jvala vajra hūṃ' Vajrapani Bodhisattva,

說此大明時，　以金剛三業，　　出生大明王。　住金剛手前，　　而結跏趺坐，　光明普照曜，　　如劫火熾盛。　現大威猛勢，　　手持金剛杵，　亦現大光明，　　猛焰如火聚。　戲擲金剛杵，　　變化於三界，　猶大劫火中，　　出現忿怒相，　以金剛語業，　　說金剛部明：

「唵(引)嚩日啰(二合)特哩(二合)俱(半音)(一句)怛帝哩(二合、引)曩摩賀(引)嚩日啰(二合)入嚩(二合、引)攞(引)那攞(引)哩哥(二)紇哩(二合)那煬吽(引)(三)」

說此大明時，　　息除諸業障，　如盛火焚薪，　　大千皆振動。　是時諸天眾，　　及大自在天，　光明皆洞然，　　而不能安隱。　聲聞及緣覺，　　皆求入涅盤，　三界諸天眾，　　亦皆求救護。　諸佛菩提力，　　不動而堅固，　唯佛大慈悲，　　為有情方便。　是時大明王，　　出金剛利牙，　立如張弩勢，　　忿怒大惡相。　髮髻如螺文，　　頂冠半月相，　風火焰交熾，　　內現諸事業。　結印作舞勢，　　出生大秘密，　最上曼拏羅，　　相應拏吉你。　安住于周匝，　　諸佛各依位，　皆是金剛部，　　諸聖之軌儀，　為成毗首行。　　復有諸聖眾，

是時皆出現，　　亦光明熾盛，　安住如諸佛。　　無量無邊界，　所有諸有情，　　悉皆令覺寤，　利益而召集，　　令成最上教。　時三界天主，　　迷悶而擗地，　不復還本心。　　金剛手菩薩，　最上大自在，　　哀愍諸天故，　為說最上法，　　還命大明曰：

「唵(引)母底瑟吒(二合)摩賀(引)禰缽多(二合)嚩日哩(二合)尼(引)(一句)尸(引)竭啰(二合)母他(引)缽野吽(引)(二)」

說此大明已，　　諸天即能起，　皆復得本心，　　死者還其命。　佛未調伏者，　　金剛手菩薩，　悉令調伏之。　　復現忿怒相，　戲擲金剛杵，　　即敕于諸天，　令住我三昧。　　諸天受命已，　而未能復知，　　告白金剛手：「聖者不思議，　　我等咸驚懼。　觀此忿怒尊，　　敕住於三昧，　不知三昧法，　　云何而安住？」　是時金剛手，　　而白諸天曰：「諸佛之所化，　　汝所不能知，　故號金剛手，　　為汝作依怙。　汝歸命諸佛，　　及法與聖賢，　然後歸於我，　　當依我三昧。」　是時諸天主，　　及彼諸天眾，　聞如是言已，　　而白金剛手：「依菩薩聖言，　　愿垂哀愍故。」　爾時金剛手，　　復

【現代漢語翻譯】現代漢語譯本那時，他們都顯現出來，也光明熾盛，安住的狀態如同諸佛一般。他們的力量無量無邊，能夠讓所有有情眾生都覺醒，引導他們走向覺悟，並召集他們，使他們成就最上的教法。當時，三界的天主們因為迷惑而昏倒在地，失去了本來的意識。金剛手菩薩（Vajrapani Bodhisattva），這位最上、最自在的菩薩，因為憐憫諸天，為他們宣說了最上的法，並唸誦了能使他們復活的大明咒：『唵(om) 母底瑟吒(mutistha) 摩賀(maha)禰缽多(nipata) 嚩日哩(vajri)尼(ni) 尸(si)竭啰(sighra) 母他(mutha) 缽野(paya) 吽(hum)』唸誦這個大明咒后，諸天立刻就能起身，都恢復了本來的意識，死去的人也恢復了生命。對於那些佛陀尚未調伏的眾生，金剛手菩薩都使他們得到調伏。菩薩還顯現出忿怒的形象，戲擲金剛杵（vajra），並命令諸天安住於他的三昧（samadhi）之中。諸天接受命令后，仍然不明白其中的含義，於是向金剛手菩薩稟告說：『聖者，您的力量不可思議，我們都感到驚恐。看到您這忿怒的尊容，命令我們安住於三昧，我們卻不知道三昧的法門，要如何才能安住呢？』這時，金剛手菩薩對諸天說：『諸佛所教化的境界，是你們所不能理解的，所以我被稱為金剛手，作為你們的依靠。你們應當先歸命于諸佛、佛法和聖賢，然後再歸命於我，才能安住於我的三昧之中。』當時，諸天主和所有天眾聽了這些話后，對金剛手菩薩說：『我們願意依從菩薩的聖言，懇請您慈悲憐憫我們。』這時，金剛手菩薩又

【English Translation】 English version At that time, they all appeared, also with blazing light, abiding like all the Buddhas. They were boundless and limitless, able to awaken all sentient beings, leading them to enlightenment, and gathering them to achieve the supreme Dharma. At that time, the lords of the three realms, confused and bewildered, fell to the ground, losing their original consciousness. Vajrapani Bodhisattva, the supreme and most free Bodhisattva, out of compassion for the gods, proclaimed the supreme Dharma for them and recited the great mantra that could revive them: 'Om mutistha maha nipata vajrini si-ghra mutha paya hum' After reciting this great mantra, the gods were immediately able to rise, all regaining their original consciousness, and those who had died were restored to life. For those beings whom the Buddha had not yet subdued, Vajrapani Bodhisattva subdued them all. The Bodhisattva also manifested an angry form, playfully throwing the vajra, and commanded the gods to abide in his samadhi. After receiving the command, the gods still did not understand its meaning, so they reported to Vajrapani Bodhisattva, saying: 'Holy One, your power is inconceivable, and we are all terrified. Seeing your angry countenance, you command us to abide in samadhi, but we do not know the method of samadhi, how can we abide?' At this time, Vajrapani Bodhisattva said to the gods: 'The realm of the Buddhas' teachings is beyond your understanding, so I am called Vajrapani, as your refuge. You should first take refuge in the Buddhas, the Dharma, and the noble ones, and then take refuge in me, so that you can abide in my samadhi.' At that time, the lords of the gods and all the heavenly beings, after hearing these words, said to Vajrapani Bodhisattva: 'We are willing to follow the Bodhisattva's holy words, and we beseech you to have compassion on us.' At this time, Vajrapani Bodhisattva again

現顰眉相，　作大忿怒威，　　以高舉威勢，　而以大音聲，　　降伏於三界，　說最勝明曰：

「呬(引)」

說此心明時，　　所有三界主，　及其諸天眾，　　皆以降伏心，　而住於三昧，　　授本部灌頂。　受灌頂法已，　　勸請金剛手，　說心明儀軌，　　是大壇場法。　金剛手菩薩，　　即當爲說之：「于外曼拏羅，　　內畫金剛輪，　具光明熾盛，　　中安降三界。　其身大青色，　　而現喜怒相，　出金剛利牙，　　當結跏趺坐，　戲擲金剛杵，　　光焰普照曜。　而復於四方，　　安金剛賢聖，　手各持幖幟，　　謂大金剛杵，　三叉及寶藏，　　眾色蓮華等。　於四隅安置，　　箭及朅椿誐，　輪並眾色幡。　　金剛部賢聖，　依此大輪儀，　　各依位安置。　先安七種聖：　　一謂金剛印，　二號金剛明，　　三名金剛王，　並余諸眷屬，　　四持明歌舞，　五護門明王，　　六金剛訥多，　七謂藥剎王。　　于外曼拏羅，　依法安諸天，　　摩度等三尊，　亦安置本位。　　四隅及四門，　安諸天女眾，　　鉤索等明王，　各安於本位。　　畫此曼拏羅，　如是安布已，　　是時阿阇梨，　而作忿努勢，　　戲擲

【現代漢語翻譯】現代漢語譯本（佛陀）現出皺眉的相貌，作出極度憤怒的威嚴姿態，以高舉的威勢，發出巨大的聲音，降伏三界（欲界、色界、無色界），宣說最殊勝的真言曰：『呬（hè）』當宣說此心咒時，所有三界之主，以及他們的諸天眾，都以被降伏的心，安住於三昧（專注的禪定狀態），接受本部的灌頂。接受灌頂之法后，勸請金剛手（Vajrapani）菩薩，宣說心咒的儀軌，這是大壇場的法。金剛手菩薩，即刻為他們宣說：『在外曼荼羅（mandala，壇城）中，內里繪製金剛輪，具有光明熾盛，中央安置降三界（Trailokyavijaya）。他的身體呈大青色，顯現喜怒交織的相貌，露出金剛般的利牙，應當結跏趺坐（蓮花坐），嬉戲地拋擲金剛杵（vajra），光焰普照。並且在四方，安置金剛賢聖，手中各自持有標誌，即大金剛杵，三叉戟（trishula）及寶藏，各種顏色的蓮花等。在四隅安置，箭和朅椿誐（khatvanga，天杖），輪和各種顏色的幡。金剛部（Vajra）的賢聖，依照此大輪的儀軌，各自按照位置安置。首先安置七種聖者：第一位稱為金剛印（Vajramudra），第二位號為金剛明（Vidyavajra），第三位名為金剛王（Vajraraja），以及其餘的眷屬，第四位持明歌舞（Vidyadhara-nritya），第五位護門明王（Dvarapala-vidyaraja），第六位金剛訥多（Vajranata），第七位稱為藥叉王（Yaksharaja）。在外曼荼羅中，依法安置諸天，摩度（Madhu）等三尊，也安置在原本的位置。四隅和四門，安置諸天女眾，鉤索等明王，各自安置在自己的位置。繪製此曼荼羅，如此安置佈置完畢后，這時阿阇梨（acharya，導師），作出憤怒的姿態，嬉戲地拋擲

【English Translation】 English version Showing a frowning face, Adopting a posture of great wrathful majesty, with a raised power, And with a great voice, subduing the three realms (desire realm, form realm, formless realm), Proclaiming the most supreme mantra, saying: 'Hūṃ (hè)' When this heart mantra is proclaimed, all the lords of the three realms, And their hosts of gods, all with subdued minds, Abide in samadhi (a state of meditative concentration), receiving the initiation of their respective families. Having received the initiation rites, they urge Vajrapani (金剛手) Bodhisattva, To proclaim the ritual of the heart mantra, which is the dharma of the great mandala. Vajrapani Bodhisattva, then speaks to them: 'In the outer mandala, draw the Vajra wheel within, Having blazing light, in the center place Trailokyavijaya (降三界). His body is of great blue color, showing a countenance of both joy and anger, Exposing vajra-like sharp teeth, he should sit in the vajra posture (lotus position), Playfully throwing the vajra (金剛杵), his light shines everywhere. And also in the four directions, place the Vajra sages, Each holding their emblems in their hands, namely the great vajra, The trident (trishula) and treasures, lotuses of various colors, etc. In the four corners place, arrows and khatvanga (朅椿誐, a staff with a skull), Wheels and banners of various colors. The sages of the Vajra family, According to the ritual of this great wheel, each is placed according to their position. First place the seven sages: the first is called Vajramudra (金剛印), The second is named Vidyavajra (金剛明), the third is named Vajraraja (金剛王), And the rest of their retinue, the fourth is Vidyadhara-nritya (持明歌舞), The fifth is Dvarapala-vidyaraja (護門明王), the sixth is Vajranata (金剛訥多), The seventh is called Yaksharaja (藥叉王). In the outer mandala, Place the gods according to the dharma, the three deities such as Madhu (摩度), Are also placed in their original positions. In the four corners and four gates, Place the hosts of goddesses, the vidyarajas such as hooks and ropes, Each is placed in their own position. Having drawn this mandala, After such placement and arrangement, at this time the acharya (阿阇梨, teacher), Adopts a wrathful posture, playfully throwing

金剛杵，　入于曼拏羅，　　即誦吽字明，　作大高舉勢，　　調伏忿怒者，　得本尊歡喜，　　忿怒者成就。　然後阿阇梨，　　手持眾妙花，　結金剛鉤印，　　請召于本尊，　及金剛賢聖。　　其請召明曰：

「『唵(引)摩賀(引)嚩日啰(二合)攞(引)那攞(引)哩哥(二合)夜(引)呬𠺁(一句)　薩哩嚩(二合)嚩日啰(二合)酤攞(引)你缽啰(二合)吠(引)舍野吽(引)(二)　薩哩嚩(二合)母捺啰(二合、引)誐赦鑁馱那怛啰(二合)吒(半音)(三)　薩哩嚩(二合)三摩煬(引)娑(引)達野摩吒(半音)(四)　薩哩嚩(二合)訥瑟啖(二合、引)賀那捺郝缽左跋悉銘(二合)骨嚕(五)　摩賀(引)骨嚕(二合)馱(引)屹你(二合)嚩日哩(二合、引)拏吽(引)發吒(半音)(六)　阿阿阿阿(七)』

「如是召請已，　　明王即降臨，　及金剛賢聖，　　施一切成就。　是時曼拏羅，　　即現諸瑞相，　或聞吽字聲，　　或復有警覺。　時彼阿阇梨，　　結降三界印，　引弟子入壇，　　而授諸大明。　金剛鉤明曰：

「『吽(引)吽(引)嚩日啰(二合)缽啰(二合)賀啰尾(引)摩吒(半音)(一句)』

「三叉大明曰：

【現代漢語翻譯】現代漢語譯本金剛杵（vajra），進入曼拏羅（mandala，壇城），即誦『吽』（hūṃ）字明咒，作出高舉的姿勢，調伏忿怒者，得到本尊的歡喜，忿怒者也因此成就。然後阿阇梨（ācārya，導師），手持各種美妙的花朵，結金剛鉤印，請召本尊，以及金剛賢聖。其請召的明咒是：『唵（om）摩賀（mahā）嚩日啰（vajra）攞（la）那攞（la）哩哥（rika）夜（ya）呬𠺁（hih，來！），薩哩嚩（sarva）嚩日啰（vajra）酤攞（kula）你缽啰（pra）吠（ve）舍野吽（hūṃ），薩哩嚩（sarva）母捺啰（mudrā）誐赦鑁馱那怛啰（tra）吒（ṭa），薩哩嚩（sarva）三摩煬（samayaṃ）娑（sā）達野摩吒（maṭa），薩哩嚩（sarva）訥瑟啖（duṣṭaṃ）賀那捺郝缽左跋悉銘（bhasme）骨嚕（kuru），摩賀（mahā）骨嚕（krodha）馱（dha）屹你（agni）嚩日哩（vajri）拏吽（hūṃ）發吒（phaṭ），阿阿阿阿』『如此召請之後，明王（vidyaraja）即會降臨，以及金剛賢聖，施予一切成就。這時曼拏羅（mandala）會顯現各種瑞相，或者聽到『吽』（hūṃ）字的聲音，或者會有警覺。此時阿阇梨（ācārya），結降三界印，引導弟子進入壇城，並授予各種大明咒。金剛鉤明咒是：『吽（hūṃ）吽（hūṃ）嚩日啰（vajra）缽啰（pra）賀啰尾（vi）摩吒（maṭa）』三叉大明咒是：

【English Translation】 English version The vajra, having entered the mandala, one should recite the mantra of the syllable 'hūṃ', making a great raised gesture, subduing the wrathful ones, obtaining the joy of the principal deity, and thus the wrathful ones achieve accomplishment. Then the ācārya, holding various wonderful flowers in hand, forms the vajra hook mudra, inviting the principal deity, as well as the vajra sages. The mantra for this invitation is: 'Oṃ mahāvajralanalārikayahiḥ, sarvavajrakulānipraveśaya hūṃ, sarvamudrāgaśabandhanatrāṭ, sarvasamayaṃ sādhayamaṭa, sarvaduṣṭaṃ hanadahapaca bhasme kuru, mahākrodhāgnivajriṇahūṃ phaṭ, ā ā ā ā' 'Having thus invited, the vidyaraja will descend, along with the vajra sages, bestowing all accomplishments. At this time, the mandala will manifest various auspicious signs, or one will hear the sound of 'hūṃ', or there will be an awakening. Then the ācārya, forming the mudra of subduing the three realms, leads the disciple into the mandala, and bestows various great mantras. The vajra hook mantra is: 'Hūṃ hūṃ vajraprahāravimaṭa' The trident great mantra is:

「『吽(引)嚩日啰(二合)戍邏(引)屹你(二合)頻捺摩吒(半音)(一句)』

「金剛藏明曰：

「『吽(引)嚩日啰(二合)酤(引)尸(引)親捺摩吒(半音)(一句)』

「蓮花大明曰：

「『吽(引)嚩日啰(二合)阿摩羅缽訥彌(二合、引)摩吒(半音)(一句)』」

復說密印明，　　而有大威力，　善印諸眾生，　　所作成就法，　決定皆成就。　　而說大明曰：

「吽(引)嚩日啰(二合)玉呬也(二合)悉馱缽啰摩瑜(引)詣(引)說哩訥彌(二合)(一句)

「吽(引)嚩日啰(二合)贊尼(引)說哩朅樁誐阿悉摩賀(引)嚩日啰(二合)葛播(引)羅摩(引)邏(引)末酤致(引)嚕盧嚕梨(引)恨泥(二合)(一句)

「吽(引)嚩日啰(二合)那(引)啰(引)野拏𡁠(一句)

「吽(引)嚩日啰(二合)缽多(引)計(引)𡁠(一句)

「此四拏吉你，　　最勝心印明，　各以此本明，　　安置曼拏羅。　說諸大明已，　　然以三昧誓，　誡示于弟子，　　使之令諦聽。　廣利益眾生，　　增長於佛法，　調伏令得度，　　作金剛成就。　說三昧誓已，　　當令其弟子，　誦吽字大明，　　加持于頭指

【現代漢語翻譯】現代漢語譯本『吽(hōng) 嚩日啰(vajra，金剛) 戍邏(śūla，矛) 屹你(agni，火) 頻捺摩吒(bhindamatha，摧破)（一句）』金剛藏明說：『吽(hōng) 嚩日啰(vajra，金剛) 酤(ku，鉤) 尸(śī，箭) 親捺摩吒(chindamatha，切斷)（一句）』蓮花大明說：『吽(hōng) 嚩日啰(vajra，金剛) 阿摩羅缽訥彌(amala padme，無垢蓮花) 摩吒(matha，摧破)（一句）』又說秘密印明，具有大威力，善於印證諸眾生，所作的成就之法，必定都能成就。於是說大明曰：『吽(hōng) 嚩日啰(vajra，金剛) 玉呬也(guhya，秘密) 悉馱缽啰摩瑜(siddha parama yoga，成就至上瑜伽) 詣(gati，行) 說哩訥彌(śrīdame，吉祥)（一句）』『吽(hōng) 嚩日啰(vajra，金剛) 贊尼(cani，光輝) 說哩朅樁誐(śrī khaḍga，吉祥之劍) 阿悉摩賀(asi mahā，大劍) 嚩日啰(vajra，金剛) 葛播(kapāla，顱骨) 羅摩(mālā，鬘) 末酤致(makuta，頂髻) 嚕嚕嚕梨(ruru ruri，光明) 恨泥(hṛdaye，心)（一句）』『吽(hōng) 嚩日啰(vajra，金剛) 那(nā，不) 啰(rā，離) 野拏(yaṇa，引導) 𡁠（一句）』『吽(hōng) 嚩日啰(vajra，金剛) 缽多(patā，落下) 計(kī，釘) 𡁠（一句）』這四位拏吉你(ḍākinī，空行母)，是最殊勝的心印明，各自用此本明，安置在曼拏羅(maṇḍala，壇城)中。說完諸大明之後，然後以三昧誓，告誡弟子，使他們認真聽受。廣泛利益眾生，增長佛法，調伏眾生令得度，作成金剛成就。說完三昧誓之後，應當讓弟子，誦持吽(hōng)字大明，加持在頭指上。 English version 『Hūṃ vajra śūla agni bhindamatha (one sentence)』 The Vajragarbha mantra says: 『Hūṃ vajra ku śī chindamatha (one sentence)』 The Lotus Great Mantra says: 『Hūṃ vajra amala padme matha (one sentence)』 Again, the secret mudra mantra is spoken, which has great power, It is good at sealing all sentient beings, the methods of accomplishment that are made, They will surely all be accomplished. Then the great mantra is spoken: 『Hūṃ vajra guhya siddha parama yoga gati śrīdame (one sentence)』『Hūṃ vajra cani śrī khaḍga asi mahā vajra kapāla mālā makuta ruru ruri hṛdaye (one sentence)』『Hūṃ vajra nā rā yaṇa 𡁠 (one sentence)』『Hūṃ vajra patā kī 𡁠 (one sentence)』 These four Ḍākinīs are the most supreme heart seal mantras, Each uses this original mantra to place in the maṇḍala. After speaking all the great mantras, then with the samaya vow, Admonish the disciples, making them listen carefully. Widely benefit sentient beings, increase the Buddha Dharma, Subdue sentient beings to attain liberation, accomplish the Vajra accomplishment. After speaking the samaya vow, the disciples should be made to, Recite the great mantra of the syllable Hūṃ, and empower the index finger.

【English Translation】『Hūṃ vajra śūla agni bhindamatha (one sentence)』 The Vajragarbha mantra says: 『Hūṃ vajra ku śī chindamatha (one sentence)』 The Lotus Great Mantra says: 『Hūṃ vajra amala padme matha (one sentence)』 Again, the secret mudra mantra is spoken, which has great power, It is good at sealing all sentient beings, the methods of accomplishment that are made, They will surely all be accomplished. Then the great mantra is spoken: 『Hūṃ vajra guhya siddha parama yoga gati śrīdame (one sentence)』『Hūṃ vajra cani śrī khaḍga asi mahā vajra kapāla mālā makuta ruru ruri hṛdaye (one sentence)』『Hūṃ vajra nā rā yaṇa 𡁠 (one sentence)』『Hūṃ vajra patā kī 𡁠 (one sentence)』 These four Ḍākinīs are the most supreme heart seal mantras, Each uses this original mantra to place in the maṇḍala. After speaking all the great mantras, then with the samaya vow, Admonish the disciples, making them listen carefully. Widely benefit sentient beings, increase the Buddha Dharma, Subdue sentient beings to attain liberation, accomplish the Vajra accomplishment. After speaking the samaya vow, the disciples should be made to, Recite the great mantra of the syllable Hūṃ, and empower the index finger.

。　使彼諸有情，　　及彼惡魔者，　由是大明力，　　皆悉令調伏。　然後當依法，　　授弟子灌頂，　明王四種法，　　次第而傳授。　印及印所用，　　壞滅並還命，　當以此印明，　　而為作擁護。　如是調伏已，　　諸惡不復生，　既從是已后，　　諸善法增長，　見成就諸法。」　　復說成就法：「行人于像前，　　戲擲金剛杵，　誦明洛叉數，　　持誦其數滿，　德如金剛手，　　忿怒大明王。　離老病死苦，　　善調一切惡，　於一切世間，　　無復諸怖畏。　欲成就大明，　　於四威儀中，　誦一洛叉數，　　所作成就法，　現世得圓滿，　　諸成就自在，　遠離諸苦惱，　　堪受妙供養，　難調者能調，　　行住無所畏。　若欲印成就，　　當結最上印，　隨意誦大明，　　行人見世中，　成大忿怒王，　　所作皆成就。　若欲成三昧，　　行人當面東，　結彼三昧印，　　持誦三昧明，　隨意作諸法，　　皆速得圓滿。　若欲求成就，　　最上羯磨法，　誦明利樂故，　　速成諸事業。」

複次宣說最上成就法。所謂：「發遣諸魔，禁伏邪法，印諸有情，調伏眾惡，解脫枷鎖，差諸瘧病，解諸毒藥，散諸宿曜。欲作此等諸法者

【現代漢語翻譯】現代漢語譯本使那些有情眾生，以及那些惡魔，都因這強大的光明力量，全部被調伏。然後應當依法，給弟子授予灌頂，將明王四種法，依次傳授。印契以及印契的使用方法，包括壞滅和還命之法，應當用這些印契和真言，來為他們作守護。像這樣調伏之後，各種惡行不再產生，從這之後，各種善法增長，見到各種法成就。又說成就法：『修行人在佛像前，嬉戲般地拋擲金剛杵（vajra，一種象徵堅不可摧的法器），誦持真言十萬遍，持誦的次數圓滿后，其功德如同金剛手（Vajrapani，佛教護法神），忿怒大明王（krodha-vidyaraja，憤怒形態的明王）。遠離衰老、疾病、死亡的痛苦，善於調伏一切惡行，在一切世間，不再有任何恐懼。如果想要成就大明（maha-vidya，偉大的真言），在行、住、坐、臥四種威儀中，誦持十萬遍，所作的成就法，在現世就能得到圓滿，各種成就自在，遠離各種苦惱，堪受殊勝的供養，難以調伏的人也能被調伏，行走坐臥都無所畏懼。如果想要成就印契，應當結最上印，隨意誦持大明，修行人會在世間，成就為大忿怒王，所作所為都能成就。如果想要成就三昧（samadhi，禪定），修行人應當面向東方，結三昧印，持誦三昧真言，隨意作各種法事，都能迅速得到圓滿。如果想要尋求成就，最上羯磨法（karma，行為、事業），誦持真言是爲了利益眾生，能迅速成就各種事業。』再次宣說最上成就法。所謂：『發遣各種魔，禁伏邪法，印契各種有情，調伏各種惡行，解脫枷鎖，消除各種瘧疾，解除各種毒藥，驅散各種星宿的災禍。想要做這些法事的人，

【English Translation】 English version May those sentient beings, and those demons, all be subdued by the power of this great light. Then, according to the Dharma, the disciples should be given abhiseka (initiation), and the four kinds of vidyaraja (wisdom king) practices should be transmitted in order. The mudra (hand gesture) and its usage, including the methods of destruction and restoration, should be used with these mudras and mantras for their protection. Having subdued them in this way, all evil deeds will no longer arise, and from then on, all good dharmas will increase, and one will see the accomplishment of all dharmas. Furthermore, the method of accomplishment is explained: 『The practitioner, in front of the Buddha image, playfully throws the vajra (a ritual object symbolizing indestructibility), recites the mantra one hundred thousand times, and when the recitation is complete, his merits will be like Vajrapani (a Buddhist protector deity), the wrathful mahavidyaraja (great wisdom king in wrathful form). He will be free from the suffering of old age, sickness, and death, be skilled in subduing all evil deeds, and in all the worlds, he will no longer have any fear. If one wishes to accomplish the mahavidya (great mantra), while walking, standing, sitting, or lying down, recite it one hundred thousand times. The method of accomplishment that is performed will be perfected in this life, all accomplishments will be attained freely, one will be free from all suffering, be worthy of receiving excellent offerings, the difficult to subdue will be subdued, and one will be fearless in walking, standing, sitting, and lying down. If one wishes to accomplish the mudra, one should form the supreme mudra, and recite the mahavidya at will. The practitioner will become a great wrathful king in this world, and all that he does will be accomplished. If one wishes to accomplish samadhi (meditative absorption), the practitioner should face east, form the samadhi mudra, and recite the samadhi mantra. Whatever practices one performs at will, they will all be quickly perfected. If one seeks accomplishment, the supreme karma (action, deed) practice, reciting the mantra is for the benefit of sentient beings, and one can quickly accomplish all kinds of activities.』 Again, the supreme method of accomplishment is explained. It is said: 『To send away all demons, to restrain evil practices, to seal all sentient beings, to subdue all evil deeds, to release from shackles, to cure all malaria, to dissolve all poisons, to dispel all the calamities of the stars. Those who wish to perform these practices,

，皆依降三界尊儀法。

「又復若欲作一切入寤，及動搖嬉戲歌舞書寫旋轉，乃至鉤召三界等，皆依金剛忿怒明王印。

「若欲鉤召一切入于曼拏羅，及破他軍見幻化事，改易時節開敷花果，或令谷稼滋茂，及解諸惡病毒藥宿曜拏吉你，令戰陣得勝，結界擁護解脫繫縛，乃至敬愛等法，皆依金剛忿怒明王毗首羯磨印。

「若欲成就諸天降伏龍眾，遣諸藥剎而為僕使，令一切啰剎生大驚怖，調伏拏吉你眾及摩怛哩哥，宿曜執持魔魅軍眾，邪壇咒術悉令破滅，使諸勇猛皆令怖畏，及能成就四大天王、帝釋、大梵、那羅延天、大自在天等，及成就菩薩諸佛敬愛等事，鉤召有情令住三昧，如是等種種之法，皆依金剛忿怒明王最上成就法。」即說頌曰：

「如是最上法，　　若欲成就者，　當持誦心明，　　而見忿怒相。」

佛說最上根本大樂金剛不空三昧大教王經卷第四大正藏第 08 冊 No. 0244 佛說最上根本大樂金剛不空三昧大教王經

佛說最上根本大樂金剛不空三昧大教王經卷第五

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

除諸業障一切智金剛儀軌分第十八

爾時觀自在，　　復說三摩地，　最上清凈法：　　「是即金剛手，

【現代漢語翻譯】都依照降三界尊（Trailokyavijaya）的儀軌法進行。『此外，如果想要進行一切入寤（進入夢境）、以及動搖、嬉戲、歌舞、書寫、旋轉，乃至鉤召三界等事，都依照金剛忿怒明王（Vajrakrodha）的印契。』『如果想要鉤召一切進入曼拏羅（mandala，壇城），以及破敵軍、顯現幻化之事、改變時節、使花果開放、或使穀物豐茂、以及解除各種惡毒、毒藥、星宿、拏吉你（Nagini，女龍）的侵害，使戰陣得勝、結界守護、解脫束縛，乃至敬愛等法，都依照金剛忿怒明王毗首羯磨（Vishvakarman）的印契。』『如果想要成就諸天、降伏龍眾、派遣藥叉（Yaksa）作為僕使、使一切羅剎（Rakshasa）生大驚怖、調伏拏吉你眾及摩怛哩哥（Matrika，母神）、星宿、執持魔魅的軍眾，使邪壇咒術全部破滅，使一切勇猛者都感到畏懼，以及能夠成就四大天王、帝釋（Indra）、大梵天（Brahma）、那羅延天（Narayana）、大自在天（Maheshvara）等，以及成就菩薩諸佛的敬愛等事，鉤召有情令住三昧（samadhi，禪定），像這樣的種種法，都依照金剛忿怒明王最上成就法。』即說頌曰：『像這樣最上的法，如果想要成就，應當持誦心明（mantra），而見到忿怒相。』佛說最上根本大樂金剛不空三昧大教王經卷第四大正藏第 08 冊 No. 0244 佛說最上根本大樂金剛不空三昧大教王經佛說最上根本大樂金剛不空三昧大教王經卷第五西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯除諸業障一切智金剛儀軌分第十八爾時觀自在（Avalokiteshvara），復說三摩地（samadhi），最上清凈法：『是即金剛手（Vajrapani），』

【English Translation】 All are in accordance with the ritual methods of Trailokyavijaya (the Venerable One Who Subdues the Three Realms). 'Furthermore, if one wishes to perform all kinds of entering into dreams, as well as moving, playing, singing, dancing, writing, rotating, and even summoning the Three Realms, all should be done according to the mudra of Vajrakrodha (the Wrathful Vajra King).' 'If one wishes to summon all beings into the mandala, as well as to defeat enemy armies, manifest illusions, change the seasons, cause flowers and fruits to bloom, or make grains flourish, and to dispel all kinds of poisons, toxins, astral influences, and the harm of Naginis (female dragons), to gain victory in battle, to establish protective boundaries, to liberate from bondage, and even for practices of love and respect, all should be done according to the mudra of Vajrakrodha Vishvakarman.' 'If one wishes to achieve the subjugation of the gods, subdue the dragon hosts, send Yakshas (nature spirits) as servants, cause all Rakshasas (demons) to be greatly terrified, subdue the Nagini hosts and Matrikas (mother goddesses), the constellations, the hosts of demons who hold magical powers, to completely destroy evil altars and spells, to make all the brave ones feel fear, and to be able to achieve the Four Great Heavenly Kings, Indra, Brahma, Narayana, Maheshvara, etc., and to achieve the love and respect of Bodhisattvas and Buddhas, to summon sentient beings to abide in samadhi (meditative absorption), all such practices should be done according to the supreme accomplishment method of Vajrakrodha.' Then, a verse was spoken: 'Such is the supreme method, if one wishes to achieve it, one should recite the heart mantra, and see the wrathful form.' The Sutra of the Supreme Fundamental Great Bliss Vajra Non-Empty Samadhi Great Teaching King, Volume Four, spoken by the Buddha. Taisho Tripitaka Volume 08, No. 0244, The Sutra of the Supreme Fundamental Great Bliss Vajra Non-Empty Samadhi Great Teaching King, spoken by the Buddha. The Sutra of the Supreme Fundamental Great Bliss Vajra Non-Empty Samadhi Great Teaching King, Volume Five. Translated by the Tripitaka Master, Minister of the Court of Imperial Sacrifices, Great Master Mingjiao, Dharma Bhadra, by Imperial Decree. Section Eighteen: The Vajra Ritual of All-Knowing Wisdom for Removing All Karmic Obstacles. At that time, Avalokiteshvara again spoke of samadhi, the supreme pure Dharma: 'This is Vajrapani,'

調伏于諸惡，　　而現蓮花部，　諸佛方便力，　　利益眾生故，　忿怒大明王，　　清凈諸三有。　以眾生性慾，　　未遠離諸染，　諸佛無礙力，　　起大悲愍心，　尚未能救度。　　是故觀自在，　說此三摩地，　　是三世諸佛，　大三摩地王，　　諸法之自性，　名金剛智明。　　由是三摩地，　諸佛所觀照，　　令一切有情，　皆得大自在。　　菩薩摩訶薩，　以大智悲愍，　　自在度眾生，　現作自在相。　　左手持妙蓮，　右手開蓮葉，　　觀照于自性，　住此三摩地。　　猶眾妙色蓮，　自性無諸染，　　無染清凈故，　不著諸煩惱。　　三界貪慾生，　貪慾亦清凈，　　一切眾生類，　當隨其所應。　　此三摩地門，　得諸佛自在，　　金剛手菩薩，　及與諸菩薩，　　皆依勝定力，　起大總持教。」　　即說觀想明：

「紇哩(二合、引)

「當想此心明，　　即自性清凈，　所有金剛手，　　至於觀自在。　觀想此心明，　　清凈如寶山，　次觀眾色蓮，　　出生諸賢聖。　遍清凈法界，　　成調伏大輪，　眾業調伏已，　　三界皆清凈。　為利諸有情，　　說曼拏羅法，　為大法儀軌，　　安置佛聖賢，　得如上

【現代漢語翻譯】現代漢語譯本調伏一切惡行，顯現蓮花部（Padma-kula），諸佛以方便之力，爲了利益眾生，化現忿怒大明王（Krodha-mahāvidyārāja），清凈三有（trai-bhava）。因為眾生（sattva）的習性，尚未遠離各種染污，諸佛以無礙之力，生起大悲憫之心，卻仍然不能救度他們。因此，觀自在（Avalokiteśvara）宣說了這個三摩地（samādhi），這是三世諸佛的大三摩地王（mahā-samādhi-rāja），是諸法（dharma）的自性，名為金剛智明（vajra-jñāna-prabhā）。通過這個三摩地，諸佛所觀照，令一切有情（sattva）都獲得大自在。菩薩摩訶薩（bodhisattva-mahāsattva），以大智慧和悲憫，自在地度化眾生，顯現自在之相。左手持著妙蓮花（padma），右手展開蓮葉，觀照自己的自性，安住于這個三摩地。猶如各種美妙色彩的蓮花，其自性沒有絲毫染污，因為無染而清凈，不執著于各種煩惱。三界（tri-dhātu）的貪慾生起，貪慾也同樣是清凈的，一切眾生，都應當隨其所應。通過這個三摩地之門，獲得諸佛的自在，金剛手菩薩（Vajrapāṇi-bodhisattva），以及其他諸菩薩，都依靠殊勝的禪定之力，發起大總持教（mahā-dhāraṇī-śāsana）。隨即宣說觀想明（dhyāna-vidyā）: 『紇哩（hrih）』『應當觀想這個心明（citta-vidyā），即是自性清凈，所有金剛手（Vajrapāṇi），乃至觀自在（Avalokiteśvara）。觀想這個心明，清凈如寶山，然後觀想各種顏色的蓮花，從中出生諸賢聖。遍佈清凈法界（dharma-dhātu），成就調伏大輪（vinaya-mahācakra），各種業障調伏之後，三界都得到清凈。爲了利益一切有情，宣說曼拏羅（maṇḍala）之法，作為大法儀軌，安置佛、聖、賢，獲得如上功德。』

【English Translation】 English version Subduing all evils, manifesting the Padma-kula (Lotus family), the Buddhas, through their skillful means, for the benefit of sentient beings, manifest as the wrathful great vidyārāja (Krodha-mahāvidyārāja), purifying the three realms of existence (trai-bhava). Because of the habits of sentient beings (sattva), not yet having distanced themselves from various defilements, the Buddhas, with their unobstructed power, give rise to great compassion, yet are still unable to liberate them. Therefore, Avalokiteśvara proclaims this samādhi, which is the great king of samādhi (mahā-samādhi-rāja) of the Buddhas of the three times, the self-nature of all dharmas, named vajra-jñāna-prabhā (Diamond Wisdom Light). Through this samādhi, which is contemplated by the Buddhas, all sentient beings (sattva) attain great freedom. The bodhisattva-mahāsattva, with great wisdom and compassion, freely liberates sentient beings, manifesting the form of freedom. The left hand holds a wonderful lotus (padma), the right hand opens the lotus leaf, contemplating one's own self-nature, abiding in this samādhi. Like lotuses of various beautiful colors, their self-nature is without any defilement, because of being undefiled and pure, not clinging to various afflictions. The desire of the three realms (tri-dhātu) arises, and desire is also pure, all sentient beings should follow what is appropriate for them. Through this gate of samādhi, one obtains the freedom of the Buddhas, Vajrapāṇi-bodhisattva, and all other bodhisattvas, all rely on the power of superior meditation, initiating the great dhāraṇī teaching (mahā-dhāraṇī-śāsana). Then, the dhyāna-vidyā (contemplation mantra) is spoken: 『hrih』『One should contemplate this citta-vidyā (mind mantra), which is self-nature purity, all the way from Vajrapāṇi to Avalokiteśvara. Contemplate this citta-vidyā, pure like a jeweled mountain, then contemplate lotuses of various colors, from which the sages and saints are born. Pervading the pure dharma-dhātu, accomplishing the great wheel of subduing (vinaya-mahācakra), after various karmic obstacles are subdued, the three realms are all purified. For the benefit of all sentient beings, the maṇḍala teaching is proclaimed, as a great dharma ritual, placing the Buddhas, saints, and sages, obtaining the above merits.』

清凈，　　成就無量法。」　時諸佛菩薩，　　勸請觀自在，　說本蓮花部，　　金剛大法王。　最勝自在者，　　即說曼拏羅：「于外曼拏羅，　　內畫八葉蓮，　於此蓮華中，　　安其觀自在。　左持金蓮華，　　作大自在相，　以眾寶嚴身，　　頂戴五佛冠。　于菩薩週迴，　　畫八佛世尊，　妙定及大蓮，　　定與觀照等。　復於八佛外，　　當畫八賢聖，　大力自在天，　　大梵與欲天，　大蓮與馬頭，　　鉤兼妙法語。」　即說蓮華部，　　諸賢聖心明：

「薩哩嚩(二合)怛他(引)誐多缽訥摩(二合)𠺁吽(引)(一句)

「嚩日啰(二合)缽訥摩(二合)系(引)(一句)

「嚩日啰(二合)缽訥摩(二合)鑁(引)(一句)

