T18n0866_金剛頂瑜伽中略出唸誦經
大正藏第 18 冊 No. 0866 金剛頂瑜伽中略出唸誦經
No. 866 [cf. Nos. 865, 882]
金剛頂瑜伽中略出唸誦經卷第一
大唐南印度三藏金剛智譯
為利諸眾生 令得三身故 身口意相應 歸命禮三寶 金剛身口意 遍滿三界者 能為自在主 演說金剛界 我盡稽首禮 雄猛阿閦鞞 降伏諸魔者 彼寶現最勝 及禮如理法 歸命阿彌陀 成就不空者 于金剛薩埵 利益眾生者 歸命虛空藏 能授灌頂者 依護大觀音 從瑜伽生者 秘毗首羯磨 至心我盡禮
我今于百千頌中。金剛頂大瑜伽教王中。為修瑜伽者。成就瑜伽法故。略說一切如來所攝真實最勝秘密之法。凡欲修行者。有具智慧者。明瞭於三摩耶真實咒法。于諸壇場中。從尊者阿阇梨受灌頂已。清潔其身。無所畏懼深大牢強。善調心勇志不怯弱。恭敬尊重眾所樂見。哀愍一切常行舍施。住菩薩戒樂菩提心。具如是功德者。應依于師教勤修供養。三摩耶應當守護無令退失。于金剛阿阇梨不得生輕慢。于諸同學不為惡友。于諸有情起大慈悲。于菩提心永不厭離。於一切壇法中。具足種種智慧功德者。許入唸誦設護摩受灌頂等法。於此
【現代漢語翻譯】 現代漢語譯本 《金剛頂瑜伽中略出唸誦經》
（大正藏第18冊 No. 0866）
No. 866 [cf. Nos. 865, 882]
《金剛頂瑜伽中略出唸誦經》卷第一
大唐南印度三藏金剛智譯
爲了利益一切眾生，令他們獲得法、報、化三身， 身、口、意三業與真理相應，我歸命禮敬三寶。 金剛身、金剛口、金剛意，遍滿三界一切處， 能夠成為自在之主，演說金剛界曼荼羅的教法。 我完全稽首禮敬，雄猛的阿閦鞞佛（Akshobhya，不動如來）， 降伏一切邪魔外道，他的寶相顯現最為殊勝。 以及禮敬如理如法的教法，歸命阿彌陀佛（Amitābha，無量光佛）， 成就一切不空如來的事業，對於金剛薩埵（Vajrasattva，金剛薩埵）， 利益一切眾生的事業，歸命虛空藏菩薩（Ākāśagarbha，虛空藏菩薩）， 能夠授予灌頂的本尊，依怙守護的大觀音菩薩（Mahākaruṇā，大慈悲觀音）， 從瑜伽中出生的本尊，秘密的毗首羯磨天（Viśvakarman，工巧天）， 我至誠盡心禮敬。
我現在從百千頌的金剛頂大瑜伽教王中，爲了修行瑜伽的人，成就瑜伽之法，簡略地說出一切如來所攝受的真實最勝秘密之法。凡是想要修行的人，如果有具備智慧的人，明瞭三摩耶（Samaya，誓言）的真實咒法，在各個壇場中，從尊貴的阿阇梨（Acharya，導師）處接受灌頂之後，清潔自身，無所畏懼，內心深沉強大，善於調伏內心，勇敢有志氣不怯懦軟弱，恭敬尊重，為大眾所樂見，哀憐慈憫一切眾生，常常行佈施行舍，安住菩薩戒，喜愛菩提心。具備這樣功德的人，應當依從老師的教導，勤奮地修行供養，三摩耶誓言應當守護，不要令其退失。對於金剛阿阇梨，不得生起輕慢之心。對於各位同修，不成為惡友。對於一切有情眾生，生起廣大的慈悲心。對於菩提之心，永遠不厭倦舍離。對於一切壇法之中，具足種種智慧功德的人，允許進入唸誦、設定護摩、接受灌頂等等法事。在此
【English Translation】 English version The Sutra of Condensed Recitation Extracted from the Vajraśekhara Yoga
(Taisho Tripitaka, Volume 18, No. 0866)
No. 866 [cf. Nos. 865, 882]
The Sutra of Condensed Recitation Extracted from the Vajraśekhara Yoga, Volume 1
Translated by Vajrabodhi, Tripitaka Master from Southern India of the Great Tang Dynasty
For the benefit of all sentient beings, to enable them to attain the Trikaya (three bodies of Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya), With body, speech, and mind in accordance with the truth, I take refuge in and pay homage to the Three Jewels. The Vajra body, Vajra speech, and Vajra mind, pervading all realms of the three worlds, Able to become the Lord of Freedom, expounding the teachings of the Vajra realm. I completely prostrate and pay homage to the heroic Akshobhya (不動如來, the Immovable One), Subduing all demons and heretics, his precious appearance manifests as the most supreme. And pay homage to the Dharma that is in accordance with the truth, taking refuge in Amitābha (無量光佛, Infinite Light Buddha), Accomplishing all the deeds of the non-empty Tathagatas, towards Vajrasattva (金剛薩埵, Diamond Being), The one who benefits all sentient beings, taking refuge in Ākāśagarbha (虛空藏菩薩, Space Treasury Bodhisattva), The one who can bestow empowerment, relying on and protecting Mahākaruṇā (大慈悲觀音, Great Compassion Avalokiteśvara), The one born from Yoga, the secret Viśvakarman (工巧天, Celestial Architect), I sincerely and wholeheartedly pay homage.
Now, from the hundred thousand verses of the Vajraśekhara Great Yoga Teachings, for those who practice Yoga, to accomplish the Dharma of Yoga, I will briefly explain the true, supreme, and secret Dharma embraced by all Tathagatas. Those who wish to practice, if they possess wisdom, understand the true mantra of Samaya (誓言, vow), in various mandalas, having received empowerment from the venerable Acharya (導師, teacher), purify their bodies, be fearless, have a deep and strong mind, be skilled in taming the mind, be brave and determined without being timid or weak, be respectful and revered, be pleasing to the masses, have compassion for all sentient beings, constantly practice giving and generosity, abide in the Bodhisattva precepts, and delight in the Bodhi mind. Those who possess such merits should diligently practice offerings according to the teacher's instructions, and the Samaya vow should be guarded without allowing it to be lost. Towards the Vajra Acharya, one must not give rise to contempt. Towards fellow practitioners, do not become an evil friend. Towards all sentient beings, generate great compassion. Towards the Bodhi mind, never be weary of abandoning it. Among all mandala practices, those who possess various wisdom and merits are permitted to enter the practices of recitation, setting up homa, receiving empowerment, and so on. Here
金剛界大壇場。說引入金剛弟子法。其中且入壇者。為盡一切眾生界。救護利樂。作最上所成事故。於此大壇場。應入者不應簡擇器非器。所以者何。世尊或有眾生造大罪者。是等見此金剛界大壇場已。及有入者。一切罪障皆得遠離。世尊復有眾生。耽著一切資財飲食慾樂。厭惡三摩耶不勤于供養。是彼人等於壇場。隨意作事得入者。一切所求皆得圓滿世尊或有眾生。為樂妓樂歌舞飲食。隨意所行故。為不了知一切如來大乘。無問法故。入于餘外道天神廟壇中。為成就一切所求故。至於一切如來部壇場戒。攝取眾生事。能生無上愛喜者。怕怖畏故不入是彼等入住惡趣壇場道者。亦堪入于金剛界大壇場。為獲一切喜樂最上成就。得意悅安樂故。及為退一切惡趣。所入道門故。于禪解脫等地勤修苦行。亦為彼等。於此金剛界大壇場。才入亦得。不難得一切如來真實法。何況諸餘所成。若有諸餘求請阿阇梨。或阿阇梨。見於餘人堪為法器離於過失。廣大勝解心行敦德。具足信心利樂於他。見如是類已。雖不求請應自呼取告之。善男子于大乘秘密行之儀式。當爲汝說。于大乘教中汝是善器。若有過去應正等覺。及以未來現在依護者。所住世間為利益者。彼皆爲了此秘法故。于菩提樹下獲得最勝無相一切智勇猛釋師子。由獲得秘
【現代漢語翻譯】 現代漢語譯本：金剛界大壇場，講述引入金剛弟子的方法。其中，允許進入壇場者，是爲了窮盡一切眾生界，救護利益他們，成就最上的事業。對於此大壇場，不應選擇入壇者的根器，不論是否堪能。這是為什麼呢？世尊，或許有眾生造下大罪，這些人等見到此金剛界大壇場，以及進入壇場者，一切罪障都能遠離。世尊，又有眾生，貪戀一切資財飲食慾樂，厭惡三摩耶（Samaya，誓言），不勤于供養。這些人等在壇場中，隨意行事得以進入者，一切所求都能圓滿。世尊，或許有眾生，爲了享樂妓樂歌舞飲食，隨意而行，因為不了知一切如來大乘，不詢問佛法，進入其他外道天神廟壇中，爲了成就一切所求。對於一切如來部壇場戒，攝取眾生之事，能生無上愛喜者，因為害怕畏懼而不進入。這些居住在惡趣壇場道的人，也堪能進入金剛界大壇場，爲了獲得一切喜樂最上成就，得意喜悅安樂，以及爲了退離一切惡趣所入的道門。對於禪定解脫等地勤修苦行者，也爲了這些人等，在此金剛界大壇場，才進入也能獲得，不難獲得一切如來真實法，更何況其他成就。如果有其他人求請阿阇梨（Acharya，導師），或者阿阇梨見到其他人堪為法器，遠離過失，具有廣大勝解心行敦厚品德，具足信心利益安樂他人，見到這樣的人，即使不求請也應主動呼喚告知：『善男子，關於大乘秘密行的儀式，應當為你宣說。在大乘教中，你是善器。』如果有過去應正等覺，以及未來現在依護者，所居住的世間爲了利益眾生，他們都是爲了此秘法，在菩提樹下獲得最勝無相一切智勇猛釋師子，由獲得秘密... 現代漢語譯本：金剛界大壇場，講述引入金剛弟子的方法。其中，允許進入壇場者，是爲了窮盡一切眾生界，救護利益他們，成就最上的事業。對於此大壇場，不應選擇入壇者的根器，不論是否堪能。這是為什麼呢？世尊，或許有眾生造下大罪，這些人等見到此金剛界大壇場，以及進入壇場者，一切罪障都能遠離。世尊，又有眾生，貪戀一切資財飲食慾樂，厭惡三摩耶（Samaya，誓言），不勤于供養。這些人等在壇場中，隨意行事得以進入者，一切所求都能圓滿。世尊，或許有眾生，爲了享樂妓樂歌舞飲食，隨意而行，因為不了知一切如來大乘，不詢問佛法，進入其他外道天神廟壇中，爲了成就一切所求。對於一切如來部壇場戒，攝取眾生之事，能生無上愛喜者，因為害怕畏懼而不進入。這些居住在惡趣壇場道的人，也堪能進入金剛界大壇場，爲了獲得一切喜樂最上成就，得意喜悅安樂，以及爲了退離一切惡趣所入的道門。對於禪定解脫等地勤修苦行者，也爲了這些人等，在此金剛界大壇場，才進入也能獲得，不難獲得一切如來真實法，更何況其他成就。如果有其他人求請阿阇梨（Acharya，導師），或者阿阇梨見到其他人堪為法器，遠離過失，具有廣大勝解心行敦厚品德，具足信心利益安樂他人，見到這樣的人，即使不求請也應主動呼喚告知：『善男子，關於大乘秘密行的儀式，應當為你宣說。在大乘教中，你是善器。』如果有過去應正等覺，以及未來現在依護者，所居住的世間爲了利益眾生，他們都是爲了此秘法，在菩提樹下獲得最勝無相一切智勇猛釋師子，由獲得秘密...
【English Translation】 English version: The Mandala of the Vajra Realm. It speaks of the method of introducing Vajra disciples. Among them, those who are allowed to enter the mandala are for the sake of exhausting all realms of sentient beings, protecting and benefiting them, and accomplishing the supreme cause. For this great mandala, one should not select those who enter the mandala based on their capacity, whether they are capable or not. Why is this? World Honored One, perhaps there are sentient beings who have committed great sins. When these beings see this great mandala of the Vajra Realm, and those who enter it, all their karmic obstacles can be removed. World Honored One, there are also sentient beings who are attached to all kinds of wealth, food, drink, and sensual pleasures, who despise the Samaya (vow), and are not diligent in making offerings. If these people are allowed to enter the mandala and do things as they please, all their wishes can be fulfilled. World Honored One, perhaps there are sentient beings who, for the sake of enjoying music, dance, singing, and food, act as they please, because they do not understand the Great Vehicle of all Tathagatas (Thus Come Ones), and do not inquire about the Dharma, enter the temples and mandalas of other heretical gods, in order to achieve all their desires. Regarding the precepts of the mandala of all Tathagata families, the matter of gathering sentient beings, which can generate supreme love and joy, they do not enter because of fear and dread. Those who dwell in the path of the evil realms are also capable of entering the great mandala of the Vajra Realm, in order to obtain all joy, supreme accomplishment, contentment, joy, and happiness, and in order to retreat from the path of all evil realms. For those who diligently practice asceticism in meditation, liberation, and other places, also for these people, in this great mandala of the Vajra Realm, they can obtain it as soon as they enter, and it is not difficult to obtain the true Dharma of all Tathagatas, let alone other accomplishments. If there are others who seek an Acharya (teacher), or if an Acharya sees others who are capable of being vessels of the Dharma, free from faults, with great understanding, kind conduct, and virtuous character, possessing faith, and benefiting and bringing happiness to others, when they see such people, even if they do not ask, they should take the initiative to call out to them and tell them: 'Good man, regarding the rituals of the secret practice of the Great Vehicle, it should be explained to you. In the teachings of the Great Vehicle, you are a good vessel.' If there are past Buddhas who have attained perfect enlightenment, as well as future and present protectors, the world in which they dwell is for the benefit of sentient beings, they are all for this secret Dharma, under the Bodhi tree, they obtained the most supreme, formless, all-knowing, courageous Shakya Lion, by obtaining the secret... English version: The Mandala of the Vajra Realm. It speaks of the method of introducing Vajra disciples. Among them, those who are allowed to enter the mandala are for the sake of exhausting all realms of sentient beings, protecting and benefiting them, and accomplishing the supreme cause. For this great mandala, one should not select those who enter the mandala based on their capacity, whether they are capable or not. Why is this? World Honored One, perhaps there are sentient beings who have committed great sins. When these beings see this great mandala of the Vajra Realm, and those who enter it, all their karmic obstacles can be removed. World Honored One, there are also sentient beings who are attached to all kinds of wealth, food, drink, and sensual pleasures, who despise the Samaya (vow), and are not diligent in making offerings. If these people are allowed to enter the mandala and do things as they please, all their wishes can be fulfilled. World Honored One, perhaps there are sentient beings who, for the sake of enjoying music, dance, singing, and food, act as they please, because they do not understand the Great Vehicle of all Tathagatas (Thus Come Ones), and do not inquire about the Dharma, enter the temples and mandalas of other heretical gods, in order to achieve all their desires. Regarding the precepts of the mandala of all Tathagata families, the matter of gathering sentient beings, which can generate supreme love and joy, they do not enter because of fear and dread. Those who dwell in the path of the evil realms are also capable of entering the great mandala of the Vajra Realm, in order to obtain all joy, supreme accomplishment, contentment, joy, and happiness, and in order to retreat from the path of all evil realms. For those who diligently practice asceticism in meditation, liberation, and other places, also for these people, in this great mandala of the Vajra Realm, they can obtain it as soon as they enter, and it is not difficult to obtain the true Dharma of all Tathagatas, let alone other accomplishments. If there are others who seek an Acharya (teacher), or if an Acharya sees others who are capable of being vessels of the Dharma, free from faults, with great understanding, kind conduct, and virtuous character, possessing faith, and benefiting and bringing happiness to others, when they see such people, even if they do not ask, they should take the initiative to call out to them and tell them: 'Good man, regarding the rituals of the secret practice of the Great Vehicle, it should be explained to you. In the teachings of the Great Vehicle, you are a good vessel.' If there are past Buddhas who have attained perfect enlightenment, as well as future and present protectors, the world in which they dwell is for the benefit of sentient beings, they are all for this secret Dharma, under the Bodhi tree, they obtained the most supreme, formless, all-knowing, courageous Shakya Lion, by obtaining the secret...