「呼(引)缽訥摩(二合)摩尼啰(引)惹(一句)

「吽(引)缽訥摩(二合)贊尼(引)說啰吽(引)發吒(半音)(一句)

「系(引)摩賀(引)缽訥摩(二合)尾說布蘭拏(二合)悉[亭*也]吽(引)發吒(半音)(一句)

「紇哩(二合、引)缽訥摩(二合)缽訥摩(二合)吽(引)阿(引)(一句)

「呼(引)缽訥摩(二合)室作(二合)訖啰(二合)摩(引)訖啰(二合

【現代漢語翻譯】現代漢語譯本『清凈，成就無量法。』當時，諸佛菩薩勸請觀自在（Avalokiteśvara），宣說本蓮花部（Padma）的金剛大法王（Vajra Dharmaraja）。最勝自在者（Paramasvatantra），即說曼拏羅（mandala）：『在外曼拏羅中，內畫八葉蓮花，於此蓮花中，安放觀自在。左手持金蓮花，作大自在之相，以眾寶嚴飾其身，頭戴五佛冠。在菩薩周圍，畫八佛世尊，分別為妙定（Samadhi）、大蓮（Mahapadma）、定（Samadhi）與觀照（Vipasyana）等。又在八佛之外，應當畫八賢聖，即大力自在天（Mahesvara）、大梵天（Brahma）與欲天（Kama），大蓮（Mahapadma）與馬頭（Hayagriva），鉤（Ankusa）兼妙法語（Subhasita）。』即說蓮花部諸賢聖心明：『薩哩嚩（二合）怛他（引）誐多缽訥摩（二合）𠺁吽（引）』『嚩日啰（二合）缽訥摩（二合）系（引）』『嚩日啰（二合）缽訥摩（二合）鑁（引）』『呼（引）缽訥摩（二合）摩尼啰（引）惹』『吽（引）缽訥摩（二合）贊尼（引）說啰吽（引）發吒（半音）』『系（引）摩賀（引）缽訥摩（二合）尾說布蘭拏（二合）悉[亭*也]吽（引）發吒（半音）』『紇哩（二合、引）缽訥摩（二合）缽訥摩（二合）吽（引）阿（引）』『呼（引）缽訥摩（二合）室作（二合）訖啰（二合）摩（引）訖啰（二合）』

【English Translation】 English version 'Pure, accomplishing immeasurable dharmas.' Then, all the Buddhas and Bodhisattvas urged Avalokiteśvara, To expound the Vajra Dharmaraja of the original Padma family. The Supreme Sovereign, then spoke of the mandala: 'In the outer mandala, draw an eight-petaled lotus within, In this lotus, place Avalokiteśvara. Holding a golden lotus in the left hand, assuming the form of great sovereignty, Adorned with various jewels, wearing a crown of five Buddhas. Around the Bodhisattva, draw the eight World-Honored Buddhas, Namely Samadhi, Mahapadma, Samadhi, and Vipasyana, etc. Further, outside the eight Buddhas, one should draw the eight noble sages, That is, Mahesvara, Brahma, and Kama, Mahapadma and Hayagriva, Ankusa, and Subhasita.' Then, he spoke the heart mantras of the noble sages of the Padma family: 'Sarva Tathagata Padma Hum' 'Vajra Padma Hrih' 'Vajra Padma Vam' 'Hum Padma Mani Raja' 'Hum Padma Jani Svara Hum Phat' 'Hrih Maha Padma Visphurana Siddhi Hum Phat' 'Hrih Padma Padma Hum Ah' 'Hum Padma Sitra Krama Krama'

)摩吽(引)𠺁(一句)

「復于其四門，　　用鉤索鎖鈴，　四心明如次，　　依大曼拏羅，　儀法而安置。　　入曼拏羅已，　觀彼開敷蓮，　　想心而頂禮，　當以此大明，　　安置於本尊。」　即說大明曰：

「唵(引)尾輸(引)達野戍提(引)(一句)薩埵馱(引)都(引)薩哩嚩(二合)啰(引)誐(引)禰散左曳(引)(二)唧旦彌(引)薩哩嚩(二合)達哩彌(二合、引)數嚩日哩(二合)尼(引)(三)

「聞此大明已，　　觀自在歡喜，　所求諸成就，　　皆悉得如意。　然後結鉤印，　　誦此最上明：

「『唵(引)薩哩嚩(二合)怛他(引)誐多(引)嚩路吉帝(引)說啰(一句)　缽捺摩(二合)賀娑多(二合、引)野(二)　醯尸伽啰(二合)彌昧嚩日啰(二合)母捺啰(二合、引)缽乃(三)　啰(引)訖哩(二合)沙也(二合)缽啰(二合)尾(引)設也(二合)(四)　三摩曳哩嚩(二合)馱(引)嚩尸葛嚕彌(五)　𠺁吽鑁呼(六)　輸馱野薩哩嚩(二合)薩達野(七)　缽捺𤚥(二合)摩賀(引)嚩日啰(二合)達啰薩怛鑁(三合)(八)』

「如是召請已，　　即時觀自在，　降赴曼拏羅，　　所作皆成就。　然後依儀法，　　引

【現代漢語翻譯】現代漢語譯本摩吽(引)𠺁(一句) 『又在其四門，用鉤索鎖鈴，四心依次顯明，依大曼拏羅，按儀軌安置。進入曼拏羅后，觀想彼盛開的蓮花，以虔誠之心頂禮，應當以此大明咒，安置於本尊。』即說大明咒曰：『唵(引) 尾輸(引)達野戍提(引)(一句) 薩埵馱(引)都(引) 薩哩嚩(二合)啰(引)誐(引)禰散左曳(引)(二) 唧旦彌(引) 薩哩嚩(二合)達哩彌(二合、引) 數嚩日哩(二合)尼(引)(三)』『聽聞此大明咒后，觀自在菩薩歡喜，所求的各種成就，都能夠如意獲得。然後結鉤印，誦此最上明咒：』『唵(引) 薩哩嚩(二合)怛他(引)誐多(引)嚩路吉帝(引)說啰(一句) 缽捺摩(二合)賀娑多(二合、引)野(二) 醯尸伽啰(二合)彌昧嚩日啰(二合)母捺啰(二合、引)缽乃(三) 啰(引)訖哩(二合)沙也(二合)缽啰(二合)尾(引)設也(二合)(四) 三摩曳哩嚩(二合)馱(引)嚩尸葛嚕彌(五) 𠺁吽鑁呼(六) 輸馱野薩哩嚩(二合)薩達野(七) 缽捺𤚥(二合)摩賀(引)嚩日啰(二合)達啰薩怛鑁(三合)(八)』『如此召請后，即時觀自在菩薩，降臨曼拏羅，所作皆能成就。然後依儀軌，引導』

【English Translation】 English version mo hum(mantra) ksa(seed syllable) 'Again, at its four gates, use hooks, ropes, locks, and bells. The four minds are clearly manifested in order, according to the great mandala, and are placed according to the ritual. Having entered the mandala, contemplate the blooming lotus, and with a sincere heart, prostrate. This great mantra should be placed upon the main deity.' Then the great mantra is spoken: 'Om(mantra) visuddhaya suddhe(mantra) sattvadhātu(mantra) sarvarāgadhisamcayē(mantra) cittam me sarvadharmeṣu vajriṇi(mantra)' 'Having heard this great mantra, Avalokiteśvara rejoices, and all desired accomplishments are obtained as wished. Then form the hook mudra, and recite this supreme mantra:' 'Om(mantra) sarvatathāgatāvalokiteśvara(mantra) padmahastāya(mantra) he śīghram me vajramudrāpate(mantra) ākṛṣaya praveśaya(mantra) samayair vadhāvaśī kuru me(mantra) kṣa hum vam hoh(mantra) śodhaya sarvasādhaya(mantra) padma mahāvajradharasatvam(mantra)' 'Having thus invoked, immediately Avalokiteśvara descends to the mandala, and all actions are accomplished. Then, according to the ritual, guide'

弟子入壇，　傳授秘密教，　　善施諸成就。　此三昧印明，　　根本圓滿故，　速成觀自在。　　行人求此法，　于隨所住處，　　乃至四威儀，　想大蓮華尊。　　隨時以自力，　而作成就法，　　任意之所欲，　見世皆圓滿，　　及大勝欲樂，　遠離老病苦。　　當證佛菩薩，　與金剛手等，　　皆依觀自在，　即得悉圓滿。　　若求印成就，　當結印入定。　　成就三昧者，　當結三昧印。　　求諸羯磨法，　當結羯磨印。　　若諸成就法，　有所難成者，　　皆依三摩地，　依法得成就。

「若有一切業障惡夢不祥，及諸災害憂悲苦惱，散失財寶貧窮所逼，斗諍觸嬈疾病纏綿中夭之難，如是等事欲遠離者，皆依大蓮華真實三摩地法。

「又復欲除風黃痰癊及諸瘧病，疥癩癰疽水腫干痟，乃至宿曜拏吉你等，令滅除銷散者，當依大蓮華印明法。

「若欲堅固一切者，當依被甲佛頂印。

「若欲擁護己身結界曼拏羅作金剛圍等，及置飲食衣服莊嚴等具者，皆依大蓮華印法。

「若欲擁護一切增長色力壽命，勇猛精進吉祥無病，求財寶豐盈有大名稱一切愛敬，通達三摩地有大智慧等者，當依大蓮華最上成就法。」

圓滿一切愿金剛寶儀軌分

【現代漢語翻譯】現代漢語譯本弟子進入壇場，接受秘密教法的傳授，善巧地施予各種成就。此三昧印（samadhi mudra）和真言（mantra），因為根本圓滿的緣故，能迅速成就觀自在（Avalokiteśvara）。修行者若求此法，無論身處何地，乃至行住坐臥四種威儀之中，都應觀想大蓮華尊（Mahāpadma）。隨時以自身的力量，修作成就之法，隨心所欲，見到世間一切圓滿，獲得殊勝的欲樂，遠離衰老、疾病的痛苦。當證得佛菩薩的果位，與金剛手（Vajrapāṇi）等同，都依仗觀自在的力量，就能立即獲得一切圓滿。如果求手印（mudra）的成就，應當結手印入定。要成就三昧，應當結三昧印。求各種羯磨（karma）法，應當結羯磨印。如果各種成就法，有所難以成就的，都應依靠三摩地（samadhi），依法修行就能獲得成就。『如果有一切業障、惡夢、不祥之事，以及各種災害、憂愁、悲傷、苦惱，散失財寶、貧窮所迫，爭鬥、觸犯、擾亂、疾病纏身、中途夭折的災難，想要遠離這些事情，都應依靠大蓮華真實三摩地法。』『又如果想要去除風、黃、痰等疾病，以及各種瘧疾、疥瘡、癩病、癰疽、水腫、乾瘦等病，乃至宿曜（nakshatra）、拏吉你（nakini）等帶來的疾病，令其滅除消散，應當依靠大蓮華印明法。』『如果想要堅固一切，應當依靠被甲佛頂印（Vajraśikhara mudra）。』『如果想要擁護自身，結界、建立曼荼羅（mandala）、作金剛圍等，以及安置飲食、衣服、莊嚴等物品，都應依靠大蓮華印法。』『如果想要擁護一切，增長色力、壽命，勇猛精進、吉祥無病，求得財寶豐盈、擁有大名聲、一切愛敬，通達三摩地、擁有大智慧等，應當依靠大蓮華最上成就法。』圓滿一切愿金剛寶儀軌分

【English Translation】 English version When a disciple enters the mandala, they receive the transmission of secret teachings, skillfully bestowing various accomplishments. This samadhi mudra and mantra, because of their fundamental completeness, can quickly achieve Avalokiteśvara (the Bodhisattva of Compassion). If a practitioner seeks this method, wherever they may be, even in the four postures of walking, standing, sitting, and lying down, they should visualize Mahāpadma (the Great Lotus One). At any time, using their own power, they should practice the method of accomplishment, according to their desires, seeing the world as complete, obtaining supreme pleasure, and being free from the suffering of old age and sickness. When they attain the fruition of a Buddha or Bodhisattva, becoming equal to Vajrapāṇi (the Bodhisattva of Power) and others, relying on the power of Avalokiteśvara, they will immediately obtain all perfections. If seeking the accomplishment of mudras, one should form the mudra and enter samadhi. To achieve samadhi, one should form the samadhi mudra. To seek various karma practices, one should form the karma mudra. If there are any accomplishments that are difficult to achieve, one should rely on samadhi, and by practicing according to the Dharma, one will obtain accomplishment. 'If there are any karmic obstacles, bad dreams, inauspicious events, as well as various disasters, worries, sorrows, sufferings, loss of wealth, being oppressed by poverty, conflicts, offenses, disturbances, being entangled by diseases, or the calamity of dying prematurely, if one wishes to be free from these things, one should rely on the true samadhi method of the Great Lotus.' 'Furthermore, if one wishes to remove diseases of wind, bile, phlegm, as well as various malarias, scabies, leprosy, carbuncles, edema, emaciation, and even diseases caused by nakshatras and nakinis, causing them to be extinguished and dissipated, one should rely on the mudra and mantra method of the Great Lotus.' 'If one wishes to make everything firm, one should rely on the Vajraśikhara mudra (the Adamantine Peak Mudra).' 'If one wishes to protect oneself, establish boundaries, create a mandala, make a vajra enclosure, and place food, clothing, and ornaments, one should rely on the mudra method of the Great Lotus.' 'If one wishes to protect all, increase physical strength, lifespan, courageous diligence, auspiciousness, freedom from illness, seek abundant wealth, have great fame, be loved and respected by all, understand samadhi, and have great wisdom, one should rely on the supreme accomplishment method of the Great Lotus.' The section on the Vajra Jewel Ritual for Fulfilling All Wishes

第十九

爾時金剛手，　　現大文字相，　遍滿於虛空，　　施灌頂勝義。　變化于寶部，　　安住三摩地，　觀照清凈故，　　覺寤于諸法，　根本諸勝義。　　盡空界有情，　如水見星象，　　入寶三摩地，　觀彼虛空界，　　如凈琉璃色。　金剛寶菩薩，　　從虛空藏生，　是時以堅固，　　依本相而住。　觀想三摩地，　　成就有情故，　依諸佛軌儀，　　及與金剛手，　欲以寶金剛，　　而作灌頂法，　授賢聖灌頂，　　令滿一切愿，　諸賢聖灌頂，　　誦此灌頂明。　即說大明曰：

「唵(引)薩哩嚩(二合)嚩日啰(二合、引)地缽底埵(引)(一句)摩毗詵左(引)彌部(引)哩部(二合)嚩莎(二)」

說此大明時，　　本部最上法，　從寶金剛尊，　　出生諸賢聖，　依寶金剛法，　　灌頂諸世間。　授諸灌頂已，　　安住曼拏羅，　佛菩薩隨喜。　　寶金剛部主，　說最上儀軌：　　「于外曼拏羅，　內畫大月輪，　　其色如虛空，　依法畫宿曜。　　于其月輪中，　畫虛空藏尊，　　凈如琉璃色，　以眾光普照。　　左手持寶珠，　安心如鉤召，　　右手作施愿。　於此尊四面，　　畫四親近尊，　而復於四隅，　　

【現代漢語翻譯】現代漢語譯本當時，金剛手（Vajrapani，佛教護法神）顯現巨大的文字形象，遍佈虛空，施予灌頂的殊勝意義。他在寶部（Ratnakula，佛教五部之一）中變化，安住於三摩地（Samadhi，禪定），因觀照清凈的緣故，覺悟了諸法的根本殊勝意義。他看到盡虛空界的一切有情，如同在水中見到星像一般，進入寶三摩地。他觀照那虛空界，如同清凈的琉璃色。金剛寶菩薩（Vajraratna Bodhisattva）從虛空藏（Akasagarbha，菩薩名）中誕生，這時以堅固的姿態，依其本來的形象而住。他觀想三摩地，爲了成就一切有情，依諸佛的軌儀，以及金剛手，想要以寶金剛（Ratnavajra）來作灌頂之法。他授予賢聖灌頂，令一切願望圓滿，諸賢聖灌頂，誦此灌頂真言。即說大真言曰：『唵（om）薩哩嚩（sarva）嚩日啰（vajra）地缽底埵（adhipataye）摩毗詵左（abhisinca）彌部（bhu）哩部（bhuvah）嚩莎（svaha）』說此大真言時，本部最上的法，從寶金剛尊（Ratnavajra）出生諸賢聖，依寶金剛法，灌頂諸世間。授予諸灌頂后，安住于曼拏羅（mandala，壇城），佛菩薩都隨喜。寶金剛部主，說最上儀軌：『在外曼拏羅，內畫大月輪，其色如虛空，依法畫宿曜（nakshatra，星宿）。于其月輪中，畫虛空藏尊，清凈如琉璃色，以眾光普照。左手持寶珠，安心如鉤召，右手作施愿。於此尊四面，畫四親近尊，而復於四隅，

【English Translation】 English version At that time, Vajrapani (a Buddhist guardian deity) manifested a great form of letters, filling the void, bestowing the supreme meaning of empowerment. He transformed within the Ratnakula (the Jewel family, one of the five Buddhist families), abiding in Samadhi (meditative absorption), and through the contemplation of purity, awakened to the fundamental supreme meanings of all dharmas. He saw all sentient beings in the boundless space, like seeing stars in water, and entered the Jewel Samadhi. He observed that void, like the color of pure lapis lazuli. Vajraratna Bodhisattva (the Jewel Vajra Bodhisattva) was born from Akasagarbha (the Bodhisattva of the Treasury of Space), and at that time, he remained in his original form with steadfastness. He contemplated Samadhi, for the sake of accomplishing all sentient beings, following the practices of all Buddhas, and Vajrapani, desiring to perform the empowerment ritual with the Ratnavajra (Jewel Vajra). He bestowed the empowerment of the noble ones, fulfilling all wishes, and for the empowerment of the noble ones, he recited this empowerment mantra. He then spoke the great mantra: 'Om sarva vajra adhipataye abhisinca me bhur bhuvah svaha' When this great mantra was spoken, the supreme dharma of this family, from the venerable Ratnavajra, gave birth to all the noble ones, and through the dharma of Ratnavajra, empowered all the worlds. After bestowing all the empowerments, he abided in the mandala (sacred diagram), and the Buddhas and Bodhisattvas rejoiced. The lord of the Ratnavajra family spoke the supreme ritual: 'In the outer mandala, draw a large moon disc within, its color like the void, and according to the dharma, draw the nakshatras (constellations). In the center of the moon disc, draw the venerable Akasagarbha, pure like the color of lapis lazuli, illuminating with many lights. The left hand holds a jewel, the mind is like a hook, and the right hand makes the gesture of granting wishes. On the four sides of this venerable one, draw the four attendant venerable ones, and again in the four corners,

當畫四菩薩：　灌頂及寶藏，　　供養與吉祥。　各持本幖幟。　　四親近明曰：

「『嚩日啰(二合)薩埵𠺁(一句)』

「『嚩日啰(二合)啰怛那(二合)吽(引)(一句)』

「『嚩日啰(二合)達哩摩(二合)鑁(一句)』

「『嚩日啰(二合)羯哩摩(二合)呼(引)(一句)』

「四菩薩明曰：

「『嚩日啰(二合)阿毗試(引)計(引)𠺁(一句)』

「『摩賀(引)嚩日啰(二合)你馱(引)泥(引)吽(引)(一句)』

「『嚩日啰(二合)摩尼啰怛那(二合)(一句)』

「『特嚩(二合)惹阿屹啰(二合)計(引)喻(引)哩鑁(一句)』

「『摩賀(引)嚩日啰(二合)摩系(引)呼(引)(一句)』

「如是諸所作法，皆依大曼拏羅儀已。然後阿阇梨持眾寶花入于曼拏羅，依法獻供養敬禮本尊，而誦三昧明曰：

「『唵(引)悉[亭也]部(引)(一句)悉[亭也]部嚩(二)悉[亭也]莎(三)悉[亭也]摩賀(引)嚩日啰(二合)啰怛那(二合)(四)嚩左吒吒怛囕(二合、引)(五)』

「誦此大明時，虛空藏菩薩施一切成就。然後阿阇梨依法結摩尼拳鉤曰，而作請召虛空藏菩薩

【現代漢語翻譯】現代漢語譯本當繪製四位菩薩時，分別是灌頂菩薩、寶藏菩薩、供養菩薩和吉祥菩薩。他們各自持有代表自己的標誌。四位親近菩薩的真言是：『瓦日拉薩埵（金剛薩埵）𠺁』『瓦日拉啰怛那（金剛寶）吽』『瓦日拉達哩摩（金剛法）鑁』『瓦日拉羯哩摩（金剛業）呼』四位菩薩的真言是：『瓦日拉阿毗試計（金剛灌頂）𠺁』『摩訶瓦日拉你馱泥（大金剛寶藏）吽』『瓦日拉摩尼啰怛那（金剛摩尼寶）』『特瓦惹阿屹啰計喻哩鑁（寶幢頂端）』『摩訶瓦日拉摩系（大金剛吉祥）呼』所有這些儀軌，都應依照大曼荼羅的儀軌進行。然後，阿阇梨（導師）手持各種寶花進入曼荼羅，依法獻上供養，敬禮本尊，並誦持三昧真言：『唵，悉亭也部，悉亭也部嚩，悉亭也莎，悉亭也摩訶瓦日拉啰怛那，嚩左吒吒怛囕』誦持此大明咒時，虛空藏菩薩會賜予一切成就。然後，阿阇梨依法結摩尼拳印，並作請召虛空藏菩薩的儀式。

【English Translation】 English version When drawing the four Bodhisattvas: Abhisheka (Initiation), Ratnagarbha (Treasure Store), Puja (Offering), and Mangala (Auspicious). Each holds their respective emblems. The four attendant Bodhisattvas' mantras are: 'Vajrasattva (Diamond Being) Hūṃ' 'Vajraratna (Diamond Jewel) Hūṃ' 'Vajradharma (Diamond Dharma) Vaṃ' 'Vajrakarma (Diamond Action) Hūṃ' The four Bodhisattvas' mantras are: 'Vajra Abhisheka (Diamond Initiation) Hūṃ' 'Mahavajra Nidhane (Great Diamond Treasure) Hūṃ' 'Vajra Mani Ratna (Diamond Jewel Gem)' 'Dhvaja Agrake Yur Vaṃ (Banner Top)' 'Mahavajra Mahe (Great Diamond Auspicious) Hūṃ' All these practices should be performed according to the Great Mandala ritual. Then, the Acharya (teacher), holding various precious flowers, enters the Mandala, offers worship according to the Dharma, pays homage to the principal deity, and recites the Samadhi mantra: 'Om, Siddhyabhu, Siddhyabhuva, Siddhya Svaha, Siddhya Mahavajra Ratna, Vajra Chata Chata Tram' When reciting this great mantra, Akashagarbha Bodhisattva bestows all accomplishments. Then, the Acharya forms the Mani fist mudra according to the Dharma and performs the ritual of inviting Akashagarbha Bodhisattva.

。請召明曰：

「『唵(引)部(引)阿(引)夜(引)呬𠺁(一句)部嚩缽啰(二合)尾舍吽(引)(二)莎屹哩(二合)恨拏(二合)鑁(三)嚩嚩誐誐悉[亭*也]呼(引)怛囕(二合、引)(四)』

「誦此大明時，虛空藏菩薩速降曼事羅，阿阇梨所求法皆悉得成就。然後令弟子持眾妙花，結如前印，引入曼拏羅，傳諸真實法。弟子從是已后，得諸富樂，所作皆成，乃至出世間法如佛菩薩，皆速成就。」

復說成就法：　　「是金剛寶印，　行人作成就，　　欲利益世間，　由此大印故，　　一切皆如意。　寶自在印力，　　遠離老病苦，　如世大寶聚，　　能隨意欲成。　三昧印亦然，　　能成種種事，　當結三昧拳，　　獻眾妙供養，　依法作成就，　　所作悉圓滿。」　復說成就法：　　「諸儀軌中最，　難成者能成，　　如是今當說。

「若欲鉤召諸部多令入三昧，安住堅固敬愛，隨所愿求，凈諸惡趣，成就最上法等，皆依金剛寶灌頂印明。

「若欲鉤召作諸吉祥，安住堅固敬愛等法，皆依金剛寶吉祥印明。

「若欲鉤召求諸富樂，安住堅固等諸成就法，皆依金剛寶富樂印明。

「若欲鉤召作諸供養，安住堅固乃至敬愛等法，皆依金剛

【現代漢語翻譯】現代漢語譯本：請召明說：『唵(引) 部(引) 阿(引) 夜(引) 呬𠺁(一句) 部嚩缽啰(二合) 尾舍吽(引)(二) 莎屹哩(二合) 恨拏(二合) 鑁(三) 嚩嚩誐誐悉[亭*也] 呼(引) 怛囕(二合、引)(四)』『誦持這個大明咒時，虛空藏菩薩會迅速降臨曼荼羅（mandala，壇城），阿阇梨（acarya，導師）所求的法都能成就。然後讓弟子拿著各種美妙的花，結成和之前一樣的印，引入曼荼羅，傳授各種真實法。弟子從此以後，會得到各種富裕和快樂，所做的事情都能成功，乃至出世間的佛法，如佛菩薩一樣，都能迅速成就。』又說成就法：『這是金剛寶印，修行人修成此印，想要利益世間，憑藉這個大印的力量，一切都能如意。寶自在印的力量，能使人遠離衰老和疾病的痛苦，就像世間的大寶藏一樣，能隨心所欲地成就願望。三昧印也是如此，能成就各種事情，應當結三昧拳印，獻上各種美妙的供養，依法修成，所做的事情都能圓滿。』又說成就法：『在各種儀軌中，最難成就的也能成就，現在就來說說。』『如果想要鉤召諸部多（bhuta，鬼神）進入三昧，安住于堅固的敬愛，隨心所愿，凈化各種惡趣，成就最上乘的佛法等，都要依靠金剛寶灌頂印明。』『如果想要鉤召，做各種吉祥的事情，安住于堅固的敬愛等法，都要依靠金剛寶吉祥印明。』『如果想要鉤召，求取各種富裕和快樂，安住于堅固等各種成就法，都要依靠金剛寶富樂印明。』『如果想要鉤召，做各種供養，安住于堅固乃至敬愛等法，都要依靠金剛』

【English Translation】 English version: Please call Ming and say: 'Om(elongated) bu(elongated) a(elongated) ya(elongated) hi hum(one phrase) buva pra(combined) vi sha hum(elongated)(two) svaha gri(combined) hna(combined) vam(three) vava gaga sidh(ting*ya) hu(elongated) tram(combined, elongated)(four)' 'When reciting this great mantra, the Bodhisattva Akasagarbha will quickly descend into the mandala, and all the dharmas sought by the acarya (teacher) will be accomplished. Then, have the disciple hold various beautiful flowers, form the same mudra as before, and lead them into the mandala, transmitting all the true dharmas. From then on, the disciple will obtain all kinds of wealth and happiness, and all their actions will be successful. Even the transcendental dharmas, like those of Buddhas and Bodhisattvas, will be quickly accomplished.' It is also said about the method of accomplishment: 'This is the Vajra Jewel Mudra. When a practitioner accomplishes this mudra, wishing to benefit the world, by the power of this great mudra, everything will be as desired. The power of the Jewel Sovereign Mudra can keep one away from the suffering of old age and sickness, like a great treasure in the world, it can accomplish wishes at will. The Samadhi Mudra is also the same, it can accomplish various things. One should form the Samadhi fist mudra, offer various wonderful offerings, and accomplish it according to the dharma, so that all actions will be fulfilled.' It is also said about the method of accomplishment: 'Among all the rituals, the most difficult to accomplish can be accomplished. Now, I will explain it.' 'If one wishes to summon all the bhutas (spirits) to enter samadhi, to abide in firm respect and love, to fulfill all wishes, to purify all evil realms, and to accomplish the supreme dharma, one must rely on the Vajra Jewel Consecration Mudra mantra.' 'If one wishes to summon and perform all auspicious deeds, to abide in firm respect and love, one must rely on the Vajra Jewel Auspicious Mudra mantra.' 'If one wishes to summon and seek all wealth and happiness, to abide in firmness and other accomplishments, one must rely on the Vajra Jewel Wealth and Happiness Mudra mantra.' 'If one wishes to summon and make all offerings, to abide in firmness and even respect and love, one must rely on the Vajra'

寶供養印明。」即說頌曰：

「金剛手哀愍，　　利益諸有情，　說此成就法，　　行人當受持。」

一切儀軌中最上成就儀軌分第二十

爾時金剛手，　　三界最上尊，　欲凈貪等法，　　為說此成就。　滅此三毒已，　　世間成甘露，　復為攝諸龍，　　而說曼拏羅。　說此心明曰：

「普

「當作曼拏羅，　　四方與四門，　畫八大龍形，　　門各畫其二，　龍首皆向門，　　引尾至壇隅。　曼拏羅中畫，　　阿難陀龍王，　其龍王八首。　　于外曼拏羅，　畫八族龍王。　　如是安布已，　即時阿阇梨，　　作大忿怒相，　當想於己身，　　即為大龍王。　速入曼拏羅，　　誦鉤召大明，　鉤召諸龍王。　　而彼大明曰：

「『唵(引)紇哩(二合、引)阿你羅惹嚩吠(引)誐(一句)必哩(二合)體尾埵啰試(引)沙(引)夜(引)呬普(二)』

「『薩哩嚩(二合)那(引)誐酤邏(引)寧*也那野普(一句)』

「『三摩曳(引)缽啰(二合)吠(引)舍夜(引)吠(引)誐野普(一句)』

「『薩哩鑁(二合)娑(引)達野普(一句)』

「『薩哩嚩(二合)那(引)誐補怛啰(二合)哥(引)普(一

【現代漢語翻譯】現代漢語譯本『寶供養印』的真言。」即說頌曰：『金剛手（Vajrapani，佛教護法神）哀憐，利益一切有情眾生，宣說此成就之法，修行者應當受持。』一切儀軌中最上成就儀軌第二十部分那時，金剛手（Vajrapani），三界最尊貴的，爲了凈化貪等煩惱，宣說此成就之法。滅除這貪、嗔、癡三毒之後，世間便成甘露。又爲了攝受諸龍，而宣說曼拏羅（mandala，壇城）。宣說此心咒曰：『普』『應當製作曼拏羅（mandala），四方與四門，畫八大龍形，每門各畫兩條，龍首皆朝向門，引尾至壇的角落。曼拏羅（mandala）中畫阿難陀龍王（Ananta，龍王名），此龍王有八個頭。在外曼拏羅（mandala），畫八族龍王。如此佈置完畢后，阿阇梨（acarya，導師）即刻作出大忿怒相，應當觀想自身，即為大龍王。迅速進入曼拏羅（mandala），誦鉤召真言，鉤召諸龍王。而此真言曰：『唵(om) 紇哩(hrih) 阿你羅惹嚩吠(anilarajavega) 必哩(priti)體尾埵啰試(prthivisrasa) 沙(sa)夜(ya)呬普(hihphut)』『薩哩嚩(sarva) 那(na)誐酤邏(naga kula) 寧*也那野普(naya phut)』『三摩曳(samaye) 缽啰(pra)吠(vesa)舍夜(ya) 吠(vega)誐野普(ya phut)』『薩哩鑁(sarvam) 娑(sa)達野普(dhaya phut)』『薩哩嚩(sarva) 那(na)誐補怛啰(naga putra) 哥(ka)普(phut)』

【English Translation】 English version The mantra of the 『Treasure Offering Mudra.』 Then the verse is spoken: 『Vajrapani (the Diamond Hand, a Buddhist protector deity) has compassion, benefiting all sentient beings, He speaks this method of accomplishment, practitioners should receive and uphold it.』 The twentieth section of the supreme accomplishment ritual among all rituals At that time, Vajrapani (the Diamond Hand), the most honored one in the three realms, In order to purify greed and other afflictions, he speaks this method of accomplishment. After eliminating the three poisons of greed, hatred, and delusion, the world becomes nectar. And also to subdue the dragons, he speaks of the mandala (sacred diagram). He speaks this heart mantra, saying: 『Phat』『A mandala (sacred diagram) should be made, with four directions and four gates, Draw the forms of eight great dragons, with two dragons at each gate, The heads of the dragons should all face the gates, with their tails extending to the corners of the altar. In the center of the mandala (sacred diagram), draw the dragon king Ananta (a dragon king』s name), This dragon king has eight heads. In the outer mandala (sacred diagram), Draw the eight tribes of dragon kings. After arranging them in this way, The acarya (teacher) immediately assumes a great wrathful appearance, One should visualize oneself as the great dragon king. Quickly enter the mandala (sacred diagram), recite the mantra of summoning, Summoning all the dragon kings. And this mantra is: 『Om hrih anilarajavega priti prthivisrasa sayahi phut』『Sarva naga kula niya naya phut』『Samaye pravesa ya vegaya phut』『Sarvam sadhaya phut』『Sarva naga putra ka phut』

句)』

「誦召請明已，　　諸龍皆雲集，　入于曼拏羅。　　阿阇梨所有。　三毒諸煩惱。　　即時皆銷滅。　當爲彼諸龍，　　說三昧誓曰：『世間貪瞋癡，　　為汝等三毒，　安住於三昧，　　三毒即銷滅。』　爾後阿阇梨，　　諸惡不能害，　設服諸毒藥，　　而亦成甘露。　具大力勇猛，　　如和修吉龍，　一切諸毒法，　　亦皆能銷滅。」　複次金剛手，　　為利有情故，　說降諸宿曜，　　諸惡宿曜等，　以三毒所惱，　　不能利眾生，　為執持等害，　　諸罪業皆生。　降伏惡曜故，　　即說心明曰：

「吽(引)

「當畫曼拏羅，　　四方安四門，　于曼拏羅中，　　依法畫宿曜。　如是安布已，　　然後阿阇梨，　入其曼拏羅，　　作法而鉤召。　召已設供養，　　而作忿怒相，　金剛手立勢，　　持誦此心明，　所有諸惡曜，　　即時皆調伏。　爾後阿阇梨，　　得盡一切苦，　眾惡不能侵，　　諸善皆增長。」　金剛手菩薩，　　於法大自在，　為利益有情，　　復說曼拏羅，　先說此明曰：

「吽(引)阿(引)呬(引)紇哩(二合、引)怛囕(二合、引)(一句)」

說此大明時，　　最上大自在，　一切

【現代漢語翻譯】現代漢語譯本『誦唸召請真言后，所有的龍都會聚集，進入曼拏羅（mandala，壇城）。這是阿阇梨（acarya，導師）的領域。三毒（貪、嗔、癡）等煩惱，即刻都會消滅。應當為那些龍，宣說三昧誓言：』世間的貪、嗔、癡，是你們的三毒，安住於三昧（samadhi，禪定），三毒就會消滅。』此後，阿阇梨，不會受到任何邪惡的傷害，即使服用各種毒藥，也會變成甘露。他具有強大的力量和勇猛，如同和修吉龍（Vasuki，蛇王），一切毒法，也都能消滅。其次，金剛手（Vajrapani，菩薩名），爲了利益有情眾生，宣說降伏諸星宿，那些惡星宿等，被三毒所困擾，不能利益眾生，因為執持等原因造成傷害，各種罪業都會產生。爲了降伏惡星宿，即說心咒：『吽（引）』『應當繪製曼拏羅，四方安設四門，在曼拏羅中，依法繪製星宿。如此安置完畢后，然後阿阇梨，進入曼拏羅，作法並鉤召。召請後設置供養，並作出忿怒相，金剛手立勢，持誦此心咒，所有惡星宿，即刻都會被調伏。此後，阿阇梨，能夠擺脫一切痛苦，各種邪惡不能侵犯，各種善行都會增長。』金剛手菩薩，在法上具有大自在，爲了利益有情眾生，再次宣說曼拏羅，先說此真言：『吽（引）阿（引）呬（引）紇哩（二合、引）怛囕（二合、引）（一句）』宣說此大真言時，最上大自在，一切

【English Translation】 English version 『After reciting the invocation mantra, all the dragons will gather and enter the mandala (mandala, sacred enclosure). This is the domain of the acarya (acarya, teacher). The three poisons (greed, hatred, and delusion) and all afflictions will be extinguished immediately. One should declare the samaya vow to those dragons: 『The greed, hatred, and delusion of the world are your three poisons. By abiding in samadhi (samadhi, meditative absorption), the three poisons will be extinguished.』 Thereafter, the acarya will not be harmed by any evil. Even if he takes various poisons, they will turn into nectar. He will possess great power and courage, like the Vasuki (Vasuki, serpent king) dragon. All poisonous dharmas will also be extinguished. Furthermore, Vajrapani (Vajrapani, a bodhisattva), for the benefit of sentient beings, speaks of subduing the constellations. Those evil constellations, troubled by the three poisons, cannot benefit sentient beings. Because of holding on to things and causing harm, various karmic sins arise. To subdue the evil constellations, he speaks the heart mantra: 『Hum (elongated)』『One should draw the mandala, placing four gates in the four directions. In the mandala, one should draw the constellations according to the dharma. After arranging them in this way, the acarya should enter the mandala, perform the ritual, and summon them. After summoning them, one should make offerings and assume a wrathful appearance. Vajrapani should stand in position and recite this heart mantra. All the evil constellations will be subdued immediately. Thereafter, the acarya will be able to escape all suffering. All evils will not be able to invade, and all good deeds will increase.』 Bodhisattva Vajrapani, having great freedom in the dharma, for the benefit of sentient beings, again speaks of the mandala, first speaking this mantra: 『Hum (elongated) Ah (elongated) hi (elongated) hrih (conjunction, elongated) tram (conjunction, elongated) (one phrase)』 When this great mantra is spoken, the supreme great freedom, all

最勝者，　　以五秘密法，　為作調伏故，　　調伏世最上。　我今當宣說，　　是大毗首法，　最上曼拏羅，　　諸法中自在：「依法畫壇場，　　內畫金剛手，　及金剛部眾。　　四邊四菩薩，　各持本幖幟：　　前謂那羅延，　手持金剛輪；　　右贊尼說啰，　手執於三叉；　　左金剛蓮華，　手持金色蓮；　　后安虛空藏，　手持金剛杵。　　復于其四隅，　當畫四賢聖，　　謂金剛吉祥：　與金剛偶梨：　　及金剛多羅：　虛空金剛等。　　各有本心明，　諸賢聖明曰：

「『唵(引)嚩日啰(二合)那(引)啰(引)野拏親捺親捺(一句)　阿缽啰(二合)底賀多嚩日啰(二合)嚩訖哩(二合)拏呼(引)(二)　婆誐鑁嚩日啰(二合)怛他(引)誐多𠺁吽(引)鑁呼(引)(三)　嚩日啰(二合)怛他(引)誐多吽(引)(一句)　嚩日啰(二合)骨嚕(二合)馱摩賀(引)瑜(引)詣(引)你(引)誐尼(引)說啰(二)　摩賀(引)嚩日啰(二合)戍邏阿屹啰(二合)播(引)尼(引)呼(引)(三)　婆誐鑁嚩日啰(二合)贊尼說啰阿(四)　賀賀賀賀系(引)(五)』