密瑜伽故。推破大魔軍驚怖嬈人者。是故善男子。為得一切智故。于彼應作正念。持誦者如是多種。喜利彼已心生愍念。的知堪為弟子。應當為彼善遍開示常唸誦時作法事處。諸山具花果者。清凈悅意池沼河邊。一切諸佛之所稱讚。或在寺內或阿蘭若。或於山泉間。或有寂靜迥處凈洗浴處。離諸難處離諸音聲憒鬧之處。或於意所樂處。于彼應當唸誦。
凡修瑜伽者初從臥起。即結髮悟一切佛大契誦此密語。
唵 跋折啰 底瑟咤
其契以止觀二羽。各作金剛拳。以檀慧度二相鉤。進力二度仰相拄。直申如針。以契自心上。誦前密語三遍。即念諸佛從三昧覺悟。應當觀察一切諸法猶如影像。即思惟此偈義。
諸法如影像 清凈無濁穢 無取無可說 因業之所生 如是了此法 離自性無依 利無量眾生 是如來意生
即從坐起欲行。即誦此密語。
跋折羅 鞞伽
若止住處。即誦此密語。
底瑟咤 跋折羅
若欲共人語。即想舌上有㘕字。即誦此密語。
㘕網(亡可反)啰 跋折啰婆沙
若洗面時。誦此密語曰。
唵 跋折啰 啰伽 邏伽耶 企藍壤(人者反)嗟(七我反)婆含(二合)跋折羅都使野(二合)護(引)
【現代漢語翻譯】 現代漢語譯本： 密瑜伽的目的是爲了摧毀大魔軍，使那些驚恐和迷惑眾生的人感到害怕。因此，善男子，爲了獲得一切智（sarvajnana，指佛陀所具有的對一切事物無礙的智慧），你應該對此保持正念。持誦者如果被喜利（Sri，吉祥）看到，並且喜利對他心生憐憫，確認他堪為弟子，就應當為他詳細開示常唸誦時應該做法事的地方，比如那些有花果的山，清凈悅意的池沼河邊，一切諸佛所讚歎的地方，或者在寺院內，或者在阿蘭若（aranya，指寂靜的處所），或者在山泉之間，或者在有寂靜偏僻的凈洗浴處，遠離各種災難和喧囂的地方，或者在你喜歡的地方，在那裡應當唸誦。 凡是修習瑜伽的人，早上剛從床上起來，就應該結髮悟一切佛大契（maha-samaya），誦持這個秘密真言： 唵 跋折啰 底瑟咤 (Om Vajra Tista) 這個手印是這樣做的：用止觀二羽（左右手）各作金剛拳（握拳，拇指藏於拳內），用檀慧度（無名指和小指）二相鉤，進力二度（食指和中指）仰相拄，直直地伸展如針。用這個手印放在自己的心上，誦持前面的秘密真言三遍，然後念想諸佛從三昧（samadhi，指禪定）中覺悟。應當觀察一切諸法猶如影像，然後思維這個偈頌的含義： 諸法如影像，清凈無濁穢，無取無可說，因業之所生，如是了此法，離自性無依，利無量眾生，是如來意生。 然後從座位上起來想要行走，就誦持這個秘密真言： 跋折羅 鞞伽 (Vajra Vega) 如果停止在某個地方，就誦持這個秘密真言： 底瑟咤 跋折羅 (Tista Vajra) 如果想要和人說話，就觀想舌頭上有㘕字（Lam），然後誦持這個秘密真言： 㘕網啰 跋折啰婆沙 (Lam Vam Ra Vajra Bhasa) 如果洗臉的時候，誦持這個秘密真言： 唵 跋折啰 啰伽 邏伽耶 企藍壤嗟 婆含 跋折羅都使野 護 (Om Vajra Raga Ragaya Kilam Jha Bham Vajra Dhuvaye Hum)
【English Translation】 English version: The purpose of secret yoga is to destroy the great army of demons and to frighten those who terrify and delude beings. Therefore, O good man, in order to attain all-knowing wisdom (sarvajnana, referring to the Buddha's unobstructed wisdom of all things), you should maintain right mindfulness of this. If the holder of the mantra is seen by Sri (auspiciousness), and Sri has compassion for him, confirming that he is worthy to be a disciple, then he should be thoroughly instructed on the places where rituals should be performed during constant recitation, such as mountains with flowers and fruits, clean and pleasant ponds and riverbanks, places praised by all the Buddhas, or within a temple, or in an aranya (a quiet place), or between mountain springs, or in a quiet and secluded place for bathing, away from all disasters and noisy places, or in a place you like, where you should recite. Anyone who practices yoga should, upon waking up in the morning, form the great mudra (maha-samaya) of awakening all Buddhas and recite this secret mantra: Om Vajra Tista This mudra is formed as follows: With the two hands of cessation and contemplation (left and right hands), each make a vajra fist (fist clenched with the thumb hidden inside), use the two hooks of the paramitas of Dana and Prajna (ring and little fingers), the two paramitas of Virya and Bala (index and middle fingers) pointing upwards and touching each other, extending straight like needles. Place this mudra on your heart and recite the preceding secret mantra three times, then contemplate the Buddhas awakening from samadhi. One should observe all dharmas as if they were images, and then contemplate the meaning of this verse: All dharmas are like images, pure and without defilement, without grasping and without speaking, born of karma. Understanding this dharma in this way, without self-nature and without reliance, benefiting countless beings, is the mind-born of the Tathagata. Then, getting up from the seat and wanting to walk, recite this secret mantra: Vajra Vega If stopping at a certain place, recite this secret mantra: Tista Vajra If you want to speak to someone, visualize the syllable Lam on your tongue, and then recite this secret mantra: Lam Vam Ra Vajra Bhasa When washing your face, recite this secret mantra: Om Vajra Raga Ragaya Kilam Jha Bham Vajra Dhuvaye Hum
每一遍誦密語輒用水洗面。如是乃至七度誦七洗。即得一切如來之所顧視。若諸魔等有暴惡者。於此人所皆生歡喜。亦可以密語加持水七遍用之。若欲嚼楊枝時。應先誦一切如來金剛微笑密語七遍已嚼之。此能破一切煩惱及隨煩惱。密語曰。
唵 跋折啰 賀娑訶(上)
結契法。以觀羽作金剛拳已嚼之。
若欲便轉即作甲冑契莊嚴己身。即誦此密語。
唵 砧(吒簪反)
以此密語擁護己身其契法。以止觀二羽各結金剛拳。申進力度。于力度頭想唵字。于進度頭想砧字。于其心上結。以進力度三相繞之如系甲狀。又移置背。復至臍腰。繞膝。咽喉項推額前項后。皆三繞如系甲狀。即便垂下。從檀慧度次第解散。猶如天衣至心即止。若欲洗凈時。即以止羽作金剛拳。豎申力度。結此契已誦吽字。先取受用土。夫持誦者求勝善事。多被惡魔障閡常伺其便。或在便轉處或諸穢惡處皆為其害。應以密語結契等加護。勿令得便。欲入廁時。即想己身為㘕字。左右想吽字。又想其身金剛火齒具有光焰。即誦密語。
唵 跋折啰 娜羅 摩訶努多濕嚩 (無可切)邏耶薩婆含(二合)婆悉弭句嚧薩婆努瑟詀(引)吽發
其契法以。止羽結瞋金剛拳。于彼應作怒眼。豎眉瞋貌惡瞻視。置
【現代漢語翻譯】 現代漢語譯本： 每次誦持密語之前，都要用水洗臉。像這樣重複七次誦唸和七次洗臉，就能得到一切如來的關注和垂視。如果有些魔眾非常兇暴，也會對這個人心生歡喜。也可以用密語加持水七遍后使用。如果想要嚼楊枝（一種清潔牙齒的樹枝）時，應該先誦持一切如來金剛微笑密語七遍后再嚼。這能破除一切煩惱以及隨煩惱。密語是： 唵（ōng） 跋折啰（bá zhé là） 賀娑訶（hè suō hē） 結契法：用觀羽（中指）作成金剛拳后嚼楊枝。 如果想要大小便時，就先結甲冑契（一種手印）莊嚴自身，然後誦持這個密語： 唵（ōng） 砧（zhēn） 用這個密語來擁護自身。其契法是：用止羽（無名指）和觀羽（中指）各自結成金剛拳，伸出進力（食指）度（拇指）。在進力（食指）度的頂端觀想唵（ōng）字，在進度（拇指）的頂端觀想砧（zhēn）字。在自己的心上結契，用進力（食指）度（拇指）三相環繞，就像繫上鎧甲一樣。然後移到背部，再到臍腰，環繞膝蓋、咽喉、脖子，推到額頭前和脖子后，都三圈環繞，就像繫上鎧甲一樣。然後就垂下來，從檀慧度（小指和無名指）依次解散，就像天衣一樣，至心停止。如果想要洗凈時，就用止羽（無名指）作成金剛拳，豎起伸出進力（食指），結這個契印后誦持吽（hōng）字。先取用土。持誦者如果求殊勝善事，常常被惡魔障礙，惡魔經常伺機作亂，或者在大小便的地方，或者在各種污穢的地方，都會受到他們的侵害。應該用密語結契等來加護，不要讓他們得逞。想要入廁時，就觀想自身為㘕（lǎn）字，左右觀想吽（hōng）字。又觀想自身金剛火齒，具有光焰，然後誦持密語： 唵（ōng） 跋折啰（bá zhé là） 娜羅（nuó luó） 摩訶努多濕嚩（mó hē nǔ duō shī pó） 邏耶薩婆含（luó yé sà pó hán）（二合） 婆悉弭句嚧（pó xī mǐ jù lū） 薩婆努瑟詀（sà pó nǔ sè zhàn）（引） 吽（hōng） 發（pō） 其契法是：用止羽（無名指）結成瞋金剛拳，對著那個地方作出怒眼，豎起眉毛，作出憤怒的表情，惡狠狠地注視，放置。
【English Translation】 English version: Each time before reciting the mantra, wash your face with water. Repeat the recitation and washing seven times, and you will be regarded and cared for by all the Tathagatas (如來, those who have thus gone). If there are fierce demons, they will also rejoice at this person. You can also bless the water with the mantra seven times before using it. If you want to chew on a willow branch (楊枝, a twig used for cleaning teeth), you should first recite the Vajra Smile Mantra of all the Tathagatas (一切如來金剛微笑密語) seven times before chewing it. This can break all afflictions and secondary afflictions. The mantra is: Om (唵) Vajra (跋折啰) Hasa ha (賀娑訶) The Mudra (結契法) is to make a Vajra fist with the middle finger (觀羽) and then chew the willow branch. If you want to relieve yourself, first form the Armor Mudra (甲冑契, a protective hand gesture) to adorn your body, and then recite this mantra: Om (唵) Jham (砧) Use this mantra to protect yourself. The Mudra is: use the ring finger (止羽) and middle finger (觀羽) of each hand to form a Vajra fist, extend the index finger (進力) and thumb (度). Visualize the syllable Om (唵) at the tip of the index finger (進力), and the syllable Jham (砧) at the tip of the thumb (度). Form the Mudra on your heart, and wrap it around with the index finger (進力) and thumb (度) three times, as if tying armor. Then move it to the back, then to the navel and waist, wrap around the knees, throat, and neck, push it to the front of the forehead and the back of the neck, all three times around, as if tying armor. Then let it hang down, and gradually dissolve it from the little finger (檀) and ring finger (慧), like a celestial garment, stopping with utmost sincerity. If you want to cleanse yourself, use the ring finger (止羽) to make a Vajra fist, raise and extend the index finger (進力), form this Mudra and recite the syllable Hum (吽). First, take the used soil. Those who uphold the mantra and seek supreme good deeds are often obstructed by evil demons, who are always looking for opportunities. Whether in the place of relieving oneself or in various unclean places, they will be harmed. You should use mantras and Mudras to protect yourself, so that they cannot succeed. When you want to enter the toilet, visualize your body as the syllable Lam (㘕), and visualize the syllable Hum (吽) on the left and right. Also, visualize your body as having Vajra fire teeth, with light and flames, and then recite the mantra: Om (唵) Vajra (跋折啰) Nara (娜羅) Maha Nutasva (摩訶努多濕嚩) Raye Sarva Ham (邏耶薩婆含) (compound) Bhasmi Kuru (婆悉弭句嚧) Sarva Nustha (薩婆努瑟詀) (extended) Hum (吽) Phat (發) The Mudra is: use the ring finger (止羽) to form the Anger Vajra fist (瞋金剛拳), make angry eyes towards that place, raise your eyebrows, make an angry expression, look fiercely, and place it there.
于頂上及兩肩心喉。即一切三界惡皆得消除。又誦此密語曰。
唵 句嚧涅哩瑟致(上)奚(形伊反引)吽發
此密語及契。於一切處護身能遠離諸惡。次於廁事了。出洗凈訖已應結契誦密語。以金剛水善漱口。密語曰。
唵跋折羅娜伽(上)吒
其契。以觀羽結金剛拳。申愿方便慧等三度。即應漱口。漱訖已便當洗浴。
夫洗浴法有四種。每日隨意如法修行。一者住三律儀。二發露勸請。三者以契供養。四者以水洗浴。此四種法智者應行。若入水中應想天歡喜池。于其池中想。即以鑁字想如來部。以吽字想金剛部。以怛啰(二合)字想寶部。以纈唎(二合)字想蓮華部。以婀字想羯磨部。如是作已又想。自所念誦密語天。住于本部。次想如來最上輪壇在於水中。並念想五部在輪壇上。以密語契等加凈彼水。洗浴事畢。即以兩手掬清凈香水。誦所持密語加之。以供養一切諸佛諸大菩薩摩訶薩及本天等。既供養已即想彼輪盡入己身。想已如法出水住立岸邊。以頭冠等契莊嚴其身。以觀羽金剛手光焰執跋折啰。以止羽執金剛光明磬。披微細繒彩綺服天衣。口含白豆蔻嚼龍腦香令口氣香。以專注心於其中間起大慈悲。不瞋恚不愛染。不顧視穢惡及一切旃茶羅等。即想行步履八葉蓮華。及出現
【現代漢語翻譯】 現代漢語譯本： 在頭頂、雙肩、心口和喉嚨處。這樣，三界（欲界、色界、無色界）的一切罪惡都能消除。然後誦唸這個真言： 『唵 句嚧 涅哩瑟致（上）奚（形伊反引）吽 發』 這個真言和手印，在任何地方都能保護身體，遠離各種邪惡。接下來，處理完廁所事務后，出來洗凈，然後結手印並誦唸真言。用金剛水好好漱口。真言是： 『唵 跋折羅 娜伽（上）吒』 手印是：用觀羽（中指）結金剛拳，伸出愿、方便、慧等三度（指伸出三個手指）。然後就應該漱口。漱口完畢后，就應當洗浴。 洗浴的方法有四種。每天可以隨意依法修行。一是安住於三律儀（指聲聞律儀、菩薩律儀、密乘律儀）。二是發露懺悔和勸請諸佛。三是用手印供養。四是用水洗浴。這四種方法智者應當奉行。如果進入水中，應當觀想天歡喜池。在池中觀想，用『鑁』字觀想如來部（Tathāgata-kula）。用『吽』字觀想金剛部（Vajra-kula）。用『怛啰（二合）』字觀想寶部（Ratna-kula）。用『纈唎（二合）』字觀想蓮華部（Padma-kula）。用『婀』字觀想羯磨部（Karma-kula）。這樣做了之後，又觀想自己所念誦的真言天神，安住在本部的方位。然後觀想如來最上的輪壇在水中，並念想五部（如來部、金剛部、寶部、蓮華部、羯磨部）在輪壇之上。用真言和手印等加持凈化那些水。洗浴完畢，就用兩手捧起清凈的香水，誦唸所持的真言加持它，用來供養一切諸佛、諸大菩薩摩訶薩以及本尊天神等。供養完畢后，就觀想那個輪壇完全進入自身。觀想完畢后，依法出水，站在岸邊。用頭冠等手印莊嚴自身。用觀羽（中指）金剛手（Vajrapāṇi）的光焰執持金剛杵（Vajra）。用止羽（食指）執持金剛光明磬。披上微細的絲綢彩繪天衣。口含白豆蔻，嚼龍腦香，使口氣芬芳。以專注的心於其中間生起大慈悲。不嗔恚，不愛染，不顧視污穢和一切旃茶羅（Caṇḍāla，古印度社會中從事低下職業的種姓）等。然後觀想行走時腳下出現八葉蓮花，以及出現……
【English Translation】 English version: on the crown of the head, both shoulders, heart, and throat. Thus, all evils of the three realms (desire realm, form realm, and formless realm) can be eliminated. Then, recite this mantra: 'Oṃ guru nirīkṣa hūṃ phaṭ' This mantra and mudra (hand gesture), in all places, can protect the body and keep away from all evils. Next, after finishing toilet matters, come out and wash clean, then form the mudra and recite the mantra. Rinse the mouth well with Vajra water. The mantra is: 'Oṃ vajra nāga ṭa' The mudra is: form the Vajra fist with the middle finger, extend the three degrees of vow, skillful means, and wisdom (referring to extending three fingers). Then one should rinse the mouth. After rinsing, one should bathe. There are four types of bathing methods. One can practice them daily at will according to the Dharma. First, abide in the three vows (referring to the vows of Śrāvakayāna, Bodhisattvayāna, and Vajrayāna). Second, confess and request the Buddhas. Third, make offerings with mudras. Fourth, bathe with water. These four methods should be practiced by the wise. If entering the water, one should visualize the celestial joyful pond. In that pond, visualize, using the syllable 'vaṃ' to visualize the Tathāgata-kula (Buddha family). Using the syllable 'hūṃ' to visualize the Vajra-kula (Vajra family). Using the syllable 'tra' (combined) to visualize the Ratna-kula (Jewel family). Using the syllable 'hrīḥ' (combined) to visualize the Padma-kula (Lotus family). Using the syllable 'a' to visualize the Karma-kula (Action family). After doing this, visualize the deity of the mantra one recites, residing in its respective family's direction. Then visualize the supreme wheel mandala of the Tathāgatas in the water, and contemplate the five families (Tathāgata-kula, Vajra-kula, Ratna-kula, Padma-kula, Karma-kula) on the wheel mandala. Use mantras and mudras to purify the water. After finishing the bathing, use both hands to scoop up pure fragrant water, empower it with the mantra one holds, and use it to make offerings to all Buddhas, great Bodhisattvas Mahāsattvas, and the respective deities. After making offerings, visualize that the wheel mandala completely enters one's body. After visualizing, according to the Dharma, come out of the water and stand on the shore. Adorn the body with mudras such as the crown. With the middle finger, Vajrapāṇi's (Vajrapāṇi) light holds the Vajra (Vajra). With the index finger, hold the Vajra light chime. Wear fine silk colorful celestial garments. Hold white cardamom in the mouth, chew dragon brain incense to make the breath fragrant. With a focused mind, generate great compassion in the middle. Do not be angry, do not be attached, do not look at filth and all Caṇḍālas (Caṇḍāla, a low-caste group in ancient Indian society) and so on. Then visualize eight-petaled lotuses appearing under the feet when walking, and the appearance of...
三世供具。于自所持明。想最上廣大供養。又思惟自所持密語真性深理。應往道場。欲入時復先以如上法誦密語。加水洗足嗽口訖已。從發初所結止羽金剛拳不散。置於心上。開門時即誦吽字密語。作瞋怒眼辟除一切障礙已。然後以尊重心住正念。禮十方諸佛及諸菩薩摩訶薩。於一切法得自在勝慧境界者。以五體投地敬禮已。次以雙膝胡跪。懺一切罪及勸請隨喜發願迴向功德等。任力所能言之已敬禮。次從坐起復以右膝著地。即結金剛持大契。誦此密語。
唵 跋折羅 物(文一反)
其契法。以止羽覆于下。觀羽仰于上。背相合舒。以定慧檀智等度互相叉之。誦此密語及結大契。能令諸佛歡喜。即得供養尊重禮拜一切如來及金剛薩埵等。
次於一切如來及諸菩薩所。奉獻己身。先於四方以此妙法。全身著地合掌舒手各禮一拜。初于東方誦此密語禮拜。
唵 薩婆怛他揭多(一切如來)布儒(開口呼供養也)婆薩他娜耶(承事也)阿答摩南(己身也)涅哩耶多(奉獻也)夜彌(我今也)薩婆怛他揭多拔折羅薩埵阿地瑟咤(守護)薩網(無可反)摩含(二合於我)吽
論曰梵存初后二字。余方例此。為供養承事一切如來故。我今奉獻己身。愿一切如來金剛薩埵加護於我。
又如上
【現代漢語翻譯】 現代漢語譯本 三世供具。對於自己所持的明咒，觀想最殊勝廣大的供養。又思惟自己所持密語的真性深奧之理，應當前往道場。將要進入道場時，再次像前面一樣誦持密語，用水洗足漱口完畢后，從開始所結的止羽金剛拳不要散開，放置於心上。打開門時就誦『吽』字密語，作出嗔怒的表情，去除一切障礙后，然後以尊重的心安住于正念。禮敬十方諸佛以及諸菩薩摩訶薩（偉大的菩薩），對於一切法得到自在殊勝智慧境界者，以五體投地恭敬禮拜后，接著以雙膝跪地。懺悔一切罪業以及勸請、隨喜、發願、迴向功德等等，儘自己所能說完后恭敬禮拜。然後從座位起身，再次以右膝著地，隨即結金剛持大契（手印），誦持這個密語。 『唵 跋折羅 物』（『唵 瓦日拉 物』） 這個手印的結法是：以止羽覆蓋于下，觀羽仰于上，背部相合舒展，以定慧檀智等度互相交叉。誦持這個密語以及結這個大手印，能夠令諸佛歡喜，立即得到供養、尊重、禮拜一切如來以及金剛薩埵（金剛持）等。 接著對於一切如來以及諸菩薩，奉獻自己的身體。首先向四方以此妙法，全身著地合掌舒手各禮拜一次。首先向東方誦持這個密語禮拜。 『唵 薩婆怛他揭多（一切如來） 布儒（供養） 婆薩他娜耶（承事） 阿答摩南（己身） 涅哩耶多（奉獻） 夜彌（我今） 薩婆怛他揭多 跋折羅薩埵 阿地瑟咤（守護） 薩網（於我） 摩含（於我） 吽』 論中說梵文保留最初和最後兩個字，其餘方位依此類推。爲了供養承事一切如來，我今奉獻自己的身體，愿一切如來金剛薩埵加護於我。 又如上
【English Translation】 English version Offerings for the three times. Regarding the mantra one holds, visualize the most supreme and vast offering. Also, contemplate the true nature and profound principle of the mantra one holds, and one should go to the Bodhimanda (place of enlightenment). When about to enter, again recite the mantra as before, wash the feet and rinse the mouth with water. From the beginning, do not loosen the Vajra Fist of the Stopping Feather Mudra that was formed, and place it on the heart. When opening the door, recite the mantra of 『Hum』 and make an angry expression to dispel all obstacles. Then, with a respectful heart, abide in right mindfulness. Pay homage to all Buddhas and Bodhisattva Mahasattvas (great Bodhisattvas) of the ten directions, those who have attained自在(self-mastery) and supreme wisdom in all dharmas, prostrating with the five limbs. Then, kneel on both knees. Confess all sins, and exhort, rejoice, make vows, dedicate merits, etc., saying as much as one can, and pay homage. Then, rise from the seat and again place the right knee on the ground, and immediately form the Great Mudra of Vajradhara (Vajra Holder), reciting this mantra. 『Om Vajra 物』 ( 『Om Vajra Va』) The method of this mudra is: cover the lower part with the Stopping Feather, observe the upper part with the Raising Feather, the backs of the hands are joined and extended, and the degrees of Samadhi, Prajna, Dana, and Jnana are crossed with each other. Reciting this mantra and forming this great mudra can make all Buddhas rejoice, and one will immediately receive the offerings, respect, and homage of all Tathagatas (Thus Come Ones) and Vajrasattva (Diamond Being), etc. Next, offer one's body to all Tathagatas and Bodhisattvas. First, in the four directions, use this wonderful method, with the whole body touching the ground, joining the palms and extending the hands, bowing once in each direction. First, facing the east, recite this mantra and pay homage. 『Om Sarva Tathagata (all Tathagatas) Puja (offering) Vasatthanaya (service) Atmanam (self) Niriyatayami (I offer) Yami (I now) Sarva Tathagata Vajrasattva Adhisthana (protection) Svaha (on me) Mam (on me) Hum』 The commentary says that the Sanskrit retains the first and last two words, and the other directions follow this example. For the sake of offering and serving all Tathagatas, I now offer my body, and may all Tathagatas and Vajrasattva protect me. Again, as above
金剛合掌置於心上。向南方以額禮拜。即誦密語曰。
唵 薩婆怛他揭多 布穰(而佉反供養也)毗曬迦耶(為灌頂故)阿答摩南(己身)涅理耶多(奉獻也)耶冥(我今也)薩婆怛他揭多跋折羅阿羅怛那(寶也)毗詵者摩含(二合愿與我灌頂也)怛羅(二合重呼之)
論曰為供養一切如來灌頂故。我今奉獻己身。愿一切如來與我金剛寶灌頂。
又以金剛合掌置於頭上。以口唇著地。向西方禮拜即誦密語。
唵 薩婆怛他揭多布穰(而佉反)缽啰末多那耶(轉也)阿答摩南涅哩夜多耶冥薩婆怛他揭多 跋折羅達摩(法也)缽羅伐多耶摩含(二合愿為我轉金剛法也)奚哩(引二合)
論曰為展轉供養一切如來故。奉獻己身。愿一切如來為我轉金剛法輪。
又以金剛合掌從頭下置於心上。以頂向北方禮拜誦此密語。
唵 薩婆怛他揭多布穰羯磨尼阿答摩南涅哩耶多夜弭薩婆怛他揭多跋折羅羯磨句嚧(二合為我作事業也)摩含(二合)婀(引)
論曰為供養一切如來事業故。奉獻己身。愿一切如來。為我作金剛事業。於四方如上法禮拜已。次隨其欲為除災害增益降伏阿毗遮啰等事差別。各依本方結坐。若欲為除災者面向北方。應以結薩結跏坐而坐(謂補豎膝交腳坐是也)
【現代漢語翻譯】 現代漢語譯本 雙手結金剛合掌，置於心前。面向南方，以額頭禮拜，然後誦唸密語： 『唵(ōng)，薩婆怛他揭多(sà pó dá tuō jiē duō，一切如來) 布穰(bù ráng，供養) 毗曬迦耶(pí shài jiā yē，爲了灌頂) 阿答摩南(ā dá mó nán，己身) 涅理耶多(niè lǐ yè duō，奉獻) 耶冥(yē míng，我今) 薩婆怛他揭多(sà pó dá tuō jiē duō，一切如來) 跋折羅(bá zhé luó，金剛) 阿羅怛那(ā luó dá nà，寶) 毗詵者摩含(pí shēn zhě mó hán，愿與我灌頂) 怛羅(dá luó)』 論述：爲了供養一切如來，爲了灌頂的緣故，我今奉獻己身。愿一切如來賜予我金剛寶灌頂。 再次結金剛合掌，置於頭頂。以口唇接觸地面，面向西方禮拜，然後誦唸密語： 『唵(ōng)，薩婆怛他揭多(sà pó dá tuō jiē duō，一切如來) 布穰(bù ráng，供養) 缽啰末多那耶(bō luó mò duō nà yē，轉) 阿答摩南(ā dá mó nán，己身) 涅哩夜多耶冥(niè lǐ yè duō yē míng，奉獻) 薩婆怛他揭多(sà pó dá tuō jiē duō，一切如來) 跋折羅(bá zhé luó，金剛) 達摩(dá mó，法) 缽羅伐多耶摩含(bō luó fá duō yē mó hán，愿為我轉金剛法) 奚哩(xī lǐ)』 論述：爲了輾轉供養一切如來，奉獻己身。愿一切如來為我轉金剛法輪。 再次結金剛合掌，從頭頂向下移至心前。以頭頂向北方禮拜，誦唸此密語： 『唵(ōng)，薩婆怛他揭多(sà pó dá tuō jiē duō，一切如來) 布穰(bù ráng，供養) 羯磨尼(jié mó ní，事業) 阿答摩南(ā dá mó nán，己身) 涅哩耶多夜弭(niè lǐ yè duō yè mǐ，奉獻) 薩婆怛他揭多(sà pó dá tuō jiē duō，一切如來) 跋折羅(bá zhé luó，金剛) 羯磨(jié mó，事業) 句嚧(jù lú，為我作事業) 摩含(mó hán) 婀(ē)』 論述：爲了供養一切如來的事業，奉獻己身。愿一切如來為我作金剛事業。於四方如以上方法禮拜完畢后，接下來根據所求，爲了消除災害、增益、降伏、阿毗遮啰(ā pí zhē luó)等事，進行不同的修法。各自依據本方結跏趺坐。如果想要消除災害，面向北方。應該結吉祥跏趺坐而坐（即補豎膝交腳坐）。
【English Translation】 English version Place the Vajra (jīngāng, diamond/thunderbolt) joined palms on your heart. Bow to the south with your forehead. Then recite the mantra: 'Om(ōng), Sarva Tathagata(sà pó dá tuō jiē duō, all Thus Come Ones) Pujah(bù ráng, offering) Abhisheka Ye(pí shài jiā yē, for the sake of empowerment) Atmanam(ā dá mó nán, oneself) Niryataye(niè lǐ yè duō, I offer) Yami(yē míng, now I) Sarva Tathagata(sà pó dá tuō jiē duō, all Thus Come Ones) Vajra(bá zhé luó, diamond/thunderbolt) Aratna(ā luó dá nà, jewel) Abhisincatu Mam(pí shēn zhě mó hán, please grant me empowerment) Trah(dá luó)' Commentary: For the sake of offering to all Tathagatas and for the sake of empowerment, I now offer myself. May all Tathagatas grant me the Vajra Jewel empowerment. Again, place the Vajra joined palms on your head. Touch the ground with your lips. Bow to the west and recite the mantra: 'Om(ōng), Sarva Tathagata(sà pó dá tuō jiē duō, all Thus Come Ones) Pujah(bù ráng, offering) Pratardanaya(bō luó mò duō nà yē, turning) Atmanam(ā dá mó nán, oneself) Niryataye Yami(niè lǐ yè duō yē míng, I offer) Sarva Tathagata(sà pó dá tuō jiē duō, all Thus Come Ones) Vajra(bá zhé luó, diamond/thunderbolt) Dharma(dá mó, Dharma/Law) Pravartaya Mam(bō luó fá duō yē mó hán, please turn the Vajra Dharma for me) Hrih(xī lǐ)' Commentary: For the sake of offering to all Tathagatas in turn, I offer myself. May all Tathagatas turn the Vajra Dharma Wheel for me. Again, move the Vajra joined palms from the top of your head down to your heart. Bow to the north with the top of your head and recite this mantra: 'Om(ōng), Sarva Tathagata(sà pó dá tuō jiē duō, all Thus Come Ones) Pujah(bù ráng, offering) Karmani(jié mó ní, karma/action) Atmanam(ā dá mó nán, oneself) Niryataye Mi(niè lǐ yè duō yè mǐ, I offer) Sarva Tathagata(sà pó dá tuō jiē duō, all Thus Come Ones) Vajra(bá zhé luó, diamond/thunderbolt) Karma(jié mó, karma/action) Kuru(jù lú, do the action for me) Mam(mó hán) Ah(ē)' Commentary: For the sake of offering the actions of all Tathagatas, I offer myself. May all Tathagatas perform the Vajra actions for me. After bowing to the four directions as described above, then according to what is desired, for the sake of eliminating disasters, increasing benefits, subduing, Abhichara(ā pí zhē luó) and other matters, perform different practices. Each person should sit in the lotus position according to their respective direction. If you want to eliminate disasters, face north. You should sit in the auspicious lotus position (that is, the posture of placing the feet on the opposite thighs with knees raised).
以慈悲眼分明稱密語。不急不緩。以正念憶持而起首唸誦。慈悲眼者。如須彌盧及曼陀羅山堅固不移。其眼不眴是名慈悲眼也。能除諸惡鬼神及諸瘧病。即說密語。
唵 涅哩茶涅哩瑟致(上)怛唎(二合)吒(半呼之)
若為增益者應面向東方。結蓮花座而坐結跏趺也。以金剛眼顧視。復以金剛語言。而起首唸誦。金剛顧視者。謂以愛重心歡悅之眼。以此瞻視皆蒙隨順。即說密語。
唵 跋折羅 涅哩瑟底末咤
若欲降伏者應面向西結賢座而坐(並腳蹲坐臀不著地是也)即以明目而降伏之(明目者踴動數眴眼[耳*妾]是也)以此眼視者皆得降伏。即說密語。
唵 涅哩瑟致(上)耶俱翅穰(而佉反)
若為阿毗遮羅者應面向南。以缽喇多里荼立(右腳正立。敘引左腳。如世丁字。曲身倚立身。是也)或以嗢俱吒坐(以右腳踏左腳上。蹲臀不著地。是也)作瞋怒眼舉眉斜目。以此瞻視者。諸惡鬼神皆為摧滅。以瞋意怒眼而誦。即說密語曰。
唵 句嚧陀涅哩瑟底(丁以反)奚(丁以反)吽發
凡以瞋語音誦密語者。謂如雲蔭稱吽字。以瞋語誦降伏密語。即加吽發二字。皆須音旨分明。誦密語者。如發字是也。以瞋相作色。威怒分明誦之。若或結如來坐(全結加也
【現代漢語翻譯】 現代漢語譯本：以慈悲的眼神清晰地念誦秘密真言，不急不緩，以正念憶持開始唸誦。所謂的『慈悲眼』，就像須彌盧山（Sumeru）和曼陀羅山（Mandara）一樣堅固不可動搖，眼睛不眨動，這就是慈悲眼。它能去除各種惡鬼神以及各種瘧疾。接著唸誦秘密真言： 嗡 涅哩茶涅哩瑟致（上）怛唎（二合）吒（半呼之） 如果爲了增益，應該面向東方，結蓮花座而坐（也就是結跏趺坐）。用金剛眼顧視，再用金剛語言開始唸誦。所謂的『金剛顧視』，就是用充滿愛重心的歡悅的眼神。用這種眼神看視，都能得到隨順。接著唸誦秘密真言： 嗡 跋折羅 涅哩瑟底末咤 如果想要降伏，應該面向西方，結賢座而坐（也就是雙腳併攏蹲坐，臀部不著地）。用明亮的眼神來降伏（所謂的『明目』，就是頻繁眨動眼睛）。用這種眼神看視，都能得到降伏。接著唸誦秘密真言： 嗡 涅哩瑟致（上）耶俱翅穰（而佉反） 如果爲了阿毗遮羅（Abhicara，降伏法），應該面向南方，以缽喇多里荼立（右腳正直站立，稍微引開左腳，像世俗的丁字，彎曲身體倚靠站立）。或者以嗢俱吒坐（用右腳踩在左腳上，蹲坐臀部不著地）。做出嗔怒的眼神，揚起眉毛斜視。用這種眼神看視，各種惡鬼神都會被摧滅。用嗔怒的眼神唸誦。接著唸誦秘密真言： 嗡 句嚧陀涅哩瑟底（丁以反）奚（丁以反）吽發 凡是用嗔怒的聲音唸誦秘密真言，就像烏雲遮蔽天空一樣唸誦『吽』字。用嗔怒的語言唸誦降伏的秘密真言，就加上『吽』、『發』二字。都要語音清晰分明。唸誦秘密真言，就像『發』字一樣。用嗔怒的表情，威嚴憤怒地清晰唸誦。如果結如來坐（完全的結跏趺坐）。
【English Translation】 English version: Clearly recite the secret mantra with compassionate eyes, neither hurried nor slow, and begin the recitation with mindfulness. The so-called 'compassionate eyes' are as firm and immovable as Mount Sumeru (Sumeru, the central world-mountain) and Mount Mandara (Mandara, a mountain used to churn the ocean of milk), with unblinking eyes, which are called compassionate eyes. They can remove all evil ghosts and spirits, as well as various malarial diseases. Then recite the secret mantra: Om Niriksha Nirikshati Trat (diphthong) Tata (half-pronounced) If it is for increasing benefits, one should face east, sit in the lotus position (i.e., the full lotus posture). Gaze with Vajra (Vajra, diamond/thunderbolt) eyes, and then begin the recitation with Vajra speech. The so-called 'Vajra gaze' is to use joyful eyes full of loving-kindness. Looking with these eyes, one will receive compliance. Then recite the secret mantra: Om Vajra Nirikshati Mata If one wants to subdue, one should face west, sit in the virtuous seat (i.e., squat with feet together, buttocks not touching the ground). Subdue with bright eyes (the so-called 'bright eyes' are frequent blinking). Looking with these eyes, one will be subdued. Then recite the secret mantra: Om Nirikshati Yakushi Jhang (er-qie fan) If it is for Abhicara (Abhicara, a type of subjugation ritual), one should face south, stand in the Pratyardha posture (right foot standing straight, slightly drawing back the left foot, like the secular T-shape, bending the body and leaning to stand). Or sit in the Utkata posture (stepping on the left foot with the right foot, squatting with the buttocks not touching the ground). Make an angry expression, raising eyebrows and squinting. Looking with these eyes, all evil ghosts and spirits will be destroyed. Recite with an angry expression. Then recite the secret mantra: Om Krodha Nirikshati He Hum Phat Whenever reciting a secret mantra with an angry voice, recite the syllable 'Hum' as if dark clouds are covering the sky. Recite the subjugation mantra with angry language, then add the syllables 'Hum' and 'Phat'. All sounds must be clear and distinct. Reciting the secret mantra is like the syllable 'Phat'. Make an angry expression, reciting it with clear majesty and anger. If one assumes the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) posture (full lotus posture).