「『嚩日啰(二合)達啰紇哩(二合、引)(一句)　嚩日啰(二合)缽訥摩(

【現代漢語翻譯】現代漢語譯本最殊勝者（指佛陀），爲了調伏眾生，以五種秘密法門，調伏世間最上等的眾生。我現在將要宣說，這是最廣大的法，最殊勝的曼拏羅（壇城），在一切法中自在無礙：『依照儀軌繪製壇場，內部繪製金剛手（Vajrapani，菩薩名），以及金剛部的眷屬。四邊繪製四位菩薩，各自持有本來的標誌：前面是那羅延（Narayana，印度教神祇，此處被佛教吸收），手中持有金剛輪；右邊是贊尼說啰（Canisvara，菩薩名），手中執持三叉戟；左邊是金剛蓮華（Vajrapadma，菩薩名），手中持有金色蓮花；後面是虛空藏（Akasagarbha，菩薩名），手中持有金剛杵。又在四個角落，應當繪製四位賢聖，即金剛吉祥（Vajramangala，菩薩名）：與金剛偶梨（Vajrauri，菩薩名）：以及金剛多羅（Vajratara，菩薩名）：虛空金剛（Akasavajra，菩薩名）等。各自有本來的心咒，諸賢聖的心咒是：』『唵(om) 嚩日啰(vajra) 那(na) 啰(ra) 野拏(yana) 親捺親捺(chinna chinna) 阿缽啰(apara) 底賀多(tihata) 嚩日啰(vajra) 嚩訖哩(vakri) 拏呼(hum) 婆誐鑁(bhagavam) 嚩日啰(vajra) 怛他(tatha) 誐多(gata) 𠺁(hrih) 吽(hum) 鑁(vam) 呼(hum) 嚩日啰(vajra) 怛他(tatha) 誐多(gata) 吽(hum) 嚩日啰(vajra) 骨嚕(kru) 馱(dha) 摩賀(maha) 瑜(yo) 詣(gi) 你(ni) 誐尼(gani) 說啰(svara) 摩賀(maha) 嚩日啰(vajra) 戍邏(sula) 阿屹啰(agra) 播(pa) 尼(ni) 呼(hum) 婆誐鑁(bhagavam) 嚩日啰(vajra) 贊尼說啰(canisvara) 阿(a) 賀賀賀賀系(he) 』『嚩日啰(vajra) 達啰(dhara) 紇哩(hrih) 嚩日啰(vajra) 缽訥摩(padma) 』

【English Translation】 English version The most excellent one (referring to the Buddha), in order to subdue sentient beings, uses five secret methods to subdue the most superior beings in the world. I will now proclaim, this is the most vast Dharma, the most excellent Mandala (sacred circle), being free and unhindered in all Dharmas: 'According to the ritual, draw the mandala, inside draw Vajrapani (a Bodhisattva), and the retinue of the Vajra family. On the four sides, draw four Bodhisattvas, each holding their original emblem: in front is Narayana (a Hindu deity, here absorbed into Buddhism), holding a vajra wheel in his hand; on the right is Canisvara (a Bodhisattva), holding a trident in his hand; on the left is Vajrapadma (a Bodhisattva), holding a golden lotus in his hand; behind is Akasagarbha (a Bodhisattva), holding a vajra scepter in his hand. Also, in the four corners, four sages should be drawn, namely Vajramangala (a Bodhisattva): with Vajrauri (a Bodhisattva): and Vajratara (a Bodhisattva): Akasavajra (a Bodhisattva), etc. Each has their original mantra, the mantras of the sages are:' 'Om vajra na ra yana chinna chinna apara tihata vajra vakri na hum bhagavam vajra tatha gata hrih hum vam hum vajra tatha gata hum vajra krodha maha yo gi ni gani svara maha vajra sula agra pa ni hum bhagavam vajra canisvara a haha haha he' 'Vajra dhara hrih vajra padma'

二合、引)訥婆(二合)嚩呼(引)(一)　婆誐鍐嚩日啰(二合)阿嚩路(引)吉帝(引)說啰摩賀(引)沒啰(二合)吽摩(二合)(三)　悉[亭*也]唵(引)部哩部(二合)嚩莎(四)　莎悉帝(二合)那莫莎賀(引)(五)』

「『嚩日啰(二合)酤穌摩(引)欲馱(一句)薩哩嚩(二合)哥(引)摩(引)彌(引)娑(引)達野呼(引)婆誐鑁嚩日啰(二合)阿哥(引)舍誐哩婆(二合)(三)嚩嚩吒吒怛囕(二合、引)(四)』

「『那謨曳那薩帝也(二合)那婆誐嚩帝(引)缽啰(二合)倪也(二合、引)播(引)啰彌多(引)(一句)　薩怖(二合)吒(引)親捺嚩日哩(二合)尼作訖哩(二合)拏(二)　帝那薩帝也(二合)那播缽剛(引)(三)　唵(引)地室哩(二合)輸嚕(二合)底薩蜜哩(二合)底尾惹曳(引)莎(引)賀(引)(四)』

「『唵(引)嚩日啰(二合)偶哩摩賀(引)尾你逾(二合)(一句)　怛哩(二合)路哥尾惹曳說哩(二)　嚩日啰(二合)骨嚕(二合)馱(引)擬你(二合)三摩曳(三)　嚩日啰(二合)馱(引)哩那謨窣睹(二合)帝(引)(四)　怛[寧*也]他(引)(五)　醯隸彌隸(六)　隸(引)隸羅隸啰(引)隸(七)　

【現代漢語翻譯】現代漢語譯本『嗡，納婆（二合）嚩呼（引）。』（一）『薄伽梵（Bhagavan，世尊）金剛（vajra）觀自在（Avalokiteśvara）菩薩摩訶薩，吽，摩（二合）。』（三）『成就，嗡，布哩布（二合）嚩，梭哈。』（四）『梭哈，悉地，那摩，梭哈。』（五）『金剛（vajra）花（kusuma）箭（yudha），一切（sarva）欲（kama）望（mi）皆（sa）成就（sadhaya），呼（hum），薄伽梵（Bhagavan）金剛（vajra）虛空藏（Akasagarbha）。』（三）『嚩嚩吒吒怛囕（二合、引）。』（四）『皈命于真諦（satya），薄伽梵（Bhagavan）般若（prajna）波羅蜜多（paramita）。』（一句）『一切（sarva）怖畏（bhuta）摧破（chinna）金剛（vajri）輪（cakri）。』（二）『以彼真諦（satya）斷（pa）罪（pa）。』（三）『嗡，地室哩（二合）輸嚕（二合）底，薩蜜哩（二合）底，尾惹曳（vijaye），梭哈。』（四）『嗡，金剛（vajra）高哩（gauri）大（maha）明（vidya）。』（一句）『三界（triloka）勝（vijaya）者（suri）。』（二）『金剛（vajra）忿怒（krodha）尊（agni）三昧耶（samaya）。』（三）『金剛（vajra）持（dhari），皈命於你（namastute）。』（四）『怛[寧*也]他（tadyatha）。』（五）『醯隸彌隸。』（六）『隸（引）隸羅隸啰（引）隸。』（七）

【English Translation】 English version 'Om, nabha (dvandva) vahu (long vowel).』 (1) 『Bhagavan (The Blessed One) Vajra (Diamond) Avalokiteśvara (The Lord Who Looks Down) Bodhisattva Mahasattva, Hum, ma (dvandva).』 (3) 『Accomplishment, Om, bhuri bhu (dvandva) svaha.』 (4) 『Svaha, siddhi, namah, svaha.』 (5) 『Vajra (Diamond) flower (kusuma) arrow (yudha), all (sarva) desires (kama) are (mi) accomplished (sadhaya), hum, Bhagavan (The Blessed One) Vajra (Diamond) Akasagarbha (Space Womb).』 (3) 『Vava tata tram (dvandva, long vowel).』 (4) 『Homage to the truth (satya), Bhagavan (The Blessed One) Prajna (Wisdom) Paramita (Perfection).』 (1) 『All (sarva) fears (bhuta) are destroyed (chinna) by the Vajri (Diamond) wheel (cakri).』 (2) 『By that truth (satya), cut (pa) the sins (pa).』 (3) 『Om, dhisri (dvandva) shruti, samriti (dvandva), vijaye, svaha.』 (4) 『Om, Vajra (Diamond) Gauri (The Fair One) great (maha) knowledge (vidya).』 (1) 『Victorious (vijaya) in the three worlds (triloka), suri.』 (2) 『Vajra (Diamond) wrathful (krodha) lord (agni), samaya.』 (3) 『Vajra (Diamond) holder (dhari), homage to you (namastute).』 (4) 『Tadyatha.』 (5) 『Hele mile.』 (6) 『Le (long vowel) le rale ra (long vowel) le.』 (7)

嚩日啰(二合)哥(引)哩母(二合)哥曳莎(引)賀(引)(八)』

「『那謨曳那薩帝也(二合、引)那婆誐嚩帝(引)(一句)　沒馱冒地啰耨多啰(引)(二)　嚩日啰(二合)達哩摩(二合)缽啰(二合)逾擬拏　帝那薩帝也(二合)那悉[亭*也]𤚥(四)　唵(引)多(引)哩睹多(引)哩(引)睹哩(引)莎(引)賀(引)(五)』

「『唵(引)哥(引)摩嚩日哩(二合)尼悉馱(引)悉(一句)　尾戍馱(引)悉(二)　誐誐怒訥婆(二合)嚩逾擬那悉[亭也]𤚥(引)(三)　缽啰摩(引)叉哩(引)(四)　怛[寧也]他(引)(五)　誐誐怒訥婆(二合)尾(引)(六)　誐誐那尾輸提(七)　薩哩嚩(二合、引)鼻缽啰(二合、引)野缽哩布啰尼(引)莎(引)賀(引)(八)』

「于外曼拏羅，　　依位安幖幟，　天及摩怛哩，　　並護世天等，　各依位安住。　　四隅及四門，　安其十會主，　　各持歌樂具，　皆以本心明，　　各安於本位。　如是曼拏羅，　　安諸賢聖已，　然後阿阇梨，　　依法入壇場，　請召諸賢聖，　　當結鉤召印。　誦召請明曰：

「『唵(引)摩賀(引)蘇珂嚩日啰(二合)薩埵悉[亭*也]吽(一句)　

【現代漢語翻譯】現代漢語譯本『嚩日啰(二合)哥(引)哩母(二合)哥曳莎(引)賀(引)(八)』

『那謨(皈命) 曳那薩帝也(二合、引)那婆誐嚩帝(引)(世尊)(一句) 沒馱(佛陀)冒地啰耨多啰(引)(無上菩提)(二) 嚩日啰(二合)(金剛)達哩摩(二合)(法)缽啰(二合)(殊勝)逾擬拏(三) 帝那薩帝也(二合)那悉[亭*也]𤚥(成就)(四) 唵(引) 多(引)哩睹多(引)哩(引)睹哩(引)莎(引)賀(引)(五)』

『唵(引) 哥(引)摩(愛慾)嚩日哩(二合)尼(金剛女)悉馱(引)悉(成就)(一句) 尾戍馱(引)悉(清凈)(二) 誐誐怒(虛空)訥婆(二合)嚩(生)逾擬那悉[亭也]𤚥(引)(成就)(三) 缽啰摩(引)(最上)叉哩(引)(字)(四) 怛[寧也]他(引)(即說)(五) 誐誐怒(虛空)訥婆(二合)尾(引)(生)(六) 誐誐那(虛空)尾輸提(清凈)(七) 薩哩嚩(二合、引)(一切)鼻缽啰(二合、引)野(利益)缽哩布啰尼(引)(圓滿)莎(引)賀(引)(八)』

『于外曼拏羅(壇城)，依位安幖幟，天及摩怛哩(天母)，並護世天等，各依位安住。四隅及四門，安其十會主，各持歌樂具，皆以本心明，各安於本位。如是曼拏羅(壇城)，安諸賢聖已，然後阿阇梨(導師)，依法入壇場，請召諸賢聖，當結鉤召印。誦召請明曰：』

『唵(引) 摩賀(引)(大)蘇珂(安樂)嚩日啰(二合)薩埵(金剛薩埵)悉[亭*也]吽(成就)(一句)』

【English Translation】 English version 'vajra(two combined)ka(elongated)ri(two combined)mu(two combined)ka ye svaha(elongated)(8)'

'Namo(Homage) yena satyena(two combined, elongated) bhagavate(elongated)(The Blessed One)(1) buddha(Buddha) bodhi anuttara(elongated)(Supreme Enlightenment)(2) vajra(two combined)(Diamond) dharma(two combined)(Law) pra(two combined)(Excellent) yugina(3) tena satyena(two combined) siddhyam(accomplishment)(4) om(elongated) tari tutari turi svaha(elongated)(5)'

'om(elongated) kama(desire) vajrini(two combined)(Diamond Female) siddhasi(accomplished)(1) visuddhasi(purified)(2) gagana(sky) udbhava(two combined)(born) yugina siddhyam(elongated)(accomplishment)(3) parama(elongated)(supreme) ksari(elongated)(letter)(4) tadyatha(elongated)(thus)(5) gagana(sky) udbhava(two combined) vi(elongated)(born)(6) gagana(sky) visuddhi(purification)(7) sarva(two combined, elongated)(all) abhipraya(two combined, elongated)(benefit) paripoorani(elongated)(fulfillment) svaha(elongated)(8)'

'In the outer mandala, according to their positions, place the emblems, the Devas and Matris (Divine Mothers), and the Lokapalas (Guardians of the World), each abiding in their respective positions. In the four corners and four gates, place the ten assembly masters, each holding musical instruments, all with their original mind, each placed in their original position. Having thus placed the wise and holy ones in the mandala, then the Acharya (teacher), according to the Dharma, enters the altar, invites the wise and holy ones, and forms the hook-invitation mudra. Recite the invitation mantra, saying:'

'om(elongated) maha(elongated)(great) sukha(bliss) vajrasattva(two combined)(Vajrasattva) siddhyam hum(accomplishment)(1)'

薩哩嚩(二合)怛他(引)誐旦薩摩(引)哥哩沙(二合)野𠺁(二)　薩哩嚩(二合)嚩日啰(二合)俱攞地半(三)　捺摩曳埵(引)缽啰(二合)尾(引)設野吽(四)　薩哩嚩(二合)路計說囕缽啰(二合)尾設也(二合)(五)　三摩拽哩嚩(二合)馱(引)那野鑁(六)　薩哩嚩(二合)啰怛那(二合、引)地半摩尼啰(引)惹(引)難(七)　嚩尸(引)俱嚕呼(八)(引)　吽惡醯紇哩(二合)咄籠(二合)(九)』

「誦召請明時，　　五大秘密主，　最上金剛手，　　並余諸賢聖，　即降曼拏羅，　　令堅固安住，　於是諸賢聖，　　施最上成就。　然後阿阇梨，　　當依前儀法，　作成曼拏羅，　　及作諸成就，　圓滿一切事，　　盡無量無邊，　調伏無與等。　　以如上章句，　一切義清凈，　　諸佛善宣說，　甚深如來部，　　善獲諸妙樂，　是最上寂靜，　　諸佛之隨喜。」

一切相應諸佛三昧曼拏羅儀軌分第二十一

金剛手菩薩，　　復說甚深法，　微妙不思議，　　廣大最上明。　清凈本無相，　　無作而無盡，　是真實究竟。　　最勝無有上，　大適悅妙樂，　　以真凈法界，　而利益眾生。　　最上義妙字，　施一切成就，　　

【現代漢語翻譯】現代漢語譯本『薩哩嚩(二合)怛他(引)誐旦薩摩(引)哥哩沙(二合)野𠺁(二)』（一切如來集會），『薩哩嚩(二合)嚩日啰(二合)俱攞地半(三)』（一切金剛部主），『捺摩曳埵(引)缽啰(二合)尾(引)設野吽(四)』（調伏進入），『薩哩嚩(二合)路計說囕缽啰(二合)尾設也(二合)(五)』（一切世間進入），『三摩拽哩嚩(二合)馱(引)那野鑁(六)』（平等攝持），『薩哩嚩(二合)啰怛那(二合、引)地半摩尼啰(引)惹(引)難(七)』（一切寶主摩尼王），『嚩尸(引)俱嚕呼(八)(引)』（作自在），『吽惡醯紇哩(二合)咄籠(二合)(九)』。誦召請明時，五大秘密主，最上金剛手，並余諸賢聖，即降曼拏羅（壇城），令堅固安住，於是諸賢聖，施最上成就。然後阿阇梨（導師），當依前儀法，作成曼拏羅（壇城），及作諸成就，圓滿一切事，盡無量無邊，調伏無與等。以如上章句，一切義清凈，諸佛善宣說，甚深如來部，善獲諸妙樂，是最上寂靜，諸佛之隨喜。一切相應諸佛三昧曼拏羅儀軌分第二十一金剛手菩薩，復說甚深法，微妙不思議，廣大最上明。清凈本無相，無作而無盡，是真實究竟。最勝無有上，大適悅妙樂，以真凈法界，而利益眾生。最上義妙字，施一切成就。

【English Translation】 English version 'Sarva(two combined)tathā(extended)gatānsamā(extended)karṣa(two combined)yaḥ(two)' (gathering of all Tathagatas), 'sarva(two combined)vajra(two combined)kulādhipaṃ(three)' (lord of all Vajra families), 'damaye'tva(extended)prave(extended)śaya hūṃ(four)' (subdue and enter), 'sarva(two combined)lokeśvaraṃ praveśaya(two combined)(five)' (enter all worlds), 'samāyāri(two combined)vādhānaya vaṃ(six)' (equally hold), 'sarva(two combined)ratnā(two combined, extended)dhipaṃ maṇirā(extended)jā(extended)nān(seven)' (lord of all jewels, Mani king), 'vaśī(extended)kuru hūṃ(eight)(extended)' (make free), 'hūṃ aḥ he hri(two combined) trūṃ(two combined)(nine)'. When reciting the invocation mantra, the five great secret lords, the supreme Vajrapani, and all other sages and saints, descend into the mandala (sacred circle), causing it to be firmly established. Then, these sages and saints bestow the highest attainments. Then the Acharya (teacher) should follow the previous ritual methods, create the mandala (sacred circle), and perform all attainments, perfecting all matters, reaching the immeasurable and boundless, subduing the incomparable. With the above verses, all meanings are purified, the Buddhas have well proclaimed, the profound Tathagata lineage, one well obtains all wonderful joys, it is the supreme tranquility, the joy of all Buddhas. The twenty-first section of the ritual of the Samadhi Mandala of all corresponding Buddhas. Vajrapani Bodhisattva, again speaks of the profound Dharma, subtle and inconceivable, vast and supreme illumination. Pure, originally without form, without action and without end, it is the true ultimate. The most victorious, without superior, great and pleasant joy, with the true and pure Dharma realm, benefiting all sentient beings. The supreme meaningful and wonderful words, bestow all attainments.

善施安樂法，　以金剛入寤，　　而覺寤眾生。　是秘密勝義，　　決定金剛具，　為第一儀軌，　　最上無能勝，　諸佛大三昧。　　而此大樂界，　不思議所成，　　眾寶王莊嚴，　依妙寂靜地，　　大牟尼所居。　大適悅妙樂，　　自然天樂音，　是最上愛樂。　　具種種供養，　是最上適悅。　　無比寶宮殿，　是最上安住。　　度無量眾生，　是最上成就。　　演說微妙字，　即金剛薩埵，　　修習普賢行，　而引道眾生，　　證諸佛菩薩，　最上諸成就。　　金剛手大主，　所有妙欲樂，　　悉圓滿自在。

金剛手菩薩即說最上心明曰：

「吽(引)」

說是大明時，　　金剛手菩薩，　五秘密出生，　　真實印賢聖。　常施諸欲樂，　　最上大自在，　四大賢聖眾，　　皆化利眾生。　此法於世間，　　最勝諸成就，　勝義增長故，　　富有大聖財，　能作大成就，　　施廣大利樂。　無數諸賢聖，　　即金剛薩埵，　今說諸賢聖，　　最上秘密明：

「怛[寧*也]他(引)摩賀(引)啰多室哩(二合)嚩日啰(二合、引)謨伽啰底(一句)　三摩野(引)那(引)莫嚩日哩(二合)尼(引)(二)　摩賀(引)啰多室哩(

【現代漢語翻譯】現代漢語譯本善於施予安樂之法，以金剛之力進入覺悟狀態，從而喚醒眾生。這是秘密殊勝的真諦，具備堅固的金剛性質，是第一等的儀軌，至高無上，無能勝過，是諸佛的大三昧（專注的禪定）。而這大樂的境界，由不可思議的力量所成就，以眾寶之王來莊嚴，依止於美妙寂靜之地，是大牟尼（釋迦牟尼佛）所居住的地方。那裡有極大的適悅和美妙的快樂，自然發出天樂之音，是最上等的愛樂。具備種種供養，是最上等的適悅。無比的寶宮殿，是最上等的安住之處。度化無量眾生，是最上等的成就。演說微妙的文字，即是金剛薩埵（代表純凈和力量的菩薩），修習普賢菩薩的行愿，從而引導眾生，證得諸佛菩薩的最上成就。金剛手（代表力量和行動的菩薩）大主，所有美妙的欲樂，都圓滿自在。金剛手菩薩即說最上的心咒明曰：『吽（hūṃ）』當說此大明咒時，金剛手菩薩，五種秘密出生，真實印證賢聖。常施予各種欲樂，是最上等的大自在，四大賢聖眾，都化現利益眾生。此法在世間，是最殊勝的成就，由於勝義增長的緣故，富有大聖財，能成就偉大的事業，施予廣大的利益和快樂。無數的賢聖，即是金剛薩埵，現在宣說諸賢聖，最上秘密的明咒：『怛[寧*也]他（tadyathā）摩賀（mahā）啰多室哩（ratnaśrī）嚩日啰（vajra）謨伽啰底（mogharaṭi）三摩野（samaya）那（nā）莫嚩日哩（vajriṇi）摩賀（mahā）啰多室哩（ratnaśrī）』

【English Translation】 English version Skilled in bestowing the Dharma of bliss, entering awakening with the Vajra, thereby awakening sentient beings. This is the secret, supreme truth, possessing the firm Vajra nature, the foremost ritual, the highest, unsurpassed, the great Samadhi (meditative absorption) of all Buddhas. And this realm of great bliss, accomplished by inconceivable power, adorned with the king of all treasures, relying on the wonderful, tranquil ground, is where the great Muni (Shakyamuni Buddha) resides. There is great pleasure and wonderful joy, naturally emitting celestial music, the most supreme love and delight. Possessing various offerings, it is the most supreme pleasure. The incomparable jeweled palace is the most supreme dwelling place. Liberating countless sentient beings is the most supreme accomplishment. Expounding the subtle words, that is Vajrasattva (Bodhisattva representing purity and power), practicing the vows of Samantabhadra Bodhisattva, thereby guiding sentient beings, attaining the supreme accomplishments of all Buddhas and Bodhisattvas. The great lord Vajrapani (Bodhisattva representing power and action), all wonderful desires and pleasures, are perfectly free. Then Bodhisattva Vajrapani speaks the supreme heart mantra, saying: 'Hūṃ' When this great mantra is spoken, Bodhisattva Vajrapani, the five secrets are born, truly sealing the sages. Constantly bestowing various desires and pleasures, it is the most supreme great freedom, the four great sages, all manifest to benefit sentient beings. This Dharma in the world, is the most supreme accomplishment, because of the increase of the supreme truth, possessing great holy wealth, able to accomplish great deeds, bestowing vast benefits and joy. Countless sages, that is Vajrasattva, now proclaiming the sages, the most supreme secret mantra: 'Tadyathā mahā ratnaśrī vajra mogharaṭi samaya nāmo vajriṇi mahā ratnaśrī'

二合、引)嚩日啰(二合、引)謨伽啰底(三)　三摩野嚩日啰(二合)計隸(引)吉攞摩賀(引)啰多(四)　室哩(二合、引)嚩日啰(二合)謨伽啰底三摩野(五)　尾惹野嚩日啰(二合、引)摩賀(引)多啰(六)　室哩(二合、引)嚩日啰(二合、引)謨伽(引)啰底三摩野(七)　嚩日啰(二合)哥(引)彌說啰(引)彌底(八)

「如是秘密明，　　若有人受持，　是人獲諸印，　　及成一切法。　復說此究竟，　　是上成就法，　由如是法故，　　所作得究竟。　若有諸行人，　　誤犯諸罪業，　亦未曾成就，　　于諸秘密法，　若依此法行，　　即得皆圓滿。　欲作成就者，　　一日或一月，　乃至於一年，　　但隨分隨力，　先當依法儀，　　畫金剛手像。　其身如月色，　　于大蓮花上，　而結跏趺坐，　　作大高舉勢，　種種莊嚴身，　　眾色光熾盛，　如佛灌頂儀，　　左手持寶鈴，　右執金剛杵。　　於前蓮華上，　復畫四賢聖，　　左右各安二，　皆作高舉勢。　　此名四親近，　一作白蓮色，　　餘三如青蓮。　金剛手後面，　　枳哩枳羅尊。　而復于右邊，　　畫大金剛尊，　右手捻箭勢，　　左手持寶幢，　而復於左邊，　　畫

【現代漢語翻譯】現代漢語譯本嗡瓦日拉（金剛）莫伽（不空）拉底（歡喜），三昧耶瓦日拉（金剛）吉利吉拉摩訶（大）拉達，室利（吉祥）瓦日拉（金剛）莫伽（不空）拉底三昧耶，尾惹雅（勝利）瓦日拉（金剛）摩訶（大）達拉，室利（吉祥）瓦日拉（金剛）莫伽（不空）拉底三昧耶，瓦日拉（金剛）嘎彌依濕瓦拉（自在）彌底。『如此秘密真言，若有人受持，此人將獲得諸印，併成就一切法。再說這究竟之法，是至上的成就之法，通過此法，所作之事皆得究竟。若有修行之人，誤犯各種罪業，也未曾成就任何秘密之法，若依此法修行，即可獲得圓滿。想要成就者，一日或一月，乃至一年，但隨自己的能力，先應當按照儀軌，繪製金剛手（Vajrapani）像。其身如月色，于大蓮花之上，結跏趺坐，作高舉之勢，以種種莊嚴裝飾其身，眾色光芒熾盛，如佛陀灌頂之儀，左手持寶鈴，右手執金剛杵（Vajra）。於前蓮花之上，再畫四位賢聖，左右各安放兩位，皆作高舉之勢，此名為四親近，一位作白蓮色，其餘三位如青蓮色。金剛手（Vajrapani）的後面，是枳哩枳羅（Kilikila）尊，再於右邊，畫大金剛尊，右手作捻箭之勢，左手持寶幢。再於左邊，畫……』

【English Translation】 English version Om Vajra (Diamond) Mogha (Infallible) Rati, Samaya Vajra Kili Kila Maha (Great) Rada, Shri (Glorious) Vajra Mogha Rati Samaya, Vijaya (Victory) Vajra Maha Tara, Shri Vajra Mogha Rati Samaya, Vajra Kami Ishvara Miti. 'Such is the secret mantra, if one upholds it, that person will obtain all the mudras and accomplish all dharmas. Furthermore, this ultimate dharma is the supreme dharma of accomplishment; through this dharma, all actions will be perfected. If there are practitioners who mistakenly commit various sins and have not achieved any secret dharmas, if they practice according to this dharma, they will attain complete fulfillment. Those who wish to achieve accomplishment, whether in one day, one month, or even one year, should, according to their ability, first follow the ritual and draw the image of Vajrapani (Diamond Hand). His body is like the color of the moon, seated in the lotus posture on a great lotus, making a gesture of raising high, adorned with various ornaments, with the light of many colors blazing, like the Buddha's initiation ceremony, holding a treasure bell in his left hand and a vajra (diamond scepter) in his right hand. On the lotus in front, draw four sages, two on each side, all making a gesture of raising high. These are called the four close ones. One is the color of a white lotus, and the other three are like blue lotuses. Behind Vajrapani is the venerable Kilikila. Then on the right side, draw the great Vajra, with his right hand making the gesture of nocking an arrow, and his left hand holding a treasure banner. Then on the left side, draw...'

波哩賀娑。　如是諸賢聖，　　如寶灌頂相。　畫此[巾((ㄇ@人)/登)]像已，　　或復作觀想，　或復作供養，　　或能隨喜者，　得究竟解脫，　　所作皆如意。　如是金剛手，　　[巾((ㄇ@人)/登)]像秘密法，　是最上大樂。　　若有愛樂者，　當得最上樂，　　成就清凈法，　以此清凈法，　　是真秘密義。」　復說曼拏羅：　　「當擇清凈處，　或上好園林，　　或伽藍精舍。　擇如是處已，　　以眾寶莊嚴，　懸鈴及瓔珞，　　幢幡並傘蓋，　香花眾伎樂，　　依法而嚴飾，　然後作成就，　　秘密曼拏羅。　作成就法已，　　諸賢聖皆成。　入此曼拏羅，　　大秘密中者，　成金剛阇梨，　　諸所欲愿樂，　皆速得圓滿。　　阿阇梨先當，　沐浴而潔凈，　　以妙香涂身，　著新凈上衣，　　以寶鬘嚴身，　手持眾妙花，　　誦金剛歌明，　入于曼拏羅。」　　即說歌明曰：

「缽啰(二合)尾舍婆誐鑁(一句)摩賀(引)穌珂謨(引)叉補囕(二)薩哩嚩(二合)悉提穌亢啰咩(三)缽啰摩穌枯(引)怛摩悉亭*也(四)𠺁吽(引)鑁(引)鑁(引)呼(引)缽啰(二合)悉[亭*也]莎(五)

「入曼拏羅已

【現代漢語翻譯】現代漢語譯本波哩賀娑（Parihasa，嬉戲）。這些賢聖，如同寶貴的灌頂之相。畫出此[巾((ㄇ@人)/登)]像（一種象徵物）后，或者進行觀想，或者進行供養，或者能夠隨喜的人，都能得到究竟的解脫，所做的一切都能如意。如同金剛手（Vajrapani，佛教護法神），[巾((ㄇ@人)/登)]像的秘密法，是最上乘的大樂。如果有喜愛這種法的人，應當得到最上的快樂，成就清凈的法，以此清凈的法，才是真正的秘密意義。又說曼拏羅（Mandala，壇城）的佈置：『應當選擇清凈的地方，或者上好的園林，或者伽藍精舍（寺廟）。選擇好這樣的地方后，用各種寶物來莊嚴，懸掛鈴鐺和瓔珞，幢幡和傘蓋，香花和各種伎樂，按照儀軌來裝飾，然後作成就的秘密曼拏羅。作成就法后，諸位賢聖都能成就。進入此曼拏羅，進入大秘密中的人，成為金剛阇梨（Vajracarya，金剛上師），所有想要和喜愛的，都能迅速得到圓滿。阿阇梨（Acarya，導師）首先應當沐浴而潔凈，用美妙的香涂身，穿上新的乾淨的衣服，用寶鬘裝飾身體，手中拿著各種美妙的花，誦金剛歌明，進入曼拏羅。』即說歌明曰：『缽啰（二合）尾舍婆誐鑁（一句）摩賀（引）穌珂謨（引）叉補囕（二）薩哩嚩（二合）悉提穌亢啰咩（三）缽啰摩穌枯（引）怛摩悉[亭也]（引）（四）𠺁吽（引）鑁（引）鑁（引）呼（引）缽啰（二合）悉[亭也]莎（五）』『進入曼拏羅后』

【English Translation】 English version Parihasa (playfulness). These noble sages are like the precious symbol of consecration. Having drawn this [巾((ㄇ@人)/登)] image (a symbolic object), or having engaged in visualization, or having made offerings, or those who can rejoice in it, all can attain ultimate liberation, and all that they do will be as they wish. Like Vajrapani (a Buddhist protector deity), the secret practice of the [巾((ㄇ@人)/登)] image is the supreme great bliss. If there are those who love this practice, they should attain the supreme bliss, accomplish the pure Dharma, and this pure Dharma is the true secret meaning. Furthermore, the arrangement of the Mandala (sacred diagram) is described: 『One should choose a pure place, or a fine garden, or a monastery. Having chosen such a place, one should adorn it with various treasures, hanging bells and necklaces, banners and canopies, fragrant flowers and various musical instruments, decorating according to the ritual, and then create the accomplished secret Mandala. After accomplishing the practice, all the noble sages will be accomplished. Those who enter this Mandala, entering into the great secret, become Vajracarya (Vajra master), and all that they desire and love will quickly be fulfilled. The Acarya (teacher) should first bathe and purify themselves, anoint their body with exquisite fragrance, put on new clean clothes, adorn their body with precious garlands, hold various beautiful flowers in their hands, recite the Vajra song mantra, and enter the Mandala.』 Then the song mantra is spoken: 『Pravesha bhagavan (one phrase) maha sukha moksha puram (two) sarva siddhi sukha rame (three) parama sukha atma sthitah (four) hum vam vam hum prasiddha svaha (five)』『Having entered the Mandala』

，　　手持眾妙花，　而結佛眼印，　　即誦此心明，　擲花而禮拜。」　　其禮拜明曰：

「唵(引)波啰摩穌珂(引)舍野(一句)薩啰哩多尾邏(引)娑那彌帶(引)(二)那摩(引)彌婆誐嚩當(三)𠺁吽(引)鑁(引)呼(引)(四)呬呬呬呬(五)缽啰(二合)帝(引)蹉酤穌𤚥(引)惹里那(引)他(六)

「擲華作禮已，　　依金剛薩埵，　如作灌頂勢，　　持金剛鈴杵，　誦灌頂三昧。」　　其灌頂明曰：

「唵(引)薩哩嚩(二合)沒馱嚩啰啰怛那(二合)散左野(一句)　缽啰(二合)怛逾(二合)缽多(二合)禰咩摩酤吒(引)野那摩(二)　阿毗詵左𤚥(引)(三)　缽啰(二合)嚩啰嚩日啰(二合)達囕(四)　室哩(二合、引)嚩日啰(二合)薩埵三摩野薩怛鑁(三合)摩㰠(呼郎切)(五)

「杵表真實理，　　振鈴為法音，　三昧是大印，　　安住誦心明。　持此鈴杵者，　　即成金剛手，　是大阿阇梨，　　金剛手無異。　此最上秘密，　　三種三昧法，　成就曼拏羅，　　最勝無倫比。」　復說成就法：　　「最甚深究竟，　由究竟法故，　　得決定成就。　若復有行人，　　三業不清凈，　未得成就者，　　皆悉得圓滿。　

【現代漢語翻譯】現代漢語譯本『手持各種美妙的花朵，結成佛眼印（象徵佛的智慧之眼），然後誦唸這個心咒，拋擲鮮花並進行禮拜。』其禮拜的真言是：『唵(om)（引）波啰摩穌珂(paramasukha)（引）舍野(shaya)（至上喜樂）(一句)，薩啰哩多尾邏(sariralavilasa)（引）那彌帶(namita)（身體的嬉戲）(二)，那摩(nama)（禮敬）彌婆誐嚩當(bhagavatam)（世尊）(三)，𠺁(hūṃ)吽(hūṃ)（引）鑁(vaṃ)（引）呼(hūṃ)（四），呬呬呬呬(hi hi hi hi)(五)，缽啰(pra)（二合）帝(ti)蹉酤穌𤚥(chakusuma)（引）惹里那(jalina)（以眼花）他(tha)(六)。』『拋擲鮮花作禮后，依止金剛薩埵(Vajrasattva)（象徵純凈的菩薩），如同進行灌頂的姿勢，手持金剛鈴杵（象徵智慧和方便），誦唸灌頂三昧（禪定）。』其灌頂真言是：『唵(om)（引）薩哩嚩(sarva)（二合）沒馱(buddha)（一切佛）嚩啰(vara)（最勝）啰怛那(ratna)（二合）散左野(sancaya)（積聚）(一句)，缽啰(pra)（二合）怛逾(pratya)（二合）缽多(patta)（獲得）禰咩摩酤吒(dime makuta)（我的寶冠）野那摩(nama)(二)，阿毗詵左(abhishinca)（灌頂）𤚥(mam)(三)，缽啰(pra)（二合）嚩啰(vara)（最勝）嚩日啰(vajra)（二合）達囕(dharam)（持金剛者）(四)，室哩(shri)（二合、引）嚩日啰(vajra)（二合）薩埵(sattva)（金剛薩埵）三摩野(samaya)（誓言）薩怛鑁(satvam)（三合）摩㰠(mam)(五)。』『杵象徵真實的道理，振鈴象徵佛法的聲音，三昧是大的印契，安住於此並誦唸心咒。持有此鈴杵的人，即成為金剛手（象徵力量的菩薩），是偉大的阿阇梨（導師），與金剛手無異。這是最上乘的秘密，三種三昧的修行方法，成就曼拏羅（壇城），是最殊勝無比的。』又說成就之法：『這是最甚深究竟的，由於究竟之法，得到決定的成就。如果修行人，身口意三業不清凈，尚未得到成就的，都將得到圓滿。』

【English Translation】 English version 'Holding various wonderful flowers, forming the Buddha-eye mudra (symbolizing the wisdom eye of the Buddha), then reciting this heart mantra, throwing the flowers and making prostrations.' The mantra for prostration is: 'Om (引) paramasukha (引) shaya (supreme bliss) (one phrase), sariralavilasa (引) namita (bodily playfulness) (two), nama (homage) mi bhagavatam (the Blessed One) (three), hūṃ (引) vaṃ (引) hūṃ (four), hi hi hi hi (five), pra (二合) ti chakusuma (引) jalina tha (with eye flowers) (six).' 'After throwing flowers and making prostrations, relying on Vajrasattva (symbolizing purity), as if performing the initiation posture, holding the vajra bell and scepter (symbolizing wisdom and skillful means), reciting the initiation samadhi (meditation).' The initiation mantra is: 'Om (引) sarva (二合) buddha (all Buddhas) vara ratna (二合) sancaya (accumulation) (one phrase), pra (二合) pratya (二合) patta dime makuta (my crown) ya nama (two), abhishinca mam (three), pra (二合) vara vajra (二合) dharam (holder of the vajra) (four), shri (二合, 引) vajra (二合) sattva (Vajrasattva) samaya satvam (three) mam (five).' 'The scepter symbolizes the true principle, the ringing bell symbolizes the sound of the Dharma, samadhi is the great seal, abiding in this and reciting the heart mantra. One who holds this bell and scepter becomes Vajrapani (symbolizing power), a great acharya (teacher), no different from Vajrapani. This is the supreme secret, the practice of the three samadhis, accomplishing the mandala (sacred circle), the most supreme and incomparable.' Furthermore, the method of accomplishment is explained: 'This is the most profound and ultimate, through the ultimate method, one attains definite accomplishment. If a practitioner, whose three karmas of body, speech, and mind are not pure, and has not yet attained accomplishment, all will be perfected.'