)或結大菩薩坐(半結跏也)為一切眾生凈治故。欲求清凈住于正念者。以心存念而誦此密語。
唵 薩網(亡可反)婆縛(亡何反自性也)述馱薩婆達磨(一切法也)薩網婆嚩(亡何反)述(輸律反)度含(我亦清凈)
論曰梵存初字。以一切法自性清凈。我亦自性清凈。誦此密語已復以心念。是諸眾生無始流浪生死。由慳貪垢穢黑闇所覆眼目不開。為除滅慳貪障礙故。令成就世間出世間諸悉地。已作是思惟訖即誦此密語。
唵 薩婆怛他揭多 餉悉陀 薩婆薩埵南 薩婆悉陀耶(一切成就也)三跛睍(奴見反)談(引)怛他揭多遏地底瑟咤憺
論曰梵存初字。一切如來所共稱讚。為一切眾生一切悉地愿皆成就。凡所障礙皆從心起。由往昔串習慳貪力故。為除滅障礙故。應當憶念菩提之心。修瑜伽者須臾作是思惟已應當觀察。世間由暴惡怖畏妄想所攝。貪愛希望迷亂心行。為彼瞋火所焚。身常遊行癡迷闇中。沉溺其心愛染泥中。以為虛妄憍慢昏酒常醉。止住邪見生死宅中。不遇善知識最上甘露味。由自所作種種妄想工巧所成無量差別。見諸眾生無明垢重所覆。見如斯過無有依護。應當哀愍于彼。既生哀愍心已。與無量眾生為救度故。若持誦者。應當現前作阿婆頗那伽三摩地。次說入三摩地
【現代漢語翻譯】 現代漢語譯本：或者結跏趺坐（全跏趺坐），或者結大菩薩坐（半跏趺坐），爲了凈化一切眾生。想要尋求清凈安住于正念的人，用心存念而誦唸這個密語： 『唵，薩網（亡可反）婆縛（亡何反，自性），述馱薩婆達磨（一切法），薩網婆嚩（亡何反），述（輸律反）度含（我亦清凈）。』 論中說，梵文存留最初的字。因為一切法的自性是清凈的，我的自性也是清凈的。誦唸這個密語之後，再用心念：這些眾生從無始以來流浪生死，由於慳貪的垢穢和黑暗所覆蓋，眼目不能張開。爲了消除慳貪的障礙，令他們成就世間和出世間的一切悉地（成就）。這樣思惟完畢后，就誦唸這個密語： 『唵，薩婆怛他揭多（一切如來），餉悉陀，薩婆薩埵南（一切眾生），薩婆悉陀耶（一切成就），三跛睍（奴見反）談（引），怛他揭多（如來）遏地底瑟咤憺。』 論中說，梵文存留最初的字。一切如來共同稱讚，爲了使一切眾生的一切悉地（成就）都能成就。所有的障礙都從心中產生，由於往昔串習慳貪的力量。爲了消除這些障礙，應當憶念菩提之心。修瑜伽的人稍微作這樣的思惟后，應當觀察：世間被暴惡、怖畏和妄想所攝持，貪愛、希望使心行迷亂，被瞋恨的火焰所焚燒，身體常常在愚癡迷惑的黑暗中，沉溺於愛染的泥沼中，把虛妄的憍慢當成昏醉的酒，止住在邪見的生死宅中，不能遇到善知識和最上甘露的味道。由於自己所作的種種妄想和工巧所成，產生無量的差別。看到眾生被無明的垢重所覆蓋，看到這樣的過失而無所依靠和保護，應當哀愍他們。既然生起哀愍心后，爲了救度無量的眾生，如果持誦者，應當現前進入阿婆頗那伽三摩地（無勝三摩地）。接下來講述入三摩地的方法。
【English Translation】 English version: Or sit in the lotus position (full lotus), or sit in the great Bodhisattva position (half lotus), for the sake of purifying all sentient beings. Those who wish to seek purity and abide in right mindfulness should recite this mantra with mindful contemplation: 'Om, Sarva (pronounced 'wang' - 'ke' reversed) bhava (pronounced 'wang' - 'he' reversed, meaning 'self-nature'), shuddha sarva dharma (all dharmas), sarva bhava (pronounced 'wang' - 'he' reversed), shuddha (pronounced 'shu-lu' reversed) ham (I am also pure).' The commentary says, the Sanskrit retains the initial syllable. Because the self-nature of all dharmas is pure, and my self-nature is also pure. After reciting this mantra, contemplate with the mind: These sentient beings have been wandering in samsara since beginningless time, covered by the defilements and darkness of stinginess and greed, their eyes unable to open. In order to eliminate the obstacles of stinginess and greed, may they achieve all siddhis (accomplishments) of the mundane and supramundane. Having contemplated thus, recite this mantra: 'Om, Sarva Tathagata (all Thus-Gone Ones), samyak-siddha, sarva sattvanam (all sentient beings), sarva siddhaye (all accomplishments), samyak-sampadyatam (pronounced 'nu-jian' reversed, elongated), Tathagata (Thus-Gone One) adhisthana.' The commentary says, the Sanskrit retains the initial syllable. Praised by all the Thus-Gone Ones, may all siddhis (accomplishments) of all sentient beings be achieved. All obstacles arise from the mind, due to the force of habitual stinginess and greed from the past. In order to eliminate these obstacles, one should remember the mind of Bodhi. After the practitioner of yoga has contemplated thus for a moment, they should observe: The world is seized by violence, fear, and delusion; greed and hope confuse the mind; it is burned by the fire of anger; the body is constantly in the darkness of ignorance and delusion, sinking in the mud of attachment, taking false pride and arrogance as intoxicating wine, dwelling in the house of samsara with wrong views, unable to encounter a virtuous friend and the taste of supreme nectar. Due to the various delusions and skillful fabrications created by oneself, countless differences arise. Seeing sentient beings covered by the heavy defilement of ignorance, seeing such faults without reliance or protection, one should have compassion for them. Since compassion has arisen, for the sake of saving countless sentient beings, if the holder of the mantra, should enter the Abha Panaga Samadhi (Invincible Samadhi) in the present moment. Next, it speaks of entering samadhi.
法。若欲入定者。不應動身及諸支體。唇齒俱合兩目似合。于佛像前應先思惟。當欲入定作是思惟。諸佛遍滿虛空。猶如大地油麻津膩滿中。于其身心嚴飾亦然。作是念訖。即結三摩耶等契。即於己舌心身手中想吽字。即想其字變為金剛。復想于右眼中想 摩字。於左眼中想吒(半音呼)又想摩字變為。月吒字變為。日即以金剛所成。眼應瞻仰一切。佛由此法瞻視者。得一切佛之所稱讚。誦此密語。
唵 跋折啰末吒
即以如上說金剛眼瞻視。並誦此密語訖。即得應降伏者皆常隨順。及有暴惡眾生一切障礙毗那夜迦。由金剛法瞻視故。彼當消滅。次結三摩耶契。法令止觀羽堅牢已。以諸度初分相交是名金剛合掌。置於頂。二羽本分心喉。為加持己身故。誦密語已次第置之密語曰。
唵 跋折啰 若哩
複次其金剛合掌契。盡諸度本分加背。極牢結已。號為金剛嚩契。復置契於心上。誦此密語。
跋折啰 盤陀(縛也)
又復結金剛嚩契已。豎忍愿二度為針。置於心上即誦密語。
三摩耶 薩埵
此是發悟一切諸佛及諸弟子等密語契。次以其契針屈入掌中。以智定檀慧度豎如針。此名極喜三摩耶契。即誦密語。
三摩耶護
複次結金剛縛已置於心上。想
【現代漢語翻譯】 現代漢語譯本： 法。如果想要入定，不應該動身體以及各個肢體。嘴唇和牙齒閉合，兩眼似閉非閉。在佛像前應該先思惟，當要入定時這樣思惟：諸佛遍滿虛空，猶如大地充滿油麻一樣潤澤細膩。對於自身的身心嚴加修飾也是這樣。這樣想完后，就結三摩耶（Samaya，誓言）等手印。在自己的舌、心、身、手中觀想『吽』字（Hūṃ，種子字），觀想這個字變為金剛。再觀想在右眼中觀想『摩』字（Ma，種子字），在左眼中觀想『吒』字（Ṭa，種子字）（半音呼）。又觀想『摩』字變為月亮，『吒』字變為太陽。就用金剛所成的眼睛，應當瞻仰一切佛，用這種方法瞻視的人，得到一切佛的稱讚。誦持這個密語： 唵 跋折啰 末吒 (Oṃ Vajra Maṭa) 就用如上所說的金剛眼瞻視，並誦持這個密語完畢，就能使應該降伏的眾生都常隨順。以及有兇暴惡劣的眾生，一切障礙和毗那夜迦（Vinayaka，障礙神），由於用金剛法瞻視的緣故，他們應當消滅。其次結三摩耶契（Samaya，誓言），使法令和止觀如羽毛般堅牢。用諸度的初分相交，這叫做金剛合掌，放置在頭頂，兩手本分在心和喉嚨，爲了加持自身，誦持密語后依次放置。密語是： 唵 跋折啰 若哩 (Oṃ Vajra Jñā) 再次，這個金剛合掌契，用盡諸度本分加在背上，極其牢固地結好，號為金剛縛契（Vajra Bandha）。再將手印放置在心上，誦持這個密語： 跋折啰 盤陀 (Vajra Bandha)（縛也） 又再結金剛縛契后，豎起忍愿二度作為針，放置在心上，就誦持密語： 三摩耶 薩埵 (Samaya Sattva) 這是發悟一切諸佛以及諸弟子等的密語契。其次將這個契針屈入掌中，用智定檀慧度豎起如針，這名叫極喜三摩耶契，就誦持密語： 三摩耶護 (Samaya Hūṃ) 再次結金剛縛後放置在心上，觀想
【English Translation】 English version: The Dharma. If one wishes to enter into Samadhi (Samādhi, meditative absorption), one should not move the body and its limbs. The lips and teeth should be closed, and the eyes should appear to be neither fully open nor fully closed. Before the Buddha image, one should first contemplate, thinking thus when about to enter Samadhi: 『The Buddhas pervade all of space, like the earth filled with the oiliness and smoothness of sesame.』 One should adorn one's own body and mind in the same way. After thinking thus, one should form the Samaya (Samaya, vow) Mudra (Mudra, hand gesture) and others. One should visualize the syllable Hūṃ (Hūṃ, seed syllable) in one's tongue, heart, body, and hands, and visualize that this syllable transforms into a Vajra (Vajra, diamond/thunderbolt). Again, one should visualize the syllable Ma (Ma, seed syllable) in the right eye, and the syllable Ṭa (Ṭa, seed syllable) (pronounced with a half-sound) in the left eye. Furthermore, visualize the syllable Ma transforming into the moon, and the syllable Ṭa transforming into the sun. With the eyes formed of Vajra, one should gaze upon all the Buddhas. One who gazes in this way will receive the praise of all the Buddhas. Recite this mantra: Oṃ Vajra Maṭa Then, using the Vajra eyes as described above to gaze, and having finished reciting this mantra, one will cause those who should be subdued to always be compliant. And violent and evil beings, all obstacles and Vinayakas (Vinayaka, obstacle-creating deities), will be destroyed by gazing with the Vajra Dharma. Next, form the Samaya (Samaya, vow) Mudra, making the Dharma and Vipassanā (Vipassanā, insight meditation) as firm as feathers. Intertwine the initial divisions of the degrees; this is called the Vajra joined palms. Place them on the crown of the head, with the base of the two hands at the heart and throat, in order to bless one's own body. After reciting the mantra, place them in sequence. The mantra is: Oṃ Vajra Jñā Furthermore, this Vajra joined palms Mudra, using all the base divisions of the degrees, add to the back, and bind extremely firmly; it is called the Vajra Bandha (Vajra Bandha). Then place the Mudra on the heart, reciting this mantra: Vajra Bandha (also Bandhaya) Again, after forming the Vajra Bandha Mudra, raise the Kṣānti (Kṣānti, patience) and Praṇidhāna (Praṇidhāna, vow) degrees as needles, and place them on the heart, then recite the mantra: Samaya Sattva This is the mantra Mudra for awakening all the Buddhas and all the disciples. Next, bend this Mudra needle into the palm, and raise the Jñāna (Jñāna, wisdom), Dhyāna (Dhyāna, meditation), Dāna (Dāna, generosity), and Prajñā (Prajñā, wisdom) degrees like needles. This is called the Supreme Joy Samaya Mudra, and recite the mantra: Samaya Hūṃ Again, after forming the Vajra Bandha, place it on the heart, and visualize
自心上有怛喇字吒字為心門戶。掣金剛嚩契時想如開智門。即三遍誦密語三度掣之密語曰。
唵 跋折啰伴陀(開義也)怛喇(二合)吒(上半呼之)
既於心開智門。即想門內有大殿。又想面前有婀字遍照光明。為生菩提心具大智故。令入己心殿中。即以正定意結金剛召入契。及結三摩耶契。結召入契法結金剛縛契已。以智定二度屈入掌中。是名金剛召入契。結契時即誦密語。
唵 跋折啰 吠奢(召入也)婀(短呼也)
由此修行。瑜伽者即得生金剛召入智。此智慧能了過去未來現在一切所作之事。皆悉悟解未曾聞百千般契經。其文字義皆得現前。次準上。復結金剛嚩契已。及智定二度屈入掌中。以進力度置智定度背上。是名金剛拳三摩耶契。結此契時而誦此密語。
唵 跋折啰 慕瑟致(上)鑁(亡凡反)
如上所說以婀字置於心中者。以鑁字常閉心殿門戶此密語是一切如來金剛身語意。能執持故名金剛拳契。解此契訖。次即以止羽腕上置觀羽。以檀慧度相鉤。豎進力度作喝相貌。是名三界威力決勝契。亦名大力契。欲結此契。先應三遍稱吽字結之。似云陰雷聲。取密語最後稱一吽發字。即說此密語。
唵 蘇母婆(二合)你蘇 母婆(二合)吽(重呼)訖哩呵拏
【現代漢語翻譯】 現代漢語譯本： 自心上觀想怛喇（Tala）字、吒（Ta）字作為心之門戶。當做出掣金剛嚩（wa）契（qi）手印時，觀想如開啟智慧之門。然後三遍誦唸密語，並三次做出掣的動作。密語如下：
唵（ōng） 跋折啰（bá zhé là） 伴陀（bàn tuó，開義也） 怛喇（dala，二合） 吒（zhà，上半呼之）
既然已經於心中開啟智慧之門，就觀想門內有一座大殿。又觀想面前有婀（a）字，遍照光明，爲了生起菩提心，具足大智慧，令其進入自己的心殿之中。然後以正定之意，結金剛召入手印，以及結三摩耶手印。結召入手印的方法是：結金剛縛契手印后，以智定二度屈入掌中，這叫做金剛召入手印。結手印時，誦唸密語：
唵（ōng） 跋折啰（bá zhé là） 吠奢（fèi shē，召入也） 婀（a，短呼也）
由此修行，瑜伽行者就能生起金剛召入智。此智慧能夠了解過去、未來、現在一切所作之事，都能完全領悟理解，即使是未曾聽聞的百千般契經，其文字義理都能現前。接下來，依照上面的方法，再次結金剛嚩契手印，以及智定二度屈入掌中，以進力度置於智定度背上，這叫做金剛拳三摩耶契。結此手印時，誦唸此密語：
唵（ōng） 跋折啰（bá zhé là） 慕瑟致（mù sè zhì，上） 鑁（wēng，亡凡反）
如上所說，將婀（a）字置於心中，用鑁（wēng）字常閉心殿門戶。此密語是一切如來金剛身語意，能夠執持，所以名為金剛拳契。解開此手印后，接著將止羽腕上，放置觀羽，以檀慧度相鉤，豎起進力度，作出喝的相貌，這叫做三界威力決勝契，也叫做大力契。想要結此手印，先應三遍稱吽（hōng）字，結之似云陰雷聲。取密語最後稱一吽（hōng）發字，即說此密語：
唵（ōng） 蘇母婆（sū mǔ pó，二合） 你蘇（nǐ sū） 母婆（mǔ pó，二合） 吽（hōng，重呼） 訖哩呵拏（qì lī hē ná）
【English Translation】 English version: Visualize the 'Tala' and 'Ta' syllables on your heart as the gate of your mind. When performing the Vajra Vak Chi mudra (hand gesture), visualize it as opening the gate of wisdom. Then, recite the mantra three times and perform the 'chet' (pulling) action three times. The mantra is:
Om Vajra Bandha (meaning 'opening') Tala Ta
Now that you have opened the gate of wisdom in your heart, visualize a great palace inside the gate. Also, visualize the 'Ah' syllable in front of you, radiating light everywhere. In order to generate Bodhicitta (awakened mind) and possess great wisdom, allow it to enter your own heart palace. Then, with focused concentration, form the Vajra Summoning mudra and the Samaya mudra. The method for forming the Summoning mudra is: after forming the Vajra Bandha mudra, bend the wisdom and concentration fingers into the palm. This is called the Vajra Summoning mudra. While forming the mudra, recite the mantra:
Om Vajra Vesha (meaning 'summoning') Ah
Through this practice, the yogi will generate the wisdom of Vajra Summoning. This wisdom enables one to understand all actions of the past, future, and present. One will be able to fully comprehend even the hundreds of thousands of sutras (discourses) that one has never heard before, and the meaning of their words will become clear. Next, following the above method, form the Vajra Vak Chi mudra again, and bend the wisdom and concentration fingers into the palm. Place the effort finger on the back of the wisdom and concentration fingers. This is called the Vajra Fist Samaya mudra. While forming this mudra, recite this mantra:
Om Vajra Mushti Vam
As mentioned above, placing the 'Ah' syllable in the heart, use the 'Vam' syllable to constantly close the gate of the heart palace. This mantra is the Vajra body, speech, and mind of all Tathagatas (Buddhas), and because it can hold and maintain, it is called the Vajra Fist mudra. After releasing this mudra, then place the still feather on the wrist, hook the generosity and wisdom fingers together, and raise the effort finger, making a 'ha' appearance. This is called the Three Realms Power Decisive Victory mudra, also called the Great Power mudra. To form this mudra, first recite the 'Hum' syllable three times, forming it like the sound of thunder in cloudy weather. Take the last 'Hum' syllable of the mantra and pronounce the 'Phat' syllable. Then, recite this mantra:
Om Sumbha Nisumbha Hum Grihana
(二合)訖哩呵拏(二合)吽訖里呵拏。波耶吽。阿那耶胡(引)薄伽梵 跋折啰吽(短聲)發
此契于頭上右旋三匝。若有諸魔作障礙者。見此契已皆悉遠離。復得一切處擁護己身。又以此契觸諸燈香花飲食等。一一皆稱吽字。隨觸隨得清凈。複次金剛縛牢結已。雙大母指及二小指豎合為針。是名金剛蓮華三摩耶契。結此契時而誦密語。
唵 跋折啰 缽頭摩 三摩耶薩埵鑁(三合)
以此印置於口上誦真言者即。于蓮花部中得為勝上。次復以上勝智觀察。內外皆無所有。復觀三世等同虛空。又想琰字為黑色境持地風輪界。復想劍字為圍輪山以勝寶所飾。又于虛空想鑁字。為毗盧遮那佛。由具慈悲流注乳兩邊。輪圍山便成甘露大海。于其海中復想般喇字以為龜形。其龜由如金色。身之廣大無量由旬。復于龜背上想奚哩(二合)字其字變為赤色赤光蓮花悅意殊妙。其花三層。層有八葉臺蕊具足。于其臺上想波羅(二合)吽劍等三字。以為須彌山。其山眾寶所成而有八角。于山頂上又想鑁吽多啰(二合)奚哩(二合)惡(重呼之)等五字。以為大殿。其殿四角正等具足四門。其門左右有吉祥幢。軒楯周環四重階道。于其殿上有五樓閣。懸雜繒彩珠網花鬘而為莊飾。于彼殿外四角之上及諸門角。以金剛
【現代漢語翻譯】 現代漢語譯本：(二合)訖哩呵拏(kṛhṇā，抓住) 吽 訖里呵拏。波耶 吽。阿那耶 胡(引) 薄伽梵(bhagavan，世尊) 跋折啰(vajra，金剛) 吽(短聲) 發。
此手印于頭上右旋三匝。若有諸魔作障礙者，見此手印已皆悉遠離，復得一切處擁護己身。又以此手印觸諸燈香花飲食等，一一皆稱『吽』字，隨觸隨得清凈。複次，金剛縛牢結已，雙大母指及二小指豎合為針，是名金剛蓮華三摩耶契。結此契時而誦密語：
唵 跋折啰(vajra，金剛) 缽頭摩(padma，蓮花) 三摩耶(samaya，誓言) 薩埵(sattva，有情) 鑁(vam，種子字)。
以此印置於口上誦真言者，即于蓮花部中得為勝上。次復以上勝智觀察，內外皆無所有，復觀三世等同虛空。又想琰字為黑色境持地風輪界。復想劍字為圍輪山以勝寶所飾。又于虛空想鑁字，為毗盧遮那佛(Vairocana，大日如來)。由具慈悲流注乳兩邊，輪圍山便成甘露大海。于其海中復想般喇字以為龜形，其龜由如金色，身之廣大無量由旬。復于龜背上想奚哩(śrī，吉祥)字，其字變為赤色赤光蓮花悅意殊妙，其花三層，層有八葉臺蕊具足。于其臺上想波羅(para，超越) 吽 劍等三字，以為須彌山，其山眾寶所成而有八角。于山頂上又想鑁 吽 多啰(tara，救度) 奚哩(śrī，吉祥) 惡(重呼之)等五字，以為大殿，其殿四角正等具足四門，其門左右有吉祥幢，軒楯周環四重階道，于其殿上有五樓閣，懸雜繒彩珠網花鬘而為莊飾，于彼殿外四角之上及諸門角，以金剛
【English Translation】 English version: (Dvi-sam) Kṛhṇā (grasping) Hūṃ Kṛhṇā. Pāya Hūṃ. Ānāya Hūṃ (elongated vowel) Bhagavān (Bhagavan, The Blessed One) Vajra (Vajra, Diamond/Thunderbolt) Hūṃ (short vowel) Phat.
This mudra (hand gesture) should be rotated three times clockwise above the head. If any demons create obstacles, upon seeing this mudra, they will all disperse and one will be protected in all places. Also, by touching lamps, incense, flowers, food, etc., with this mudra, each time uttering the syllable 'Hūṃ,' one will attain purity with each touch. Furthermore, after forming the Vajra (Vajra, Diamond/Thunderbolt) binding mudra, the two thumbs and two little fingers are joined and held upright like a needle. This is called the Vajra (Vajra, Diamond/Thunderbolt) Lotus Samaya (Samaya, Vow) Mudra. While forming this mudra, recite the mantra:
Oṃ Vajra (Vajra, Diamond/Thunderbolt) Padma (Padma, Lotus) Samaya (Samaya, Vow) Sattva (Sattva, Being) Vaṃ (seed syllable).
By placing this mudra on the mouth and reciting the mantra, one will attain superiority within the Lotus family. Next, observe with supreme wisdom that both internally and externally, nothing exists. Furthermore, contemplate the three worlds as being equal to emptiness. Also, visualize the syllable Yaṃ as a black realm holding the wind-wheel boundary of the earth. Visualize the syllable Kṣaṃ as the surrounding mountain range adorned with precious jewels. Furthermore, in the sky, visualize the syllable Vaṃ as Vairocana Buddha (Vairocana, The Illuminator). Due to the flow of compassion and milk on both sides, the surrounding mountain range becomes an ocean of nectar. Within that ocean, visualize the syllable Paṃ as a tortoise shape. The tortoise is like gold in color, and its body is immeasurably vast in yojanas (an ancient Indian unit of distance). Furthermore, on the back of the tortoise, visualize the syllable Śrī (Śrī, Auspiciousness), which transforms into a red-colored, radiant lotus flower, pleasing and wonderful. The flower has three layers, each with eight petals, a complete platform, and stamens. On that platform, visualize the three syllables Para (Para, Transcendence) Hūṃ Kṣaṃ as Mount Sumeru. The mountain is made of various jewels and has eight corners. On the summit of the mountain, visualize the five syllables Vaṃ Hūṃ Tara (Tara, Savioress) Śrī (Śrī, Auspiciousness) Ah (repeatedly) as a great palace. The palace has four corners, equal and complete, with four gates. To the left and right of the gates are auspicious banners. Balustrades surround the fourfold staircase. On the palace are five pavilions, adorned with hanging silk banners, pearl nets, and flower garlands. On the four corners outside the palace and on the corners of the gates are Vajras (Vajra, Diamond/Thunderbolt).
寶之所嚴飾。想其外院複用種種雜寶鈴鐸映蔽日月。懸珠瓔珞以為嚴飾。復于其外無量劫波樹行列。復想諸天美妙音聲歌詠樂音。諸阿修羅莫呼落伽王等。以金剛舞之所娛樂。于彼殿內有曼茶羅。于中以八金剛柱而為莊飾。于如來部輪中想三種子字。中央想心字。其字左右想阿(引聲)字。以其三字成就天之微妙四面方等師子之座又于金剛部中種子字。三字之中想俄(重聲)字。于其左右想吽字。以其三種子字所成金剛部。以象為座又于寶部中想三種子字。于其中央想么(重聲)字。左右想怛啰字。以其三種子字所成寶部之中。以馬為座。
又蓮花部有三種子字。于其中央想摩含(二合)字。左右想頡唎異(三合)以此三種子字所成蓮花部中。以孔雀為座。又羯磨部中有三種子字。于其中央想劍字。左右想阿(短)字。以其三種子字所成羯磨部中。想迦樓羅為座。既想如上諸部座已。次想一切如來及十六大菩薩並四波羅蜜。施設四種內供養四種外供養。又為守四門。四菩薩隨方安置。又如上所說。諸佛及大菩薩守門菩薩等。各各以本三摩地。各各自心。及隨己記印相貌如下所說皆想從毗盧遮那佛身中出現。又想四面毗盧遮那佛。以諸如來真實所持之身。及以如上所說一切如來師子之座而坐。其上毗盧遮那。示久
【現代漢語翻譯】 現代漢語譯本： 以珍寶莊嚴修飾。想像外院也用各種雜寶鈴鐸，相互輝映，遮蔽日月。懸掛珠子瓔珞作為莊嚴的裝飾。再往外，是無量劫波樹（kalpa tree，能實現願望的樹）排列成行。再想像諸天美妙的聲音，歌詠的樂音。諸阿修羅（asura，一種神道），莫呼落伽王（Mahoraga，一種蛇神）等，以金剛舞來娛樂。在那殿內有曼茶羅（mandala，壇場），其中用八根金剛柱作為裝飾。在如來部（Tathagata family）的輪中，想像三種子字（bija，種子字）。中央想像心字。這個字的左右想像阿（ā）字。用這三個字成就天之微妙的四面方等師子座（lion throne）。又在金剛部（Vajra family）中，種子字的三字之中，想像俄（o）字。在其左右想像吽（hūṃ）字。用這三種子字所成就的金剛部，以象為座。又在寶部（Ratna family）中，想像三種子字。在其中央想像么（ma）字。左右想像怛啰（tra）字。用這三種子字所成就的寶部之中，以馬為座。
又蓮花部（Padma family）有三種子字。在其中央想像摩含（maṃ）字。左右想像頡唎異（hrīḥ）字。用這三種子字所成就的蓮花部中，以孔雀為座。又羯磨部（Karma family）中有三種子字。在其中央想像劍（kṣaṃ）字。左右想像阿（a）字。用這三種子字所成就的羯磨部中，想像迦樓羅（Garuda，一種金翅鳥神）為座。已經想像如上各部的座之後，接著想像一切如來（Tathagata）及十六大菩薩（Bodhisattva），並四波羅蜜（Paramita，四種波羅蜜多）。施設四種內供養，四種外供養。又爲了守護四門，四菩薩隨著方位安置。又如上所說，諸佛及大菩薩，守門菩薩等，各自以本三摩地（samadhi，禪定）。各自的心，及隨著自己記憶的印相貌，如下所說，都想像從毗盧遮那佛（Vairocana，大日如來）身中出現。又想像四面毗盧遮那佛，以諸如來真實所持之身，及以上如上所說一切如來的師子座而坐。其上毗盧遮那，示現久遠。
【English Translation】 English version: Adorned with precious treasures. Imagine that the outer courtyard is also decorated with various mixed treasures and bells, reflecting each other and obscuring the sun and moon. Hang pearl necklaces as solemn decorations. Further out, there are rows of countless kalpa trees (kalpa tree, a wish-fulfilling tree). Imagine the beautiful sounds of the heavens, the music of songs. The asuras (asura, a type of deity), Mahoraga kings (Mahoraga, a type of serpent deity), and others are entertained by the Vajra dance. Within that palace is a mandala (mandala, sacred enclosure), decorated with eight Vajra pillars. In the wheel of the Tathagata family, imagine three bija (seed syllable). In the center, imagine the heart syllable. To the left and right of this syllable, imagine the syllable ā (ā). With these three syllables, accomplish the subtle four-sided lion throne. Also, in the Vajra family, among the three seed syllables, imagine the syllable o (o). To its left and right, imagine the syllable hūṃ (hūṃ). With these three seed syllables, the Vajra family is accomplished, with an elephant as its seat. Also, in the Ratna family, imagine three seed syllables. In the center, imagine the syllable ma (ma). To the left and right, imagine the syllable tra (tra). With these three seed syllables, in the Ratna family, a horse is the seat.
Also, the Padma family has three seed syllables. In the center, imagine the syllable maṃ (maṃ). To the left and right, imagine the syllable hrīḥ (hrīḥ). With these three seed syllables, in the Padma family, a peacock is the seat. Also, the Karma family has three seed syllables. In the center, imagine the syllable kṣaṃ (kṣaṃ). To the left and right, imagine the syllable a (a). With these three seed syllables, in the Karma family, imagine a Garuda (Garuda, a type of golden-winged bird deity) as the seat. Having imagined the seats of the above-mentioned families, next imagine all the Tathagatas and the sixteen great Bodhisattvas, and the four Paramitas (Paramita, four perfections). Establish four kinds of inner offerings and four kinds of outer offerings. Also, in order to guard the four gates, four Bodhisattvas are placed according to the directions. Also, as mentioned above, the Buddhas and great Bodhisattvas, the gate-guarding Bodhisattvas, etc., each with their own samadhi (samadhi, meditative absorption), their own minds, and the mudras and appearances according to their own memories, as described below, all imagine emerging from the body of Vairocana (Vairocana, the Great Sun Buddha). Also, imagine the four-faced Vairocana, with the body truly held by all the Tathagatas, and seated on the lion throne of all the Tathagatas as described above. Upon it, Vairocana, shows for a long time.
成等正覺。一切如來以普賢為心。複用一切如來虛空所成大摩尼寶。以為灌頂。復獲得一切如來觀自在法智究竟波羅蜜。又一切如來毗首羯磨。不空離障礙教令。所作已畢所求圓滿。于其東方如上所說象座。想阿閦鞞佛而坐其上。于其南方如上所說馬座。想寶生佛而坐其上。于其西方如上所說孔雀座。想阿彌陀佛而坐其上。于其北方如上所說迦樓羅座。想不空成就佛而坐其上各于座上又想滿月形。復於此上想蓮華座。每一一蓮花座上佛坐其中。
爾時金剛界如來。以持一切如來身以為同體。一切如來普賢摩訶菩提薩埵三摩耶所生名攝一切薩埵名金剛加持三摩地入已此一切如來大乘阿毗三摩耶心。名一切如來心。從自身心而出即說密語曰。
跋折啰 薩埵
才說此密語時。從一切如來心。即是彼世尊。以為普賢月輪。出以凈治一切眾生摩訶菩提心已。各住於一切如來方面。于彼諸月輪中。而出一切如來。金剛智已。皆入毗盧遮那如來心中。以其普賢故及堅牢故。從金剛薩埵三摩地中以一切如來神力。以為同一密體。遍滿虛空界量。具足光明以為五頂。以一切如來金剛身口意所成五股跋折啰。即成就已。又從一切如來心出。置於右掌中。爾時復從跋折啰。出種種色相。光明照曜遍滿一切世界。又想于諸
【現代漢語翻譯】 現代漢語譯本 成就正等正覺。一切如來以普賢（Samantabhadra）為根本。又用一切如來虛空所成的大摩尼寶，來為之灌頂。又獲得一切如來觀自在法智究竟波羅蜜（Avalokiteśvara Dharma Wisdom Ultimate Perfection）。還有一切如來毗首羯磨（Viśvakarman），不空離障礙的教令，所作之事已經完畢，所求之事圓滿。在其東方，如上面所說的象座，觀想阿閦鞞佛（Akshobhya Buddha）坐在上面。在其南方，如上面所說的馬座，觀想寶生佛（Ratnasambhava Buddha）坐在上面。在其西方，如上面所說的孔雀座，觀想阿彌陀佛（Amitābha Buddha）坐在上面。在其北方，如上面所說的迦樓羅（Garuda）座，觀想不空成就佛（Amoghasiddhi Buddha）坐在上面。各自在座位上又觀想滿月形。又在此之上觀想蓮花座。每一個蓮花座上都有佛坐在其中。
這時，金剛界如來，以持一切如來之身作為同體。一切如來普賢摩訶菩提薩埵（Samantabhadra Mahabodhisattva）三摩耶（Samaya）所生，名為攝一切薩埵（Sattva），名為金剛加持三摩地（Samadhi），進入之後，這所有如來大乘阿毗三摩耶（Abhisamaya）心，名為一切如來心。從自身心中而出，就說密語：
跋折啰 薩埵 (Vajra Sattva)
才說完這個密語時，從一切如來的心中，也就是彼世尊，以普賢月輪，出來凈化一切眾生的摩訶菩提心之後，各自住在一切如來的方面。在那諸個月輪中，出來一切如來的金剛智之後，都進入毗盧遮那如來（Vairocana Buddha）心中。因為普賢的緣故以及堅牢的緣故，從金剛薩埵三摩地中，以一切如來的神力，作為同一個密體，遍滿虛空界量，具足光明作為五頂。以一切如來金剛身口意所成的五股跋折啰（Vajra），就已經成就了。又從一切如來的心中出來，放置在右掌中。這時又從跋折啰中，出來種種色相，光明照耀遍滿一切世界。又觀想在諸
【English Translation】 English version Achieving perfect enlightenment. All Tathagatas (Thus Come Ones) take Samantabhadra (Universal Worthy) as their heart. Moreover, they use the great Mani jewel formed from the emptiness of all Tathagatas to perform the consecration. Furthermore, they obtain the ultimate perfection of the Avalokiteśvara (The Regarder of the World's Sounds) Dharma Wisdom. In addition, all Tathagatas' Viśvakarman (All Maker), the unobstructed and unhindered teachings, the tasks are completed, and the requests are fulfilled. In the east, as described above, on the elephant seat, visualize Akshobhya Buddha (Immovable Buddha) sitting upon it. In the south, as described above, on the horse seat, visualize Ratnasambhava Buddha (Jewel Born Buddha) sitting upon it. In the west, as described above, on the peacock seat, visualize Amitābha Buddha (Infinite Light Buddha) sitting upon it. In the north, as described above, on the Garuda (Mythical Bird) seat, visualize Amoghasiddhi Buddha (Infallible Success Buddha) sitting upon it. On each seat, visualize a full moon shape. Furthermore, visualize a lotus seat on top of this. On each and every lotus seat, a Buddha sits within.