行人當依法，　　先作菩薩像，　塑畫或雕鏤，　　于菩薩像前，　獻種種供養，　　執金剛鈴杵，　以三種三昧，　　諸鉤召大明，　依儀軌作法。　　所有三三昧，　諸鉤召大明，　　皆以鉤召印，　亦用最上明。　　而彼大明曰：

「『薩哩嚩(二合)怛他(引)誐多烏多摩悉亭*也哥哩沙(二合)拏(一句)　缽啰摩啰喝寫三摩野(二)　嚩日啰(二合)擬睹缽賀(引)啰𠺁(三)　缽啰摩[寧也]嚩日啰(二合)達啰(四)　嚩日啰(二合)薩埵薩穌亢缽啰(二合)沒亭*也　穌啰多薩怛鍐(三合)摩㰠(六)　缽啰(二合)底沒[亭也]沒馱呬吽(七)　嚩啰嚩日啰(二合)哥哩摩(二合)缽啰摩(引)叉啰(八)　惡叉焬婆嚩(九)　缽啰(二合)悉地穌珂騷摩那寫(十)　三摩野(引)[寧也]悉[亭也]𤚥(引)鑁(十一)　缽啰摩(引)薩母哩底(二合)達啰(十二)　薩哩嚩(二合)逾誐尾惹逾蹉啰(二合)野(十三)　缽啰(二合)嚩啰戍地穌契婆嚩(十四)　缽捺摩(二合)啰(引)惹呬呼(引)(十五)　缽啰(二合)嚩啰缽囕缽啰摩(十六)　薩哩嚩(二合)悉地缽啰彌說啰(十七)　缽啰(二合)婆嚩呬珂誐哩婆(二合)(十八)

【現代漢語翻譯】現代漢語譯本：修行者應當遵循佛法，首先塑造菩薩的形象，無論是塑像、繪畫還是雕刻。在菩薩像前，獻上各種供養，手持金剛鈴和金剛杵，運用三種三昧，以及各種鉤召的大明咒，按照儀軌進行修法。所有這三種三昧和鉤召的大明咒，都使用鉤召印，並配合最上的真言。這個大明咒是：『薩哩嚩(二合)怛他(引)誐多烏多摩悉亭*也哥哩沙(二合)拏(一句)（一切如來最上成就召請），缽啰摩啰喝寫三摩野(二)（最上秘密誓言），嚩日啰(二合)擬睹缽賀(引)啰𠺁(三)（金剛勝幢供養），缽啰摩[寧也]嚩日啰(二合)達啰(四)（最上金剛持），嚩日啰(二合)薩埵薩穌亢缽啰(二合)沒亭*也（金剛薩埵一切安樂覺悟），穌啰多薩怛鍐(三合)摩㰠(六)（善樂真實法性），缽啰(二合)底沒[亭也]沒馱呬吽(七)（覺悟覺者吽），嚩啰嚩日啰(二合)哥哩摩(二合)缽啰摩(引)叉啰(八)（最上金剛事業文字），惡叉焬婆嚩(九)（不壞自性），缽啰(二合)悉地穌珂騷摩那寫(十)（成就安樂喜悅），三摩野(引)[寧也]悉[亭也]𤚥(引)鑁(十一)（誓言成就鑁），缽啰摩(引)薩母哩底(二合)達啰(十二)（最上真實持），薩哩嚩(二合)逾誐尾惹逾蹉啰(二合)野(十三)（一切瑜伽勝行），缽啰(二合)嚩啰戍地穌契婆嚩(十四)（最上清凈安樂），缽捺摩(二合)啰(引)惹呬呼(引)(十五)（蓮花王呼），缽啰(二合)嚩啰缽囕缽啰摩(十六)（最上勝最上），薩哩嚩(二合)悉地缽啰彌說啰(十七)（一切成就自在），缽啰(二合)婆嚩呬珂誐哩婆(二合)(十八)（生起虛空藏）。』

【English Translation】 English version: A practitioner should follow the Dharma, first creating an image of a Bodhisattva, whether it be a statue, a painting, or a carving. In front of the Bodhisattva image, offer various kinds of offerings, hold a vajra bell and a vajra pestle, and practice using the three samadhis, along with various great vidyas for summoning, according to the ritual procedures. All these three samadhis and the great vidyas for summoning use the summoning mudra, and are accompanied by the supreme mantra. And that great mantra is: 'Sarva(two combined)tathagata uttama siddhi akarshana(one phrase) (summoning the supreme accomplishment of all Tathagatas), paramarahasya samaya(two) (supreme secret vow), vajra(two combined)dhvaja upahara hum(three) (vajra victorious banner offering), parama jnana vajra(two combined)dhara(four) (supreme wisdom vajra holder), vajra(two combined)sattva sarva sukha pra(two combined)bodhi(five) (vajrasattva all bliss enlightenment), surata satya dharma(six) (good joy true dharma nature), pratibodhi buddha hum(seven) (enlightenment of the enlightened hum), vara vajra(two combined)karma parama akshara(eight) (supreme vajra action letters), akshaya svabhava(nine) (indestructible nature), prasiddhi sukha saumanasya(ten) (accomplishment bliss joy), samaya siddhi vam(eleven) (vow accomplishment vam), parama samurti dhara(twelve) (supreme true holder), sarva yoga vijaya uchharaya(thirteen) (all yoga victorious practice), pravara shuddhi sukha bhava(fourteen) (supreme purity bliss), padma raja hoh(fifteen) (lotus king hoh), pravara param parama(sixteen) (supreme best supreme), sarva siddhi parameshvara(seventeen) (all accomplishment sovereign), prabhava hih khagarbha(eighteen) (arise space treasury).'

薩多旦薩蜜哩(二合)[亭也]彌(十九)　𠺁吽鑁呼(引)(二十)　虎盧虎盧(二十一)　悉[亭也]薩摩(引)哥哩尸(二合)睹(二十二)　摩賀(引)三摩拽(二十三)　薩哩嚩(二合)怛他(引)誐多三摩野(二十四)　蘇啰多薩怛鑁(三合)摩㰠(二十五)』

「根本大秘密，　　三種三昧法，　然當依本尊，　　成就諸供養，　以供養大明，　　而作歌舞等。　即說諸如來，　　聖最上成就，　大供養儀軌，　　大秘密三昧，　金剛歌舞等。　　最上大明曰：

「『薩哩嚩(二合、引)耨啰(引)誐蘇珂三摩那三(引)(一句)怛鑁(二合)嚩日啰(二合)薩埵蘇啰多(二)三摩焬婆嚩彌(三)摩賀(引)蘇珂擔哩(二合)除蹉啰(二合)野捺(四)缽啰(二合)底缽[亭也]悉[亭也]左(五)羅虞缽啰(二合)拏多(六)』

「最上大秘密，　　三種三昧法，　安住諸成就。　　此大法儀軌，　如彼本尊法，　　用印亦皆然。　持誦於心明，　　即說諸如來，　安住成就法，　　最上真實義，　大秘密三昧，　　金剛歌舞等，　諸大勝法明。」　　而說彼明曰：

「唵(引)阿(引)哥(引)輸怛波(二合)捺唧賀那(二合)埵(引)(一句

【現代漢語翻譯】現代漢語譯本薩多旦薩蜜哩(二合)[亭也]彌(十九)（sadodansamiri(saṃdhi)yaṃmi）：薩多旦薩蜜哩，[亭也]彌的組合音節，表示一種特定的咒語或真言。𠺁吽鑁呼(引)(二十)（kham hum vam hūṃ）：𠺁、吽、鑁、呼，是種子字，代表不同的佛性和能量。虎盧虎盧(二十一)（hulu hulu）：虎盧虎盧，重複的音節，可能用於增強咒語的力量。悉[亭也]薩摩(引)哥哩尸(二合)睹(二十二)（siddhya samakariśitu）：悉[亭也]薩摩，哥哩尸睹，表示成就、圓滿和行動。摩賀(引)三摩拽(二十三)（maha samaya）：摩賀，偉大的；三摩拽，誓言或約定。薩哩嚩(二合)怛他(引)誐多三摩野(二十四)（sarva tathāgata samaya）：薩哩嚩，一切；怛他誐多，如來；三摩野，誓言或約定。蘇啰多薩怛鑁(三合)摩㰠(二十五)（surata satvam mahā）：蘇啰多，歡喜；薩怛鑁，真實；摩㰠，偉大的。『根本大秘密，三種三昧法，然當依本尊，成就諸供養，以供養大明，而作歌舞等。即說諸如來，聖最上成就，大供養儀軌，大秘密三昧，金剛歌舞等。最上大明曰：』『薩哩嚩(二合、引)耨啰(引)誐蘇珂三摩那三(引)(一句)（sarva anuraga sukha samana sam）：一切愛慾、快樂、平等、統一。怛鑁(二合)嚩日啰(二合)薩埵蘇啰多(二)（tavam vajra sattva surata）：真實金剛薩埵的歡喜。三摩焬婆嚩彌(三)（samadbhava mi）：我生起。摩賀(引)蘇珂擔哩(二合)除蹉啰(二合)野捺(四)（maha sukha tanri chucchara ya nat）：大樂的擴充套件和展現。缽啰(二合)底缽[亭也]悉[亭也]左(五)（prati patya sidhya ca）：獲得和成就。羅虞缽啰(二合)拏多(六)（laghu pranata）：迅速的禮敬。』『最上大秘密，三種三昧法，安住諸成就。此大法儀軌，如彼本尊法，用印亦皆然。持誦於心明，即說諸如來，安住成就法，最上真實義，大秘密三昧，金剛歌舞等，諸大勝法明。』而說彼明曰：『唵(引)阿(引)哥(引)輸怛波(二合)捺唧賀那(二合)埵(引)(一句)（om akasha utpadana jnana dhātu）：唵，宇宙的初始之音；阿哥輸，虛空；怛波捺，產生；唧賀那，智慧；埵，界。』

【English Translation】 English version sadodansamiri(saṃdhi)yaṃmi (19): sadodansamiri, a combination of [亭*也]mi, representing a specific mantra or dharani. kham hum vam hūṃ (20): kham, hum, vam, hūṃ, are seed syllables representing different Buddha-natures and energies. hulu hulu (21): hulu hulu, repeated syllables, possibly used to enhance the power of the mantra. siddhya samakariśitu (22): siddhya, samakariśitu, indicating accomplishment, perfection, and action. maha samaya (23): maha, great; samaya, vow or agreement. sarva tathāgata samaya (24): sarva, all; tathāgata, thus-gone; samaya, vow or agreement. surata satvam mahā (25): surata, joy; satvam, truth; mahā, great. 'The fundamental great secret, the three samadhi methods, should rely on the principal deity to accomplish all offerings, using the great mantra for offerings, and performing songs and dances. Thus, it speaks of all the Tathagatas, the most supreme accomplishment, the great offering ritual, the great secret samadhi, vajra songs and dances, etc. The most supreme great mantra says:' 'sarva anuraga sukha samana sam (1): all desires, happiness, equality, unity. tavam vajra sattva surata (2): the joy of the true Vajrasattva. samadbhava mi (3): I arise. maha sukha tanri chucchara ya nat (4): the expansion and manifestation of great bliss. prati patya sidhya ca (5): to obtain and accomplish. laghu pranata (6): swift prostration.' 'The most supreme great secret, the three samadhi methods, abide in all accomplishments. This great dharma ritual, like the principal deity's dharma, the use of mudras is also the same. Reciting the mantra in the mind, thus it speaks of all the Tathagatas, abiding in the accomplishment dharma, the most supreme true meaning, the great secret samadhi, vajra songs and dances, etc., all the great victorious dharma mantras.' And it speaks the mantra: 'om akasha utpadana jnana dhātu (1): om, the primordial sound of the universe; akasha, space; utpadana, arising; jnana, wisdom; dhātu, realm.'

)　捺那(引)禰你馱那缽囕(二)　摩賀(引)嚩日啰(二合)三摩野薩怛侮(二合、引)(三)　嚩日啰(二合)薩埵缽啰(二合)悉[亭也]彌(四)　薩哩侮(二合)怛摩摩賀(引)悉地(五)　摩咍說哩也(二合、引)地乃嚩多(六)　薩哩嚩(二合)嚩日啰(二合)馱嚕啰(引)惹(引)(七)　悉[亭也]彌缽啰摩(引)叉啰(八)　你哩禰(二合)設設(引)說多室左(二合)悉(九)　薩哩嚩(二合)啰(引)誐(引)耨啰(引)誐拏(十)　怛怛尾(二合、引)那悉[亭也]婆誐鑁(十一)　摩賀(引)啰(引)誐摩賀(引)啰多(十二)　阿爹焬(二合)怛戍馱薩哩嚩(二合)(十三)　誐啰阿禰目訖多(二合)薩怛(二合)他誐多(十四)　三滿多婆捺啰(二合)薩哩嚩(二合、引)怛摩(二合、引)(十五)　冒地薩埵缽啰(二合)悉[亭也]彌(引)(十六)　薩哩侮(二合)怛摩摩賀(引)悉地(十七)　哩摩(二合)咍說哩也(二合、引)誐啰(二合)母捺啰(二合)野(引)(十八)　悉[亭*也]嚩日啰(二合)摩呼(引)怛哥(二合)哩沙(二合)(十九)　嚩日啰(二合)誐哩嚩(二合)阿缽底摩摩(二十)

「此根本大明，　　真實之理法，　若人依法誦，

【現代漢語翻譯】現代漢語譯本捺那（引）禰你馱那缽囕（二），摩賀（引）嚩日啰（二合）三摩野薩怛侮（二合、引）（三），嚩日啰（二合）薩埵缽啰（二合）悉[亭也]彌（四），薩哩侮（二合）怛摩摩賀（引）悉地（五），摩咍說哩也（二合、引）地乃嚩多（六），薩哩嚩（二合）嚩日啰（二合）馱嚕啰（引）惹（引）（七），悉[亭也]彌缽啰摩（引）叉啰（八），你哩禰（二合）設設（引）說多室左（二合）悉（九），薩哩嚩（二合）啰（引）誐（引）耨啰（引）誐拏（十），怛怛尾（二合、引）那悉[亭也]婆誐鑁（十一），摩賀（引）啰（引）誐摩賀（引）啰多（十二），阿爹焬（二合）怛戍馱薩哩嚩（二合）（十三），誐啰阿禰目訖多（二合）薩怛（二合）他誐多（十四），三滿多婆捺啰（二合）薩哩嚩（二合、引）怛摩（二合、引）（十五），冒地薩埵缽啰（二合）悉[亭也]彌（引）（十六），薩哩侮（二合）怛摩摩賀（引）悉地（十七），哩摩（二合）咍說哩也（二合、引）誐啰（二合）母捺啰（二合）野（引）（十八），悉[亭*也]嚩日啰（二合）摩呼（引）怛哥（二合）哩沙（二合）（十九），嚩日啰（二合）誐哩嚩（二合）阿缽底摩摩（二十）。『此根本大明，真實之理法，若人依法誦，』

【English Translation】 English version Nāna (pronounced as 'na-na') nī-nī-dha-na-pa-ram (2), mahā (great) vajra (diamond/thunderbolt) samaya (vow) sattva (being) hum (seed syllable) (3), vajra (diamond/thunderbolt) sattva (being) pra-siddhyami (I accomplish) (4), sarva (all) atma (self) mahā (great) siddhi (accomplishment) (5), mahā-iśvarya (great sovereignty) adhi-nāyaka (lord) (6), sarva (all) vajra (diamond/thunderbolt) dhara (holder) rāja (king) (7), siddhyami (I accomplish) pra-moksha (liberation) (8), nirdesa (instruction) śaśvata (eternal) śuddha (pure) (9), sarva (all) rāga (attachment) anurāga (passion) gana (group) (10), tat-tva (truth) jñāna (wisdom) siddha (accomplished) bhagavan (blessed one) (11), mahā (great) rāga (attachment) mahā (great) rata (delight) (12), atyanta (absolute) śuddha (pure) sarva (all) (13), agra (foremost) aneka (many) mukta (liberated) tathāgata (thus-gone one) (14), samanta-bhadra (universal good) sarva (all) atma (self) (15), bodhisattva (enlightenment being) pra-siddhyami (I accomplish) (16), sarva (all) atma (self) mahā (great) siddhi (accomplishment) (17), mahā-iśvarya (great sovereignty) agra (foremost) mudrā (seal) (18), siddha (accomplished) vajra (diamond/thunderbolt) mahā (great) utkata (intense) (19), vajra (diamond/thunderbolt) garbha (womb) apratima (incomparable) (20). 'This fundamental great mantra, the true principle of Dharma, if one recites it according to the Dharma,'

是人成諸聖，　得聖財自在，　　能成諸難事。　此金剛薩埵，　　成最上秘密，　攝諸大成就。　　依勝法儀軌，　速召金剛手，　　所成就諸法，　而集大富樂。　　此勝法當就，　即見眾色光，　　或出余祥瑞。　阿阇梨見已，　　即獲大富樂，　諸儀軌成就，　　皆隨心所作。　此名為根本，　　三種三昧法，　作此成就事，　　諸賢聖降臨。　依此本尊法，　　諸賢聖亦然，　歌舞等諸儀，　　亦同前本尊。　本尊生警寤，　　當以根本明，　振鈴及歌舞，　　而以羯磨印，　或用三昧印，　　如是諸儀軌，　以金剛入寤，　　皆當令警覺，　成一切三昧，　　出過本尊法。　此最上秘密，　　三種真實法，　金剛歌舞等，　　是為最成就。　行人作法者，　　當隨意隨力，　選擇殊勝地，　　宮殿及園林，　或寶或眾花，　　嚴飾其勝地。　行人當沐浴，　　著新凈妙衣，　然後安尊像，　　彩畫或塑像，　敷設佈壇場，　　依法嚴佛事。　行人于像前，　　以本尊儀法，　持金剛鈴杵，　　而作于警覺，　鉤召各安置，　　供養作成就。　既作成就已，　　於四威儀中，　語言及戲笑，　　處處皆隨意。　最上秘密輪，　　隨所

【現代漢語翻譯】現代漢語譯本這些人成就為諸聖者，獲得聖者的財富而自在，能夠成就各種艱難之事。這位金剛薩埵（Vajrasattva，象徵堅固不壞的菩薩），成就最上秘密，攝持一切大成就。依仗殊勝的法儀軌，迅速召請金剛手（Vajrapani，執金剛杵的菩薩），所成就的各種法，從而聚集巨大的財富和快樂。當此殊勝之法成就時，即會見到各種色彩的光芒，或者出現其他的吉祥徵兆。阿阇梨（Acharya，導師）見到這些后，即會獲得巨大的財富和快樂，各種儀軌的成就，都隨心所欲。這被稱為根本，是三種三昧（Samadhi，禪定）之法，做此成就之事，諸賢聖將會降臨。依仗此本尊法，諸賢聖也是如此，歌舞等各種儀式，也與之前的本尊相同。本尊生起警覺，應當以根本真言，搖鈴和歌舞，並以羯磨印（Karma Mudra，事業手印），或者用三昧印，像這樣的各種儀軌，以金剛（Vajra，象徵堅固的法器）進入覺醒狀態，都應當使其警覺，成就一切三昧，超出本尊之法。這是最上秘密，三種真實之法，金剛歌舞等，是為最上成就。修行者作法時，應當隨自己的意願和能力，選擇殊勝之地，宮殿或者園林，或者用寶物或者各種花朵，來莊嚴裝飾這殊勝之地。修行者應當沐浴，穿上新的乾淨美妙的衣服，然後安放本尊像，彩繪的或者塑造的像，鋪設壇場，依法莊嚴佛事。修行者在佛像前，以本尊的儀軌，持金剛鈴和杵，而作警覺之法，鉤召並安置，供養而作成就。既然已經作成就，在行住坐臥四種威儀中，語言和戲笑，處處都可隨意。最上秘密輪，隨所

【English Translation】 English version These people become all the saints, Obtaining the wealth of the saints and being free, they are able to accomplish all difficult things. This Vajrasattva (the Bodhisattva symbolizing indestructible firmness), achieves the highest secret, Encompassing all great accomplishments. Relying on the supreme Dharma rituals, Quickly summoning Vajrapani (the Bodhisattva holding the Vajra), all the Dharmas that are accomplished, Thus gathering great wealth and joy. When this supreme Dharma is accomplished, One will see lights of various colors, or other auspicious omens will appear. The Acharya (teacher), having seen these, Will immediately obtain great wealth and joy, The accomplishments of all rituals will be as one wishes. This is called the root, the Dharma of the three Samadhis (meditative states), By doing this accomplishment, all the sages and saints will descend. Relying on this principal deity's Dharma, the sages and saints are also the same, The various rituals such as singing and dancing are also the same as the previous principal deity. When the principal deity awakens, one should use the root mantra, Ringing the bell and dancing, and with the Karma Mudra (action seal), Or using the Samadhi Mudra, like these various rituals, Entering awakening with the Vajra (symbol of indestructible Dharma), all should be made to awaken, Accomplishing all Samadhis, surpassing the Dharma of the principal deity. This is the highest secret, the three true Dharmas, Vajra singing and dancing, etc., are the highest accomplishments. When practitioners perform rituals, they should according to their own will and ability, Choose a supreme place, a palace or a garden, Or use treasures or various flowers to adorn this supreme place. Practitioners should bathe, put on new, clean, and beautiful clothes, Then place the image of the principal deity, whether painted or sculpted, Lay out the mandala, and according to the Dharma, adorn the Buddhist affairs. Practitioners in front of the image, with the rituals of the principal deity, Holding the Vajra bell and pestle, perform the awakening ritual, Hooking and placing, making offerings and accomplishing. Since the accomplishment has been made, in the four postures of walking, standing, sitting, and lying, Speech and laughter, everywhere can be as one wishes. The supreme secret wheel, according to what

欲皆成，　諸成就自在，　　脫老病死苦。　即如金剛手，　　是金剛部王，　一切印自在，　　其相不可見，　解脫諸禁縛，　　攝一切有情，　能作大主宰，　　善為諸成壞，　作一切愛敬，　　諸成就最勝，　世間大自在，　　最上第一樂，　如清凈蓮海。　　若能修習者，　是即建法幢，　　高顯出三界，　皆得善勝利。　　如是金剛手，　說根本最上，　　三種三昧法，　供養成就儀，　　及諸鉤召等，　秘密大安樂，　　諸佛皆隨喜。　金剛手心印，　　攝諸眾生心，　是金剛薩埵，　　廣修普賢行。　自在若虛空，　　從自性真理，　一法生無邊，　　如清凈蓮海。　此最上妙樂，　　甚深大秘密，　能作諸成就，　　是建妙法幢，　獲如是成就，　　最上妙法樂。」

佛說最上根本大樂金剛不空三昧大教王經卷第五大正藏第 08 冊 No. 0244 佛說最上根本大樂金剛不空三昧大教王經

佛說最上根本大樂金剛不空三昧大教王經卷第六

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

一切如來大三昧曼拏羅儀軌分第二十二

爾時金剛手菩薩摩訶薩，復說諸佛大三昧法弟子灌頂儀軌：「凡當欲受諸

【現代漢語翻譯】現代漢語譯本所有願望都能實現，一切成就都自在無礙，解脫衰老、疾病和死亡的痛苦。就像金剛手（Vajrapani，佛教護法神）一樣，他是金剛部（Vajra-kula，佛教密宗五部之一）之王，一切手印都自在運用，他的形象不可見，能解脫一切束縛，攝受一切有情眾生，能作偉大的主宰，善於促成一切的成敗，能作一切愛敬之事，是諸成就中最殊勝的，是世間的大自在，是最上第一的快樂，如同清凈的蓮花海洋。如果有人能夠修習此法，那就是建立了佛法的旗幟，高高地顯現在三界之外，都能獲得殊勝的勝利。像這樣的金剛手，宣說了根本最上的，三種三昧（samadhi，佛教禪定）之法，供養成就的儀軌，以及各種鉤召之法等，是秘密的大安樂，諸佛都隨喜讚歎。金剛手的心印，能攝受一切眾生的心，他就是金剛薩埵（Vajrasattva，佛教密宗菩薩），廣修普賢菩薩的行愿。自在如同虛空一般，從自性真理中，一法生出無量無邊，如同清凈的蓮花海洋。這是最上美妙的快樂，是甚深的大秘密，能成就一切，是建立美妙的法幢，獲得這樣的成就，是最上美妙的法樂。

佛說最上根本大樂金剛不空三昧大教王經卷第五大正藏第 08 冊 No. 0244 佛說最上根本大樂金剛不空三昧大教王經

佛說最上根本大樂金剛不空三昧大教王經卷第六

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

一切如來大三昧曼拏羅儀軌分第二十二

爾時金剛手菩薩摩訶薩（Mahasattva，大菩薩），復說諸佛大三昧法弟子灌頂儀軌：『凡當欲受諸

【English Translation】 English version All desires are fulfilled, All accomplishments are attained freely, Liberation from the suffering of old age, sickness, and death. Just like Vajrapani (Buddhist guardian deity), He is the king of the Vajra-kula (one of the five families in Buddhist Tantra), All mudras (hand gestures) are used freely, His form is invisible, He can liberate all bonds, He embraces all sentient beings, He can act as the great sovereign, He is skilled in bringing about all successes and failures, He can perform all acts of love and respect, He is the most supreme among all accomplishments, He is the great freedom in the world, He is the highest and foremost joy, Like a pure lotus ocean. If one can practice this dharma, That is establishing the banner of the Dharma, High and manifest beyond the three realms, All will attain supreme victory. Such is Vajrapani, He expounds the fundamental and supreme, Three samadhis (Buddhist meditation) practices, The rituals for offering and accomplishment, And various methods of summoning, etc., It is the secret great bliss, All Buddhas rejoice and praise. The heart mudra of Vajrapani, Can embrace the hearts of all sentient beings, He is Vajrasattva (a Bodhisattva in Buddhist Tantra), Who extensively practices the vows of Samantabhadra. Free like the void, From the truth of self-nature, One dharma gives rise to boundless, Like a pure lotus ocean. This is the most supreme and wonderful joy, It is a profound great secret, It can accomplish all things, It is establishing the wonderful banner of the Dharma, Attaining such accomplishments, Is the most supreme and wonderful Dharma joy.

The Sutra of the Great King of the Supreme Fundamental Great Bliss Vajra Unempty Samadhi, Volume 5 Taisho Tripitaka Volume 08, No. 0244, The Sutra of the Great King of the Supreme Fundamental Great Bliss Vajra Unempty Samadhi

The Sutra of the Great King of the Supreme Fundamental Great Bliss Vajra Unempty Samadhi, Volume 6

Translated by the Tripitaka Master, Chao Feng Da Fu, Shi Guang Lu Qing, Ming Jiao Da Shi, Chen Fa Xian, by Imperial Decree

Section 22: The Ritual of the Mandala of the Great Samadhi of All Tathagatas

At that time, the Bodhisattva Mahasattva Vajrapani, again spoke of the initiation ritual for disciples of the great samadhi dharma of all Buddhas: 'Whenever one wishes to receive all'

佛大三昧秘密灌頂法者，先鬚髮起諸佛最上秘密阿耨多羅三藐三菩提心，等同諸佛自性清凈。

「阿阇梨先授弟子此最上秘密心明曰：

「『唵(引)薩哩嚩(二合)逾(引)詣哥(引)野嚩(引)訖唧(二合)多母怛波(二合、引)捺夜(引)彌(一句)』

「授此菩提心明已，即得諸佛不退轉地，降伏一切邪魔外道，即成諸佛菩薩。次授此明曰：

「『烏怛波(二合)捺曳埵波啰𤚥冒地唧多摩耨多啰(一句)　嚩日啰(二合)摩[亭也]寫缽啰(二合)底瑟吒(二合、引)必煬(二合)(二)　紇哩(二合)捺曳(引)紇哩(二合)捺曳(引)那睹(三)　穌啰帝(引)三摩野薩怛嚩(三合)呼(引)(四)　嚩日啰(二合)悉[亭也]野他(引)穌亢(五)』

「授此大明已，欲求最上成就法者，金剛手菩薩皆悉施之。阿阇梨當依法傳授弟子，令其弟子以凈帛覆面，手持種種妙花，然後引入曼拏羅內，弟子當一心懇切發大誓願，將所持花任意散擲，隨花墮處即是本尊。得本尊已，乃去其面帛。時阿阇梨即依佛部灌頂法，以金剛凈水灌弟子頂，次授三種三昧法，然後授其三昧誓曰：

「『汝受灌頂已，　　常住於三昧，　　即成一切法。　　此金剛鈴杵，　　當執持信

【現代漢語翻譯】現代漢語譯本：佛大三昧秘密灌頂法，首先必須發起諸佛最上秘密的阿耨多羅三藐三菩提心（無上正等正覺之心），使其等同於諸佛自性清凈。阿阇梨（導師）先向弟子傳授這個最上秘密心咒，說：『唵(om) 薩哩嚩(sarva，一切) 逾(yu) 詣哥(yogika，瑜伽行者) 野(ya) 嚩(va) 訖唧(vakci，語) 多(ta) 母怛波(mudra，手印) 捺夜(naya，引導) 彌(mi，我)』傳授這個菩提心咒后，即得諸佛不退轉地，降伏一切邪魔外道，立即成就諸佛菩薩。接著傳授這個咒語：『烏怛波(utpanna，生起) 捺曳(daye，給予) 埵(tva，你) 波啰(para，至上) 𤚥(ma，我) 冒地(bodhi，菩提) 唧多(citta，心) 摩耨多啰(anuttara，無上)(一句) 嚩日啰(vajra，金剛) 摩(ma) 亭*也寫(sya) 缽啰(prati，向) 底瑟吒(stha，住立)(二合、引) 必煬(bhyam，于)(二) 紇哩(hri，慚愧) 捺曳(daye，給予)(引) 紇哩(hri，慚愧) 捺曳(daye，給予)(引) 那睹(natu，不)(三) 穌啰帝(surate，歡喜)(引) 三摩野(samaya，誓言) 薩怛嚩(sattva，有情)(三合) 呼(hum，種子字)(引)(四) 嚩日啰(vajra，金剛) 悉(siddhi，成就)亭*也野(ya) 他(tatha，如是)(引) 穌亢(sukham，安樂)(五)』傳授這個大咒語后，想要尋求最上成就法的人，金剛手菩薩都會給予。阿阇梨應當依法傳授弟子，讓弟子用乾淨的布遮住臉，手裡拿著各種美妙的花，然後引入曼拏羅（壇城）內。弟子應當一心懇切地發出大誓願，將所持的花任意散擲，花落之處即是本尊。得到本尊后，才取下臉上的布。這時阿阇梨就依照佛部灌頂法，用金剛凈水灌弟子的頭頂，接著傳授三種三昧法，然後授予三昧誓言說：『你受灌頂后，常住於三昧，即成就一切法。這金剛鈴杵，應當執持信』

【English Translation】 English version: The secret abhiseka (consecration) ritual of the Great Samadhi of the Buddha requires first generating the supreme secret Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) mind of all Buddhas, making it equal to the self-nature purity of all Buddhas. The Acarya (teacher) first imparts this supreme secret heart mantra to the disciple, saying: 'Om sarva yogika ya vakci ta mudra naya mi' Having imparted this Bodhi mind mantra, one immediately attains the non-retrogressing stage of all Buddhas, subdues all demons and heretics, and immediately becomes a Buddha or Bodhisattva. Next, impart this mantra: 'Utpanna daye tva para ma bodhi citta anuttara (one line) vajra ma tya sya prati stha bhyam (two) hri daye hri daye natu (three) surate samaya sattva hum (four) vajra siddhi ya tatha sukham (five)' Having imparted this great mantra, those who seek the supreme accomplishment will receive it from Vajrapani Bodhisattva. The Acarya should transmit it to the disciple according to the Dharma, instructing the disciple to cover their face with a clean cloth, hold various exquisite flowers in their hands, and then enter the mandala. The disciple should wholeheartedly make a great vow and scatter the flowers they hold at random. The place where the flower falls is the principal deity. After obtaining the principal deity, the cloth is removed from the face. At this time, the Acarya will perform the abhiseka ritual of the Buddha family, pouring Vajra pure water on the disciple's head, then imparting the three samadhi practices, and then giving the samadhi vow, saying: 'Having received abhiseka, Always abide in samadhi, Thus accomplishing all dharmas. This vajra bell and vajra, Should be held with faith.'

受，　　住堅固三昧，　　發起真實行。　　今此所傳授，　　秘密灌頂法，　　諸佛之密印，　　若生輕慢心，　　即墮于地獄。』

「說此誓已，即以金剛杵授其弟子，為說持金剛杵明曰：

「『唵(引)薩哩嚩(二合)怛他(引)誐多(一句)　摩賀(引)三摩野(二)　怛埵(引)地缽底埵(引)摩鼻詵左(引)彌(三)　摩賀(引)嚩日啰(二合)達啰(四)　伊捺旦薩哩嚩(二合)沒馱怛鑁(二合)(五)　嚩日朗(二合)嚩日啰(二合)達啰寫咄(六)　埵野(引)畢醯薩捺(引)馱哩煬(二合)(七)　摩賀(引)嚩日啰(二合)達囕沒啰(二合)多彌底(八)　多禰難多薩哩嚩(二合)怛他(引)誐多(九)　缽啰摩摩賀(引)冒地唧多(十)　摩寫(引)缽哩爹(引)誐(引)(十一)　捺寫薩捺(引)馱(引)啰拏彌底啰喝薩煬(二合)(十二)　醯(引)嚩日啰(二合)誐哩嚩(二合、引)地缽底(十三)　室哩(二合、引)呬嚩日啰(二合)那(引)莫悉[亭*也]三摩野薩怛鑁(三合)(十四)　普哩普(二合)嚩莎(十五)』

「傳此明已，當隨弟子本尊灌頂而為立名。立其名已，至於菩提道場，不退轉于阿耨多羅三藐三菩提故。所以者何？但由受此三種三

【現代漢語翻譯】現代漢語譯本『受持，安住于堅固三昧（專注的禪定），發起真實的修行。現在我所傳授的，是秘密的灌頂法，是諸佛的秘密印記。如果生起輕慢之心，就會墮入地獄。』『說完此誓言后，就將金剛杵授予弟子，併爲他們宣說持金剛杵的真言，說：』『嗡(引) 薩哩嚩(二合) 怛他(引)誐多(如來) (一句) 摩賀(引) 三摩野(大誓) (二) 怛埵(引) 地缽底埵(引) (真實主宰) 摩鼻詵左(引)彌(我灌頂) (三) 摩賀(引) 嚩日啰(二合) 達啰(金剛持) (四) 伊捺旦薩哩嚩(二合) 沒馱怛鑁(二合) (此一切佛) (五) 嚩日朗(二合) 嚩日啰(二合) 達啰寫咄(金剛金剛持) (六) 埵野(引) 畢醯薩捺(引) 馱哩煬(二合) (令你成為) (七) 摩賀(引) 嚩日啰(二合) 達囕沒啰(二合)多彌底(大金剛持) (八) 多禰難多薩哩嚩(二合) 怛他(引)誐多(一切如來) (九) 缽啰摩摩賀(引) 冒地唧多(最上大菩提心) (十) 摩寫(引) 缽哩爹(引)誐(引) (我給予) (十一) 捺寫薩捺(引) 馱(引)啰拏彌底啰喝薩煬(二合) (守護此秘密) (十二) 醯(引) 嚩日啰(二合) 誐哩嚩(二合、引) 地缽底(金剛藏主) (十三) 室哩(二合、引)呬嚩日啰(二合) 那(引)莫悉[亭*也] 三摩野薩怛鑁(三合) (吉祥金剛名誓真實) (十四) 普哩普(二合) 嚩莎(圓滿成就) (十五)』『傳授此真言后，應當根據弟子本尊進行灌頂，併爲他們立名。立名之後，他們將到達菩提道場，不會在阿耨多羅三藐三菩提（無上正等正覺）上退轉。這是為什麼呢？只因爲接受了這三種三昧（專注的禪定）的緣故。』

【English Translation】 English version 'Having received, abide in the steadfast samadhi (concentration), and initiate true practice. What I am now transmitting is the secret abhiseka (initiation) method, the secret seal of all Buddhas. If one generates a mind of disrespect, one will fall into hell.' 'Having spoken this oath, he then bestows the vajra (diamond scepter) upon his disciples, and speaks the mantra for holding the vajra, saying:' 'Om (seed syllable) sarva (all) tathagata (thus-gone ones) (1) maha (great) samaya (vow) (2) tatva (truth) adhipatitva (lordship) mabhishinca (I consecrate) mi (3) maha (great) vajra (diamond) dhara (holder) (4) idan sarva (all) buddha (awakened ones) tatvam (essence) (5) vajram vajra dharasya (diamond diamond holder) (6) tvaya bhisad dharayam (to make you) (7) maha vajra dharam pratimit (great diamond holder) (8) tad ananta sarva tathagata (all infinite thus-gone ones) (9) parama maha bodhicitta (supreme great bodhi mind) (10) masya paritayaga (I give) (11) tasya sadharana miti rahasyam (to protect this secret) (12) hi vajra garbha adhipati (diamond womb lord) (13) shrihi vajra namas samaya satvam (auspicious diamond name vow truth) (14) puripu svaha (complete fulfillment) (15)' 'Having transmitted this mantra, one should perform the abhiseka (initiation) according to the disciple's personal deity, and establish their name. Having established their name, they will reach the bodhi-mandala (enlightenment place), and will not regress from anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Why is this so? It is only because of receiving these three samadhis (concentrations).'

昧法故。此三昧法者，實無所有，不可得知，大樂金剛薩埵普賢之行，根本最上所出生故。

「為說此最上真實五種秘密法已，復誡其弟子曰：『此法最上是三有主，一切自在首，無上真實道，諸佛如來清凈自性，了一切眾生自性清凈故，三有自性亦清凈顯真實理。此最上秘密法即是金剛鈴，而能覺悟諸佛如來及諸賢聖，是法供養復能覺悟一切法，復以此法覺悟諸有情，銷除一切諸業障，此名金剛覺悟法，能作成就敬愛等事，清凈三有最妙方便。汝當於此最上秘密三昧諸儀軌中深生信受，此法於三有中，能盡諸苦際令獲諸妙樂，是大方便教而利益世間，信受行之決定真實。』

「行人修習此勝法者，設在五欲受諸樂境，但能依法修行而無障礙。何以故？一切如來無比秘密最上大乘妙三昧法，是故應當勤修行之。若不違此諸佛如來密印三昧者，是人必住堅固地生不退心，是名金剛薩埵得證阿耨多羅三藐三菩提。即說頌曰：

「『菩薩住世間，　　無量無數劫，　　為諸有情故，　　作廣大利益。　　住方便三昧，　　成就大福業，　　持明大自在，　　欲利益眾生，　　以此三昧法，　　隨意皆得成。　　設有罪業者，　　亦無諸障礙，　　當得成所欲。　　是金剛部王，　　最上自在者

【現代漢語翻譯】現代漢語譯本因為不瞭解此三昧法（Samadhi Dharma），此三昧法實際上是空無所有的，無法被認知，它是大樂金剛薩埵（Vajrasattva）普賢（Samantabhadra）之行的根本，是最上乘的修行所產生的。『在宣說了這最上真實五種秘密法之後，又告誡他的弟子說：』此法是最上乘的，是三界（Trailokya）之主，是一切自在的首領，是無上真實的道，是諸佛如來清凈的自性，因為它明瞭一切眾生自性清凈的緣故，三界的自性也因此顯現清凈真實的道理。這最上秘密法就是金剛鈴（Vajra Bell），它能覺悟諸佛如來及諸賢聖，此法供養又能覺悟一切法，又以此法覺悟一切有情，消除一切業障，此名為金剛覺悟法，能成就敬愛等事，是清凈三界最微妙的方便。你們應當對這最上秘密三昧的各種儀軌深信不疑，此法在三界中，能使眾生脫離一切苦難，獲得各種美妙的快樂，這是爲了利益世間而施設的大方便教法，信受奉行必定真實不虛。』『修行者修習此殊勝之法，即使身處五欲（Panca Kama）之中，享受各種快樂的境界，只要能依法修行，就不會有任何障礙。為什麼呢？因為一切如來無比秘密最上大乘妙三昧法就是如此，所以應當勤奮修行。如果不違背諸佛如來的密印三昧，這個人必定安住于堅固的地位，生起不退轉之心，此人名為金剛薩埵，得證阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』即說頌曰：『菩薩安住世間，經歷無量無數劫，爲了眾生，廣作利益。安住于方便三昧，成就大福德事業，持明者大自在，爲了利益眾生，以此三昧法，一切都能隨意成就。即使有罪業的人，也不會有任何障礙，當能成就所愿。這是金剛部（Vajra）之王，最上自在者。』

【English Translation】 English version Because of not understanding this Samadhi Dharma, this Samadhi Dharma is actually empty and non-existent, cannot be known, it is the root of the great bliss Vajrasattva and Samantabhadra's practice, and is produced by the supreme practice. 'After explaining these supreme and true five secret dharmas, he further admonished his disciples, saying: 'This dharma is the supreme, the lord of the three realms (Trailokya), the leader of all self-mastery, the unsurpassed true path, the pure nature of all Buddhas and Tathagatas, because it understands that the nature of all sentient beings is pure, therefore the nature of the three realms also manifests the pure and true principle. This supreme secret dharma is the Vajra Bell, which can awaken all Buddhas, Tathagatas, and sages. The offering of this dharma can also awaken all dharmas, and with this dharma, awaken all sentient beings, eliminate all karmic obstacles. This is called the Vajra Awakening Dharma, which can accomplish things like love and respect, and is the most subtle means to purify the three realms. You should deeply believe in the various rituals of this supreme secret Samadhi. This dharma, in the three realms, can liberate sentient beings from all suffering and obtain all kinds of wonderful happiness. This is a great expedient teaching established to benefit the world, and believing and practicing it will surely be true.' 'Practitioners who practice this supreme dharma, even if they are in the midst of the five desires (Panca Kama), enjoying various pleasurable states, as long as they can practice according to the dharma, there will be no obstacles. Why? Because the supreme and incomparable secret Mahayana wonderful Samadhi Dharma of all Tathagatas is like this, therefore one should diligently practice it. If one does not violate the secret seal Samadhi of all Buddhas and Tathagatas, this person will surely abide in a firm position, and generate an unretreating mind. This person is called Vajrasattva, and attains Anuttara-samyak-sambodhi.' Then he spoke the verse: 'Bodhisattvas dwell in the world, through immeasurable countless kalpas, for the sake of sentient beings, they perform vast benefits. Dwelling in the expedient Samadhi, accomplishing great meritorious deeds, the Vidyadhara is greatly self-mastered, in order to benefit sentient beings, with this Samadhi Dharma, everything can be accomplished at will. Even those with sinful karma will not have any obstacles, and will be able to accomplish what they desire. This is the king of the Vajra family, the supreme self-mastered one.'