At this time, the Vajra Realm Tathagata, holding the body of all Tathagatas as one entity. All Tathagatas, born from the Samaya (Vow) of Samantabhadra Mahabodhisattva (Great Being of Enlightenment), named 'Gathering all Sattvas (Beings)', named 'Vajra Empowerment Samadhi (Concentration)', having entered, this heart of all Tathagatas' Mahayana Abhisamaya (Clear Realization), named 'The Heart of All Tathagatas'. Emerging from one's own heart, immediately speaks the secret mantra:
Vajra Sattva (Diamond Being)
As soon as this secret mantra is spoken, from the heart of all Tathagatas, which is the World Honored One, with the Samantabhadra moon disc, emerges to purify the Mahabodhi heart of all sentient beings, each residing in the direction of all Tathagatas. Within those moon discs, emerges the Vajra Wisdom of all Tathagatas, all entering the heart of Vairocana Buddha (Illuminating Buddha). Because of Samantabhadra and because of steadfastness, from the Vajra Sattva Samadhi, with the divine power of all Tathagatas, as the same secret entity, pervading the measure of the space realm, fully possessing light as five peaks. The five-pronged Vajra (Diamond Scepter) formed by the Vajra body, speech, and mind of all Tathagatas is thus accomplished. Furthermore, it emerges from the heart of all Tathagatas and is placed in the right palm. At this time, various colors and appearances emerge from the Vajra, with radiant light illuminating all worlds. Furthermore, visualize in the various
光明峰上。一切世界微塵等如來出現。既出現已。盡遍法界滿虛空中。及一切世界周流海云。於一切如來平等性智神通。現成等正覺。能令發一切如來大菩提心。成就普賢種種行相。亦能奉事一切如來。眷屬能令趣向大菩提場。復能摧伏一切諸魔。悟一切平等性。證大菩提轉正法輪。乃至救護一切世界眾生。成就一切如來神通智最上悉地等。現一切如來神變已。為普賢故。復為金剛薩埵三摩地極堅牢故。同一密體。成普賢大菩薩身已。住于毗盧遮那佛心。而高聲唱是言奇哉曰。
我是普賢 堅固薩埵 雖非身相 自然出現 以堅牢固 為薩埵身
爾時普賢大菩薩身。從佛心出已。於一切如來前。依于月輪復請教示。爾時世尊毗盧遮那。入一切如來智三摩耶金剛三摩地已。現一切如來戶羅三摩地。慧解脫知見。轉正法輪展轉利益眾生。大方便力精進大智三摩耶。盡遍一切眾生界。救護一切。為自在主。一切安樂悅意受用故。乃至一切如來平等性智神通摩訶衍那。阿毗三摩耶。克果成就最上悉地故。一切如來以此悉地跋折啰。為彼普賢大菩薩應以一切如來轉輪位。故以一切如來身寶冠繒彩而灌頂之。既灌頂已而授與之。爾時諸如來。以彼執金剛之名灌頂故。便號為執金剛。是時執金剛菩薩。屈其左臂
【現代漢語翻譯】 現代漢語譯本： 在光明峰上，所有世界微塵數般的如來（Tathagata，佛的稱號）顯現。顯現之後，遍佈整個法界，充滿虛空，以及一切世界周邊的海云。在一切如來的平等性智神通中，示現成就正等正覺（Anuttara-samyak-sambodhi，無上正等正覺），能夠令眾生髮起一切如來的大菩提心（Mahabodhi-citta，偉大的覺悟之心），成就普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）的種種行相，也能奉事一切如來。眷屬能夠趨向大菩提場（Mahabodhi-mandala，證悟的場所），又能摧伏一切諸魔，覺悟一切平等性，證得大菩提，轉正法輪（Dharmacakra，佛法的傳播），乃至救護一切世界眾生，成就一切如來神通智最上悉地（Siddhi，成就）等。示現一切如來的神變之後，爲了普賢的緣故，又爲了金剛薩埵（Vajrasattva，代表諸佛菩提心的菩薩）三摩地（Samadhi，禪定）的極度堅牢，同一密體，成就普賢大菩薩身之後，安住于毗盧遮那佛（Vairocana，象徵法身佛）的心中，高聲唱道：『真是奇妙啊！』 『我是普賢，堅固薩埵，雖然沒有固定的身相，卻自然顯現。以堅牢的穩固性，作為薩埵之身。』 這時，普賢大菩薩身，從佛心出來之後，在一切如來面前，依靠月輪，再次請求教示。這時，世尊毗盧遮那，進入一切如來智三摩耶（Samaya，誓約）金剛三摩地之後，示現一切如來戶羅三摩地，慧解脫知見，轉正法輪，輾轉利益眾生，以大方便力精進大智三摩耶，遍及一切眾生界，救護一切，成為自在之主，爲了使一切眾生安樂喜悅地受用，乃至一切如來平等性智神通摩訶衍那（Mahayana，大乘）阿毗三摩耶，克果成就最上悉地，一切如來以此悉地跋折啰（Vajra，金剛杵），因為彼普賢大菩薩應以一切如來轉輪位，所以用一切如來身寶冠繒彩為他灌頂。灌頂之後，便授予他。這時，諸如來，因為以執金剛（Vajrapani，手持金剛杵的菩薩）之名灌頂的緣故，便號為執金剛。這時，執金剛菩薩，屈起左臂。
【English Translation】 English version: On the Summit of Light, all Tathagatas (Buddhas) as numerous as the dust motes in all worlds appear. Having appeared, they pervade the entire Dharma Realm, filling the empty space, and the surrounding sea of clouds of all worlds. Within the Sameness Wisdom and spiritual powers of all Tathagatas, they manifest the attainment of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), enabling the generation of the Great Bodhi-citta (Great Awakening Mind) of all Tathagatas, accomplishing the various aspects of Samantabhadra (the Bodhisattva representing the practice and vows of all Buddhas), and also serving all Tathagatas. The retinue is able to approach the Great Bodhi-mandala (Enlightenment site), and also subdue all demons, awaken to all sameness, realize Great Bodhi, turn the Dharma Wheel (teach the Dharma), and even rescue all sentient beings in all worlds, accomplishing the supreme Siddhi (accomplishment) of all Tathagatas' spiritual power and wisdom, and so on. After manifesting all the spiritual transformations of the Tathagatas, for the sake of Samantabhadra, and also for the sake of the extremely firm Vajrasattva (the Bodhisattva representing the indestructible mind of enlightenment) Samadhi (meditative state), becoming one secret body, and after accomplishing the body of the Great Bodhisattva Samantabhadra, residing in the heart of Vairocana Buddha (the cosmic Buddha), he loudly proclaims, 'How wondrous!' 'I am Samantabhadra, the steadfast Vajrasattva, although without a fixed form, I naturally appear. With steadfast firmness, I am the body of a Sattva.' At that time, the body of the Great Bodhisattva Samantabhadra, having emerged from the Buddha's heart, in front of all the Tathagatas, relying on the moon disc, again requests instruction. At this time, the World Honored One, Vairocana, having entered the Vajra Samadhi of the Samaya (vow) of all Tathagatas' wisdom, manifests the Hura Samadhi of all Tathagatas, the wisdom of liberation, turning the Dharma Wheel, benefiting sentient beings in turn, with the great expedient power, diligent great wisdom Samaya, pervading all realms of sentient beings, rescuing all, becoming the Lord of Freedom, for the sake of all beings' peaceful and joyful enjoyment, and even the Sameness Wisdom and spiritual power of all Tathagatas, the Mahayana (Great Vehicle) Abhisamaya, achieving the supreme Siddhi of accomplishing the fruit. All Tathagatas, with this Siddhi Vajra (diamond scepter), because that Great Bodhisattva Samantabhadra should be in the position of turning the wheel of all Tathagatas, therefore, with the jeweled crown and silken colors of all Tathagatas' bodies, he is crowned. After the crowning, it is bestowed upon him. At this time, all the Tathagatas, because of the crowning with the name of Vajrapani (the Bodhisattva holding the Vajra), are named Vajrapani. At this time, the Bodhisattva Vajrapani bends his left arm.
現威猛力士相。右手執跋折啰。向外抽擲弄而執之。高聲作是言曰。
此跋折啰 是諸如來 無上悉地 我是金剛 授與我手 以我金剛 執持金剛
此是金剛薩埵三摩地一切如來菩提心智第一。
爾時世尊毗盧遮那。復入不空王大菩薩三摩耶。出生加持薩埵金剛三摩地已。從自心而出召請一切如來三摩耶。名一切如來心。即說咒曰。
拔折啰 啰穰(而伽反上)
才說此密語時。於一切如來心中。則彼執金剛菩薩。以為一切如來之大鉤。出已便即於世尊毗盧遮那掌中而住。爾時從彼大鉤身中。出現一切世界微塵等如來。既出現已。鉤召請入一切如來等事。及一切佛神變作已。由不空王故。及由金剛薩埵堅牢故。同一密合。以為不空王大菩薩身。成就已。住於世尊毗盧遮那佛心。而高聲唱言奇哉曰。
我是不空王 從彼金剛生 以為大鉤召 諸佛成就故 能遍一切處 鉤召諸如來
時彼不空王菩薩。從佛心出已。便依于諸如來右邊月輪復請教示。
爾時世尊。入一切如來鉤召金剛三摩耶三摩地已。為一切如來鉤召三摩耶。盡遍眾生界。一切攝召。一切如來為一切安樂悅意受用故。乃至為得一切如來三摩耶智所持。增上悉地成就故。即于彼不空王
【現代漢語翻譯】 現代漢語譯本： 現在呈現威猛力士的形象，右手拿著跋折啰（Vajra，金剛杵），向外抽擲玩弄並執持著它，高聲說道：
『這跋折啰（Vajra，金剛杵），是諸如來（Tathagata，佛）無上的悉地（Siddhi，成就）。我是金剛（Vajra，金剛），（它）被授予我的手中，用我的金剛（Vajra，金剛）執持金剛（Vajra，金剛）。』
這是金剛薩埵（Vajrasattva，金剛薩埵）三摩地（Samadhi，禪定）一切如來（Tathagata，佛）菩提心智第一。
這時，世尊毗盧遮那（Vairocana，大日如來）再次進入不空王大菩薩三摩耶（Samaya，誓約），出生加持薩埵（Sattva，有情）金剛（Vajra，金剛）三摩地（Samadhi，禪定）后，從自己的心中出來，召請一切如來（Tathagata，佛）三摩耶（Samaya，誓約），名為一切如來心，隨即說咒語：
『拔折啰（Vajra，金剛） 啰穰（而伽反上）』
才說完這個密語時，在一切如來（Tathagata，佛）心中，那位執金剛（Vajrapani，金剛手）菩薩，就成為一切如來（Tathagata，佛）的大鉤。出來后便立即在世尊毗盧遮那（Vairocana，大日如來）的掌中安住。這時，從那個大鉤的身中，出現一切世界微塵數般的如來（Tathagata，佛）。出現后，鉤召請入一切如來（Tathagata，佛）等事，以及一切佛的神變都完成後，由於不空王的緣故，以及由於金剛薩埵（Vajrasattva，金剛薩埵）的堅牢，同一密合，成為不空王大菩薩的身，成就后，住在世尊毗盧遮那佛（Vairocana，大日如來）的心中，高聲唱道奇哉：
『我是不空王，從彼金剛（Vajra，金剛）生，以為大鉤召，諸佛成就故，能遍一切處，鉤召諸如來（Tathagata，佛）。』
這時，那位不空王菩薩，從佛心中出來后，便依于諸如來（Tathagata，佛）右邊的月輪，再次請求教示。
這時，世尊進入一切如來（Tathagata，佛）鉤召金剛（Vajra，金剛）三摩耶（Samaya，誓約）三摩地（Samadhi，禪定）后，爲了一切如來（Tathagata，佛）鉤召三摩耶（Samaya，誓約），盡遍眾生界，一切攝召，一切如來（Tathagata，佛）爲了一切安樂悅意受用，乃至爲了得到一切如來（Tathagata，佛）三摩耶（Samaya，誓約）智所持，增上悉地（Siddhi，成就）成就的緣故，就在那不空王（Amogharaja）...
【English Translation】 English version: Now appears the form of a mighty warrior, holding a Vajra (thunderbolt) in his right hand, brandishing and grasping it outwards, and loudly proclaiming:
'This Vajra (thunderbolt) is the supreme Siddhi (accomplishment) of all Tathagatas (Buddhas). I am Vajra (diamond), it is bestowed into my hand, with my Vajra (diamond) I hold the Vajra (diamond).'
This is the first of Vajrasattva's (Diamond Being) Samadhi (meditative absorption), the Bodhicitta wisdom of all Tathagatas (Buddhas).
At that time, the World Honored One, Vairocana (the Great Sun Buddha), again entered the Samaya (vow) of the great Bodhisattva Amogharaja (Unfailing King), and after generating the Samadhi (meditative absorption) of blessing Sattva (sentient beings) Vajra (diamond), he emerged from his own heart, summoning all the Samayas (vows) of the Tathagatas (Buddhas), named the Heart of all Tathagatas, and then spoke the mantra:
'Vajra (diamond) Ra Rang (er qie fan shang)'
As soon as this secret mantra was spoken, within the hearts of all the Tathagatas (Buddhas), that Vajrapani (thunderbolt-bearing) Bodhisattva became the great hook of all the Tathagatas (Buddhas). Having emerged, he immediately resided in the palm of the World Honored One, Vairocana (the Great Sun Buddha). At that time, from the body of that great hook, appeared as many Tathagatas (Buddhas) as there are dust motes in all the worlds. After appearing, the act of hooking and summoning all the Tathagatas (Buddhas), and all the divine transformations of all the Buddhas were completed. Due to Amogharaja (Unfailing King) and due to the firmness of Vajrasattva (Diamond Being), they merged into one, becoming the body of the great Bodhisattva Amogharaja (Unfailing King). Having been accomplished, he resided in the heart of the World Honored One, Vairocana Buddha (the Great Sun Buddha), and loudly proclaimed in wonder:
'I am Amogharaja (Unfailing King), born from that Vajra (diamond), using the great hook to summon, for the sake of the Buddhas' accomplishment, able to pervade all places, hooking and summoning all the Tathagatas (Buddhas).'
At that time, that Bodhisattva Amogharaja (Unfailing King), after emerging from the Buddha's heart, then relied on the moon disc on the right side of the Tathagatas (Buddhas) and again requested instruction.
At that time, the World Honored One, having entered the Samadhi (meditative absorption) of the Vajra (diamond) Samaya (vow) of Hooking and Summoning all the Tathagatas (Buddhas), for the sake of the Samaya (vow) of Hooking and Summoning all the Tathagatas (Buddhas), pervading all realms of beings, all gathering and summoning, all the Tathagatas (Buddhas) for the sake of all happiness, joy, and enjoyment, and even for the sake of obtaining the Samaya (vow) wisdom held by all the Tathagatas (Buddhas), and the accomplishment of supreme Siddhi (achievement), then in that Amogharaja (Unfailing King)...
大菩薩。如上于雙手而授之。爾時一切如來。以金剛鉤召名號。而灌頂之。是時金剛鉤召菩薩。以彼金剛鉤鉤召一切如來已。而高聲唱言曰。
我是諸如來 無上金剛智 能成就佛事 最上鉤召者
此是不空王大菩薩三摩耶一切如來鉤召智第二。
爾時世尊。復入摩羅大菩薩三摩耶。出生加持薩埵金剛三摩地已。即從己身。出一切如來奉事三摩耶。名一切如來心。即說密語。
跋折啰 啰伽
才說此咒時。從一切如來心中。即彼世尊執金剛。以為一切如來花器仗。既出已同一密體。入於世尊毗盧遮那佛心中。于彼便以為金剛弓箭身。而住于掌中。即從彼金剛箭身。一切世界微塵等如來身出現已。為作一切如來奉事等。及一切如來神變。作已由至極殺故。復由金剛薩埵三摩地極堅牢故。同一密合。以為成就摩羅大菩薩身已。即住於世尊毗盧遮那佛心中。住已而高聲唱是言奇哉曰。
我自性清凈 能以染愛事 奉事于如來 以離染清凈 染故能調伏
爾時彼摩羅大菩薩身。即從毗盧遮那佛心而下。於一切如來左邊月輪中。而住已復請教示。
爾時世尊。入一切如來愛染奉事三摩地加持金剛。既入定已。一切如來摩蘭拏金剛三摩耶。盡遍眾生界喜愛。一切安樂
【現代漢語翻譯】 現代漢語譯本 大菩薩（Mahāsattva）。如上于雙手而授之。爾時一切如來（Tathāgata），以金剛鉤召名號，而灌頂之。是時金剛鉤召菩薩（Vajra-āṅkuśa-bodhisattva），以彼金剛鉤鉤召一切如來已，而高聲唱言曰：
『我是諸如來，無上金剛智，能成就佛事，最上鉤召者。』
此是不空王大菩薩（Amogharāja-mahāsattva）三摩耶（Samaya）一切如來鉤召智第二。
爾時世尊（Bhagavān），復入摩羅大菩薩（Māra-mahāsattva）三摩耶，出生加持薩埵金剛（Sattva-vajra）三摩地（Samādhi）已，即從己身，出一切如來奉事三摩耶，名一切如來心。即說密語：
『跋折啰（Vajra） 啰伽（Rāga）。』
才說此咒時，從一切如來心中，即彼世尊執金剛（Vajradhara），以為一切如來花器仗。既出已同一密體，入於世尊毗盧遮那佛（Vairocana Buddha）心中。于彼便以為金剛弓箭身，而住于掌中。即從彼金剛箭身，一切世界微塵等如來身出現已，為作一切如來奉事等，及一切如來神變。作已由至極殺故，復由金剛薩埵（Vajrasattva）三摩地極堅牢故，同一密合，以為成就摩羅大菩薩身已，即住於世尊毗盧遮那佛心中。住已而高聲唱是言奇哉曰：
『我自性清凈，能以染愛事，奉事于如來，以離染清凈，染故能調伏。』
爾時彼摩羅大菩薩身，即從毗盧遮那佛心而下，於一切如來左邊月輪中，而住已復請教示。
爾時世尊，入一切如來愛染奉事三摩地加持金剛，既入定已，一切如來摩蘭拏金剛（Māraṇa-vajra）三摩耶，盡遍眾生界喜愛，一切安樂。
【English Translation】 English version Great Bodhisattva (Mahāsattva). It is bestowed as above with both hands. At that time, all Tathagatas (Tathāgata) are initiated with the name of the Vajra Hook Summoning. Then, the Vajra Hook Summoning Bodhisattva (Vajra-āṅkuśa-bodhisattva), having hooked and summoned all the Tathagatas with that Vajra Hook, loudly proclaims:
'I am the unsurpassed Vajra Wisdom of all Tathagatas, capable of accomplishing the deeds of the Buddhas, the supreme summoner.'
This is the second chapter on the Wisdom of Summoning all Tathagatas, the Samaya (Samaya) of the Great Bodhisattva Unfailing King (Amogharāja-mahāsattva).
At that time, the World-Honored One (Bhagavān) again entered the Samaya of the Great Bodhisattva Māra (Māra-mahāsattva), and having generated the Samadhi (Samādhi) of the Empowered Sattva Vajra (Sattva-vajra), immediately emanated from his own body the Samaya of Service to all Tathagatas, called the Mind of all Tathagatas. He then spoke the secret mantra:
'Vajra (Vajra) Rāga (Rāga).'