，　　盡成諸密法，　　若依此法行，　　能利益自他，　　善印于諸法，　　及作諸成就，　　決定皆圓滿。　　作諸相應法，　　得盡苦邊際，　　而獲無量樂。　　如是金剛手，　　秘密金剛杵，　　若能手持者，　　獲諸成就事。』

「複次，阿阇梨當爲弟子授記，依諸佛金剛灌頂授記儀及用諸佛大印法。弟子得記已，即離諸有，趣入諸佛境界。」即說授記明曰：

「唵(引)伊數(引)㰠咩(引)哥嚕彌怛鑁(二合、引)(一句)　嚩日啰(二合)薩埵薩怛(二合)他(引)誐多(二)　婆誐鑁(引)訥哩誐(二合)多逾(引)特哩(二合)爹(三)　遏典多婆嚩悉馱曳(引)(四)　系(引)嚩日啰(二合)那(引)摩怛他(引)誐多(五)　悉[亭*也]三摩野薩怛鑁(三合)(六)　普哩普(二合)嚩莎(七)

「若人得此諸佛授記大明印，尊重信受，是人即得諸佛如來、諸大菩薩、金剛手等，皆悉降於曼拏羅，授與阿耨多羅三藐三菩提記。是人得受記已，諸佛如來大菩薩眾，皆悉敬愛，施諸成就法。諸佛如來安住法界，猶如虛空廣大無邊。是時諸佛同時安慰，咸皆稱讚作如是言：『此阿阇梨得諸佛三昧，同諸如來。』若人得此最上秘密，安慰稱讚者，所有一切罪業

【現代漢語翻譯】現代漢語譯本完全成就所有秘密的法門，如果依照此法修行，能利益自己和他人，善於印證一切法，以及成就各種事業，必定都能圓滿。修習各種相應的法門，能達到痛苦的盡頭，從而獲得無量的快樂。像這樣的金剛手（Vajrapani），秘密的金剛杵（vajra），如果能夠手持，就能獲得各種成就。

『此外，阿阇梨（Acarya，導師）應當為弟子授記，依照諸佛金剛灌頂授記的儀式，並使用諸佛的大印法。弟子得到授記后，就能脫離一切有，進入諸佛的境界。』即說授記真言曰：

『唵（om）伊數（isu）㰠咩（kham me）哥嚕彌怛鑁（karomi maitram）（一句）嚩日啰（vajra）薩埵（sattva）薩怛（sat）他（tatha）誐多（gata）（二）婆誐鑁（bhagavan）訥哩誐（durgata）多逾（tayut）特哩（tri）爹（te）（三）遏典多婆嚩悉馱曳（atyanta bhava siddhaye）（四）系（he）嚩日啰（vajra）那（nama）摩怛他（tatha）誐多（gata）（五）悉[亭*也]（siddhya）三摩野（samaya）薩怛鑁（satvam）（六）普哩普（puripu）嚩莎（vasa）（七）』

『如果有人得到諸佛授記的這個大明印，尊重並信受，這個人就能得到諸佛如來、諸大菩薩、金剛手等，都降臨于曼拏羅（mandala，壇城），授予阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的記別。這個人得到授記后，諸佛如來和大菩薩眾，都會敬愛他，並施予各種成就法。諸佛如來安住在法界，猶如虛空般廣大無邊。這時，諸佛同時安慰他，都稱讚說：『這位阿阇梨得到了諸佛的三昧（samadhi，禪定），與諸如來相同。』如果有人得到這個最上秘密的安慰和稱讚，他所有的一切罪業

【English Translation】 English version Completely accomplishing all secret dharmas, If one practices according to this dharma, One can benefit oneself and others, Be skilled in sealing all dharmas, And accomplish all kinds of achievements, They will surely be perfected. Practicing all corresponding dharmas, One can reach the end of suffering, And thus obtain immeasurable joy. Such is Vajrapani (金剛手), The secret vajra (金剛杵), If one can hold it in hand, One will obtain all kinds of achievements.

'Furthermore, the Acarya (阿阇梨, teacher) should give predictions to the disciples, according to the ritual of the Vajra Abhisheka (金剛灌頂) prediction of all Buddhas, and use the great mudra (印) dharma of all Buddhas. After the disciple receives the prediction, he will be free from all existence and enter the realm of all Buddhas.' Then the mantra for prediction is spoken:

'Om (唵) isu (伊數) kham me (㰠咩) karomi maitram (哥嚕彌怛鑁) (one phrase) vajra (嚩日啰) sattva (薩埵) sat (薩怛) tatha (他) gata (誐多) (two) bhagavan (婆誐鑁) durgata (訥哩誐多) tayut (多逾) tri (特哩) te (爹) (three) atyanta bhava siddhaye (遏典多婆嚩悉馱曳) (four) he (系) vajra (嚩日啰) nama (那) tatha (他) gata (誐多) (five) siddhya (悉[亭*也]) samaya (三摩野) satvam (薩怛鑁) (six) puripu (普哩普) vasa (嚩莎) (seven)'

'If a person obtains this great mantra mudra of the prediction of all Buddhas, respects and believes in it, this person will receive all Buddhas Tathagatas, all great Bodhisattvas, Vajrapani, etc., all descending into the mandala (曼拏羅), and bestowing the prediction of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). After this person receives the prediction, all Buddhas Tathagatas and great Bodhisattvas will respect and love him, and bestow all kinds of accomplishment dharmas. All Buddhas Tathagatas abide in the Dharmadhatu (法界), as vast and boundless as space. At this time, all Buddhas simultaneously comfort him, and all praise him, saying: 'This Acarya has obtained the samadhi (三昧) of all Buddhas, the same as all Tathagatas.' If a person obtains this supreme secret comfort and praise, all his sins

應時銷散，滅盡無餘永離苦惱，諸天不能見，所行無畏，盡三有苦，成最上法。而此最勝調伏之法，常當護持安於三昧，是即諸佛平等宣說，不應舍離菩提之心，金剛密印定成菩提，此諸佛法勿暫棄捨。設有迷惑，縱捨己身，不得暫舍諸佛最上之法。金剛鈴杵及諸密印，亦勿舍離而生輕慢。敬阿阇梨等同諸佛，若輕阿阇梨者是輕諸佛，當受眾苦無有威德，被諸瘧病惡毒拏吉你魅，宿曜執持及諸魔眾，如是災害常所嬈亂，命終之後當墮地獄。是故當知阿阇梨者是為大師，常當尊重愛敬供養，如前所說眾苦惱等皆不能侵，應當恭敬供養阿阇梨。何以故？此阿阇梨，經阿僧祇俱胝劫數實難值遇，由此阿阇梨開發菩提道得成佛果，是故弟子依本法儀而常供養，是即供養諸佛如來故，成最上法見獲善果，與諸賢聖等無有異，見受灌頂證法王位，作三界主降伏魔軍，住寂靜地佛果菩提定無疑惑。」

金剛手菩薩，如是說此一切如來及諸菩薩灌頂曼拏羅已，復作是言：「如先所說一切如來最上秘密，安慰住一切如來三昧。阿阇梨及弟子令發大菩提心即住不退地，應當觀想如佛最上究竟。所以者何？謂阿阇梨及弟子，能發諸佛最上大菩提心，由此發大心故，即住不退地，無復退轉。由不退故，決定證於阿耨多羅三藐三菩提。由是

【現代漢語翻譯】現代漢語譯本：應時消散，滅盡無餘，永遠脫離苦惱，諸天都不能看見，所行無所畏懼，窮盡三有（欲界、色界、無色界）的苦難，成就最上的佛法。而這最殊勝的調伏之法，應當常常守護，安住於三昧（禪定），這就是諸佛平等宣說的教誨。不應該捨棄菩提之心，金剛密印必定成就菩提，這些佛法千萬不要暫時拋棄。即使有迷惑，縱然捨棄自己的身體，也不能暫時捨棄諸佛最上的佛法。金剛鈴、金剛杵以及各種密印，也不要捨棄而產生輕慢之心。尊敬阿阇梨（老師），如同尊敬諸佛一樣，如果輕慢阿阇梨，就是輕慢諸佛，將會遭受各種痛苦，沒有威德，會被各種瘧疾、惡毒的拏吉你（女鬼）魅、星宿的執持以及各種魔眾所困擾，這樣的災害常常侵擾，命終之後將會墮入地獄。因此應當知道阿阇梨是大師，應當常常尊重、愛敬、供養，如同前面所說的各種痛苦煩惱都不能侵擾，應當恭敬供養阿阇梨。為什麼呢？因為這位阿阇梨，經歷阿僧祇（無數）俱胝（千萬）劫數都很難遇到，通過這位阿阇梨開發菩提道才能成就佛果，因此弟子應當按照本來的法儀常常供養，這就是供養諸佛如來，因此成就最上的佛法，獲得善果，與諸位賢聖沒有差別，見到接受灌頂，證得法王之位，成為三界之主，降伏魔軍，安住于寂靜之地，對於佛果菩提必定沒有疑惑。金剛手菩薩，這樣說完一切如來以及諸菩薩的灌頂曼拏羅（壇城）之後，又說：『如同先前所說的一切如來最上秘密，安慰安住於一切如來三昧。阿阇梨以及弟子，令他們發起大菩提心，就安住于不退轉的地位，應當觀想如同佛的最上究竟。為什麼呢？因為阿阇梨以及弟子，能夠發起諸佛最上的大菩提心，由於發起大心的緣故，就安住于不退轉的地位，不再退轉。由於不退轉的緣故，必定證得阿耨多羅三藐三菩提（無上正等正覺）。由此

【English Translation】 English version: They will scatter in due time, be completely extinguished without remainder, and forever be free from suffering. The gods cannot see them, their actions are fearless, they exhaust the suffering of the three realms (desire realm, form realm, formless realm), and achieve the supreme Dharma. This most excellent method of taming should always be protected and dwell in samadhi (meditative absorption). This is what all Buddhas equally proclaim. One should not abandon the mind of Bodhi (enlightenment), the Vajra (diamond) mudra (seal) will surely achieve Bodhi. These Buddha Dharmas should not be temporarily abandoned. Even if there is confusion, even if one abandons one's own body, one must not temporarily abandon the supreme Dharma of the Buddhas. The Vajra bell, Vajra scepter, and various mudras should not be abandoned and treated with disrespect. Respect the Acharya (teacher) as you would respect the Buddhas. If you disrespect the Acharya, you disrespect the Buddhas. You will suffer various pains, have no power, and be troubled by various fevers, evil Dakinis (female demons), the influence of constellations, and various demonic hosts. Such calamities will constantly harass you, and after death, you will fall into hell. Therefore, you should know that the Acharya is a great master, and you should always respect, love, and make offerings to them. As mentioned before, various sufferings and afflictions cannot invade you. You should respectfully make offerings to the Acharya. Why? Because this Acharya is extremely rare to encounter, even after countless asamkhya (incalculable) kotis (ten million) of kalpas (eons). It is through this Acharya that the path to Bodhi is developed and the fruit of Buddhahood is achieved. Therefore, disciples should always make offerings according to the original Dharma rituals. This is the same as making offerings to the Tathagatas (Buddhas). Thus, one achieves the supreme Dharma, obtains good results, and is no different from the sages. One sees and receives the initiation, attains the position of Dharma King, becomes the master of the three realms, subdues the demonic armies, and dwells in a place of tranquility. There is no doubt about the Bodhi of Buddhahood. Vajrapani Bodhisattva, having thus spoken about the initiation mandala (sacred circle) of all the Tathagatas and Bodhisattvas, further said: 'As previously mentioned, the supreme secret of all the Tathagatas comforts and dwells in the samadhi of all the Tathagatas. The Acharya and the disciples, causing them to generate the great Bodhi mind, will dwell in the stage of non-retrogression. They should contemplate as the supreme ultimate of the Buddha. Why? Because the Acharya and the disciples are able to generate the supreme great Bodhi mind of the Buddhas. Because of generating this great mind, they dwell in the stage of non-retrogression, and will no longer regress. Because of non-retrogression, they will definitely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Therefore,

見在證菩提故，未來決定平等證彼阿耨多羅三藐三菩提。

「又復阿阇梨及弟子，所有金剛薩埵相應之法皆悉具足，所以諸佛如來，以最上秘密而作安慰。

「又復如先所說，住諸佛如來三昧者，即證阿耨多羅三藐三菩提。所謂諸佛如來根本三昧，是最上成就法。若住此三昧者，即證諸佛如來。是故若欲盡諸苦惱，應于阿阇梨生貴重心，常作護持信奉稱讚愛敬供養，盡其形壽無暫懈退。復令他人轉生信重承事供養。當知此阿阇梨，已具金剛三業，常住諸佛三昧最上究竟。此大秘密法，唯除邪魔外道及聲聞、緣覺等，勿令傳授。」

金剛手菩薩說此諸佛及諸菩薩真實法已，復說頌曰：

「當於阿阇梨，　　起大信重心。　其阿阇梨者，　　是無盡三昧，　最上大樂本，　　諸佛等無異。　由阿阇梨故，　　獲最上究竟。

「複次阿阇梨，但當受諸富樂，及種種飲食上味，乃至歌舞戲笑等事，而依法持誦用根本印，作秘密供養，得所求成就。」即說金剛薩埵秘密歌舞等供養明曰：

「吽(引)」

諸佛如來秘密供養明曰：

「阿」

降三界尊秘密供養明曰：

「呬(引)」

蓮花藏尊秘密供養明曰：

「怛囕(二合、引)」

虛空藏

【現代漢語翻譯】現代漢語譯本因為現在就證得了菩提（bodhi，覺悟），未來必定平等地證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。『此外，阿阇梨（acarya，導師）和弟子，所有與金剛薩埵（Vajrasattva，金剛心）相應的法都完全具備，所以諸佛如來以最上秘密的教法來安慰他們。『又如先前所說，安住于諸佛如來三昧（samadhi，禪定）的人，就能證得阿耨多羅三藐三菩提。所謂諸佛如來的根本三昧，是最上成就之法。若安住於此三昧，就能證得諸佛如來的境界。因此，如果想要徹底擺脫一切苦惱，就應該對阿阇梨生起珍貴和重視的心，常常護持、信奉、稱讚、愛敬和供養他，盡其一生都不要懈怠退縮。還要讓其他人也轉而生起信重之心，承事和供養阿阇梨。應當知道，這位阿阇梨已經具備了金剛三業（身、語、意），常住于諸佛三昧的最上究竟境界。這個大秘密法，除了邪魔外道以及聲聞、緣覺等，不要讓他們傳授。』金剛手菩薩（Vajrapani，執金剛）說完這些諸佛和諸菩薩的真實法后，又說了偈頌：『應當對阿阇梨，生起極大的信重之心。這位阿阇梨，是無盡的三昧，是最上大樂的根本，與諸佛沒有差別。由於阿阇梨的緣故，獲得最上究竟的成就。『此外，阿阇梨只需接受各種富樂，以及各種美味的飲食，乃至歌舞戲笑等事，然後依法持誦咒語，使用根本手印，作秘密供養，就能得到所求的成就。』接著說了金剛薩埵秘密歌舞等供養的真言：『吽（hūṃ）』諸佛如來秘密供養的真言：『阿（ā）』降三界尊秘密供養的真言：『呬（hī）』蓮花藏尊秘密供養的真言：『怛囕（trāṃ）』虛空藏（Akasagarbha，虛空之藏）

【English Translation】 English version Because one now witnesses the Bodhi (enlightenment), in the future, one will definitely equally attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). 『Furthermore, the acarya (teacher) and the disciple, all the practices corresponding to Vajrasattva (the diamond being) are fully equipped, therefore, all the Buddhas and Tathagatas (thus-gone ones) use the supreme secret teachings to comfort them.』『Moreover, as previously stated, those who abide in the samadhi (meditative absorption) of the Buddhas and Tathagatas will attain Anuttara-samyak-sambodhi. The fundamental samadhi of the Buddhas and Tathagatas is the supreme method of accomplishment. If one abides in this samadhi, one will attain the state of the Buddhas and Tathagatas. Therefore, if one wishes to completely eliminate all suffering, one should develop a precious and respectful heart towards the acarya, always protect, believe in, praise, love, respect, and make offerings to him, and never be lazy or retreat throughout one's life. One should also cause others to develop a heart of faith and respect, and serve and make offerings to the acarya. It should be known that this acarya has already fully possessed the three Vajra karmas (body, speech, and mind), and constantly abides in the supreme and ultimate state of the Buddhas' samadhi. This great secret teaching should not be transmitted to demons, heretics, Sravakas (hearers), Pratyekabuddhas (solitary realizers), etc.』 After Vajrapani Bodhisattva (the holder of the vajra) spoke these true teachings of the Buddhas and Bodhisattvas, he further spoke the following verses: 『One should develop a great heart of faith and respect towards the acarya. This acarya is the endless samadhi, Is the root of supreme great bliss, and is no different from the Buddhas. Because of the acarya, one obtains the supreme and ultimate accomplishment.』『Furthermore, the acarya only needs to receive all kinds of wealth and pleasure, as well as all kinds of delicious food, and even singing, dancing, and laughing, and then, according to the Dharma, recite mantras, use the fundamental mudras (hand gestures), and make secret offerings, and one will obtain the desired accomplishments.』 Then he spoke the mantra for the secret offerings of Vajrasattva, including singing and dancing: 『Hūṃ』 The mantra for the secret offerings of the Buddhas and Tathagatas: 『Ā』 The mantra for the secret offerings of the Lord who subdues the three realms: 『Hī』 The mantra for the secret offerings of the Lotus Treasury Lord: 『Trāṃ』 Akasagarbha (the treasury of space)

尊秘密供養明曰：

「朅」

如是等供養，以此五心明得成秘密供養法。

復說最上秘密毗首印供養，及金剛薩埵等諸賢聖儀軌幖幟印法：「所有幖幟，皆以金銀及吉祥木等，各依本法而作，安於曼拏羅。是時弟子依毗首印法當作供養，由此毗首儀故，弟子所有苦惱瘧等，諸疾惡毒拏吉你魅，惡曜執持諸魔災害，惡趣等業皆悉銷滅，增長善業，得究竟相應諸佛無上菩提。依此金剛薩埵最上秘密毗首印供養儀，所有諸賢聖各以入三昧歌而作供養。是名一切毗首三昧最上成就供養。」即說根本金剛薩埵羯磨部入三昧金剛歌曰：

「薩哩嚩(二合、引)耨啰(引)誐穌珂素(引)摩那散怛鑁(二合)(一句)嚩日啰(二合)薩埵穌啰多三摩野婆嚩彌(二)摩賀(引)穌珂涅哩(二合)除(引)卒野捺(三)缽啰(二合)底缽[寧也]悉[亭也]左羅具缽啰(二合)拏多(四)」

復說一切如來部最上秘密入三昧金剛歌曰：

「嚩日啰(二合)薩埵僧屹啰賀(一句)

「嚩日啰(二合)啰怛那(二合)摩努多啰(一句)

「嚩日啰(二合)達哩摩(二合)誐(引)野乃(一句)

「嚩日啰(二合)羯哩摩(二合)羯嚕婆嚩(一句)」

復說一切金剛部最上

【現代漢語翻譯】現代漢語譯本：尊勝秘密供養的真言是：『朅』（khe）像這樣的供養，以這五種心真言可以成就秘密供養法。再來說最上秘密的毗首印供養，以及金剛薩埵等諸位賢聖的儀軌、標誌和印法：『所有的標誌，都用金銀和吉祥木等材料，各自按照本法制作，安放在曼荼羅中。』這時，弟子依照毗首印法進行供養，由於這個毗首儀軌的緣故，弟子所有的苦惱、瘧疾等各種疾病、惡毒、拏吉你（Nagini，女蛇神）魅、惡曜（兇星）的執持、各種魔的災害、惡趣等業障都全部消滅，增長善業，最終與諸佛無上的菩提相應。依照這個金剛薩埵最上秘密的毗首印供養儀軌，所有諸位賢聖都以入三昧歌進行供養。這被稱為一切毗首三昧最上成就供養。」接著說根本金剛薩埵羯磨部入三昧金剛歌：『薩哩嚩（sarva，一切）耨啰（anura，愛）誐（ga，行）穌珂（sukha，樂）素（su，善）摩那（manas，心）散怛鑁（santatam，持續）(一句)，嚩日啰（vajra，金剛）薩埵（sattva，有情）穌啰多（surata，歡喜）三摩野（samaya，誓言）婆嚩彌（bhavami，我存在）(二)，摩賀（maha，大）穌珂（sukha，樂）涅哩（nirdhri，除去）除（chud，斷）卒野捺（chyuta，不墮落）(三)，缽啰（prati，向）底缽[寧也]（pratitya，緣起）悉[亭也]（sthita，住）左羅（cala，動）具缽啰（prapana，到達）拏多（nata，禮敬）(四)』再說一切如來部最上秘密入三昧金剛歌：『嚩日啰（vajra，金剛）薩埵（sattva，有情）僧屹啰賀（samgraha，攝受）(一句)』『嚩日啰（vajra，金剛）啰怛那（ratna，寶）摩努多啰（anuttara，無上）(一句)』『嚩日啰（vajra，金剛）達哩摩（dharma，法）誐（ga，行）野乃（yana，乘）(一句)』『嚩日啰（vajra，金剛）羯哩摩（karma，業）羯嚕婆嚩（karobhava，作）(一句)』再說一切金剛部最上 English version: The secret mantra for the supreme offering is: 'khe' Such offerings, with these five heart mantras, can accomplish the secret offering method. Furthermore, the most supreme secret Vishva Mudra offering is described, along with the rituals, symbols, and mudras of Vajrasattva and other sages: 'All symbols should be made of gold, silver, auspicious wood, etc., each according to its respective method, and placed in the mandala.' At this time, the disciple should make offerings according to the Vishva Mudra method. Because of this Vishva ritual, all the disciple's sufferings, malaria, and other diseases, poisons, Nagini (female serpent deities) enchantments, the influence of evil stars, the calamities of various demons, and the karmic obstacles of evil realms will all be extinguished. Good karma will increase, and one will ultimately be in accord with the unsurpassed Bodhi of all Buddhas. According to this supreme secret Vishva Mudra offering ritual of Vajrasattva, all the sages make offerings with Samadhi songs. This is called the most supreme accomplishment offering of all Vishva Samadhi.」 Then, the fundamental Vajrasattva Karma section's Samadhi Vajra song is spoken: 'sarva anuraga sukha sumanas santatam (one line), vajra sattva surata samaya bhavami (two), maha sukha nirdhri chud chyuta (three), pratitya sthita cala prapana nata (four)' Furthermore, the most supreme secret Samadhi Vajra song of all Tathagata sections is spoken: 'vajra sattva samgraha (one line)' 'vajra ratna anuttara (one line)' 'vajra dharma gayana (one line)' 'vajra karma karobhava (one line)' Furthermore, the most supreme of all Vajra sections

【English Translation】 The secret mantra for the supreme offering is: 'khe' Such offerings, with these five heart mantras, can accomplish the secret offering method. Furthermore, the most supreme secret Vishva Mudra offering is described, along with the rituals, symbols, and mudras of Vajrasattva and other sages: 'All symbols should be made of gold, silver, auspicious wood, etc., each according to its respective method, and placed in the mandala.' At this time, the disciple should make offerings according to the Vishva Mudra method. Because of this Vishva ritual, all the disciple's sufferings, malaria, and other diseases, poisons, Nagini (female serpent deities) enchantments, the influence of evil stars, the calamities of various demons, and the karmic obstacles of evil realms will all be extinguished. Good karma will increase, and one will ultimately be in accord with the unsurpassed Bodhi of all Buddhas. According to this supreme secret Vishva Mudra offering ritual of Vajrasattva, all the sages make offerings with Samadhi songs. This is called the most supreme accomplishment offering of all Vishva Samadhi.」 Then, the fundamental Vajrasattva Karma section's Samadhi Vajra song is spoken: 'sarva anuraga sukha sumanas santatam (one line), vajra sattva surata samaya bhavami (two), maha sukha nirdhri chud chyuta (three), pratitya sthita cala prapana nata (four)' Furthermore, the most supreme secret Samadhi Vajra song of all Tathagata sections is spoken: 'vajra sattva samgraha (one line)' 'vajra ratna anuttara (one line)' 'vajra dharma gayana (one line)' 'vajra karma karobhava (one line)' Furthermore, the most supreme of all Vajra sections

秘密入三昧金剛歌曰：

「吽(引)嚩日啰(二合)哥(引)哩母(二合)哥設啰(引)野那摩(一句)

「室哩(二合、引)嚩日啰(二合)啰(引)誐三摩夜野那摩(一句)

「朅樁誐(引)嚩日啰(二合)補羅夜野那摩(一句)

「室哩(二合、引)嚩日啰(二合)健吒葛羅婆(引)野那摩(一句)」復說一切蓮華部最上秘密入三昧金剛歌曰：

「聒唧捺鼻嚕捺啰(二合)嘮捺啰(二合)多耨(一句)　母誐啰(二合)惹那(引)穌喝哩(引)(二)　缽啰(二合)缽[寧*也]西聒唧捺鼻帝叉拏(二合)作訖啰(二合)達啰母哩底(二合)(二)　惹誐地你野散多多(四)　聒唧捺鼻騷摩也(二合)扇(引)多嚩布啰叉啰難(五)　哥摩攞摩那寫吠(六)　聒唧捺鼻禰(引)缽多(二合)哥(引)摩三摩野(引)缽啰(二合)悉亭*也　摩摩缽捺摩(二合)啰(引)惹呬(八)」

復說一切寶部最上秘密入三昧金剛歌曰：

「薩哩嚩(二合、引)鼻尸哥缽啰彌說啰多(一句)僧悉[亭*也]左(引)叉野你地(二)缽啰摩薩哩嚩(二合、引)誐啰(二合)計睹(三)尾惹逾蹉啰(二合)野多(四)室哩(二合、引)嚩日啰(二合)啰怛那(二合)婆嚩

【現代漢語翻譯】現代漢語譯本：秘密入三昧金剛歌唱道：『吽，金剛事業母，我頂禮（一句）。』『吉祥金剛愛染，我頂禮（一句）。』『天杖金剛，我頂禮（一句）。』『吉祥金剛鈴，我頂禮（一句）。』又說一切蓮花部最上秘密入三昧金剛歌唱道：『無處不在，無所不在，無所不在，無所不在（一句）。』『摩伽羅，智慧，善行（二）。』『普照，無處不在，剎那，輪，持，形象（二）。』『世界的根本，永恒（四）。』『無處不在，寂靜，清凈，充滿（五）。』『蓮花的心意（六）。』『無處不在，你，墮落，慾望，誓言，成就（七）。』『我的蓮花王啊（八）。』又說一切寶部最上秘密入三昧金剛歌唱道：『一切灌頂，至上自在（一句）。』『成就，寶藏（二）。』『至上，一切，頂，旗幟（三）。』『勝利，超越（四）。』『吉祥金剛寶，存在。』

【English Translation】 English version: The Secret Entering Samadhi Vajra Song says: 'Hum, Vajra Karma Mother, I bow to you (one verse).' 'Auspicious Vajra Love-Passion, I bow to you (one verse).' 'Khatvanga Vajra, I bow to you (one verse).' 'Auspicious Vajra Bell, I bow to you (one verse).' Again, the supreme secret entering Samadhi Vajra Song of all the Lotus families says: 'Everywhere, everywhere, everywhere, everywhere (one verse).' 'Makara, wisdom, good deeds (two).' 'Illuminating, everywhere, instant, wheel, holder, form (two).' 'The root of the world, eternal (four).' 'Everywhere, peaceful, pure, full (five).' 'The intention of the lotus (six).' 'Everywhere, you, fallen, desire, vow, accomplishment (seven).' 'My lotus king (eight).' Again, the supreme secret entering Samadhi Vajra Song of all the Jewel families says: 'All initiations, supreme sovereign (one verse).' 'Accomplishment, treasure (two).' 'Supreme, all, top, banner (three).' 'Victory, transcendence (four).' 'Auspicious Vajra Jewel, existence.'

彌蘇珂捺(五)」

復說摩度迦啰三尊歌曰：

「普哩普(二合)嚩莎(一句)」

復說四賢聖歌曰：

「紇哩(二合)吽室哩(二合)毗逾(二合)(一句)」

復說諸龍王歌曰：

「普普」

復說金剛手大藥剎主諸閼伽供養金剛歌曰：

「薩哩嚩(二合、引)哩伽(二合)曼拏羅禰難(一句)　嚩日啰(二合)達啰(引)訖啰(二合)摩(二)　尾摩哩捺(二合)尾吉啰尾吉啰(三)　伴儒(仁祚切)蹉(引)捺野那(引)設野(四)　喝那捺喝缽左(五)　婆悉彌(二合、引)俱嚕骨嚕(二合)馱(六)　吽哥(引)啰摩(引)怛哩(二合)拏盎(七)」

復說最上自在大曼拏羅最上秘密入三昧金剛歌曰：

「聒唧捺摩朗耨曼拏羅薩喝薩啰(二合)嚕左(引)嚩布沙(引)尾啰(引)惹西(引)(一句)　缽啰(二合)羅野那羅(引)哩哥(二合)酤致哥啰奔惹摩賀婆野禰(引)必底(二合)那(引)聒唧(二)　聒唧捺尾哥(引)底禰必底(二合)穌珂扇(引)多摩那(引)禰惹那嚕缽馱(引)哩拏(引)(三)　薩哩嚩(二合)惹誐蹉摩(引)哩閉(二合)多穌嚕缽勃哩(二合)多(引)達啰播(引)尼那(引)聒唧(四)　誐誐那彌嚩薩

【現代漢語翻譯】現代漢語譯本彌蘇珂捺（五）

又說了摩度迦啰三尊的歌：

『普哩普嚩莎』（一句）

又說了四賢聖的歌：

『紇哩吽室哩毗逾』（一句）

又說了諸龍王的歌：

『普普』

又說了金剛手大藥叉主諸閼伽供養金剛的歌：

『薩哩嚩哩伽曼拏羅禰難（一句）嚩日啰達啰訖啰摩（二）尾摩哩捺尾吉啰尾吉啰（三）伴儒蹉捺野那設野（四）喝那捺喝缽左（五）婆悉彌俱嚕骨嚕馱（六）吽哥啰摩怛哩拏盎（七）』

又說了最上自在大曼拏羅最上秘密入三昧金剛的歌：

『聒唧捺摩朗耨曼拏羅薩喝薩啰嚕左嚩布沙尾啰惹西（一句）缽啰羅野那囉哩哥酤致哥啰奔惹摩賀婆野禰必底那聒唧（二）聒唧捺尾哥底禰必底穌珂扇多摩那禰惹那嚕缽馱哩拏（三）薩哩嚩惹誐蹉摩哩閉多穌嚕缽勃哩多達啰播尼那聒唧（四）誐誐那彌嚩薩』

【English Translation】 English version Misu Khanat (Five)

Again, the song of the three deities of Madhukara was spoken:

'Puri Puva Svaha' (one sentence)

Again, the song of the four noble sages was spoken:

'Hrih Hum Shrih Bhiyu' (one sentence)

Again, the song of the Dragon Kings was spoken:

'Pu Pu'

Again, the song of Vajrapani, the great Yaksha lord, offering the Vajra with Argha was spoken:

'Sarva Argha Mandala Nidan (one sentence) Vajradhara Krama (two) Vimarid Vikira Vikira (three) Bhanju Chha Nadyana Shaya (four) Hana Nada Hapa Cha (five) Bhasmi Kuru Krudha (six) Hum Kara Ma Trina Ang (seven)'

Again, the song of the supreme, self-existent, great mandala, the supreme secret entering Samadhi Vajra was spoken:

'Gvajit Nadma Lang Nou Mandala Saha Sara Rucha Vapusha Virajasi (one sentence) Praraya Nara Rika Kutika Kara Punja Maha Bhaya Nidhi Biti Na Gvajit (two) Gvajit Nadvi Kati Nidhi Biti Sukha Shanta Mana Nidhi Jana Rupa Dharina (three) Sarva Jagacha Maribita Surupa Bhrita Dhara Pani Na Gvajit (four) Gagana Miva Sa'

哩嚩(二合)僧悉體睹惹誐旦尾那逾[寧也]睹尾戍達那(引)野(五)　怛鑁(二合)嚩日啰(二合)薩埵悉[亭也]摩拽尸沙尾那野尾捺誐馱(二合)薩穌契毗藥(二合)(六)」

復說最上秘密儀中最上秘密三種三昧金剛歌曰：

「唵(引)缽啰(二合)尾設婆誐鑁(一句)摩賀(引)穌珂謨(引)叉布囕(二)薩哩嚩(二合)悉提穌珂波啰摩囕摩煬(二合)(三)波啰摩穌枯(引)怛摩悉𠆙(引)(四)𠺁吽(引)鑁(引)呼(引)缽啰(二合)悉[亭*也]莎(五)

「以如是等最上甚深秘密三種三昧真實理金剛歌而作供養，所求成就皆得圓滿。此一切如來最上秘密諸儀軌中大毗首三昧供養，以此供養者，金剛薩埵即時降赴，得毗首相應自在成就。」即說頌曰：

「此根本儀軌，　　善作諸事業，　大秘密神通，　　能建大法幢，　得無盡義味，　　果決成就事，　獲具足聖財，　　圓滿究竟法。　毗首大秘密，　　難成者能成，　所有三摩地，　　靜住自在樂，　得心之所欲，　　一切無掛礙。　設或世間人，　　不修諸福業，　無其勝善力，　　以罪業障故，　入此曼拏羅，　　求所作成就，　依根本儀軌，　　隨意所愿樂，　皆悉得圓滿。　　此法

【現代漢語翻譯】現代漢語譯本：『哩嚩（二合）僧悉體睹惹誐旦尾那逾[寧也]睹尾戍達那（引）野（五），怛鑁（二合）嚩日啰（二合）薩埵悉[亭也]摩拽尸沙尾那野尾捺誐馱（二合）薩穌契毗藥（二合）（六）。』

又說了最上秘密儀中最上秘密三種三昧金剛歌，歌詞是：

『唵（引）缽啰（二合）尾設婆誐鑁（一句），摩賀（引）穌珂謨（引）叉布囕（二），薩哩嚩（二合）悉提穌珂波啰摩囕摩煬（二合）（三），波啰摩穌枯（引）怛摩悉𠆙（引）（四），𠺁吽（引）鑁（引）呼（引）缽啰（二合）悉[亭*也]莎（五）。』

以這樣的最上甚深秘密三種三昧真實理金剛歌來作供養，所求的成就都能圓滿。這是一切如來最上秘密的儀軌中大毗首三昧供養，以此供養，金剛薩埵（Vajrasattva，金剛持）會立即降臨，得到毗首（Vishva，一切）相應的自在成就。接著說了頌詞：

『此根本儀軌，善作諸事業，大秘密神通，能建大法幢，得無盡義味，果決成就事，獲具足聖財，圓滿究竟法。毗首大秘密，難成者能成，所有三摩地（Samadhi，禪定），靜住自在樂，得心之所欲，一切無掛礙。設或世間人，不修諸福業，無其勝善力，以罪業障故，入此曼拏羅（Mandala，壇城），求所作成就，依根本儀軌，隨意所愿樂，皆悉得圓滿。此法』

【English Translation】 English version: 'lī va(two combined) saṃ si ti dhu ja ga dan vi na yu [niya] dhu vi shu dha na(elongated) ya(5), ta bvaṃ(two combined) va jra(two combined) sat tva si [tiya] ma yai shi sha vi na ya vi nad ga dha(two combined) sa su khe bhi ya(two combined)(6).'

Again, the most supreme secret Vajra song of the three Samadhis in the most supreme secret ritual is spoken:

'oṃ(elongated) pa ra(two combined) vi sha bha ga vaṃ(one sentence), ma ha(elongated) su kha mo(elongated) ksha pu raṃ(2), sar va(two combined) si dhi su kha pa ra ma raṃ ma yaṃ(two combined)(3), pa ra ma su khu(elongated) ta ma siṃ(elongated)(4), hūṃ hūṃ(elongated) vaṃ(elongated) hū(elongated) pa ra(two combined) si [ti*ya] svā(5).'

By offering with such supreme, profound, secret, three Samadhi true principle Vajra song, all desired achievements will be fulfilled. This is the great Vishva Samadhi offering in all Tathagata's most supreme secret rituals. By making this offering, Vajrasattva (the Diamond Being) will immediately descend, and one will attain the corresponding free accomplishment of Vishva (all). Then the verse is spoken:

'This fundamental ritual, well performs all deeds, great secret supernatural power, can establish the great Dharma banner, obtain endless meaning and taste, decisively accomplish matters, acquire complete holy wealth, perfect the ultimate Dharma. The great secret of Vishva, what is difficult to achieve can be achieved, all Samadhis (meditative states), peaceful dwelling in free joy, obtain what the heart desires, all without hindrance. If worldly people, do not cultivate meritorious deeds, without superior good power, due to the obstruction of sinful karma, enter this Mandala (sacred circle), seeking to accomplish what is desired, relying on the fundamental ritual, according to what is wished and desired, all will be completely fulfilled. This Dharma.'

殊勝力，　諸法無能勝，　　設復越三昧，　及造諸罪業，　　或宿曜加臨，　若諸魔嬈事，　　入此曼拏羅，　所作皆成就，　　依法得大利。　若或未曾入，　　成就曼拏羅，　若作此壇法，　　而實勝數倍。」

一切相應儀軌分第二十三

爾時金剛手菩薩，復說一切如來三種大三昧最上秘密成就法：「三種大三昧者，所謂佛寶、法寶、僧寶，是大妙樂，是大究竟，最上寂靜，平等安住諸法出生。若有行人依法造[巾*((ㄇ@人)/登)]像，內畫三寶，如菩薩相被金剛甲，執金剛器仗持眾妙寶，以此畫像即成最上曼拏羅。然後選擇勝處宮殿精舍，嚴飾其地香花羅列，行人依法而作成就，即得圓滿。」

即說一切如來三種大三昧最上心明曰：

「唵(引)部(引)亢(一句)」

說此明已，復說此大明曰：

「怛堆那婆誐嚩睹醯(一句)　冒地薩埵薩怛(二合)他誐多(二)　耨捺哩(二合)瑟致(二合)難醯多(引)哩他(二合、引)野(三)　你哩蜜哩(三合)釘捺哩設(二合)煬爹彌(四)　阿尸沙尾那逾女誐(五)　禰哩(二合)茶你室左(二合)野嚩哩彌(二合)多(引)(六)　阿顛多婆嚩嚩(引)薩(引)誐啰(二合)(七)　你嚩馱哥嚩左

【現代漢語翻譯】現代漢語譯本殊勝的力量，一切法都無法勝過它，即使超越了三昧（samadhi，禪定），以及造作各種罪業，或者受到星宿的加臨，如果遇到各種魔的擾亂，進入這個曼拏羅（mandala，壇城），所作所為都將成就，依法修行能獲得巨大的利益。如果有人沒有進入過，成就曼拏羅，如果修作此壇法，其實際的功德會勝過數倍。

一切相應儀軌分第二十三

這時，金剛手菩薩（Vajrapani Bodhisattva）又說一切如來三種大三昧最上秘密成就法：『三種大三昧是指佛寶、法寶、僧寶，這是大妙樂，是大究竟，最上寂靜，平等安住于諸法出生。如果有修行人依法造[巾*((ㄇ@人)/登)]像，內部畫上三寶，如同菩薩的形象披著金剛甲，手持金剛器仗和各種妙寶，以此畫像就成為最上的曼拏羅。然後選擇殊勝的宮殿精舍，莊嚴佈置場地，香花羅列，修行人依法修行成就，就能得到圓滿。』

即說一切如來三種大三昧最上心明曰：

『唵(om) 部(bhu) 亢(kam)』

說完這個明咒后，又說這個大明咒：

『怛堆那婆誐嚩睹醯(tadyatha bhagavate he) 冒地薩埵薩怛(bodhisattva sat)他誐多(tathagata) 耨捺哩(nudri)瑟致(drshti)難醯多(nidhita)哩他(artha)野(ya) 你哩蜜哩(nirmita)釘捺哩設(darsayam)煬爹彌(te me) 阿尸沙尾那逾女誐(asesa vinayoga) 禰哩(nirdha)茶你室左(niscaya)野嚩哩彌(varita)多(ta) 阿顛多婆嚩嚩(atyanta bhava va)薩(sa)誐啰(sagara) 你嚩馱哥嚩左(nivartaka vacah)』

【English Translation】 English version The supreme power, No dharma can surpass it, even if one transcends samadhi (meditative absorption), And commits various sins, or is influenced by the stars, If one encounters various demonic disturbances, entering this mandala (sacred circle), All actions will be accomplished, and practicing according to the Dharma will bring great benefits. If someone has never entered, and achieves the mandala, If one practices this altar method, its actual merits will be many times greater.

The Twenty-third Section on All Corresponding Rituals

At that time, Vajrapani Bodhisattva again spoke of the supreme secret method of accomplishment of the three great samadhis of all Tathagatas: 'The three great samadhis refer to the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel. This is great bliss, great ultimate attainment, supreme tranquility, and equal abiding in the arising of all dharmas. If a practitioner makes an image according to the Dharma, and paints the Three Jewels inside, like a Bodhisattva wearing Vajra armor, holding Vajra implements and various precious treasures, this image becomes the supreme mandala. Then, choose a superior palace or monastery, decorate the site with incense and flowers, and the practitioner, by practicing according to the Dharma, will achieve perfection.'

Then he spoke the supreme heart mantra of the three great samadhis of all Tathagatas:

'Om bhu kam'

Having spoken this mantra, he then spoke this great mantra:

'Tadyatha bhagavate he bodhisattva sat tathagata nudri drshti nidhita arthaya nirmita darsayam te me asesa vinayoga nirdha niscaya varita ta atyanta bhava va sagara nivartaka vacah'

(引)捺野(八)　怛哩(二合)啰怛那(二合)多(引)目缽誐多(引)(九)　沒馱達哩摩(二合)誐拏(引)伊底(十)　阿顛多婆嚩僧悉馱(十一)　尾戍馱室哩(二合)哥啰(引)缽啰(引)(十二)　伊底薩哩嚩(二合)怛他(引)誐多缽啰摩虞呬也(二合)嚩日朗(二合)(十三)　阿他缽啰摩虞呬也(二合)達哩摩(二合)多(引)(十四)　健吒(引)阿(引)哥(引)舍洛叉𧹞(十五)　薩哩嚩(二合)摩(引)哥(引)商左(引)必也(二合)洛叉𧹞(十六)　阿(引)哥(引)舍三摩多(引)逾(引)誐(引)(十七)　薩哩嚩(二合、引)誐啰(二合)三摩多(引)塞普(二合)致(引)底(十八)　缽啰(二合)倪也(二合)播(引)啰蜜多(引)(十九)　阿他摩賀(引)三摩野嚩啰彌底(二十)　薩哩嚩(二合)部(引)仵(引)缽部礙薩睹(二合)細(引)咩摩(引)乃莎摩(引)咄摩(二合)那(二十一)　底哩(二合)啰怛那(二合)布(引)惹(引)波囕摩(引)葛嚕彌(引)底嚩捺(引)摩賀彌底(二十二)

「如是諸佛心明，能作成就法。以此方便設諸儀軌，依法而作隨意成就。若人設受五欲樂，建此曼拏羅，隨其所愿皆得成就。

「又復此諸佛最上秘密

【現代漢語翻譯】現代漢語譯本：（引）禮敬三寶，皈依佛、法、僧。（九）這是無始以來就存在的，（十一）清凈的功德之源。（十二）這是所有如來最極秘密的金剛。（十三）這是最極秘密的法性。（十四）鈴聲響徹虛空。（十五）一切諸法皆如虛空般無礙。（十六）虛空與一切平等。（十七）一切諸法平等顯現。（十八）這是般若波羅蜜多。（十九）這是大誓願的圓滿。（二十）愿一切眾生皆得解脫，愿他們都能獲得安樂。（二十一）我將以三寶供養來完成此愿。（二十二）

『如是諸佛的心明，能夠成就一切法。通過這種方便設立各種儀軌，依法修行，就能隨意成就。如果有人貪戀五欲之樂，但能建立此曼荼羅，那麼他所希望的都能實現。』

『此外，這些諸佛最上秘密的……』

【English Translation】 English version: (Invocation) Homage to the Three Jewels, I take refuge in the Buddha, the Dharma, and the Sangha. (9) This is that which has existed since beginningless time, (11) the source of pure merit. (12) This is the supreme secret Vajra of all Tathagatas. (13) This is the supreme secret Dharma nature. (14) The sound of the bell pervades the sky. (15) All dharmas are unobstructed like the sky. (16) The sky is equal to all. (17) All dharmas appear equally. (18) This is the Prajnaparamita. (19) This is the fulfillment of the great vow. (20) May all beings be liberated, may they all attain happiness. (21) I will accomplish this wish by offering to the Three Jewels. (22)

'Such is the mind-clarity of all Buddhas, capable of accomplishing all dharmas. Through this expedient, various rituals are established, and by practicing according to the Dharma, one can achieve whatever one desires. If a person is attached to the pleasures of the five desires, but establishes this mandala, then all their wishes will be fulfilled.'

'Furthermore, these supreme secrets of all Buddhas...'

三種三昧心明及印相等法，當傳諸弟子，亦令隨意而求成就。若時弟子依此秘密儀，當設種種微妙供養于佛、法、僧及阿阇梨，以殷重心求諸成就。若自作若為他作，皆令得成。」

復說金剛手忿怒明王最上秘密儀：「行人依本法畫忿怒明王，色如金剛火大日輪，坐眾色蓮華，于蓮華上明王左右，畫四親近菩薩：其左一作綠色，第二作金色；其右一作紅白色，第二青白色。復於左右畫四菩薩，各持本幖幟，謂金剛杖、輪、鈴、幡等。各作喜怒相安住本法。」即說彼心明曰：

「吽(引)(一句)烏波紇哩(二合)捺野呬(引)(二)

「行人當手持金剛鈴杵誦此心明安置賢聖時，即得[巾*((ㄇ@人)/登)]像法圓就。如是安置已，即成最上秘密曼拏羅。然後依儀法當誦三昧明曰：

「『[寧*也]爹啰(引)瞿捺婆(二合)嚩骨嚕(二合)馱(一句)　嚩日啰(二合、引)擬你(二合)塞健(二合)馱母哩多(二合)野(二)　缽啰(二合)禰(引)缽多(二合)嚩日啰(二合)摩賀(引)逾誐(三)　拏(引)吉你也(二合、引)薩哩嚩(二合)睹入嚩(二合)攞伊底嚩日朗(二合)(四)　阿他達哩摩(二合)阿(引)哥(引)舍洛叉𧹞(五)　薩哩嚩(二合)摩(引)哥(引)

【現代漢語翻譯】現代漢語譯本：關於三種三昧（samadhi，禪定）的心明（mantra，真言）及印相（mudra，手印）等法，應當傳授給弟子，也讓他們隨意修習以求成就。如果弟子按照這個秘密儀軌，應當以種種微妙的供養來供奉佛、法、僧和阿阇梨（acarya，導師），以殷重的心來求取各種成就。無論是自己修習還是為他人修習，都應使其獲得成就。接著，又說了金剛手（Vajrapani）忿怒明王（Krodha-raja）最上秘密儀軌：修行者按照此法繪製忿怒明王像，顏色如金剛火大日輪（太陽），坐在各種顏色的蓮花上。在蓮花上，明王的左右兩側，分別繪製四位親近菩薩：左側第一位為綠色，第二位為金色；右側第一位為紅白色，第二位為青白色。又在左右兩側繪製四位菩薩，各自持有本來的標誌，如金剛杵（vajra）、輪（chakra）、鈴（ghanta）、幡（pataka）等。各自呈現喜怒相，安住于本來的法性之中。」隨即說了他的心明，即：『吽（hūṃ）烏波紇哩（upa-hṛ）捺野呬（dahi）。』修行者應當手持金剛鈴杵，誦此心明，安置於賢聖像前，即可使[巾((ㄇ@人)/登)]像法圓滿成就。如此安置之後，即成就最上秘密曼拏羅（mandala，壇城）。然後按照儀軌，應當誦三昧明，即：『[寧也]爹啰（ye tara）瞿捺婆（guṇa-bha）嚩骨嚕（va-kru）馱（krodha）嚩日啰（vajra）擬你（ghni）塞健（skandha）馱母哩多（mūrtaye）缽啰（pra）禰（di）缽多（patta）嚩日啰（vajra）摩賀（maha）逾誐（yoga）拏（na）吉你也（kīya）薩哩嚩（sarva）睹入嚩（jvala）伊底嚩日朗（vajram）阿他達哩摩（atha dharma）阿（a）哥（ka）舍洛叉𧹞（rakṣaṇa）薩哩嚩（sarva）摩（ma）哥（ka）。』

【English Translation】 English version: The mantras (mantra) and mudras (mudra) of the three kinds of samadhi (samadhi), along with other related practices, should be transmitted to the disciples, allowing them to practice freely to achieve accomplishment. If a disciple follows this secret ritual, they should offer various exquisite offerings to the Buddha, Dharma, Sangha, and the acarya (acarya, teacher), with a sincere heart to seek various attainments. Whether practicing for oneself or for others, one should ensure that they achieve success. Furthermore, the supreme secret ritual of Vajrapani (Vajrapani), the wrathful king of light (Krodha-raja), was explained: The practitioner should draw an image of the wrathful king of light according to this method, with a color like the great sun wheel of Vajra fire, sitting on a lotus of various colors. On the lotus, to the left and right of the king of light, draw four attendant bodhisattvas: the first on the left is green, the second is gold; the first on the right is red-white, and the second is blue-white. Also, draw four bodhisattvas on the left and right, each holding their respective symbols, such as the vajra (vajra), chakra (chakra), ghanta (ghanta), and pataka (pataka). Each should display a countenance of both joy and anger, abiding in their original dharma nature.」 Then, the mantra of his heart was spoken, which is: 『Hūṃ upa-hṛ dahi.』 The practitioner should hold the vajra bell and pestle, recite this heart mantra, and place it before the image of the sages, thus completing the [巾*((ㄇ@人)/登)] image practice. After placing it in this way, the supreme secret mandala (mandala) is accomplished. Then, according to the ritual, the samadhi mantra should be recited, which is: 『Ye tara guṇa-bha va-kru krodha vajra ghni skandha mūrtaye pra di patta vajra maha yoga na kīya sarva jvala iti vajram atha dharma a ka rakṣaṇa sarva ma ka.』

商左(引)鱉洛叉拏(六)　摩(引)哥(引)舍三滿多逾擬(七)　薩哩嚩(二合)彌嚩(引)怛啰(二合)娑(引)達曳(八)　薩哩嚩(二合、引)哥(引)舍(引)誐啰(二合)逾擬那(九)　薩哩嚩(二合、引)哥(引)舍彌底沒嚕(二合)鑁(十)　母捺哩(二合)旦嚩日啰(二合)母捺啰(二合、引)鼻(十一)　怛哩(二合)路哥摩畢婆叉曳禰底(十二)』

「此金剛賢聖最上秘密三昧明誦已，然後依如來部儀軌而用本印，獻金剛歌舞等供養。行人依法作此成就者，悉得如意。」

復說觀自在菩薩最上秘密調伏儀：「行人當作[巾*((ㄇ@人)/登)]像，內畫觀自在菩薩，如閃電光輪，作金剛舞勢，具足百臂圓如輪相，手持蓮華等諸幖幟。于菩薩周匝畫顰眉等賢聖，皆作忿怒相，亦持蓮華並諸幖幟。如是依法畫已，即成曼拏羅。然後于像前誦此一切法金剛三昧明曰：

「『怛堆那婆誐鑁(引)沒馱(一句)　阿嚩路吉帝說啰(二)　哥嚕底尾那逾播(引)野(三)　戍地訖哩(二合)拏(引)缽啰(二合)那哩底(二合)多(四)　彌底缽啰忙嚩日朗(二合)(五)　拽他(引)啰葛旦(二合)醯哥摩朗(六)　啰(引)誐奴曬哩那(二合)隸鱉帝(七)　哩嚩(二合、引)

【現代漢語翻譯】現代漢語譯本：商左（引）鱉洛叉拏（六）（保護，守護）摩（引）哥（引）舍三滿多逾擬（七）（虛空無邊）薩哩嚩（二合）彌嚩（引）怛啰（二合）娑（引）達曳（八）（一切處成就）薩哩嚩（二合、引）哥（引）舍（引）誐啰（二合）逾擬那（九）（一切虛空之頂）薩哩嚩（二合、引）哥（引）舍彌底沒嚕（二合）鑁（十）（一切虛空之底）母捺哩（二合）旦嚩日啰（二合）母捺啰（二合、引）鼻（十一）（以金剛印印之）怛哩（二合）路哥摩畢婆叉曳禰底（十二）（三界皆為所食）。『誦此金剛賢聖最上秘密三昧明咒后，然後依照如來部的儀軌使用本印，獻上金剛歌舞等供養。修行人依法修持此法成就者，都能如願以償。』又說觀自在菩薩最上秘密調伏儀軌：『修行人應當繪製[巾*((ㄇ@人)/登)]像，內部畫觀自在菩薩，如閃電般的光輪，作金剛舞的姿勢，具有百臂，圓如輪相，手中持有蓮花等各種標誌。在菩薩周圍畫上顰眉等賢聖，都作忿怒相，也持有蓮花和各種標誌。這樣依法繪製完成後，就成了曼荼羅。然後在像前誦此一切法金剛三昧明咒：』『怛堆那婆誐鑁（引）沒馱（一句）（如來）阿嚩路吉帝說啰（二）（觀自在）哥嚕底尾那逾播（引）野（三）（作種種調伏）戍地訖哩（二合）拏（引）缽啰（二合）那哩底（二合）多（四）（清凈作舞）彌底缽啰忙嚩日朗（二合）（五）（無邊金剛）拽他（引）啰葛旦（二合）醯哥摩朗（六）（如是作意）啰（引）誐奴曬哩那（二合）隸鱉帝（七）（愛染自在）哩嚩（二合、引）』

【English Translation】 English version: 'Śaṃ-ja (pronounced) bya-rakṣaṇa (six) (protection, guarding), ma (pronounced) ka (pronounced) śa-samanta-yuni (seven) (boundless space), sarva (combined) mi-va (pronounced) tra (combined) sa (pronounced) dhaye (eight) (achieving in all places), sarva (combined, pronounced) ka (pronounced) śa (pronounced) ga-ra (combined) yuni-na (nine) (the top of all space), sarva (combined, pronounced) ka (pronounced) śa-mi-ti-bru (combined) vaṃ (ten) (the bottom of all space), mudri (combined) taṃ-vajra (combined) mudra (combined, pronounced) bhi (eleven) (sealed with the vajra mudra), tri (combined) loka-ma-pi-bhakṣaye-di-ti (twelve) (the three realms are all consumed).' 'After reciting this Vajra Sage Supreme Secret Samadhi Mantra, then according to the ritual of the Tathagata section, use the original mudra, and offer Vajra songs and dances as offerings. Practitioners who practice this method according to the law will achieve all their wishes.' Furthermore, the supreme secret subjugation ritual of Avalokiteśvara Bodhisattva is described: 'The practitioner should draw an image of [巾*((ㄇ@人)/登)], inside draw Avalokiteśvara Bodhisattva, like a lightning wheel, in a Vajra dance posture, with a hundred arms, round like a wheel, holding lotuses and other symbols in his hands. Around the Bodhisattva, draw frowning sages, all in wrathful forms, also holding lotuses and various symbols. After drawing in this way according to the law, it becomes a mandala. Then, in front of the image, recite this mantra of the Vajra Samadhi of all dharmas:' 'Tad-yathā bhagavan buddha (one) (Thus come), avalokiteśvara (two) (Avalokiteśvara), karoti vinaya upāya (three) (performing various subjugations), śuddhi kṛṇa (combined) pra (combined) nartita (four) (pure dancing), miti paramam vajram (combined) (five) (boundless vajra), yathā raktaṃ heka-māram (six) (thus intending), rāga-anuśe-ri-na (combined) le-bhe-te (seven) (love-dyed freedom), ri-va (combined, pronounced)'

薩奴曬哩嚩(二合)虎尾臺(八)　薩怛(二合)他(引)戍唐怛哩(二合)馱(引)睹(引)哥(九)　彌底缽啰摩虞呬也(二合)達哩摩(二合)多(十)　健吒(引)曳那曳乃嚩尾地那(十一)　惹誐地那野摩(引)嚩呬缽捺摩(二合)戍[亭*也]誐啰(二合)逾誐(引)怛摩(二合、引)(十二)　帝那帝乃嚩輸達曳禰底(十三)』

「如是一切法金剛三昧大明誦已，依蓮華部法作種種供養，所作皆成就。」

復說虛空藏菩薩成就一切儀軌[巾((ㄇ@人)/登)]像法：「當於[巾((ㄇ@人)/登)]內依法畫大日輪，于輪中畫虛空藏菩薩，身如琉璃色，而坐眾色蓮華。于其華上菩薩左右，畫四親近菩薩，謂：灌頂菩薩、寶藏菩薩、寶幢菩薩、大供養菩薩。如是畫已，即成最上曼拏羅。此微妙金剛大日輪普照如來虛空藏菩薩，善滿一切愿，法寶秘密鈴，善施一切欲，所有勝義意願最上成就等，皆由此法，獲諸解脫妙樂遂諸意欲。若自作或為他作，悉皆圓滿此最上三昧，以此法故，速能成就金剛薩埵。此法于諸儀軌中，成就最勝故。」

復說一切成就金剛薩埵最上大印三昧儀軌：「若有下根眾生，造諸罪業，作不饒益行者，見此法已罪業銷滅，得成大菩薩，而能饒益眾生起大方便

【現代漢語翻譯】現代漢語譯本薩奴曬哩嚩（二合）虎尾臺（八），薩怛（二合）他（引）戍唐怛哩（二合）馱（引）睹（引）哥（九），彌底缽啰摩虞呬也（二合）達哩摩（二合）多（十），健吒（引）曳那曳乃嚩尾地那（十一），惹誐地那野摩（引）嚩呬缽捺摩（二合）戍[亭也]誐啰（二合）逾誐（引）怛摩（二合、引）（十二），帝那帝乃嚩輸達曳禰底（十三）。『如是誦持一切法金剛三昧大明咒之後，依照蓮花部的儀軌進行各種供養，所作所為都將成就。』又說虛空藏菩薩（Akasagarbha，菩薩名，象徵智慧和慈悲的無限）成就一切儀軌的[巾((ㄇ@人)/登)]像法：『應當在[巾*((ㄇ@人)/登)]內依法繪製大日輪（Mahavairocana，佛教密宗的根本佛），在輪中繪製虛空藏菩薩，身體如琉璃色，坐在各種顏色的蓮花上。在蓮花上菩薩的左右，繪製四位親近菩薩，分別是：灌頂菩薩（Abhiseka-bodhisattva，象徵灌頂加持）、寶藏菩薩（Ratnagarbha-bodhisattva，象徵無盡的寶藏）、寶幢菩薩（Ratnaketu-bodhisattva，象徵勝利的旗幟）、大供養菩薩（Mahapuja-bodhisattva，象徵廣大的供養）。這樣繪製完成之後，就形成了最上的曼荼羅（mandala，壇城）。這微妙的金剛大日輪普照如來虛空藏菩薩，能夠圓滿一切願望，法寶秘密鈴，能夠善於施予一切慾望，所有殊勝的意義和願望都能最上成就，都通過此法，獲得各種解脫的妙樂，實現各種意願。無論是自己修持還是為他人修持，都能夠圓滿這最上的三昧（samadhi，禪定），因為這個法，能夠迅速成就金剛薩埵（Vajrasattva，象徵純凈的菩薩）。此法在各種儀軌中，成就最為殊勝。』又說一切成就金剛薩埵最上大印三昧儀軌：『如果有下根的眾生，造作各種罪業，做出不利於他人的行為，見到此法后，罪業就會消滅，能夠成就大菩薩，並且能夠利益眾生，生起廣大的方便。』

【English Translation】 English version Sānuṣāri-va (two combined) huwei-tai (eight), sat-ta (two combined) tha (extended) shu-tang-da-li (two combined) dha (extended) du (extended) ka (nine), mi-di-ba-la-mo-yu-xi-ya (two combined) da-li-mo (two combined) duo (ten), jian-zha (extended) ye-na-ye-nai-wa-wei-di-na (eleven), re-ye-di-na-ye-mo (extended) wa-xi-bo-na-mo (two combined) shu [tingye] ge-la (two combined) yu-ge (extended) da-mo (two combined, extended) (twelve), di-na-di-nai-wa-shu-da-ye-ni-di (thirteen). 'After reciting this great mantra of the Vajra Samadhi of all dharmas, perform various offerings according to the rituals of the Lotus family, and all actions will be accomplished.' Furthermore, it speaks of the image method of Akasagarbha Bodhisattva (Akasagarbha, a Bodhisattva symbolizing infinite wisdom and compassion) accomplishing all rituals: 'Within the [巾((ㄇ@人)/登)], one should draw the great sun wheel (Mahavairocana, the fundamental Buddha of Esoteric Buddhism) according to the Dharma, and within the wheel, draw Akasagarbha Bodhisattva, whose body is like lapis lazuli, sitting on a lotus of various colors. On the lotus, to the left and right of the Bodhisattva, draw four close Bodhisattvas, namely: Abhiseka-bodhisattva (symbolizing empowerment), Ratnagarbha-bodhisattva (symbolizing endless treasures), Ratnaketu-bodhisattva (symbolizing the banner of victory), and Mahapuja-bodhisattva (symbolizing vast offerings). Once this is drawn, the supreme mandala (mandala) is formed. This subtle Vajra Mahavairocana wheel illuminates the Tathagata Akasagarbha Bodhisattva, fulfilling all wishes, the secret bell of Dharma treasures, skillfully bestowing all desires, and all supreme meanings and wishes are supremely accomplished. Through this Dharma, one obtains the wonderful joy of various liberations and fulfills all desires. Whether one practices for oneself or for others, one can perfect this supreme samadhi (meditative absorption). Because of this Dharma, one can quickly achieve Vajrasattva (Vajrasattva, a Bodhisattva symbolizing purity). This Dharma, among all rituals, is the most supreme in accomplishment.' Furthermore, it speaks of the supreme great mudra samadhi ritual of Vajrasattva accomplishing all: 'If there are beings of inferior roots who commit various sins and perform actions that are not beneficial to others, upon seeing this Dharma, their sins will be extinguished, they will be able to become great Bodhisattvas, and they will be able to benefit sentient beings, giving rise to great skillful means.'

。如金剛薩埵住堅固真實三業，不越於三昧，安住金剛界，然後當傳大印。受大印已，獲得一切成就。此大印法，至如諸佛亦不敢越於三昧。諸求金剛薩埵乃至求成佛者，縱經俱胝劫而不能得，若以此最上大印力故，速能得成就諸佛菩薩，而能隨其所化眾生所有意願，當爲說諸成就法。此大印者是大方便，善能圓滿諸法故。所以者何？結此大印時，諸佛菩薩皆悉雲集，于剎那間施諸所欲。如是施已，復讚歎言：『金剛薩埵是最上善巧微妙甚深，廣大清凈無所有性，無盡無竭最上至極，出生盡虛空界大樂適悅，決定不空盡諸眾生，最勝成就是大自在。以微妙字出生一切義，以金剛覺悟法令諸眾生悟最上大樂，以金剛秘密具令諸眾生安住第一法。』」即說一切如來三昧成就最上秘密儀：「行人常于清旦時，依法結大印持誦心明，即得成就一切印。

「又復最上秘密成就法。行人依法執金剛鈴杵，當誦三種三昧明，所求成就皆得圓滿。

「又復依法執持金剛鈴杵，當結毗首印持誦明者，即得諸印相成就，其身得如金剛薩埵。所有大自在成就法皆悉施之，其諸印相速得圓滿，乃至諸成就法皆亦得成，隨其意願無不成者。」

復說最上秘密一切相應儀軌法門：「所言相應者，謂諸法之用，謂從相應法出生諸界

【現代漢語翻譯】現代漢語譯本：如果金剛薩埵（Vajrasattva，菩薩名，象徵純凈的佛性）安住于堅固真實的「身、語、意」三業，不超越三昧（Samadhi，禪定），安住于金剛界（Vajradhatu，密宗的宇宙觀），然後才能傳授大印（Mahamudra，密宗的最高教法）。接受大印后，就能獲得一切成就。此大印法，即使諸佛也不敢超越三昧。那些尋求金剛薩埵乃至尋求成佛的人，即使經過無數劫也無法獲得，如果憑藉這最上大印的力量，就能迅速成就諸佛菩薩，並且能夠隨順所化眾生的意願，為他們宣說各種成就之法。此大印是最大的方便法門，能夠圓滿一切法。這是為什麼呢？因為結此大印時，諸佛菩薩都會聚集，在剎那間給予一切所求。給予之後，他們還會讚歎說：『金剛薩埵是最上善巧、微妙甚深、廣大清凈、無所有性、無盡無竭、最上至極的，能出生遍滿虛空界的大樂適悅，決定不空，能使一切眾生圓滿，是最殊勝的成就，是大自在。以微妙的字義出生一切意義，以金剛覺悟的法令眾生覺悟最上大樂，以金剛秘密令眾生安住于第一法。』」，接著宣說一切如來三昧成就最上秘密儀軌：「修行人常在清晨時，依法結大印，持誦心咒，就能成就一切印。又有一個最上秘密成就法。修行人依法執持金剛鈴杵（Vajra and Ghanta，密宗法器），應當誦持三種三昧明咒，所求的成就都能圓滿。又依法執持金剛鈴杵，應當結毗首印（Vishva Mudra，一種手印），持誦明咒，就能成就各種印相，其身能變得如同金剛薩埵。所有大自在的成就法都會給予他，各種印相迅速圓滿，乃至各種成就法都能成就，隨其意願沒有不成就的。又宣說最上秘密一切相應儀軌法門：『所謂相應，是指諸法的運用，是指從相應法出生諸界。』

【English Translation】 English version: If Vajrasattva (a Bodhisattva representing pure Buddha-nature) dwells in the firm and true three karmas of body, speech, and mind, not transgressing Samadhi (meditative absorption), and abides in the Vajradhatu (Diamond Realm, a tantric cosmology), then the Mahamudra (the Great Seal, the highest teaching in tantra) should be transmitted. Having received the Mahamudra, one obtains all accomplishments. This Mahamudra Dharma, even the Buddhas dare not transgress Samadhi. Those who seek Vajrasattva, even those who seek Buddhahood, cannot attain it even after countless kalpas (eons), but if they rely on the power of this supreme Mahamudra, they can quickly achieve Buddhahood and Bodhisattvahood, and they can, according to the wishes of the beings they are guiding, expound the various methods of accomplishment. This Mahamudra is the greatest expedient means, capable of perfecting all dharmas. Why is this so? Because when this Mahamudra is formed, all Buddhas and Bodhisattvas gather, and in an instant, they grant all that is desired. After granting this, they also praise, saying: 『Vajrasattva is the most skillful, subtle, profound, vast, pure, without inherent existence, inexhaustible, supreme, and ultimate, capable of generating great bliss and joy that pervades the entire space, definitely not empty, able to fulfill all beings, the most excellent accomplishment, and the great freedom. With subtle words, all meanings are generated; with the Vajra awakening, beings are awakened to the supreme bliss; with the Vajra secret, beings are established in the first Dharma.』 Then, the supreme secret ritual for the accomplishment of all Tathagata Samadhi is expounded: 『The practitioner should always, in the early morning, form the Mahamudra according to the Dharma, and recite the heart mantra, and then all mudras will be accomplished.』 Furthermore, there is a supreme secret method of accomplishment. The practitioner, according to the Dharma, should hold the Vajra and Ghanta (ritual implements in tantra), and should recite the three Samadhi mantras, and all desired accomplishments will be fulfilled. Also, according to the Dharma, holding the Vajra and Ghanta, one should form the Vishva Mudra (a hand gesture), and recite the mantra, and then the signs of all mudras will be accomplished, and one's body will become like Vajrasattva. All the methods of great freedom will be bestowed upon him, and the signs of all mudras will be quickly perfected, and even all methods of accomplishment will be achieved, and whatever one desires will be accomplished. Furthermore, the supreme secret ritual of all correspondences is expounded: 『What is meant by correspondence is the application of all dharmas, that is, the generation of all realms from the corresponding Dharma.』

故。云何出生？謂從本尊正念出生故。又復，云何名為相應？謂即語也。語體即聲，聲者即大相應理也。相應理者即是本尊正念，由是相應是即本尊出生。本尊出生故是名相應成就。又此相應者，所謂聚集相應、一切印法相應等。言聚集相應者，謂諸法和合，是名聚集相應。譬如世間多財聚集，諸法和合亦復如是。聚集一切印法三昧等，是名聚集相應。

「又復一切印法相應者，謂十方諸佛如體如相，名一切印法。此用者即最上成就故。謂諸賢聖所有本印，由此本印當各用故，從是出生大相應法最上秘密成就。行人當觀如本尊印法相應，次想己身亦復如是，即得圓證諸佛菩薩位故，諸最上秘密成就儀，是甚深最上成就法，當如本尊相應攝大毗首印。行人當觀己身亦復如是，得成微妙字。此諸法中最勝，是大毗首三昧最上相應，攝諸悅樂法。又此最上秘密成就儀法中最上成就法，當如金剛薩埵根本相應，如體如相。行人當想己身亦如是，得成微妙字義，由是獲諸佛清凈三昧，即成一切相應主，諸成就中最如是相應法，諸有所作無不成者。設受五欲樂，但想如本尊相應，此即一切如來最上秘密無上大乘清凈大三昧，所有諸如來大樂根本相應，即是金剛決定三昧。此相應法是大良藥，有最勝功能故，是成就中一切得自

【現代漢語翻譯】現代漢語譯本：所以，什麼是出生？是指從本尊的正念中出生。又，什麼是相應？是指語言。語言的本體是聲音，聲音就是大相應的道理。相應的道理就是本尊的正念，因此，相應就是本尊的出生。本尊出生，所以稱為相應成就。此外，這種相應，是指聚集相應、一切印法相應等。所謂聚集相應，是指諸法和合，這稱為聚集相應。譬如世間多財聚集，諸法和合也是如此。聚集一切印法三昧等，這稱為聚集相應。又，所謂一切印法相應，是指十方諸佛如體如相，稱為一切印法。這種運用就是最上成就。是指諸賢聖所有的本印，因為使用這些本印，所以從中出生大相應法最上秘密成就。修行人應當觀想如本尊印法相應，然後觀想自身也如此，就能圓滿證得諸佛菩薩的果位。這些最上秘密成就的儀軌，是甚深最上成就之法，應當如本尊相應攝大毗首印。修行人應當觀想自身也如此，就能成就微妙的字。這些法中最殊勝的，是大毗首三昧最上相應，攝取一切喜悅之法。此外，這種最上秘密成就儀法中最上成就之法，應當如金剛薩埵（Vajrasattva）根本相應，如體如相。修行人應當觀想自身也如此，就能成就微妙的字義，由此獲得諸佛清凈三昧，即成為一切相應之主，在諸成就中，這種相應法是最如是的，凡有所作沒有不成就的。即使享受五欲之樂，只要觀想如本尊相應，這就是一切如來最上秘密無上大乘清凈大三昧，所有諸如來大樂的根本相應，也就是金剛決定三昧。這種相應法是大良藥，有最殊勝的功能，是成就中一切自在。

【English Translation】 English version: Therefore, what is birth? It means being born from the correct mindfulness of the principal deity (本尊, benzun). Furthermore, what is called correspondence (相應, xiangying)? It refers to language. The essence of language is sound, and sound is the principle of great correspondence. The principle of correspondence is the correct mindfulness of the principal deity, therefore, correspondence is the birth of the principal deity. Because the principal deity is born, it is called the accomplishment of correspondence. Moreover, this correspondence refers to the correspondence of gathering, the correspondence of all mudras (印法, yinfa), etc. The so-called correspondence of gathering means that all dharmas (法, fa) are in harmony, which is called the correspondence of gathering. Just as in the world, much wealth is gathered, so too is the harmony of all dharmas. Gathering all mudras, samadhi (三昧, sanmei), etc., is called the correspondence of gathering. Furthermore, the so-called correspondence of all mudras means that the Buddhas of the ten directions are like the body and like the form, which is called all mudras. This application is the supreme accomplishment. It refers to the original mudras of all sages, and because these original mudras are used, the supreme secret accomplishment of great correspondence dharma is born from them. The practitioner should contemplate the correspondence of the mudras of the principal deity, and then contemplate that their own body is also like this, and they will attain the complete realization of the positions of all Buddhas and Bodhisattvas. These rituals of supreme secret accomplishment are the profound and supreme accomplishment dharma, and should be like the correspondence of the principal deity, embracing the great Vairocana mudra (大毗首印, da pishou yin). The practitioner should contemplate that their own body is also like this, and they will achieve the subtle syllable. Among all these dharmas, the most supreme is the supreme correspondence of the great Vairocana samadhi, which embraces all joyful dharmas. Furthermore, this supreme accomplishment dharma among the supreme secret accomplishment rituals should be like the fundamental correspondence of Vajrasattva (金剛薩埵, jingang sa duo), like the body and like the form. The practitioner should contemplate that their own body is also like this, and they will achieve the subtle meaning of the syllable, thereby obtaining the pure samadhi of all Buddhas, and becoming the master of all correspondences. Among all accomplishments, this correspondence dharma is the most such, and whatever is done will not fail. Even if one enjoys the pleasures of the five desires, as long as one contemplates the correspondence with the principal deity, this is the supreme secret, unsurpassed great vehicle, pure great samadhi of all Tathagatas (如來, rulai), the fundamental correspondence of all the great joys of the Tathagatas, which is the Vajra determination samadhi. This correspondence dharma is a great medicine, having the most supreme function, and is the freedom of all in accomplishment.