As soon as this mantra was spoken, from the hearts of all Tathagatas, that World-Honored One, the Vajradhara (Vajradhara), became the flower-vessel staff of all Tathagatas. Having emerged and become one secret entity, he entered the heart of the World-Honored Vairocana Buddha (Vairocana Buddha). There, he became the body of the Vajra Bow and Arrow, and resided in the palm of his hand. Immediately from that Vajra Arrow body, bodies of Tathagatas as numerous as the dust motes of all worlds appeared, performing all services to the Tathagatas and all the miraculous transformations of the Tathagatas. Having done so, because of the extreme killing and because of the extremely firm Samadhi of Vajrasattva (Vajrasattva), they merged into one secret union, becoming the body of the Great Bodhisattva Māra, and resided in the heart of the World-Honored Vairocana Buddha. Having resided there, he loudly proclaimed this wondrous statement:
'My nature is pure, capable of serving the Tathagatas with defiled love, with purity free from defilement, able to subdue through defilement.'
At that time, that body of the Great Bodhisattva Māra descended from the heart of Vairocana Buddha and resided in the moon disc on the left side of all Tathagatas, and again requested instruction.
At that time, the World-Honored One entered the Samadhi of Loving Attachment and Service to all Tathagatas, empowering the Vajra. Having entered into samadhi, the Māraṇa Vajra (Māraṇa-vajra) Samaya of all Tathagatas pervaded the delight of all sentient beings, bringing all happiness.
悅意受用。乃至一切如來摩羅業最勝悉地獲果故。彼金剛箭為彼摩羅大菩薩。如上雙手而授之。是時一切如來。皆號彼為金剛弓。以金剛弓名而灌頂之。爾時金剛弓菩薩摩訶薩。以其金剛箭殺一切如來時。即以高聲唱如是言曰。
此是一切佛 離垢愛染智 以染害離染 一切受安樂
此是金剛弓大菩薩三摩地奉事一切如來智第三。
爾時世尊復入歡喜王摩訶薩埵三摩耶。所生薩埵加持金剛三摩地已。從自身心而出一切如來歡喜。名一切如來心即說密語。
跋折啰 娑度
才說此咒時。從一切如來心。即彼執金剛以為一切如來善哉想已。同一密合。便入毗盧遮那如來心。既入心已。而為金剛歡喜體。住于雙手掌中。爾時從彼金剛歡喜體中。出現一切世界微塵數等如來身。既出現已。作一切如來善哉等事。一切如來神變已作。以極歡悅故。復以金剛薩埵三摩地。極堅牢故。同一密合。便成歡喜王摩訶薩身。住于毗盧遮那如來心。而高聲唱如是言奇哉曰。
我是最勝 一切智者 所共稱說 若諸妄想 分別斷除 聞常歡喜
爾時歡喜王摩訶薩身。從佛心下。于諸如來背後月輪中住復請教示。
爾時世尊入一切如來歡喜金剛三摩地已。一切如來無上極歡喜智三
【現代漢語翻譯】 現代漢語譯本 （給予）悅意的受用，乃至一切如來摩羅業（Mara's karma）最勝悉地（supreme siddhi，成就）獲得果實之故。彼金剛箭（vajra arrow）為彼摩羅大菩薩（Mara Mahasattva）。如上雙手而授予之。是時一切如來，皆號彼為金剛弓（vajra bow）。以金剛弓之名而灌頂之。爾時金剛弓菩薩摩訶薩（Vajra Bow Bodhisattva Mahasattva），以其金剛箭殺一切如來時，即以高聲唱如是言曰： 『此是一切佛，離垢愛染智，以染害離染，一切受安樂。』 此是金剛弓大菩薩三摩地奉事一切如來智第三。 爾時世尊復入歡喜王摩訶薩埵（Joyful King Mahasattva）三摩耶（samaya，誓言）。所生薩埵（sattva，有情）加持金剛三摩地已，從自身心而出一切如來歡喜。名一切如來心即說密語： 『跋折啰 娑度（Vajra sadhu）』 才說此咒時，從一切如來心，即彼執金剛（Vajrapani）以為一切如來善哉想已，同一密合。便入毗盧遮那如來（Vairocana Buddha）心。既入心已，而為金剛歡喜體，住于雙手掌中。爾時從彼金剛歡喜體中，出現一切世界微塵數等如來身。既出現已，作一切如來善哉等事。一切如來神變已作。以極歡悅故，復以金剛薩埵（Vajrasattva）三摩地，極堅牢故，同一密合。便成歡喜王摩訶薩身，住于毗盧遮那如來心。而高聲唱如是言奇哉曰： 『我是最勝，一切智者，所共稱說，若諸妄想，分別斷除，聞常歡喜。』 爾時歡喜王摩訶薩身，從佛心下，于諸如來背後月輪中住復請教示。 爾時世尊入一切如來歡喜金剛三摩地已，一切如來無上極歡喜智三
【English Translation】 English version (Giving) delightful enjoyment, and thus, because of obtaining the fruit of the supreme siddhi (accomplishment) of all Tathagatas' Mara's karma. That vajra arrow is given to that Mara Mahasattva (Great Being). It is bestowed with both hands as described above. At that time, all the Tathagatas call him Vajra Bow. He is then initiated with the name Vajra Bow. At that time, the Vajra Bow Bodhisattva Mahasattva, when killing all the Tathagatas with his vajra arrow, then proclaims loudly, saying: 'This is all the Buddhas, wisdom free from defilement and attachment, using defilement to harm and be free from defilement, all receive peace and happiness.' This is the third (section on) the Vajra Bow Great Bodhisattva's samadhi (state of meditative consciousness) serving the wisdom of all Tathagatas. At that time, the World Honored One again entered the samaya (vow) of the Joyful King Mahasattva. Having blessed the vajra samadhi of the sattva (being) born from it, he emitted the joy of all Tathagatas from his own mind, called the mind of all Tathagatas, and then spoke the secret mantra: 'Vajra sadhu' As soon as this mantra was spoken, from the minds of all the Tathagatas, Vajrapani (the one holding the vajra) thought 'Well done' to all the Tathagatas, and they merged into one. Then he entered the heart of Vairocana Buddha. Having entered the heart, he became the embodiment of vajra joy, residing in the palms of both hands. At that time, from that vajra joy body, appeared bodies of Tathagatas equal to the number of dust motes in all the worlds. Having appeared, they performed all the 'Well done' deeds of all the Tathagatas. All the miraculous transformations of all the Tathagatas were performed. Because of extreme joy, again, with the Vajrasattva samadhi, because of extreme firmness, they merged into one. Then he became the body of the Joyful King Mahasattva, residing in the heart of Vairocana Buddha. And he proclaimed loudly, saying wondrously: 'I am the most victorious, praised by all the wise ones, if all delusions and discriminations are cut off, hearing this always brings joy.' At that time, the body of the Joyful King Mahasattva descended from the Buddha's heart and resided in the moon disc behind all the Tathagatas, and again requested instruction. At that time, the World Honored One entered the Vajra Samadhi of the Joy of All Tathagatas, the supreme and ultimate joy wisdom of all Tathagatas.
摩耶為盡遍眾生界。一切歡喜一切安樂悅意受用故。乃至一切如來無上踴躍。獲最勝味悉地果故。其金剛歡悅。為彼歡喜王摩訶菩提薩埵。如上授與雙手爾時一切如來皆號之。為金剛踴躍。以其金剛名而灌頂之。於時金剛踴躍菩薩摩訶薩。以其金剛歡悅相。以善哉聲令諸佛歡喜已。高聲作如是言曰。
此是諸佛等 善哉能轉者 此殊妙金剛 能增益歡喜
此是金剛踴躍摩訶薩三摩耶一切如來作善哉智第四。
以上四菩薩。並是金剛部中阿閦佛眷屬。都號為一切如來摩訶三摩耶薩埵。
爾時世尊複次從虛空藏心。出現摩訶菩提薩埵三摩耶。所生寶加持金剛三摩地已。此一切如來灌頂三摩耶。名一切如來心。從自心而出即說密語。
跋折啰 阿啰怛那(二合)
才出此咒時。從一切如來心中遍滿虛空。平等性智善決了故。金剛薩埵三摩地及堅牢故。同一密合。即彼執金剛以為流出光明。盡遍虛空。猶彼盡遍虛空光明照曜故。以盡遍為虛空界。爾時以諸佛加持力。一切虛空界。悉入世尊毗盧遮那心中。善修習故。金剛薩埵三摩地。以為遍虛空藏。周流一切世界等量。摩訶金剛寶所成身。安住如來掌中。是時從彼大金剛寶身中。出現一切世界微塵等已。而作一切如來灌頂等事。一切
【現代漢語翻譯】 現代漢語譯本： 摩耶（Māyā，佛母名）爲了遍及眾生界，爲了使一切眾生歡喜、安樂、悅意受用，乃至一切如來無上踴躍，獲得最殊勝的滋味和成就果實，其金剛歡悅，爲了那位歡喜王摩訶菩提薩埵（Mahābodhisattva，偉大的菩薩），如上所述授與雙手。爾時，一切如來都稱他為金剛踴躍，以金剛之名而為他灌頂。當時，金剛踴躍菩薩摩訶薩，以其金剛歡悅之相，以『善哉』之聲令諸佛歡喜后，高聲說道： 『此是諸佛等，善哉能轉者，此殊妙金剛，能增益歡喜。』 這是金剛踴躍摩訶薩三摩耶（samaya，誓言）一切如來作善哉智第四。 以上四位菩薩，都是金剛部中阿閦佛（Akshobhya，不動如來）的眷屬，都稱為一切如來摩訶三摩耶薩埵（Mahāsamayasattva，偉大的誓言有情）。 爾時，世尊再次從虛空藏心，出現摩訶菩提薩埵三摩耶，所生的寶加持金剛三摩地（samādhi，禪定）之後，這所有如來的灌頂三摩耶，名為一切如來心，從自心而出，即說密語： 『跋折啰 阿啰怛那（二合）』 才念出此咒語時，從一切如來心中遍滿虛空，因為平等性智善於決斷了知，金剛薩埵（Vajrasattva，金剛薩埵）的三摩地及堅固牢靠，同一密合。即彼執金剛者以為流出光明，盡遍虛空，猶如彼盡遍虛空光明照耀，以盡遍為虛空界。爾時，以諸佛加持力，一切虛空界，都進入世尊毗盧遮那（Vairocana，大日如來）心中，因為善於修習，金剛薩埵三摩地，以為遍虛空藏，周流一切世界等量，摩訶金剛寶所成之身，安住在如來掌中。這時，從彼大金剛寶身中，出現一切世界微塵等已，而作一切如來灌頂等事，一切。
【English Translation】 English version: Māyā, for the sake of pervading all realms of sentient beings, for the sake of all joy, all happiness, and delightful enjoyment, and even for the unsurpassed elation of all Tathāgatas (如來, thus-gone ones), obtaining the most supreme taste and the fruit of accomplishment, its Vajra (金剛, diamond/thunderbolt) joy, for that Joyful King Mahābodhisattva (摩訶菩提薩埵, great Bodhisattva), as described above, bestows with both hands. At that time, all the Tathāgatas call him Vajra Exultation, and consecrate him with the name of Vajra. At that time, the Vajra Exultation Bodhisattva-Mahāsattva, with his Vajra Joyful appearance, having delighted all the Buddhas with the sound of 'Sadhu (善哉, well done)', loudly proclaims: 『This is equal to all the Buddhas, Sadhu, the one who can transform, This excellent Vajra, Can increase joy.』 This is the fourth Samaya (三摩耶, vow/pledge) of Vajra Exultation Mahāsattva, all the Tathāgatas acting with Sadhu wisdom. The above four Bodhisattvas are all members of the Akshobhya (阿閦佛, the Immovable Buddha) family within the Vajra family, and are all called All Tathāgata Mahāsamayasattvas (摩訶三摩耶薩埵, great Samaya beings). At that time, the World-Honored One again, from the heart of the Akashagarbha (虛空藏, space treasury), manifested the Mahābodhisattva Samaya, and after the Vajra Samādhi (三摩地, meditative absorption) blessed by the jewel born from it, this Samaya of all Tathāgata consecration, named the Heart of All Tathāgatas, emerged from his own heart and spoke the secret mantra: 『Vajra Aratna (二合)』 As soon as this mantra was uttered, it filled the void from the hearts of all the Tathāgatas, because the wisdom of equality was well decided and understood, the Samādhi of Vajrasattva (金剛薩埵, diamond being) and its firmness were united in one secret union. Then, the Vajra-holder (執金剛者, one who holds the vajra) was regarded as emitting light, pervading the void, just as that light pervades and illuminates the void, with pervasion as the realm of space. At that time, by the power of the Buddhas' blessing, all the realms of space entered the heart of the World-Honored One Vairocana (毗盧遮那, the Illuminator), because of skillful practice, the Vajrasattva Samādhi was regarded as pervading the Akashagarbha, circulating throughout all worlds equally, the body made of the Great Vajra Jewel, abiding in the palm of the Tathāgata. At this time, from that Great Vajra Jewel body, all the dust motes of all worlds appeared, and performed all the Tathāgata consecrations and so on, all.
如來神變。於一切世間作已。以盡遍世界藏善出生故。以金剛薩埵三摩地極堅牢故。同一密合。成就虛空藏大菩薩。既成就已。住于毗盧遮那心。而高聲唱如是言奇哉曰。
我是自灌頂 金剛寶無上 雖無住著者 然為三界主
時彼虛空藏摩訶菩提薩埵。從毗盧遮那佛心下。向一切如來前。依于月輪復請教示。
爾時世尊入大摩尼寶金剛三摩地已。一切如來有所樂求皆令圓滿三摩耶。盡遍眾生界。為得一切利益故。一切安樂悅意受用故。乃至得一切如來事成就最上悉地故。此金剛摩尼。為彼虛空藏大菩提薩埵。以為金剛寶轉輪故。又以金剛寶藏灌頂。既灌頂已而雙手授之。是時一切如來以灌頂之號名金剛藏。爾時金剛藏摩訶菩提薩埵。將彼金剛摩尼。於己灌頂處置已。而高聲作是言曰。
此諸如來許 能灌眾生頂 我是手授者 及授與我者 以寶而飾寶
此是寶生如來部金剛藏大菩薩三摩地一切如來灌頂寶智第一。
爾時世尊。復入大威光摩訶薩埵三摩耶。所生寶加持金剛三摩地已。彼自出一切如來光明三摩耶。名一切如來心。從自身心而出此密語。
跋折羅 帝壤
才出此密語時。從一切如來心。即彼薄伽梵執金剛以為大日輪。同一密合。入于毗盧遮
【現代漢語翻譯】 現代漢語譯本 如來以神通力，在一切世間完成（神變）之後，因為圓滿具足了遍滿世界的功德藏，又因為金剛薩埵（Vajrasattva）的三摩地極其堅固，兩者完全融合，成就了虛空藏大菩薩（Ākāśagarbha Mahāsattva）。成就之後，安住于毗盧遮那佛（Vairocana）的心中，高聲宣唱道：『奇哉！』 『我是自我灌頂者，金剛寶最為無上，雖然沒有執著于任何事物，但卻是三界之主。』 當時，虛空藏摩訶菩提薩埵從毗盧遮那佛的心中出來，來到一切如來面前，依靠于月輪，再次請求教示。 爾時，世尊進入大摩尼寶金剛三摩地之後，爲了圓滿一切如來所樂於追求的事物，遍及一切眾生界，爲了獲得一切利益，爲了享受一切安樂喜悅，乃至爲了獲得一切如來事業成就的最上悉地（siddhi，成就），將此金剛摩尼（vajra-maṇi），作為金剛寶（vajra-ratna）的轉輪，又以金剛寶藏進行灌頂。灌頂完畢后，雙手授予他。這時，一切如來以灌頂之號，稱他為金剛藏（Vajragarbha）。爾時，金剛藏摩訶菩提薩埵將那金剛摩尼放置於自己灌頂之處，高聲說道： 『此諸如來允許，能夠灌頂眾生之頂，我是親手授予者，以及授予我者，以寶來莊嚴寶。』 這是寶生如來部（Ratnasambhava）金剛藏大菩薩三摩地一切如來灌頂寶智第一。 爾時，世尊再次進入大威光摩訶薩埵三摩耶（mahāsattva-samaya），由所生的寶加持金剛三摩地之後，從中自然生出一切如來光明三摩耶，名為一切如來心，從自身心中發出此密語： 『跋折羅 帝壤（vajra tiāṃ）』 才發出此密語時，從一切如來的心中，即彼薄伽梵（Bhagavan）執金剛，化為大日輪，完全融合，進入毗盧遮那（Vairocana）。
【English Translation】 English version The Tathagata, having performed the divine transformation in all realms, because of the perfect and complete treasury of merit pervading the world, and because of the extremely firm Vajrasattva (Vajrasattva) samadhi, completely merged and accomplished Ākāśagarbha Mahāsattva (Ākāśagarbha Mahāsattva). Having accomplished this, he dwelt in the heart of Vairocana Buddha (Vairocana), and proclaimed loudly: 'Wonderful!' 'I am the self-initiating one, the Vajra Jewel is supreme, although without attachment to anything, I am the lord of the three realms.' At that time, Ākāśagarbha Mahabodhisattva, coming forth from the heart of Vairocana Buddha, approached all the Tathagatas, relying on the moon disc, and again requested instruction. Then, the World-Honored One, having entered the Great Mani Jewel Vajra Samadhi, in order to fulfill all that the Tathagatas desire, pervading all realms of sentient beings, in order to obtain all benefits, in order to enjoy all happiness and delight, and even in order to obtain the supreme siddhi (siddhi, accomplishment) of all Tathagata's deeds, used this Vajra Mani (vajra-maṇi) as the turning wheel of the Vajra Jewel (vajra-ratna), and also performed initiation with the Vajra Jewel Treasury. After the initiation was completed, he bestowed it with both hands. At this time, all the Tathagatas, with the title of initiation, named him Vajragarbha (Vajragarbha). Then, Vajragarbha Mahabodhisattva placed that Vajra Mani in the place of his own initiation, and proclaimed loudly: 'These Tathagatas allow, to be able to initiate the crowns of sentient beings, I am the one who bestows with my own hands, and the one who bestows upon me, adorning the jewel with jewels.' This is the first of the Ratnasambhava (Ratnasambhava) Buddha family, Vajragarbha Mahabodhisattva's samadhi, the jewel wisdom of all Tathagatas' initiation. Then, the World-Honored One again entered the Great Majestic Light Mahasattva Samaya (mahāsattva-samaya), after the Vajra Samadhi blessed by the born jewel, from it spontaneously arose the light samaya of all Tathagatas, named the heart of all Tathagatas, and from his own heart emitted this mantra: 'Vajra tiāṃ (vajra tiāṃ)' As soon as this mantra was uttered, from the hearts of all the Tathagatas, that Bhagavan (Bhagavan) holding the vajra, transformed into a great sun disc, completely merged, and entered Vairocana (Vairocana).