在。行人當知，若修此相應者，即得如金剛薩埵精進悅樂，而能增長色力壽命，所有一切成就儀法，于剎那間皆悉圓滿。何以故？修如是相應大印，住如是相應，即依本尊相應成就儀而作相應三昧成就事故。又復，行人當知，心如幻化而無定止，身如器具造作所成，身非覺知，與心相離故亦非相離故。此印法相應亦復如是。譬如色心之法本非一故，身心合和作諸事業。印法相應和合亦爾。如是三昧及此相應，互作成就。若諸行人以無我法，修諸相應成就事者，此諸行人即是如來。

「又復，一切印相應者，謂印體具大樂堅固，由是大樂堅固，成就諸樂相應事。若諸行人勤求此最上秘密成就法者，但當精進發菩提心至意專勤，勿以苦節加行而令疲極則生退轉，但以悅樂心與大樂相應當作成就，是名一切印相應法。

「又復，樂相應者，能作成就事。謂諸樂法隨宜而受，如本尊相應大樂法故。一切如來最上秘密無上大乘大教王，是金剛薩埵最上大樂相應法故。

「又復，一切適悅相應者，謂一切三昧相應成就故。行人修此法者，當與適悅心相應。何以故？若勤苦加行，即于自體而生困苦，由是於法而生散亂，不能專注作諸成就。是故修相應行者，隨意隨力而於飲食受用，乃至四威儀中戲笑語言，於一切

【現代漢語翻譯】現代漢語譯本：行者應當知道，如果修習這種相應的法門，就能獲得如同金剛薩埵（Vajrasattva，象徵純凈和力量的菩薩）一般的精進和喜悅，並且能夠增長色身的力量和壽命。所有一切成就的儀軌，都能在剎那間圓滿。為什麼呢？因為修習這樣相應的『大印』（Mahamudra，一種高級的密宗修行方法），安住于這種相應之中，就是依靠本尊（Ishtadevata，個人修行的主要神祇）相應的成就儀軌，從而成就三昧（Samadhi，禪定）的緣故。此外，行者應當知道，心如同幻化一般沒有固定的停留，身體如同器具一樣由造作而成，身體沒有覺知，與心既相離又不相離。這種印法相應也是如此。譬如色法和心法本來就不是一體，身心合和才能產生各種事業。印法相應和合也是這樣。這樣的三昧和這種相應，互相成就。如果修行者以無我之法，修習各種相應的成就之事，這些修行者就是如來（Tathagata，佛的稱號）。此外，一切印的相應，是指印的本體具有大樂（Mahasukha，極大的喜悅）的堅固性。由於這種大樂的堅固性，成就各種喜樂相應的修行。如果修行者勤求這種最上秘密的成就法，就應當精進地發起菩提心（Bodhicitta，覺悟之心），至誠專一，不要因為苦行而使自己疲憊，從而產生退轉。應當以喜悅的心與大樂相應，這樣才能成就。這就是一切印的相應法。此外，樂的相應，能夠成就修行之事。是指各種喜樂之法，應當隨宜而受，如同本尊相應的大樂法一樣。一切如來最上秘密無上大乘（Mahayana，佛教的主要流派之一）的大教王，就是金剛薩埵最上大樂的相應法。此外，一切適悅的相應，是指一切三昧相應成就的緣故。修行此法的人，應當與適悅的心相應。為什麼呢？如果勤苦加行，就會在自身產生困苦，因此對法產生散亂，不能專注地進行各種成就。所以修習相應法的人，應當隨意隨力地享用飲食，乃至在行住坐臥四威儀中，戲笑言語，在一切

【English Translation】 English version: Practitioners should know that if they cultivate this corresponding practice, they will attain the diligence and joy of Vajrasattva (a Bodhisattva symbolizing purity and power), and they will be able to increase the strength and longevity of their physical body. All the rituals for achieving accomplishments will be perfected in an instant. Why is this so? Because practicing such a corresponding 『Great Seal』 (Mahamudra, an advanced tantric practice), abiding in such correspondence, is relying on the accomplishment rituals corresponding to the Ishtadevata (personal deity of practice), thereby achieving Samadhi (meditative absorption). Furthermore, practitioners should know that the mind is like an illusion, without a fixed abode, and the body is like a vessel, made by fabrication. The body has no awareness, and is both separate from and not separate from the mind. This correspondence of the seal practice is also like this. For example, the phenomena of form and mind are not originally one, but the union of body and mind creates various actions. The correspondence and union of the seal practice is also like this. Such Samadhi and this correspondence mutually achieve each other. If practitioners use the doctrine of no-self to cultivate various corresponding accomplishments, these practitioners are Tathagatas (a title of the Buddha). Furthermore, all correspondences of the seals refer to the essence of the seal possessing the firmness of great bliss (Mahasukha, supreme joy). Because of this firmness of great bliss, the practice of various corresponding joys is achieved. If practitioners diligently seek this supreme secret method of accomplishment, they should diligently generate Bodhicitta (the mind of enlightenment), be sincere and focused, and not exhaust themselves with ascetic practices, which would lead to regression. They should achieve accomplishment by corresponding with great bliss with a joyful mind. This is the corresponding practice of all seals. Furthermore, the correspondence of joy can accomplish the practice. It means that various joyful practices should be received as appropriate, just like the great bliss practice corresponding to the Ishtadevata. The supreme secret, unsurpassed Great Vehicle (Mahayana, one of the major schools of Buddhism) teaching of all Tathagatas is the supreme great bliss correspondence practice of Vajrasattva. Furthermore, all correspondences of pleasantness refer to the accomplishment of all Samadhi correspondences. Those who practice this method should correspond with a pleasant mind. Why is this so? If one practices diligently with hardship, one will create suffering in oneself, and thus create distraction from the Dharma, unable to focus on various accomplishments. Therefore, those who practice correspondence should enjoy food and drink as they wish and are able, and even in the four postures of walking, standing, sitting, and lying down, in laughter and speech, in all

處無復掛礙。設有未入曼拏羅及有諸障惱，但當依本尊相應行修成就法者，于剎那間，皆悉圓滿此大欲樂三昧自在主諸金剛部王。若求證諸佛及諸大菩薩，由此相應法尚得成就，何況求諸成就事。此決定成就法，一切皆得成，能成諸密印能盡苦邊際，以此相應微妙，是名金剛薩埵最上適悅法。

「又復，一切堅固相應者，謂一切法自性堅固，原始至終唯一真智，自性堅固自體無別故。

「又復，一切堅固授記相應者，謂依本尊相應大智方便，當作一切法求諸成就事決定圓滿，是為堅固授記相應。又最上秘密堅固授記相應者，即金剛薩埵大相應法，作諸供養求種種事皆得圓滿，是名授記相應。」即說頌曰：

「此真理最上，　　微妙相應法，　甚深秘密中，　　最尊勝無比。　若大阿阇梨，　　及上智弟子，　有大菩提心，　　授此相應法。　若遇無智人，　　雖愛樂成就，　於法無信解，　　勿得傳授之。　此法非難成，　　非勤苦加行，　但依法軌儀，　　而善作成就。　起精進所修，　　是人獲大利，　解脫諸魔事，　　諸天不能見，　是金剛薩埵，　　成佛菩薩道，　此最上相應，　　皆悉得圓滿。」

佛說最上根本大樂金剛不空三昧大教王經卷第六大正藏第

【現代漢語翻譯】現代漢語譯本不再有任何障礙。即使有人尚未進入曼拏羅（mandala，壇城）或者有各種煩惱障礙，只要依照本尊相應的修行方法，在剎那間，都能圓滿成就這大欲樂三昧自在主，也就是諸金剛部王。如果想要證得諸佛和諸大菩薩的果位，通過這種相應的修行方法尚且可以成就，更何況是求取各種世俗的成就呢？這種決定成就的方法，一切都能成就，能夠成就各種密印，能夠徹底消除痛苦的邊際。這種相應的修行方法非常微妙，被稱為金剛薩埵（Vajrasattva）最上適悅法。

『此外，一切堅固相應指的是，一切法的自性都是堅固的，從原始到最終都只有一個真智，自性堅固，本體沒有差別。』

『此外，一切堅固授記相應指的是，依靠本尊相應的廣大智慧和方便，去做一切法，求取各種成就之事，必定能夠圓滿，這就是堅固授記相應。而最上秘密堅固授記相應，就是金剛薩埵的大相應法，通過供養，求取各種事情都能圓滿，這被稱為授記相應。』於是說了頌詞：

『這個真理最為至上，微妙的相應法，在甚深秘密之中，最為尊貴無比。如果大阿阇梨（Acharya，導師）和具有上等智慧的弟子，有廣大的菩提心，就可以傳授這種相應的修行方法。如果遇到沒有智慧的人，雖然喜歡追求成就，但是對於佛法沒有信心和理解，就不要傳授給他。這種修行方法並不難成就，不需要勤苦的修行，只要依照儀軌，就能夠善巧地成就。如果發起精進心去修行，這個人就能獲得巨大的利益，解脫各種魔障，諸天都無法看見他。這就是金剛薩埵，成就佛菩薩之道，這種最上相應的修行，都能圓滿成就。』

佛說最上根本大樂金剛不空三昧大教王經卷第六

【English Translation】 English version There are no more hindrances. Even if someone has not yet entered the mandala (mandala, sacred circle) or has various afflictions and obstacles, as long as they practice according to the corresponding practice of the principal deity, in an instant, they can completely achieve this great desire-pleasure samadhi (samadhi, meditative absorption) sovereign, who is the king of all Vajra (Vajra, diamond) families. If one seeks to attain the fruition of all Buddhas and great Bodhisattvas, this corresponding practice can still achieve it, let alone seeking various worldly achievements? This method of definite accomplishment can achieve everything, can accomplish various mudras (mudras, symbolic hand gestures), and can completely eliminate the boundary of suffering. This corresponding practice is very subtle and is called the supreme pleasing practice of Vajrasattva (Vajrasattva, Diamond Being).

'Furthermore, all firm correspondence refers to the fact that the nature of all dharmas (dharmas, phenomena) is firm, from the beginning to the end there is only one true wisdom, the nature is firm, and the essence is not different.'

'Furthermore, all firm prediction correspondence refers to relying on the great wisdom and skillful means corresponding to the principal deity, to do all dharmas, to seek various achievements, which will definitely be fulfilled. This is firm prediction correspondence. And the supreme secret firm prediction correspondence is the great correspondence practice of Vajrasattva. Through offerings, seeking various things can be fulfilled. This is called prediction correspondence.' Then he spoke the verse:

'This truth is the most supreme, the subtle corresponding practice, in the profound secret, it is the most noble and incomparable. If a great Acharya (Acharya, teacher) and a disciple with superior wisdom, have a great Bodhi mind (Bodhi mind, mind of enlightenment), then this corresponding practice can be transmitted. If one encounters a person without wisdom, although they like to pursue achievements, but they do not have faith and understanding in the Dharma, then do not transmit it to them. This practice is not difficult to achieve, it does not require diligent practice, as long as one follows the ritual, one can skillfully achieve it. If one initiates diligent practice, this person will obtain great benefits, be liberated from all demonic obstacles, and the gods will not be able to see him. This is Vajrasattva, achieving the path of Buddha and Bodhisattva, this supreme corresponding practice, all can be completely achieved.'

The Buddha spoke the sixth volume of the Supreme Fundamental Great Bliss Vajra Unobstructed Samadhi Great Teaching King Sutra

08 冊 No. 0244 佛說最上根本大樂金剛不空三昧大教王經

佛說最上根本大樂金剛不空三昧大教王經卷第七

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

最上成就印相分第二十四

爾時金剛手菩薩，宣說此決定不空最上善巧微妙廣大不可思議甚深之法，所有盡無盡成就法，皆悉能成：「行人當隨意隨處，結跏趺坐心意調柔，然後以左手結堅固一切智印，安於左胯之側，右手戲擲金剛杵，以金剛三業成就故，是即金剛薩埵。依如是法儀，速成堅固不退，乃至諸大菩薩及如來地，于諸成就得大自在，如是金剛薩埵一切處堅固。行人設復未入曼拏羅，修此大印者，得諸佛恭敬供養，獲一切聖財，大樂自在。此大秘密印，三界中最上，成就此大印，與金剛薩埵等無有異。所有諸成就及種種事業大妙樂等，以此大印故皆悉圓滿，所求之法無不成就。」

復說金剛薩埵根本大印：「以此印故，於一切曼拏羅，所有三昧鉤召入寤敬愛等，種種成就法皆得圓滿，亦名金剛秘密三昧印。其印當十指相合，名為金剛合掌，又復十指相交如拳，名為金剛縛。以此金剛縛，展二頭指及二拇指，復屈二中指入于掌內，與二拇指相捻，二頭指平正如金剛杵，是名金剛薩埵根本大印，

【現代漢語翻譯】現代漢語譯本《佛說最上根本大樂金剛不空三昧大教王經》卷第七西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉詔譯最上成就印相分第二十四爾時，金剛手菩薩宣說此決定不空、最上善巧、微妙廣大、不可思議甚深之法，所有盡無盡的成就法，皆能成就：『修行人應當隨意在任何地方，結跏趺坐，心意調柔，然後以左手結堅固一切智印（表示堅固的智慧），安放在左胯旁邊，右手戲擲金剛杵（象徵摧破煩惱的法器），以金剛三業（身、語、意）成就的緣故，這就是金剛薩埵（代表堅固菩提心的菩薩）。依照這樣的儀軌，迅速成就堅固不退轉的境界，乃至諸大菩薩和如來（佛）的果位，在各種成就中獲得大自在，如同金剛薩埵在一切處都堅固。修行人即使沒有進入曼拏羅（壇城），修持此大印，也能得到諸佛的恭敬供養，獲得一切聖財，大樂自在。此大秘密印，在三界（欲界、色界、無色界）中最上，成就此大印，與金剛薩埵沒有差別。所有各種成就和種種事業、大妙樂等，都因為此大印而圓滿，所求的法沒有不成就的。』又說金剛薩埵根本大印：『以此印的緣故，在一切曼拏羅中，所有三昧（禪定）的鉤召、入寤（覺醒）、敬愛等，種種成就法都能圓滿，也稱為金剛秘密三昧印。其印是當十指相合，稱為金剛合掌，又將十指相交如拳，稱為金剛縛。以此金剛縛，伸展二頭指和二拇指，再屈二中指放入掌內，與二拇指相捻，二頭指平直如金剛杵，這就是金剛薩埵根本大印。』

【English Translation】 English version The Sutra of the Supreme Fundamental Great Bliss Vajra Non-Emptiness Samadhi Great Teaching King, Volume Seven Translated by the Tripitaka Master, Minister of the Court of Imperial Sacrifices, Great Master Mingjiao, Dharma Bhadra, by Imperial Decree, from the Western Heaven Chapter Twenty-Four: The Section on the Supreme Accomplishment Mudra At that time, Vajrapani Bodhisattva proclaimed this decisive non-emptiness, supreme skillful, subtle, vast, inconceivable, and profound Dharma. All the endless and inexhaustible methods of accomplishment can be achieved: 『Practitioners should sit in the lotus position at any place, with their minds and intentions gentle and harmonious. Then, with the left hand, form the firm all-knowing wisdom mudra (representing firm wisdom), placing it on the left hip. The right hand playfully throws the vajra (a ritual implement symbolizing the destruction of afflictions). Because of the accomplishment of the three vajra karmas (body, speech, and mind), this is Vajrasattva (the Bodhisattva representing firm Bodhicitta). By following this ritual, one quickly achieves a firm and non-regressing state, even reaching the stages of great Bodhisattvas and Tathagatas (Buddhas). In all accomplishments, one attains great freedom, just as Vajrasattva is firm in all places. Even if practitioners have not entered the mandala (sacred circle), by practicing this great mudra, they will receive the reverence and offerings of all Buddhas, obtain all sacred wealth, and achieve great bliss and freedom. This great secret mudra is the supreme in the three realms (desire realm, form realm, formless realm). Achieving this great mudra is no different from Vajrasattva. All kinds of accomplishments, various activities, and great bliss are all perfected by this great mudra, and all sought-after dharmas are accomplished.』 Furthermore, the fundamental great mudra of Vajrasattva is described: 『By this mudra, in all mandalas, all samadhis (meditative states) of summoning, awakening, loving-kindness, and other methods of accomplishment are perfected. It is also called the Vajra Secret Samadhi Mudra. This mudra is formed by joining the ten fingers together, which is called the Vajra Joined Palms. Then, the ten fingers are interlocked like a fist, which is called the Vajra Bond. With this Vajra Bond, extend the two index fingers and two thumbs, then bend the two middle fingers into the palm, touching the two thumbs. The two index fingers are straight like a vajra. This is the fundamental great mudra of Vajrasattva.』

即此根本大印。復二中指如鉤，安於本心如作鉤召勢，是名金剛鉤印。此金剛鉤印，與金剛薩埵作大愛樂。若用此鉤印及心明作鉤召時，金剛薩埵生大愛敬，速降曼拏羅，當得金剛薩埵大欲大樂。如是鉤召已，所有一切如來及諸菩薩，乃至一切有情，悉皆平等速得鉤召，若鉤召不降赴者，速得破壞。」

復說大樂金剛三昧心閼伽印：「先當二手作如金剛缽相，然結前金剛印，后以二中指如花枝，當以心明加持。以此三昧閼伽印，若授灌頂者，是人得一切自在。此印功用亦如前印，於一切法皆得用之。」

復說入曼拏羅幡印：「當右手豎三指如幡，拇指與小指頭相捻，作嬉戲歌舞，入于曼拏羅而先頂禮本尊。若結此印入曼拏羅者，即成金剛阿阇梨，定成供養事。然後隨力隨意，以香華幖幟等當獻供養。複用結幡印，頂禮于本尊而發是言：『我今頂禮本尊。』言已即作金剛合掌安於頂上，頂禮金剛薩埵及諸如來而伸稱讚。然後二手作金剛縛，拇指相交，各屈頭指，安自頂上如戴寶冠。復改金剛拳，于頂左右而作系鬘相，復如垂帶勢。作是印法已，當想如金剛薩埵授己灌頂，然後以大樂金剛甘露水自灌其頂。作灌頂已，所有金剛阿阇梨法皆得成就。

「又復若為弟子授灌頂者，當以金剛合掌作頂禮印，以

【現代漢語翻譯】現代漢語譯本這就是根本大印。再將兩中指彎曲如鉤，置於心前，如同作鉤召之勢，這稱為金剛鉤印。此金剛鉤印，能使金剛薩埵生起大愛樂。若使用此鉤印並以心咒作鉤召時，金剛薩埵會生起大愛敬，迅速降臨曼拏羅（壇城），能獲得金剛薩埵的大欲大樂。如此鉤召之後，所有一切如來及諸菩薩，乃至一切有情，都能平等迅速地被鉤召而來，若有不降臨者，則會被迅速摧毀。再說大樂金剛三昧心閼伽印：先將雙手作成金剛缽的形狀，然後結出之前的金剛印，再將兩中指彎曲如花枝，以心咒加持。以此三昧閼伽印，若為他人授灌頂，此人便能獲得一切自在。此印的功用也如之前的印，能用於一切法。再說入曼拏羅幡印：將右手豎起三指如幡，拇指與小指指尖相捻，作嬉戲歌舞之狀，進入曼拏羅時先頂禮本尊。若結此印進入曼拏羅，即成為金剛阿阇梨（金剛上師），必定能成就供養之事。然後隨自己的能力和意願，以香、花、幡等物獻上供養。再用結幡印，頂禮本尊並說：『我今頂禮本尊。』說完即作金剛合掌，置於頭頂，頂禮金剛薩埵及諸如來，並稱贊。然後雙手作金剛縛，拇指相交，各屈食指，置於頭頂，如同戴上寶冠。再改為金剛拳，在頭頂左右作系鬘之狀，又如垂帶之勢。作完這些印法后，應當觀想如金剛薩埵為自己授灌頂，然後以大樂金剛甘露水灌頂。完成灌頂后，所有金剛阿阇梨的法都能成就。又，若為弟子授灌頂，應當以金剛合掌作頂禮印，以

【English Translation】 English version This is the fundamental great mudra. Again, bend the two middle fingers like hooks, placing them at the heart as if making a hooking gesture; this is called the Vajra Hook Mudra. This Vajra Hook Mudra causes Vajrasattva (the Diamond Being) to generate great love and joy. If this hook mudra is used along with a heart mantra for summoning, Vajrasattva will generate great love and respect, quickly descending into the mandala (sacred circle), and one will obtain Vajrasattva's great desire and great bliss. Having summoned in this way, all Tathagatas (Buddhas) and Bodhisattvas, and even all sentient beings, can be equally and quickly summoned. If any do not descend, they will be quickly destroyed. Next, the Great Bliss Vajra Samadhi Heart Argha Mudra is described: First, make the shape of a Vajra bowl with both hands, then form the previous Vajra Mudra, and then bend the two middle fingers like flower branches, and empower them with the heart mantra. With this Samadhi Argha Mudra, if one bestows initiation, that person will obtain all freedom. The function of this mudra is also like the previous mudra, and it can be used in all dharmas (teachings). Next, the Entering the Mandala Banner Mudra is described: Raise the three fingers of the right hand like a banner, with the thumb and little finger tips touching, making a playful dance gesture, and enter the mandala while first prostrating to the main deity. If one enters the mandala with this mudra, one becomes a Vajra Acharya (Vajra Master), and the offering will surely be accomplished. Then, according to one's ability and intention, offer incense, flowers, banners, etc. Then, using the banner mudra, prostrate to the main deity and say: 'I now prostrate to the main deity.' Having said this, make the Vajra Anjali (palms together) and place it on the top of the head, prostrating to Vajrasattva and all the Tathagatas, and offer praise. Then, make the Vajra Bandha (fist) with both hands, crossing the thumbs, bending the index fingers, and placing them on the top of the head as if wearing a crown. Then, change to the Vajra Fist, making a garland-tying gesture on the left and right of the head, and then like a hanging ribbon. After making these mudras, one should visualize Vajrasattva bestowing initiation, and then pour the Great Bliss Vajra Ambrosia water on one's own head. After completing the initiation, all the practices of a Vajra Acharya will be accomplished. Furthermore, if one is bestowing initiation to a disciple, one should use the Vajra Anjali to make the prostration mudra, with

眾妙花授與灌頂。如是印法及諸曼拏羅儀，即成一切成就自在，是名金剛薩埵印成就儀。」

復說印法：「若欲召請金剛薩埵者，行人當跏趺而坐，結大樂秘密金剛鉤印及誦心明而作鉤召，然後依法獻種種歌舞等供養而伸稱讚，復結嬉戲印作禮持誦，以金剛歌舞等供養故，所作之法即得成就。即說最上秘密金剛歌曰：

「『薩哩嚩(二合、引)努啰(引)誐穌珂素(引)怛摩(二合)那娑(引)(一句)　怛鑁(二合)嚩日啰(二合)薩埵波啰摩穌啰多(二)　婆嚩彌(引)摩賀(引)穌珂涅哩(二合)除(引)薩啰(二合)野捺(三)　缽啰(二合)底缽爹悉[亭*也]左羅具缽啰(二合)拏多(四)』

「如是金剛歌，若常讚詠者，得大樂尊堅固愛敬作諸成就。此大秘密歌常持于本心，若於讚歎時令唇齒相合，依諸儀軌不離金剛語，善成諸部法，詠吽字等歌，隨力而作隨其所欲，以調順語業微出其聲，令梵音和雅歌詠金剛薩埵法。此最上成就歌，當於一切處隨意持誦，當用金剛薩埵大印，其印左手作智拳，右手持金剛杵，以此印明當作成就法。

「如是等印，皆依本尊法及用心明，所作皆成。」復說一切如來印相：「其印以二手先作一切如來金剛智拳，如金剛寶灌頂法而作灌頂，灌於五

【現代漢語翻譯】現代漢語譯本以眾妙花授予灌頂。像這樣施印法以及各種曼拏羅（mandala，壇城）的儀式，就能成就一切自在，這稱為金剛薩埵（Vajrasattva）印成就儀。」

又說印法：『如果想要召請金剛薩埵，修行人應當跏趺而坐，結大樂秘密金剛鉤印，並誦心咒進行鉤召，然後依法獻上各種歌舞等供養，並加以稱讚，再結嬉戲印作禮持誦。因為以金剛歌舞等供養的緣故，所作之法就能成就。』接著說了最上秘密金剛歌：

『薩哩嚩（sarva，一切）努啰（anuraga，愛）誐（ga，行）穌珂（sukha，樂）素（su，善）怛摩（atma，自我）那娑（nasa，毀滅）（一句）怛鑁（tvam，你）嚩日啰（vajra，金剛）薩埵（sattva，有情）波啰摩（parama，至上）穌啰多（surata，歡喜）（二）婆嚩彌（bhavami，我成為）摩賀（maha，大）穌珂（sukha，樂）涅哩（nirdhru，除去）除（chud，斷）薩啰（sara，精華）野捺（yanat，從）（三）缽啰（prati，向）底缽爹（padya，到達）悉[亭*也]（siddhya，成就）左羅（cala，動）具缽啰（prapana，獲得）拏多（nata，禮敬）（四）』

『像這樣的金剛歌，如果經常讚詠，就能得到大樂尊的堅固愛敬，成就各種法。這首大秘密歌要常持于本心，在讚歎時要讓嘴唇和牙齒閉合，依照各種儀軌不離金剛語，善於成就各部法，詠唱吽字等歌，隨力而作，隨其所欲，用調順的語言輕輕發出聲音，使梵音和諧，歌詠金剛薩埵法。這首最上成就歌，應當在一切處隨意持誦，應當用金剛薩埵大印，其印是左手作智拳，右手持金剛杵，用這個印和咒語應當作成就法。

『像這樣的印，都依本尊法和心咒，所作都能成就。』又說一切如來印相：『其印是雙手先作一切如來金剛智拳，像金剛寶灌頂法那樣進行灌頂，灌於五處。』

【English Translation】 English version The initiation is conferred with various wonderful flowers. Thus, by performing the mudras and various mandala rituals, one achieves complete mastery. This is called the Vajrasattva (Vajrasattva) mudra accomplishment ritual.』

Again, the mudra method is explained: 『If one wishes to invoke Vajrasattva, the practitioner should sit in the lotus position, form the Great Bliss Secret Vajra Hook mudra, and recite the heart mantra to perform the invocation. Then, according to the ritual, offer various songs and dances as offerings and praises. Then, form the Playful mudra, make obeisance, and recite. Because of the offerings of Vajra songs and dances, the practice will be accomplished.』 Then, the supreme secret Vajra song is spoken:

『Sarva (all) anuraga (love) ga (go) sukha (bliss) su (good) atma (self) nasa (destruction) (one line) Tvam (you) vajra (vajra) sattva (being) parama (supreme) surata (joy) (two) Bhavami (I become) maha (great) sukha (bliss) nirdhru (remove) chud (cut) sara (essence) yanat (from) (three) Prati (towards) padya (reach) siddhya (accomplishment) cala (move) prapana (obtain) nata (obeisance) (four)』

『Such a Vajra song, if constantly praised, will obtain the steadfast love and respect of the Great Bliss Lord, and accomplish all practices. This great secret song should be kept in one's heart. When praising, the lips and teeth should be closed. Following the various rituals, one should not depart from the Vajra speech, and be skilled in accomplishing the practices of all the sections. Sing the Hum syllable and other songs, according to one's ability and desire. Use gentle language to softly utter the sound, making the Brahma sound harmonious, and sing the Vajrasattva Dharma. This supreme accomplishment song should be recited at will in all places. The great Vajrasattva mudra should be used, which is formed by the left hand making the wisdom fist and the right hand holding the vajra. With this mudra and mantra, the accomplishment practice should be performed.』

『Such mudras, all rely on the deity's practice and heart mantra, and all that is done will be accomplished.』 Again, the mudra of all Tathagatas is explained: 『The mudra is formed by first making the Vajra Wisdom Fist of all Tathagatas with both hands, and then performing the initiation like the Vajra Jewel Initiation, initiating the five places.』

處。復作合掌如供養勢，磔開其手卻作二拳，左拳向外豎立頭指，右拳向內安於本心成印，此一切如來智拳大印，是決定不空。結此印時獲不退地，當證阿耨多羅三藐三菩提，是人不可見，遠離諸禁縛，乃至諸魔軍亦不能嬈亂。又復結此印者，當觀如佛，若供養此人，當如供養諸佛菩薩。如是大印儀，所有三昧印、蓮華印、金剛印，皆亦如是。所謂羯磨印者，先二手平仰，二拇指舒向于頭指，安於本心已，復作如寶灌頂成印。

「又復如前，二手平仰各微屈頭節，二中指相結如金剛蓮華，即成法印。」即說此印明曰：

「阿(引)呼(引)怛囕(二合、引)紇哩(二合、引)吽(引)(一句)

「又復改羯磨印，以左手作金剛拳，屈拇指入拳內，此成一切如來智拳大印。

「又復以右手如捻衣角鉤于本心，而復展手作觸地相，此成降諸魔軍印。

「又復不改此印，而復仰手成印，是名出生印，亦名施愿印，亦名授記印。復以此印作捻衣角，如開蓮華勢成印，是名出生法印，亦名清凈諸法印。復以此印，豎三指如幡，即成幡印。結此印時，所有愿求決定成就。」

復說一切如來智拳大羯磨印成就：「若用此印安病人身，其病即差。若安於心，諸毒銷除，乃至邪印法等悉皆滅壞。」

【現代漢語翻譯】現代漢語譯本：接著，再次合掌，做出供養的姿勢，然後張開雙手，再握成兩個拳頭，左拳向外豎起食指，右拳向內放在胸前，結成手印。這是諸佛如來的智慧拳大印，是絕對不虛的。結此印時，可以獲得不退轉的地位，將證得阿耨多羅三藐三菩提（無上正等正覺）。結此印的人不可被看見，遠離一切束縛，甚至連魔軍也不能擾亂他。此外，結此印的人，應當視同佛陀，如果供養此人，應當如同供養諸佛菩薩。像這樣的大印儀軌，所有的三昧印、蓮花印、金剛印，都應如此。所謂的羯磨印，先將雙手手掌向上平放，兩個拇指伸向食指，放在胸前，然後做出如寶灌頂的姿勢，結成手印。接著，像之前一樣，雙手手掌向上，各微微彎曲指尖，兩個中指相互交結，如同金剛蓮花，就結成了法印。』隨即說出此印的真言：『阿（引）呼（引）怛囕（二合、引）紇哩（二合、引）吽（引）。』（一句）接著，改變羯磨印，用左手握成金剛拳，拇指彎曲放入拳內，這就結成了一切如來智慧拳大印。接著，用右手像捻衣角一樣鉤在胸前，然後展開手掌，做出觸地相，這就結成了降伏一切魔軍的手印。接著，不改變此印，而是將手掌向上，結成手印，這叫做出生印，也叫做施愿印，也叫做授記印。再次用此印做出捻衣角的姿勢，如同展開蓮花的姿勢，結成手印，這叫做出生法印，也叫做清凈諸法印。再次用此印，豎起三根手指，如同幡旗，就結成了幡印。結此印時，所有願望都必定成就。又說一切如來智慧拳大羯磨印的成就：『如果用此印按在病人身上，他的病就會痊癒。如果按在心上，各種毒素都會消除，甚至邪印法等都會全部滅壞。』

【English Translation】 English version: Then, again, bring the palms together in a gesture of offering, then open the hands, and then make two fists, with the left fist pointing outward with the index finger upright, and the right fist placed inward at the heart, forming a mudra. This is the Great Wisdom Fist Mudra of all Tathagatas, and it is absolutely not empty. When forming this mudra, one can attain the stage of non-retrogression and will realize Anuttara-samyak-sambodhi (supreme perfect enlightenment). A person who forms this mudra cannot be seen, is free from all bonds, and even the armies of Mara cannot disturb them. Furthermore, one who forms this mudra should be regarded as a Buddha, and if one makes offerings to this person, it should be like making offerings to all Buddhas and Bodhisattvas. Such is the ritual of this great mudra, and all Samadhi mudras, Lotus mudras, and Vajra mudras are also like this. As for the Karma mudra, first place both hands flat with palms facing up, extend both thumbs towards the index fingers, place them at the heart, and then make a gesture like a treasure vase consecration, forming the mudra. Then, as before, place both hands flat with palms facing up, each with the fingertips slightly bent, and interlock the two middle fingers like a Vajra lotus, thus forming the Dharma mudra.』 Then, recite the mantra of this mudra: 『Ah(elongated) hum(elongated) tram(combined, elongated) hrih(combined, elongated) hum(elongated).』 (one sentence) Then, change the Karma mudra, make a Vajra fist with the left hand, with the thumb bent inward into the fist, and this forms the Great Wisdom Fist Mudra of all Tathagatas. Then, with the right hand, hook it at the heart as if grasping the corner of a robe, and then extend the hand, making the earth-touching gesture, and this forms the mudra of subduing all the armies of Mara. Then, without changing this mudra, turn the palm upward, forming a mudra, which is called the Birth Mudra, also called the Wish-Granting Mudra, and also called the Prophecy Mudra. Again, with this mudra, make a gesture of grasping the corner of a robe, like the gesture of opening a lotus flower, forming a mudra, which is called the Birth Dharma Mudra, also called the Pure Dharma Mudra. Again, with this mudra, raise three fingers like a banner, and this forms the Banner Mudra. When forming this mudra, all wishes will surely be fulfilled. It is also said that the accomplishment of the Great Karma Mudra of the Wisdom Fist of all Tathagatas: 『If this mudra is placed on the body of a sick person, their illness will be cured. If it is placed on the heart, all poisons will be eliminated, and even evil mudras and practices will be completely destroyed.』

即說明曰：

「唵(引)吽(引)(一句)

「用此明同前羯磨印法，功能成就。若結印持誦此明，旋轉于身獲大辯才，所有一切如來最上大密印，悉得堅固。如是若安於諸根，得諸根圓滿，若稱念諸佛已，旋轉諸方復安於本心，或自求成就，或為他作，皆悉得大悅樂，乃至證佛菩提。若結此印觀想諸佛，當了五蘊如陶師輪，然後身作禮敬，口誦大明，一心正念觀想，住于舍念、戒、精進、慈、定、智慧、方便力，堅固出生陀羅尼門，滿足十地，行四無礙，解十八不共法，以毗首羯磨法廣饒益眾生，以金剛三業作大佛事。」即說諸大明曰：

「唵(引)冒地唧多嚩日哩(二合、引)(一句)

「唵(引)三滿多跋捺啰(二合)左哩曳(二合)(一句)

「唵(引)進多(引)摩尼(一句)

「唵(引)阿[寧*也]嚕提(一句)

「唵(引)惹(引)底尾嚩哩帝(二合、引)(一句)

「唵(引)薩哩嚩(二合)尾倪也(二合)你(引)(一句)

「唵(引)尾啰(引)誐達哩摩(二合)帝(一句)

「唵(引)尾(引)哩也(二合)葛嚩濟(引)(一句)

「唵(引)薩哩嚩(二合)誐(引)彌你(引)(一句)

「唵(引)嚩日啰(

【現代漢語翻譯】現代漢語譯本：即刻說明如下：『唵(om) 吽(hūm)』（一句）『使用此真言，如同之前的羯磨印法，功能得以成就。如果結此手印並持誦此真言，在身上旋轉，就能獲得大辯才，所有一切如來最上大秘密印，都能得到堅固。如果將此真言安於諸根，就能使諸根圓滿；如果稱念諸佛之後，旋轉諸方，再安於本心，無論是為自己求成就，還是為他人作法，都能獲得大喜悅，乃至證得佛菩提。如果結此手印觀想諸佛，應當了知五蘊如陶師的輪子般運轉，然後身體作禮敬，口誦大明咒，一心正念觀想，安住于舍念、戒、精進、慈、定、智慧、方便力，堅固地生出陀羅尼門，滿足十地，行四無礙辯，解十八不共法，以毗首羯磨（Vishvakarman，工巧天）之法廣饒益眾生，以金剛三業作大佛事。』即說諸大明咒如下：『唵(om) 菩提(bodhi) 唧多(citta) 嚩日哩(vajri)』（一句）『唵(om) 三滿多(samanta) 跋捺啰(bhadra) 左哩曳(carye)』（一句）『唵(om) 進多(cinta) 摩尼(mani)』（一句）『唵(om) 阿(a) 寧*也嚕提(ruti)』（一句）『唵(om) 惹(ja) 底(ti) 尾嚩哩帝(vivarte)』（一句）『唵(om) 薩哩嚩(sarva) 尾倪也(vidya) 你(ni)』（一句）『唵(om) 尾啰(vira) 誐(ga) 達哩摩(dharma) 帝(te)』（一句）『唵(om) 尾(vi) 哩也(virya) 葛嚩濟(kavaci)』（一句）『唵(om) 薩哩嚩(sarva) 誐(ga) 彌你(gamini)』（一句）『唵(om) 嚩日啰(vajra)』

【English Translation】 English version: It is explained as follows: 'Om (om) Hum (hūm)' (one phrase) 'Using this mantra, as with the previous Karma Mudra method, its function is accomplished. If one forms this hand seal and recites this mantra, rotating it on the body, one will obtain great eloquence. All the supreme great secret seals of the Tathagatas will be solidified. If this mantra is placed on the senses, the senses will be perfected. If, after reciting the names of all Buddhas, one rotates in all directions and then places it back in the heart, whether seeking accomplishment for oneself or performing for others, one will obtain great joy, even to the attainment of Buddhahood. If one forms this hand seal and visualizes all Buddhas, one should understand that the five aggregates are like a potter's wheel. Then, one should bow in reverence, recite the great mantra, and with one-pointed mindfulness, visualize, abiding in equanimity, discipline, diligence, loving-kindness, concentration, wisdom, and skillful means. Firmly generate the Dharani gate, fulfill the ten bhumis, practice the four unobstructed eloquences, understand the eighteen unique qualities of a Buddha, and with the method of Vishvakarman (the celestial craftsman), widely benefit sentient beings, performing great Buddha deeds with the three vajra actions.' Then, the great mantras are spoken as follows: 'Om (om) Bodhi (bodhi) Citta (citta) Vajri (vajri)' (one phrase) 'Om (om) Samanta (samanta) Bhadra (bhadra) Carye (carye)' (one phrase) 'Om (om) Cinta (cinta) Mani (mani)' (one phrase) 'Om (om) A (a) Niya (niya) Ruti (ruti)' (one phrase) 'Om (om) Ja (ja) Ti (ti) Vivarte (vivarte)' (one phrase) 'Om (om) Sarva (sarva) Vidya (vidya) Ni (ni)' (one phrase) 'Om (om) Vira (vira) Ga (ga) Dharma (dharma) Te (te)' (one phrase) 'Om (om) Vi (vi) Virya (virya) Kavaci (kavaci)' (one phrase) 'Om (om) Sarva (sarva) Ga (ga) Gamini (gamini)' (one phrase) 'Om (om) Vajra (vajra)'

二合)捺哩(二合)茶唧帝吽(一句)

「唵(引)薩哩嚩(二合)怛他(引)誐帝(一句)

「唵(引)莎婆(引)嚩戍馱達哩摩(二合)多(引)倪也(二合、引)那尾戍地(一句)

「唵(引)達哩摩(二合)尾輸馱寧*也

「唵(引)尾遜婆嚩日哩(二合)尼發吒(半音)(一句)

「唵(引)哥(引)摩啰(引)擬(引)(一句)

「唵(引)𠺁嚩日哩(二合、引)(一句)

「唵(引)吽薩哩嚩(二合)捺(引)摩[寧*也]

「唵(引)紇哩(二合)(一句)

「唵(引)阿哥(引)啰目契(引)(一句)

「唵(引)缽啰(二合)倪也(二合、引)播(引)啰彌帝(引)(一句)阿鑁吽唵(引)阿(引)(一句)

「唵(引)薩哩嚩(二合)怛他(引)誐多哥(引)野(引)擬哩(二合、引)(一句)

「唵(引)薩哩嚩(二合)怛他(引)誐多嚩(引)擬尾(二合)戍地(引)(一句)

「唵(引)薩哩嚩(二合)怛他(引)誐多唧多嚩日哩(二合、引)阿(引)(一句)

「如是一切如來語印法鼓，出微妙之音，有微妙之義，是大法語，是諸佛心，能決定成就所作事業。當依法持誦唸諸佛

【現代漢語翻譯】現代漢語譯本捺哩茶唧帝吽。唵，一切如來。唵，自性清凈法性智清凈。唵，法清凈。唵，金剛自性，摧破。唵，愛慾。唵，金剛。唵，吽，一切名。唵，赫利。唵，無邊際之口。唵，般若波羅蜜多，阿鑁吽唵阿。唵，一切如來身印。唵，一切如來語清凈。唵，一切如來心金剛，阿。如此，一切如來語印法鼓，發出微妙的聲音，具有微妙的意義，是偉大的法語，是諸佛的心，能夠決定成就所作的事業。應當依法持誦，憶念諸佛。

【English Translation】 English version Nari-cha-ji-di-hum. Om, all Tathagatas. Om, the purity of the wisdom of the Dharma nature of self-nature. Om, the purity of Dharma. Om, the Vajra nature, shatter. Om, desire. Om, Vajra. Om, hum, all names. Om, hrih. Om, the mouth without boundaries. Om, Prajna Paramita, Ah Vam Hum Om Ah. Om, the body seal of all Tathagatas. Om, the purity of the speech of all Tathagatas. Om, the mind Vajra of all Tathagatas, Ah. Thus, the Dharma drum of the speech seal of all Tathagatas, emits subtle sounds, has subtle meanings, is the great Dharma language, is the mind of all Buddhas, and can decisively accomplish the tasks undertaken. One should uphold and recite according to the Dharma, and remember all Buddhas.

已，然後以一切如來正念及一切如來印，而作成就。」

復說金剛火焰日輪印相：「先結金剛大印，復改作三昧印，后復作金剛縛已，諸指皆如火焰輪，二中指如金剛杵成印。此印能調伏三界，亦能作敬愛金剛薩埵。

「又復，不改前印，左手作拳，頭指豎立如期克相，右手如鉤成印，是名降三界印。此印能鉤召一切。

「又復，二手作忿怒拳已，復作金剛鉤如期克相成印，是名金剛鉤印。此印善作一切事，能作諸成就。

「又復，作金剛合掌，十指如火焰成印，是名顰眉菩薩印。此印善作種種事，善調伏諸惡。

「又復，作金剛合掌，復左手如鉤勢成印。此印能鉤召一切，亦能作入寤法，悉得成就。

「又復左手作金剛拳，右手如三叉成印。此印能脫一切枷鎖禁縛。

「又復，二手如開敷蓮華成印。此印能斷一切煩惱。

「又復，二手作金剛縛，二拇指相併成印，亦名降三界印。此印善作鉤召調伏最上成就。

「又復，右手頭指鉤左手頭指如挽弓勢成印。此印善作鉤召，亦能作諸敬愛。

「又復，如降三界印，右手作金剛拳展臂，以小指安左手背成印。此印善破諸惡邪印，善作諸成就。

「又復，二手作金剛縛，柔軟緊密成印。是名金剛成就

【現代漢語翻譯】現代漢語譯本：然後以一切如來的正念和一切如來的印，來完成成就。

又說金剛火焰日輪印的相狀：『先結金剛大印，再改為三昧印，之後再結金剛縛，所有手指都像火焰輪，兩個中指像金剛杵，這樣就成了印。這個印能調伏三界（欲界、色界、無色界），也能使金剛薩埵（菩薩名，代表堅固的菩提心）得到敬愛。』

『又，不改變之前的印，左手握拳，食指豎立像期克相（表示期限的姿勢），右手像鉤子，這樣就成了印，這叫做降三界印。這個印能鉤召一切。』

『又，兩手握成忿怒拳，再結成金剛鉤，像期克相，這樣就成了印，這叫做金剛鉤印。這個印能很好地完成一切事情，能成就各種成就。』

『又，結成金剛合掌，十個手指像火焰，這樣就成了印，這叫做顰眉菩薩印。這個印能很好地完成各種事情，能很好地調伏各種邪惡。』

『又，結成金剛合掌，再將左手像鉤子一樣，這樣就成了印。這個印能鉤召一切，也能進行入寤法（進入夢境的方法），都能得到成就。』

『又，左手握成金剛拳，右手像三叉，這樣就成了印。這個印能解脫一切枷鎖禁錮。』

『又，兩手像展開的蓮花，這樣就成了印。這個印能斷除一切煩惱。』

『又，兩手結成金剛縛，兩個拇指併攏，這樣就成了印，也叫做降三界印。這個印能很好地進行鉤召、調伏，是最上的成就。』

『又，右手食指鉤住左手食指，像拉弓一樣，這樣就成了印。這個印能很好地進行鉤召，也能使人得到敬愛。』

『又，像降三界印一樣，右手握成金剛拳，伸出手臂，用小指放在左手背上，這樣就成了印。這個印能很好地破除各種邪惡的印，能很好地成就各種成就。』

『又，兩手結成金剛縛，柔軟而緊密，這樣就成了印。這叫做金剛成就。』

【English Translation】 English version: Then, with the correct mindfulness of all Tathagatas and the seals of all Tathagatas, one accomplishes the achievement.

Again, the appearance of the Vajra Flame Sun Wheel Seal is described: 'First, form the Great Vajra Seal, then change it to the Samadhi Seal, and then form the Vajra Bond. All fingers should be like a wheel of flames, and the two middle fingers should be like a vajra pestle, thus forming the seal. This seal can subdue the three realms (the desire realm, the form realm, and the formless realm), and can also make Vajrasattva (a Bodhisattva, representing firm Bodhicitta) receive reverence and love.'

'Furthermore, without changing the previous seal, make a fist with the left hand, and raise the index finger like a period mark (a gesture indicating a time limit), and make the right hand like a hook, thus forming the seal, which is called the Subduing the Three Realms Seal. This seal can hook and summon everything.'

'Furthermore, with both hands making angry fists, then forming a Vajra Hook like a period mark, thus forming the seal, which is called the Vajra Hook Seal. This seal can accomplish all things well and can achieve various accomplishments.'

'Furthermore, form the Vajra Anjali (palms together), with the ten fingers like flames, thus forming the seal, which is called the Frowning Bodhisattva Seal. This seal can accomplish various things well and can subdue all evils well.'

'Furthermore, form the Vajra Anjali, and then make the left hand like a hook, thus forming the seal. This seal can hook and summon everything, and can also perform the entering-dream method, and all can be achieved.'

'Furthermore, make a Vajra fist with the left hand, and make the right hand like a trident, thus forming the seal. This seal can release all shackles and bonds.'

'Furthermore, make both hands like open lotus flowers, thus forming the seal. This seal can cut off all afflictions.'

'Furthermore, make the Vajra Bond with both hands, with the two thumbs together, thus forming the seal, which is also called the Subduing the Three Realms Seal. This seal can perform hooking, subduing, and the highest achievement well.'

'Furthermore, hook the index finger of the right hand with the index finger of the left hand, like pulling a bow, thus forming the seal. This seal can perform hooking well and can also make people receive reverence and love.'

'Furthermore, like the Subduing the Three Realms Seal, make a Vajra fist with the right hand, extend the arm, and place the little finger on the back of the left hand, thus forming the seal. This seal can break all evil seals well and can achieve various accomplishments well.'

'Furthermore, make the Vajra Bond with both hands, softly and tightly, thus forming the seal. This is called the Vajra Accomplishment.'

印。

「又復，二手作金剛縛，二拇指與頭指如金剛杵成印。此印能破壞諸惡。所有幡印與鈴印，皆作最勝法，亦能破壞諸惡，三界中殊勝，是金剛薩埵灌頂印。

「又復，金剛部賢聖印，二手作金剛拳。依此法儀本部賢聖，以金剛寶作灌頂，作金剛合掌，以凈帛覆面，二拇指如金剛。當作金剛灌頂已，然後依法作禮，受持金剛杵，乃隨力獻阿阇梨供養，即得成一切法。

「如是等諸部印相，皆依法結，同大明用，即得所作成就。」

最上秘密儀軌分第二十五

爾時諸如來，　　及大菩薩眾，　金剛賢聖等，　　共異口同音，　發如是問言：　　「金剛手菩薩！　如仁者所說，　　最上羯磨法，　善作諸成就，　　其所說儀軌，　微妙真實理，　　從無相之法，　而現諸儀軌，　　是儀軌云何，　何名最上教？　　復何為根本，　何名本無有，　　複名金剛手？　以何為大欲，　　復何名大樂？　何名為善賢？　　何名高舉勢？　何名諸法中，　　自在金剛手？　內外大心明，　　云何而出生？　根本微妙歌，　　何說復何義？　大金剛三昧，　　此法名何等？　云何菩提心？　　云何三摩地？　云何菩提行？　　以何降魔軍？　云何證菩提？　　

【現代漢語翻譯】現代漢語譯本『此外，雙手結成金剛縛印（一種手印），兩個拇指和食指像金剛杵（一種法器）一樣形成印。這個印能摧毀一切邪惡。所有的幡印和鈴印，都應以最殊勝的方式結成，也能摧毀一切邪惡，在三界中最為殊勝，這是金剛薩埵（菩薩名）的灌頂印。『此外，金剛部（佛教密宗的一個部）的賢聖印，是雙手結成金剛拳印（一種手印）。依照這個法儀，本部的賢聖，用金剛寶（一種法器）進行灌頂，結成金剛合掌印（一種手印），用凈帛覆蓋面部，兩個拇指像金剛杵。當完成金剛灌頂后，然後依法行禮，接受金剛杵，然後隨力向阿阇梨（導師）供養，就能成就一切法。『像這樣各部的印相，都應依法結成，與大明（咒語）一起使用，就能成就所求。』最上秘密儀軌分第二十五那時，諸如來（佛的稱號），以及大菩薩眾，金剛賢聖等，異口同聲地發問說：『金剛手菩薩（菩薩名）！如您所說，最上的羯磨法（行爲準則），能善巧地成就一切，其所說的儀軌，微妙而真實，從無相之法，而顯現出各種儀軌，這些儀軌是什麼？什麼是最上教？什麼是根本？什麼是本無有？又為什麼稱為金剛手？以什麼為大欲？又為什麼稱為大樂？什麼稱為善賢？什麼稱為高舉勢？什麼是在諸法中自在的金剛手？內外大心明，是如何產生的？根本微妙的歌，說了什麼，又有什麼意義？大金剛三昧（一種禪定），此法叫什麼？什麼是菩提心（覺悟之心）？什麼是三摩地（禪定）？什麼是菩提行（覺悟的行為）？用什麼降伏魔軍？如何證得菩提（覺悟）？』

【English Translation】 English version 『Furthermore, with both hands forming the Vajra Bond mudra (a hand gesture), the two thumbs and index fingers are like a vajra (a ritual implement), forming a mudra. This mudra can destroy all evils. All banner mudras and bell mudras should be formed in the most supreme way, and they can also destroy all evils, being the most supreme in the three realms. This is the Vajrasattva (a bodhisattva) initiation mudra.』『Furthermore, the wise and holy mudra of the Vajra family (a division in esoteric Buddhism) is with both hands forming the Vajra Fist mudra (a hand gesture). According to this ritual, the wise and holy ones of this family use the Vajra Jewel (a ritual implement) for initiation, forming the Vajra Joined Palms mudra (a hand gesture), covering the face with a clean cloth, with the two thumbs like vajras. After completing the Vajra initiation, then perform the ritual prostrations according to the law, receive the vajra, and then offer to the acharya (teacher) according to one's ability, and one will achieve all dharmas.』『Like this, the mudras of all families should be formed according to the law, used together with the great mantra, and one will achieve what is sought.』 The Twenty-fifth Section on the Supreme Secret Ritual At that time, all the Tathagatas (title for a Buddha), as well as the great bodhisattvas, the wise and holy ones of the Vajra family, etc., spoke in unison, asking: 『Vajrapani Bodhisattva (a bodhisattva)! As you have said, the supreme karma dharma (rules of conduct), can skillfully achieve everything, and the rituals you have spoken of, are subtle and true, manifesting various rituals from the dharma of no-form. What are these rituals? What is the supreme teaching? What is the root? What is the originally non-existent? And why is it called Vajrapani? What is the great desire? And why is it called great bliss? What is called the virtuous sage? What is called the uplifted power? What is the Vajrapani who is free among all dharmas? How is the great mind of inner and outer clarity born? What does the fundamental subtle song say, and what is its meaning? What is this dharma called, the great Vajra Samadhi (a state of meditation)? What is the Bodhicitta (mind of enlightenment)? What is Samadhi (meditation)? What is Bodhi conduct (conduct of enlightenment)? What is used to subdue the demon army? How is Bodhi (enlightenment) attained?』

云何本部生？　云何欲解脫？　　何者三種名？　云何一切處，　　大金剛大樂？　何不空三昧？　　何八曼拏羅？　當有何果利，　　及成就儀軌？　大秘密真理，　　以何而演說？　云何本尊法？　　諸部復云何？　云何灌頂理？　　云何賢聖眾？　云何五秘密？　　何名虛空藏？　如何幖幟法，　　一切鉤召法？　云何諸供養？　　云何見前法？　云何成就儀？　　云何非勤苦？　如是諸秘密，　　最上真實理，　為成微妙字，　　而廣利眾生，　如上為宣說。」　　是時金剛手，　受諸佛勸請，　　為利眾生故，　而說如上法：

「所言儀軌者，　　謂諸法儀軌，　是無儀軌法。　　饒益諸眾生，　而現諸儀軌，　　由如是儀軌，　清凈諸法故。　言最上教者，　　謂攝一切法，　出生佛菩薩，　　秘密真實理，　是名最上教。　所言根本者，　　謂即真實智，　遍滿虛空界，　　如金剛堅固。　是大欲大樂，　　最上微妙字，　即金剛薩埵，　　諸儀軌實理。　所言本無者，　　如虛空本性，　謂金剛薩埵，　　是大堅固身，　是名本無有。　　言金剛手者，　是即大自在，　　善施諸成就，　是金剛部主，　　愛樂微妙字。　所言

【現代漢語翻譯】現代漢語譯本『什麼是本部的生起？』『什麼是欲的解脫？』『什麼是三種名稱？』『什麼是一切處的大金剛大樂？』『什麼是不空三昧（amoghasamādhi）？』『什麼是八曼拏羅（aṣṭamaṇḍala）？』『當有什麼樣的果利，以及成就的儀軌？』『大秘密的真理，用什麼來演說？』『什麼是本尊法？』『諸部又是什麼？』『什麼是灌頂的道理？』『什麼是賢聖眾？』『什麼是五秘密？』『什麼名為虛空藏（ākāśagarbha）？』『如何是幖幟法？』『一切鉤召法又是什麼？』『什麼是諸供養？』『什麼是見前法？』『什麼是成就儀？』『什麼是非勤苦？』『像這些秘密，最上真實的道理，』『爲了成就微妙的字，而廣利眾生，』『如上所說。』這時金剛手（Vajrapāṇi），接受諸佛的勸請，爲了利益眾生，而說了如上的法：『所說的儀軌，是指諸法的儀軌，』『是無儀軌的法。爲了饒益諸眾生，』『而顯現諸儀軌，由於這樣的儀軌，』『清凈諸法。』『所說的最上教，是指攝持一切法，』『出生佛菩薩，秘密真實的道理，』『這名為最上教。』『所說的根本，是指真實智，』『遍滿虛空界，如金剛般堅固。』『是大欲大樂，最上微妙的字，』『即是金剛薩埵（Vajrasattva），諸儀軌的真實道理。』『所說的本無，如虛空的本性，』『是指金剛薩埵，是大堅固身，』『這名為本無有。』『所說的金剛手，』『是指大自在，善於施予諸成就，』『是金剛部的部主，愛樂微妙的字。』所言

【English Translation】 English version 'What is the origination of the main lineage?' 'What is the liberation of desire?' 'What are the three names?' 'What is the great vajra great bliss in all places?' 'What is the Amoghasamadhi (不空三昧)?' 'What are the eight mandalas (aṣṭamaṇḍala)?' 'What are the fruits and benefits, and the rituals of accomplishment?' 'With what is the great secret truth expounded?' 'What is the deity's dharma?' 'What are the various lineages?' 'What is the principle of empowerment?' 'Who are the noble and holy beings?' 'What are the five secrets?' 'What is called Akasagarbha (虛空藏)?' 'How is the emblem dharma?' 'What are all the methods of summoning?' 'What are the various offerings?' 'What is the method of seeing before?' 'What is the ritual of accomplishment?' 'What is non-effort?' 'Like these secrets, the supreme and true principles,' 'In order to accomplish the subtle words, and to widely benefit sentient beings,' 'As stated above.' At this time, Vajrapani (金剛手), Having received the exhortation of all the Buddhas, for the benefit of sentient beings, Spoke the above dharma: 'What is said about the rituals, refers to the rituals of all dharmas,' 'It is the dharma without rituals. In order to benefit all sentient beings,' 'The rituals are manifested, and through such rituals,' 'All dharmas are purified.' 'What is said about the supreme teaching, refers to encompassing all dharmas,' 'Giving birth to Buddhas and Bodhisattvas, the secret and true principles,' 'This is called the supreme teaching.' 'What is said about the root, refers to the true wisdom,' 'Pervading the realm of space, as firm as a vajra.' 'It is great desire and great bliss, the supreme and subtle word,' 'It is Vajrasattva (金剛薩埵), the true principle of all rituals.' 'What is said about the original non-existence, like the nature of space,' 'Refers to Vajrasattva, who is the great firm body,' 'This is called original non-existence.' 'What is said about Vajrapani,' 'Refers to the great sovereign, who is good at bestowing all accomplishments,' 'Is the lord of the Vajra lineage, who loves the subtle words.' What is said

大欲者，　　謂離諸過失，　了達究竟法，　　是名為大欲。　所言大樂者，　　謂真實妙理，　即金剛薩埵，　　出生所依故。　所言善賢者，　　謂清凈法界，　解脫諸如來，　　遍滿普賢身。　其高舉勢者，　　謂所有成就，　最上自在印，　　鉤召諸成就，　是名高舉勢。　所言諸法中，　　自在金剛手，　謂即根本教，　　真實微妙理。　若至心誦持，　　獲一切功德，　是名諸法中，　　自在金剛手。　所言菩提心，　　謂不可思議，　廣大甚深法，　　成就諸妙樂。　能變化一切，　　清凈菩提心，　由是而堅固，　　作諸殊勝業，　安住三摩地。　　即此三摩地，　金剛智出生，　　從金剛所生，　名金剛薩埵，　　此即諸佛身，　是名菩提心。　所言大金剛，　　謂攝諸有情，　令修我教法，　　秘密真實理，　若常修習者，　　即成大金剛。　所言菩提行，　　謂觀諸有情，　染著諸煩惱，　　為利益彼故，　常行普賢行，　　是名菩提行。　所言降魔者，　　謂即諸魔心，　是心即如來，　　若能調伏心，　無復諸魔嬈，　　是即降魔軍。　所言證菩提，　　謂解悟本心，　堅固菩提智，　　了真實妙理，　即成等正覺，

【現代漢語翻譯】現代漢語譯本所謂『大欲』，是指遠離一切過失，完全通達究竟之法，這被稱為『大欲』。所謂『大樂』，是指真實微妙的道理，也就是金剛薩埵（Vajrasattva，象徵純凈的佛性）出生所依據的根本。所謂『善賢』，是指清凈的法界（Dharmadhatu，一切事物存在的真實本質），從中解脫的諸如來（Tathagata，佛的稱號），遍滿普賢（Samantabhadra，象徵普遍的善行）之身。所謂『高舉勢』，是指所有成就，最上自在的印契（mudra，手印），能夠鉤召一切成就，這被稱為『高舉勢』。所謂『諸法中自在金剛手』，是指根本的教法，真實微妙的道理。如果至誠誦持，就能獲得一切功德，這被稱為『諸法中自在金剛手』。所謂『菩提心』，是指不可思議，廣大甚深的法，能夠成就一切美妙的快樂。能夠變化一切，清凈的菩提心，由此而堅固，作出各種殊勝的功業，安住在三摩地（samadhi，禪定）。即此三摩地，金剛智（Vajra-jnana，堅固的智慧）由此出生，從金剛（Vajra，象徵堅固不壞）所生，名為金剛薩埵（Vajrasattva），這也就是諸佛之身，這被稱為『菩提心』。所謂『大金剛』，是指攝受一切有情眾生，讓他們修習我的教法，秘密真實的道理。如果經常修習，就能成就大金剛。所謂『菩提行』，是指觀察一切有情眾生，染著各種煩惱，爲了利益他們，經常修行普賢行，這被稱為『菩提行』。所謂『降魔』，是指一切魔的心，這心也就是如來，如果能夠調伏自己的心，就不會再有魔的侵擾，這就是降伏魔軍。所謂『證菩提』，是指理解並覺悟本來的心，堅固菩提的智慧，通達真實微妙的道理，就能成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺）。

【English Translation】 English version 『Great Desire』 is said to be the state of being free from all faults, fully understanding the ultimate Dharma; this is called 『Great Desire』. 『Great Bliss』 is said to be the true and subtle principle, the very basis from which Vajrasattva (symbolizing pure Buddha-nature) arises. 『Virtuous Sage』 is said to be the pure Dharmadhatu (the true essence of all existence), from which the Tathagatas (Buddhas) are liberated, pervading the body of Samantabhadra (symbolizing universal good conduct). 『The Raised Power』 is said to be all accomplishments, the supreme and self-mastering mudra (hand gesture), which can summon all accomplishments; this is called 『The Raised Power』. 『The Free Vajrapani (Vajra-hand) Among All Dharmas』 refers to the fundamental teachings, the true and subtle principle. If one recites it with utmost sincerity, one will obtain all merits; this is called 『The Free Vajrapani Among All Dharmas』. 『Bodhi Mind』 is said to be the inconceivable, vast, and profound Dharma, which can achieve all wonderful bliss. The pure Bodhi Mind, which can transform everything, is thereby strengthened, performing all supreme deeds, and abiding in samadhi (meditative absorption). From this samadhi, Vajra-jnana (adamantine wisdom) arises, born from Vajra (symbolizing indestructibility), named Vajrasattva; this is the body of all Buddhas, and is called 『Bodhi Mind』. 『Great Vajra』 is said to be the act of embracing all sentient beings, guiding them to practice my teachings, the secret and true principle. If one practices it constantly, one will become the Great Vajra. 『Bodhi Practice』 is said to be the observation of all sentient beings, who are attached to various afflictions; for their benefit, one constantly practices the conduct of Samantabhadra; this is called 『Bodhi Practice』. 『Subduing Demons』 is said to be the minds of all demons; this mind is the Tathagata; if one can subdue one's own mind, there will be no more demonic disturbances; this is the subduing of the demon army. 『Attaining Bodhi』 is said to be the understanding and awakening of one's original mind, strengthening the wisdom of Bodhi, and comprehending the true and subtle principle, thereby attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment).

是名證菩提。　又言金剛手，　　謂調伏諸惡，　令迷者悟解。　　諸佛金剛杵，　堅固菩提心，　　諸佛所付授，　是法界真理，　　受持為器仗，　成就諸法故，　　是名金剛手。　所言本部生，　　謂智度為母，　方便解為父，　　從金剛手法，　出生諸部法，　　是名本部生。　所言欲解脫，　　謂大欲大樂，　善獲諸成就，　　諸成就樂句，　是即大樂法，　　是名欲解脫。　所言三種名，　　謂三世無邊，　而悉能調伏，　　而作三界主。　複名為三寶，　　複名為三界，　能作諸成壞，　　是為三種名。　所言一切處，　　大金剛大樂，　謂一切有情，　　欲廣大利益，　其心無定止。　　若於一切處，　安住堅固心，　　了達真實義，　是名一切處。　所言根本歌，　　及內外心明，　謂三有最勝，　　成就大自在。　菩薩利有情，　　是大欲大樂，　秘密微妙句，　　吽字歌心明，　乃至外心明，　　皆真實理智。　以外秘密心，　　而生悅樂故，　所作皆成就，　　名根本歌等。　其不空三昧，　　謂作成就法，　以微妙大樂，　　所作獲成就。　非勤苦而得，　　此大三昧法，　諸佛不能越，　　名不空三昧。　八曼

【現代漢語翻譯】現代漢語譯本這被稱為證得菩提（bodhi，覺悟）。又說金剛手（Vajrapani，佛教護法神），是指調伏各種邪惡，使迷惑的人覺悟理解。諸佛的金剛杵（vajra，象徵堅固的法器），是堅固菩提心（bodhicitta，覺悟之心）的象徵，是諸佛所付託授予的。這是法界（dharmadhatu，宇宙萬法）的真理，受持它作為武器，能成就一切法，因此稱為金剛手。所說的本部生，是指智慧（prajna，般若）為母，方便（upaya，善巧）為父，從金剛手之法中，出生諸部之法，因此稱為本部生。所說的欲解脫，是指大欲大樂，善於獲得各種成就，各種成就的快樂之語，就是大樂之法，因此稱為欲解脫。所說的三種名，是指在過去、現在、未來三世無邊際中，都能調伏一切，並作為三界（trailokya，欲界、色界、無色界）之主。又名為三寶（triratna，佛、法、僧），又名為三界，能使諸法成就或壞滅，這就是三種名。所說的一切處，是指大金剛大樂，爲了使一切有情（sattva，眾生）得到廣大利益，其心沒有固定的止處。如果在一切處，安住堅固的心，了達真實的意義，這就稱為一切處。所說的根本歌，以及內外心明，是指在三有（bhava，存在）中最殊勝，成就大自在。菩薩（bodhisattva，覺悟的修行者）利益有情，是大欲大樂，秘密微妙的語句，吽（hum）字歌的心明，乃至外心明，都是真實理智。以外在的秘密心，而生出喜悅快樂，所作所為都能成就，因此稱為根本歌等。其不空三昧（amoghasamadhi，不空成就三昧），是指作成就之法，以微妙的大樂，所作所為都能獲得成就。不是通過勤苦而得到，這種大三昧之法，諸佛也不能超越，因此稱為不空三昧。八曼

【English Translation】 English version This is called the attainment of Bodhi (enlightenment). Furthermore, Vajrapani (a Buddhist guardian deity) is said to subdue all evils, enabling the deluded to awaken and understand. The vajra (a symbolic ritual object representing firmness) of all Buddhas symbolizes the firm Bodhicitta (the mind of enlightenment), which is entrusted and bestowed by all Buddhas. This is the truth of the Dharmadhatu (the realm of all phenomena), holding it as a weapon, one can accomplish all dharmas, hence it is called Vajrapani. What is referred to as 'born of the main lineage' means that wisdom (prajna) is the mother, and skillful means (upaya) is the father. From the dharma of Vajrapani, the dharmas of all lineages are born, hence it is called 'born of the main lineage'. What is referred to as 'desire for liberation' means great desire and great bliss, skillfully obtaining all accomplishments. The words of joy of all accomplishments are the dharma of great bliss, hence it is called 'desire for liberation'. What is referred to as the 'three names' means that in the boundless past, present, and future, one can subdue all and act as the lord of the three realms (trailokya). It is also called the Three Jewels (triratna: Buddha, Dharma, Sangha), and also called the three realms, capable of making all dharmas accomplish or perish, this is the meaning of the three names. What is referred to as 'all places' means the great vajra and great bliss, for the sake of benefiting all sentient beings (sattva), whose minds have no fixed abode. If one dwells with a firm mind in all places, understanding the true meaning, this is called 'all places'. What is referred to as the 'root song' and the inner and outer mind clarity, means the most supreme in the three existences (bhava), achieving great freedom. A Bodhisattva (an enlightened practitioner) benefits sentient beings, which is great desire and great bliss, secret and subtle words, the mind clarity of the syllable 'Hum', and even the outer mind clarity, are all true reason and wisdom. Through the external secret mind, joy and happiness arise, and all actions are accomplished, hence it is called the 'root song' and so on. Its Amoghasamadhi (the samadhi of unfailing accomplishment) means the dharma of accomplishment, through subtle great bliss, all actions can achieve accomplishment. It is not obtained through diligent effort, this great samadhi dharma, even the Buddhas cannot surpass, hence it is called Amoghasamadhi. Eight Man

拏羅者，　　謂隨其處所，　但以隨分力，　　各稱彼根性，　隨時作諸法，　　即現賢聖眾，　其所得果報，　　獲大究竟福。　作此曼拏羅，　　先觀察十方，　當從北起首，　　而乃絣四線，　分列八壇相，　　皆依本儀法。　依本尊相應，　　想成曼拏羅，　作諸成就法，　　即此曼拏羅，　是大真實理。　所言大秘密，　　謂諸秘密法，　而本無所有，　　是大樂金剛，　即同普賢身，　　金剛眾大主，　是名大秘密。　所言本尊法，　　謂根本最勝，　曼拏羅之主，　　是最上大欲，　是大適悅心，　　而常現笑容。　其身如月色，　　眾寶嚴身相，　光明普照耀，　　是三有最勝，　施諸妙樂境，　　善成微妙句，　故號為本尊。　所言灌頂理，　　謂佛寶功德，　三界無比法，　　唯此寶最勝，　受佛灌頂者，　　而證法王位，　是名灌頂理。　所言三摩地，　　當結跏趺坐，　而結禪定印，　　以左手押右，　觀想金剛手，　　是名三摩地。　所言賢聖眾，　　謂金剛賢聖，　是真實義智，　　善悟解一切。　諸成就最勝，　　一切大吉祥，　具諸法聖財，　　一切法中最，　所有成就法，　　皆賢聖印相，　即金剛薩埵，

【現代漢語翻譯】現代漢語譯本『拏羅』（Nara）的意思是，根據不同的處所，只需隨順各自的力量，各自適應他們的根性，隨時施行各種法，就能顯現賢聖的群體，他們所獲得的果報，是獲得最大的究竟福德。製作此『曼拏羅』（Mandala，壇城），首先要觀察十方，應當從北方開始，然後畫出四條線，分成八個壇的形狀，都依照原本的儀軌法度。依照本尊相應，觀想成就『曼拏羅』，施行各種成就法，這個『曼拏羅』，就是最大的真實道理。所說的大秘密，是指各種秘密的法，而其本質是空無所有，是最大的快樂金剛，等同於普賢菩薩的身，是金剛眾的大主宰，這就是所謂的大秘密。所說的本尊法，是指根本最殊勝的，『曼拏羅』的主宰，是最上的大欲，是最大的適悅心，並且常常顯現笑容。他的身體如同月色，用各種珍寶莊嚴其身相，光明普遍照耀，是三有（欲界、色界、無色界）中最殊勝的，能施予各種美妙快樂的境界，善於成就微妙的語句，所以被稱為本尊。所說的灌頂的道理，是指佛寶的功德，是三界無比的法，只有這個寶最為殊勝，接受佛的灌頂的人，就能證得法王的地位，這就是所謂的灌頂的道理。所說的三摩地（Samadhi，禪定），應當結跏趺坐，然後結禪定印，用左手壓住右手，觀想金剛手菩薩，這就是所謂的三摩地。所說的賢聖眾，是指金剛賢聖，是真實義的智慧，善於領悟和理解一切。他們是各種成就中最殊勝的，一切大吉祥的象徵，具備各種法的聖財，在一切法中最為尊貴，所有成就法，都是賢聖的印相，也就是金剛薩埵（Vajrasattva）。

【English Translation】 English version 'Nara' means that, according to different places, one should simply follow their respective strength, adapt to their respective capacities, and practice various dharmas at any time. Then, the assembly of sages and saints will appear, and the resulting karmic rewards will be the attainment of the greatest ultimate bliss. To create this 'Mandala', one should first observe the ten directions, starting from the north, and then draw four lines, dividing it into eight altar shapes, all according to the original ritual procedures. According to the corresponding deity, visualize the accomplishment of the 'Mandala', and practice various accomplishment methods. This 'Mandala' is the greatest truth. The so-called great secret refers to various secret dharmas, which are essentially empty and non-existent. It is the great bliss Vajra, equivalent to the body of Samantabhadra Bodhisattva, and the great master of the Vajra assembly. This is the so-called great secret. The so-called deity dharma refers to the most fundamental and supreme, the master of the 'Mandala', the highest great desire, the greatest pleasant mind, and always manifests a smile. His body is like the color of the moon, adorned with various treasures, his light shines universally, he is the most supreme in the three realms (desire realm, form realm, formless realm), he can bestow various wonderful and joyful states, and is skilled in accomplishing subtle words, therefore he is called the deity. The so-called principle of empowerment refers to the merit of the Buddha jewel, the incomparable dharma of the three realms, and only this jewel is the most supreme. Those who receive the Buddha's empowerment will attain the position of the Dharma King. This is the so-called principle of empowerment. The so-called Samadhi, one should sit in the lotus position, then form the meditation mudra, with the left hand pressing the right hand, and visualize Vajrapani Bodhisattva. This is the so-called Samadhi. The so-called assembly of sages and saints refers to the Vajra sages and saints, who are the wisdom of the true meaning, and are good at understanding and comprehending everything. They are the most supreme among all accomplishments, the symbol of all great auspiciousness, possess the sacred wealth of all dharmas, and are the most honored among all dharmas. All accomplishment methods are the seals of the sages and saints, which is Vajrasattva.

秘密大主宰。　所言五秘密，　　謂毗盧遮那，　及不動如來、　　寶生、無量壽、　不空成就等，　　是名五秘密。　所言諸部者，　　謂一切如來，　真實之妙理，　　成金剛薩埵。　毗盧遮那佛，　　不動如來部，　寶生、無量壽、　　不空成就等，　真理亦如是。　　又金剛部主，　善調諸惡者，　　以純善方便，　如日而普照。　　此金剛部尊，　饒益諸有情，　　善成諸教法，　毗首金剛部，　　是攝大方便。　觀自在菩薩，　　依眾蓮華部，　獲最上成就。　　觀自在菩薩，　即金剛薩埵，　　蓮華部真理，　攝三摩地智，　　蓮華部清凈，　能凈諸有情。　所言虛空藏，　　謂即大聖財，　遍滿於虛空。　　虛空藏菩薩，　是大灌頂法，　　所有寶生部，　是無盡寶藏。　　大灌頂法幢，　善攝一切愿，　　即金剛薩埵。　于諸曼拏羅，　　常施真實理，　金剛部灌頂，　　寶生無量壽，　真理亦如是。　根本諸幖幟，　　是最上成就，　以妙真實理，　　是自在器仗。　五種大秘密，　　即是金剛杵，　其諸部幖幟，　　謂真實理智。　諸佛毗首行，　　即證大菩提，　而彼金剛部，　　寶部、蓮華部，　善攝一切義，　

【現代漢語翻譯】現代漢語譯本秘密的大主宰。所說的五種秘密，是指毗盧遮那（Vairocana，意為光明遍照），以及不動如來（Akshobhya，意為不動的佛）、寶生（Ratnasambhava，意為寶生佛）、無量壽（Amitayus，意為無量壽命的佛）、不空成就（Amoghasiddhi，意為成就一切的佛）等，這些被稱為五秘密。所說的諸部，是指一切如來，真實的微妙道理，成就金剛薩埵（Vajrasattva，意為金剛勇猛）。毗盧遮那佛，不動如來部，寶生、無量壽、不空成就等，真理也是如此。又金剛部的主，善於調伏各種惡行的人，以純善的方便法門，像太陽一樣普照一切。這位金剛部的尊者，饒益一切有情眾生，善於成就各種教法，毗首金剛部，是攝取大方便的。觀自在菩薩（Avalokiteśvara，意為觀世音菩薩），依止蓮華部，獲得最上成就。觀自在菩薩，即是金剛薩埵，蓮華部的真理，攝取三摩地（Samadhi，意為禪定）的智慧，蓮華部清凈，能夠凈化一切有情眾生。所說的虛空藏（Akasagarbha，意為虛空藏菩薩），是指大聖的財富，遍滿於虛空。虛空藏菩薩，是大灌頂法，所有寶生部，是無盡的寶藏。大灌頂法幢，善於攝取一切願望，即是金剛薩埵。在各種曼拏羅（Mandala，意為壇城）中，常施予真實的道理，金剛部的灌頂，寶生、無量壽，真理也是如此。根本的各種標誌，是最上的成就，以微妙真實的道理，是自在的器仗。五種大秘密，即是金剛杵（Vajra，意為金剛），各種部的標誌，是指真實理智。諸佛毗首的修行，即是證得大菩提（Bodhi，意為覺悟），而那金剛部，寶部、蓮華部，善於攝取一切意義。

【English Translation】 English version The secret great sovereign. The five secrets spoken of refer to Vairocana (meaning 'the Illuminator'), as well as Akshobhya (meaning 'the Immovable One'), Ratnasambhava (meaning 'Born of Jewel'), Amitayus (meaning 'Infinite Life'), Amoghasiddhi (meaning 'Unfailing Success'), etc. These are called the five secrets. The various families spoken of refer to all the Tathagatas (meaning 'Thus Gone Ones'), the true and subtle principle, which becomes Vajrasattva (meaning 'Vajra Being'). Vairocana Buddha, the Akshobhya family, Ratnasambhava, Amitayus, Amoghasiddhi, etc., the truth is also like this. Moreover, the lord of the Vajra family, who skillfully tames all evil-doers, with pure and skillful means, shines universally like the sun. This venerable one of the Vajra family, benefits all sentient beings, skillfully accomplishes all teachings, the Vishva Vajra family, is the embodiment of great skillful means. Avalokiteśvara (meaning 'The One Who Perceives the Sounds of the World'), relying on the Lotus family, attains the supreme accomplishment. Avalokiteśvara, is Vajrasattva, the truth of the Lotus family, embodies the wisdom of Samadhi (meaning 'meditative absorption'), the purity of the Lotus family, is able to purify all sentient beings. The Akasagarbha (meaning 'Space Treasury') spoken of, refers to the great sage's wealth, which pervades all of space. Akasagarbha Bodhisattva, is the great empowerment dharma, all of the Ratnasambhava family, is an inexhaustible treasure. The great empowerment dharma banner, skillfully embodies all wishes, is Vajrasattva. In all Mandalas (meaning 'sacred circles'), it constantly bestows the true principle, the empowerment of the Vajra family, Ratnasambhava, Amitayus, the truth is also like this. The fundamental symbols, are the supreme accomplishment, with the subtle and true principle, are the implements of freedom. The five great secrets, are the Vajra (meaning 'diamond scepter'), the symbols of the various families, refer to the wisdom of the true principle. The Vishva practice of all Buddhas, is the attainment of great Bodhi (meaning 'enlightenment'), and that Vajra family, the Ratna family, the Lotus family, skillfully embody all meanings.

成就秘密法。　所言鉤召法，　　謂諸秘密儀，　以金剛鉤鈴，　　而作于鉤召。　所言諸供養，　　謂諸秘密儀，　適悅而供養，　　種種歌舞等。　所言見前法，　　謂諸秘密儀，　各用於本印，　　然後當一心，　持誦真實理。　　又復諸如來，　諸成就見前，　　以大三昧法，　真實微妙理，　　是根本真空，　金剛薩埵性，　　是即普賢身，　亦為金剛主。　所言成就法，　　謂諸儀軌中，　所作成就事，　　當依本尊法，　而作諸成就。　　但隨所住處，　諸儀軌皆成，　　依法持鈴杵，　覺悟於世間，　　欲成就諸法，　速成根本教。　所言非勤苦，　　謂所作成就，　而不須加行。　　隨意隨處所，　隨欲隨飲食，　　乃至四威儀，　語言及戲笑，　　但發至誠心，　住等引相應，　　依本尊儀法，　如是相應理，　　速成一切法。　此根本大教，　　是甚深秘密，　若依法修習，　　所愿皆圓滿。　所有諸如來，　　及諸大菩薩，　常受持此法，　　是最上大樂，　真實微妙句，　　大欲大妙樂。」

佛說最上根本大樂金剛不空三昧大教王經卷第七

【現代漢語翻譯】現代漢語譯本關於成就秘密法。所說的鉤召法，是指各種秘密的儀式，用金剛鉤鈴來進行鉤召。所說的各種供養，是指各種秘密的儀式，以令人愉悅的方式進行供養，包括各種歌舞等。所說的見前法，是指各種秘密的儀式，各自使用本尊的手印，然後應當一心，持誦真實的道理。而且，諸如來，諸成就的顯現，都是通過大三昧法，真實的微妙道理，這是根本的真空，金剛薩埵（Vajrasattva，金剛持）的自性，也就是普賢（Samantabhadra）菩薩的身，也是金剛的主宰。所說的成就法，是指各種儀軌中，所作的成就之事，應當依據本尊的法，來進行各種成就。只要隨所住之處，各種儀軌都能成就，依法持鈴杵，覺悟於世間，想要成就各種法，迅速成就根本的教義。所說的非勤苦，是指所作的成就，不需要額外的修行。隨意在任何地方，隨心所欲地飲食，乃至在行住坐臥四種威儀中，說話和嬉笑時，只要發出至誠的心，安住于等引（Samadhi）的相應中，依據本尊的儀法，如此相應的道理，就能迅速成就一切法。這個根本的大教，是甚深秘密的，如果依法修習，所愿都能圓滿。所有諸如來，以及諸大菩薩，常常受持此法，這是最上大的快樂，真實微妙的語句，大欲大妙樂。《佛說最上根本大樂金剛不空三昧大教王經》卷第七

【English Translation】 English version On the accomplishment of secret practices. The so-called method of summoning refers to various secret rituals, using the vajra hook and bell for summoning. The so-called offerings refer to various secret rituals, making offerings in a pleasing manner, including various songs and dances. The so-called method of manifestation refers to various secret rituals, each using the mudra of their respective deity, and then one should be single-minded, reciting the true principle. Moreover, all Tathagatas, all manifestations of accomplishment, are through the great samadhi method, the true and subtle principle, which is the fundamental emptiness, the nature of Vajrasattva (the diamond being), which is also the body of Samantabhadra (the all-pervading worthy), and also the lord of the vajra. The so-called method of accomplishment refers to the accomplishment matters performed in various rituals, which should be based on the deity's practice to achieve various accomplishments. Wherever one resides, all rituals can be accomplished, holding the bell and vajra according to the law, awakening to the world, wanting to accomplish all dharmas, quickly accomplishing the fundamental teachings. The so-called non-effort refers to the accomplishments made without the need for additional practices. Freely in any place, eating and drinking as one pleases, even in the four postures of walking, standing, sitting, and lying down, while speaking and laughing, as long as one generates a sincere heart, dwells in the corresponding samadhi, according to the deity's ritual practice, with such corresponding principle, one can quickly accomplish all dharmas. This fundamental great teaching is profoundly secret, and if practiced according to the law, all wishes will be fulfilled. All Tathagatas, and all great Bodhisattvas, constantly uphold this practice, which is the supreme great bliss, the true and subtle words, the great desire and great bliss. The Seventh Scroll of 'The Sutra of the King of the Great Teaching of the Supreme Fundamental Great Bliss Vajra Infallible Samadhi Spoken by the Buddha'