那佛心。便成金剛日身。住于如來掌中。於時即從彼金剛日身中。出現一切世界微塵等如來身。出已放一切如來光明等事。一切如來神變作已。以極大威光故。金剛薩埵三摩地摩訶菩提薩埵身成就已。住于毗盧遮那心。而高聲唱是言奇哉曰。
無比大威光 能照眾生界 令諸佛依護 雖復凈即是 凈中能復凈
時無垢威光摩訶菩提薩埵身。從佛心下已。即依于如來右邊月輪中住復請教示。
爾時世尊。入一切如來以圓光加持金剛三摩地已。一切如來光明三摩耶。盡遍眾生界無比威光。為一切安樂悅意受用故。乃至一切如來自身光明。為最上悉地成就故。將彼金剛日。與彼大威光摩訶菩提薩埵。于雙手而授之。是時一切如來。共號為金剛光明。以金剛名而灌頂之。爾時金剛照曜菩薩摩訶薩。以其金剛日照曜一切如來已。而高聲唱是言曰。
此是諸佛智 除滅無智闇 以微塵等量 超越于日光
此是金剛光明大菩薩三摩地一切如來圓光智第二。
爾時世尊。復入寶幢菩薩三摩耶。所生寶加持金剛三摩地已。能滿足一切如來所求三摩耶。名一切如來之心。從自心而出即說密語。
跋折啰 計都
才出此密語時。從一切如來心。即彼薄伽梵執金剛。以種種殊妙雜
【現代漢語翻譯】 現代漢語譯本 那佛心，便成就金剛日身（Vajra sun body），安住于如來掌中。當時即從那金剛日身中，出現如一切世界微塵數量的如來身。出現之後，放出一切如來光明等事，一切如來神變完成之後，以極大的威光，金剛薩埵（Vajrasattva）三摩地（Samadhi）摩訶菩提薩埵（Mahabodhisattva）身成就之後，安住于毗盧遮那（Vairocana）佛心，而高聲唱道：『奇哉！』
『無比大威光，能照眾生界，令諸佛依護，雖復凈即是，凈中能復凈。』
當時無垢威光摩訶菩提薩埵身，從佛心下降之後，即依于如來右邊月輪中安住，再次請求教示。
爾時世尊，進入一切如來以圓光加持金剛三摩地之後，一切如來光明三摩耶（Samaya），盡遍眾生界無比威光，為一切安樂悅意受用之故，乃至一切如來自身光明，為最上悉地（Siddhi）成就之故，將那金剛日，與那大威光摩訶菩提薩埵，于雙手而授予之。這時一切如來，共同稱呼為金剛光明，以金剛名而灌頂之。爾時金剛照曜菩薩摩訶薩（Vajra shining Bodhisattva Mahasattva），以其金剛日照曜一切如來之後，而高聲唱道：
『此是諸佛智，除滅無智闇，以微塵等量，超越于日光。』
此是金剛光明大菩薩三摩地一切如來圓光智第二。
爾時世尊，再次進入寶幢菩薩（Ratnaketu Bodhisattva）三摩耶所生寶加持金剛三摩地之後，能滿足一切如來所求三摩耶，名為一切如來之心，從自心而出，即說密語：
『跋折啰 計都（Vajra Ketu）』
才說出此密語時，從一切如來心，即彼薄伽梵（Bhagavan）執金剛（Vajrapani），以種種殊妙雜
【English Translation】 English version Then, that Buddha-heart becomes the Vajra Sun Body, dwelling in the palm of the Tathagata. At that moment, from that Vajra Sun Body, appear Tathagata bodies as numerous as the dust motes in all the worlds. Having appeared, they emit all the lights of the Tathagatas and perform all the divine transformations of the Tathagatas. After all the divine transformations are completed, due to the great majestic light, the Vajrasattva (Vajrasattva) Samadhi (Samadhi) Mahabodhisattva (Mahabodhisattva) body is accomplished, dwelling in the heart of Vairocana (Vairocana), and loudly proclaims: 'Wonderful!'
'Incomparable great majestic light, able to illuminate the realms of sentient beings, causing all Buddhas to rely on and protect it, although it is pure, it is able to purify within purity.'
At that time, the Immaculate Majestic Light Mahabodhisattva body, having descended from the Buddha's heart, dwells in the moon disc on the right side of the Tathagata, and again requests instruction.
At that time, the World Honored One, having entered the Vajra Samadhi blessed by the radiant light of all the Tathagatas, the Samaya (Samaya) of the light of all the Tathagatas, pervades the realms of sentient beings with incomparable majestic light, for the sake of all happiness, joy, and enjoyment, and even the light of the Tathagatas themselves, for the sake of the supreme Siddhi (Siddhi) accomplishment, presents that Vajra Sun, along with that Great Majestic Light Mahabodhisattva, in both hands. At this time, all the Tathagatas together call it Vajra Light, and consecrate it with the Vajra name. At that time, the Vajra Shining Bodhisattva Mahasattva (Vajra shining Bodhisattva Mahasattva), having illuminated all the Tathagatas with its Vajra Sun, loudly proclaims:
'This is the wisdom of all the Buddhas, eliminating the darkness of ignorance, with a measure equal to dust motes, surpassing the sunlight.'
This is the second of the Vajra Light Great Bodhisattva Samadhi, the radiant light wisdom of all the Tathagatas.
At that time, the World Honored One, again entering the Vajra Samadhi blessed by the jewels born from the Samaya of Ratnaketu Bodhisattva (Ratnaketu Bodhisattva), able to fulfill the Samaya sought by all the Tathagatas, called the heart of all the Tathagatas, emerging from his own heart, then speaks the secret mantra:
'Vajra Ketu (Vajra Ketu)'
As soon as this secret mantra is uttered, from the hearts of all the Tathagatas, that Bhagavan (Bhagavan) Vajrapani (Vajrapani), with various exquisite and wonderful
色嚴具以為寶幢。出已同一密合。入于毗盧遮那心。便成金剛幢身。既成就已而安住于佛掌中。爾時從金剛幢身中。出一切世界微塵等如來身。出已。而建立一切如來寶幢等事。作一切如來神變已。以大寶幢故。金剛薩埵三摩地極堅牢故。同一密合。以為摩訶菩提薩埵身。即住于毗盧遮那世尊心中。而高聲唱是言奇哉曰。
無比量幢 我能授與 一切利益 滿足悉地 一切所求 一切能滿
時彼寶幢摩訶菩提薩埵。從佛心下已。依于諸如來左邊月輪中住復請教示。
爾時世尊。入一切如來建立加持金剛三摩地已。能建立一切如來思惟三摩尼幢三摩耶。為盡遍眾生界。能圓滿一切希求。一切安樂悅意受用故。乃至獲得一切如來大利益最上悉地果故。彼寶幢如上授與雙手掌中。是時一切如來以金剛表剎而名號之。復以金剛名號而灌頂之。爾時金剛表剎菩薩摩訶薩。以彼金剛幢。令一切如來。于檀波羅蜜相應。而高聲唱是言。
此是諸如來 希求能圓滿 名為如意幢 檀波羅蜜門
此是金剛幢菩薩三摩地一切如來檀波羅蜜智第三。
爾時世尊。復入常愛歡喜根摩訶菩提薩埵三摩耶。所生寶加持金剛三摩地已。從自身心。出此一切如來愛三摩耶。名一切如來心而說密語。
【現代漢語翻譯】 現代漢語譯本 以色的莊嚴作為寶幢（象徵）。從（佛身）出來后，與（佛身）完全融合，進入毗盧遮那（Vairocana，光明遍照）佛的心中，便成為金剛幢身（Vajra Banner Body）。成就之後，安住在佛的掌中。這時，從金剛幢身中，出現如同一切世界微塵數量的如來身。出現之後，便建立一切如來的寶幢等事業，示現一切如來的神通變化。因為大寶幢的緣故，金剛薩埵（Vajrasattva，金剛勇識）的三摩地（Samadhi，禪定）極其堅固，完全融合，成為摩訶菩提薩埵（Mahabodhisattva，大菩提薩埵）身，安住在毗盧遮那世尊的心中，高聲讚歎說：『奇哉！』 無與倫比的寶幢，我能授予，一切利益，都能滿足，一切悉地（Siddhi，成就），一切所求，一切都能圓滿。 這時，寶幢摩訶菩提薩埵從佛心出來后，依于諸如來的左邊月輪中安住，再次請求教示。 這時，世尊進入一切如來建立加持金剛三摩地，能夠建立一切如來思惟三摩尼幢三摩耶（Samaya，誓言），爲了盡遍眾生界，能夠圓滿一切希求，一切安樂悅意的受用，乃至獲得一切如來大利益最上悉地果，將寶幢如上授予（菩薩）雙手掌中。這時，一切如來以金剛表剎（Vajra Dhvaja，金剛旗）而命名之，又以金剛名號而灌頂之。這時，金剛表剎菩薩摩訶薩，以彼金剛幢，令一切如來，于檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）相應，而高聲讚歎說： 『這是諸如來，希求能夠圓滿，名為如意幢，檀波羅蜜門。』 這是金剛幢菩薩三摩地一切如來檀波羅蜜智第三。 這時，世尊再次進入常愛歡喜根摩訶菩提薩埵三摩耶所生寶加持金剛三摩地，從自身心，出現此一切如來愛三摩耶，名為一切如來心，而說密語。
【English Translation】 English version Taking the adornment of color as a precious banner (symbol). Having emerged, it completely merges and enters the heart of Vairocana (the Illuminator), thus becoming the Vajra Banner Body. Once accomplished, it abides in the palm of the Buddha. At that time, from the Vajra Banner Body, emerge Buddha bodies as numerous as the dust motes of all worlds. Having emerged, they establish all the precious banner activities of all Tathagatas (如來), manifesting all the divine transformations of all Tathagatas. Because of the great precious banner, and because the Samadhi (禪定) of Vajrasattva (金剛薩埵) is extremely firm, they completely merge, becoming the body of a Mahabodhisattva (大菩提薩埵), and abide in the heart of the World Honored One Vairocana, exclaiming loudly, 'How wondrous!' 'An unparalleled banner, I can bestow, all benefits, completely fulfilling, all Siddhis (成就), all desires, all can be fulfilled.' At this time, the precious banner Mahabodhisattva, having descended from the Buddha's heart, abides in the moon disc on the left side of all the Tathagatas, and again requests instruction. At this time, the World Honored One enters the Vajra Samadhi of establishing and blessing all Tathagatas, capable of establishing the Samaya (誓言) of the Mani Banner of the thoughts of all Tathagatas, in order to pervade all realms of sentient beings, to fulfill all desires, all joyful and pleasant experiences, and even to obtain the great benefit and supreme Siddhi fruit of all Tathagatas, bestowing the precious banner as above into the palms of (the Bodhisattva's) hands. At this time, all Tathagatas name it with the Vajra Dhvaja (金剛旗), and then consecrate it with the Vajra name. At this time, the Vajra Dhvaja Bodhisattva Mahasattva, with that Vajra Banner, causes all Tathagatas to be in accordance with the Dāna-pāramitā (佈施波羅蜜), and exclaims loudly: 'This is what all Tathagatas, desire to fulfill, named the Wish-Fulfilling Banner, the gate of Dāna-pāramitā.' This is the third wisdom of the Dāna-pāramitā of all Tathagatas in the Samadhi of the Vajra Banner Bodhisattva. At this time, the World Honored One again enters the Vajra Samadhi of blessing born from the Samaya of the Root of Constant Love and Joy Mahabodhisattva, and from his own heart, emerges this Samaya of the love of all Tathagatas, named the Heart of all Tathagatas, and speaks the secret mantra.
跋折啰 訶婆
才出此密語時。從一切如來心。即彼薄伽梵執金剛。以為一切如來微笑。同一密合。便入毗盧遮那如來心而成金剛微笑身。于如來掌中而住。
爾時從彼金剛微笑身。出現一切世界微塵等如來。一切如來希有事等。一切如來神變遊戲作已。常愛歡喜根故。金剛薩埵三摩地極堅牢故。以為大菩薩身。既成就已。住於世尊毗盧遮那心中已。而高聲作是言奇哉曰。
我是為大笑 一切勝中上 恒常善住定 以為佛事用
爾時常愛歡喜根摩訶菩提薩埵身。從佛心而下。依於一切如來背後月輪中而住復請教示。於時世尊入一切如來希有加持金剛三摩地已。出現一切如來三摩耶。盡遍眾生界。諸根無上安樂悅意受用故。乃至獲得一切如來根凈治智神通果故。彼金剛微笑。為彼常愛歡喜根摩訶菩提薩埵。如上授與于雙手掌中。爾時一切如來。以金剛愛名而為之號。便以金剛名而為灌頂。於時金剛愛摩訶菩提薩埵。以其金剛微笑。於一切如來微笑。而高聲唱是言曰。
此是諸如來 示生現希有 大智慧踴躍 二乘所不知
此是金剛愛摩訶菩提薩埵。一切如來微笑希有智第四。
以上寶部中四菩薩。是一切如來大灌頂薩埵。◎
◎爾時世尊復入觀自在摩
【現代漢語翻譯】 現代漢語譯本 跋折啰 訶婆 (Vajra Haha)
當說出這個秘密語時，從所有如來（Tathagata，佛的稱號）的心中，也就是從薄伽梵執金剛（Bhagavan Vajrapani，手持金剛杵的尊者）那裡，顯現出所有如來的微笑，這微笑是統一且緊密結合的。然後，這微笑進入毗盧遮那如來（Vairocana Buddha，光明遍照佛）的心中，化為金剛微笑之身，安住在如來的掌中。
這時，從那金剛微笑之身中，顯現出如所有世界微塵數般的如來，以及所有如來所展現的稀有之事等等。在所有如來展現神通遊戲之後，因為常愛歡喜的根本，以及金剛薩埵（Vajrasattva，金剛薩埵）三摩地（Samadhi，禪定）的極其堅牢，化為大菩薩之身。成就之後，安住在世尊毗盧遮那的心中，然後高聲說道：『奇哉！』
我是為大笑 一切勝中上 恒常善住定 以為佛事用
這時，常愛歡喜根本的摩訶菩提薩埵（Mahabodhisattva，大菩薩）之身，從佛的心中降下，依于所有如來背後的月輪中而住，並再次請求教示。這時，世尊進入一切如來稀有加持金剛三摩地，顯現出一切如來三摩耶（Samaya，誓言），遍及所有眾生界，爲了諸根無上的安樂悅意受用，乃至獲得一切如來根的清凈、智慧和神通果。那金剛微笑，如上所述，被授予給常愛歡喜根本的摩訶菩提薩埵，置於其雙手掌中。這時，所有如來以『金剛愛』之名作為他的稱號，並以金剛之名進行灌頂。這時，金剛愛摩訶菩提薩埵以其金剛微笑，對所有如來微笑，並高聲唱道：
此是諸如來 示生現希有 大智慧踴躍 二乘所不知
這是金剛愛摩訶菩提薩埵，一切如來微笑希有智第四。
以上寶部中的四位菩薩，是一切如來大灌頂薩埵。
這時，世尊再次進入觀自在摩
【English Translation】 English version Vajra Haha
When this secret mantra was uttered, from the hearts of all Tathagatas (Buddhas), that is, from Bhagavan Vajrapani (the one holding the vajra), emerged the smiles of all Tathagatas, united and closely combined. Then, this smile entered the heart of Vairocana Buddha (the Buddha of radiant light), transforming into a Vajra Smile Body, and resided in the palm of the Tathagata.
At that time, from that Vajra Smile Body, appeared Tathagatas as numerous as the dust particles in all worlds, and all the rare events manifested by all Tathagatas, etc. After all the Tathagatas displayed their miraculous plays, due to the root of constant love and joy, and the extremely firm Samadhi (meditative state) of Vajrasattva (the Diamond Being), it transformed into the body of a great Bodhisattva (enlightenment being). Having been accomplished, it resided in the heart of the World Honored One, Vairocana, and then exclaimed loudly: 『How wondrous!』
I am for great laughter, the highest among all victors, Constantly dwelling in goodness, using it for the deeds of the Buddha.
At that time, the body of the Mahabodhisattva (great Bodhisattva) with the root of constant love and joy descended from the Buddha's heart, relied on the moon disc behind all Tathagatas, and requested further instruction. At that time, the World Honored One entered the Vajra Samadhi of rare blessings of all Tathagatas, manifested the Samaya (vows) of all Tathagatas, pervading all realms of sentient beings, for the supreme bliss and delightful enjoyment of the senses, and even to obtain the purification of the roots, wisdom, and miraculous fruits of all Tathagatas. That Vajra Smile, as mentioned above, was bestowed upon the Mahabodhisattva with the root of constant love and joy, placed in the palms of his hands. At that time, all Tathagatas gave him the name 『Vajra Love』 as his title, and performed the Abhisheka (initiation) with the name Vajra. At that time, Vajra Love Mahabodhisattva, with his Vajra Smile, smiled at all Tathagatas, and loudly proclaimed:
This is the rare manifestation shown by all Tathagatas, The great wisdom leaps forth, unknown to the Two Vehicles (Shravakayana and Pratyekabuddhayana).
This is Vajra Love Mahabodhisattva, the fourth of the rare wisdom of the smile of all Tathagatas.
The above four Bodhisattvas in the Jewel Section are the great Abhisheka Bodhisattvas of all Tathagatas.
At that time, the World Honored One again entered the contemplation of Avalokiteshvara (the Bodhisattva of compassion)
訶菩提薩埵三摩耶。出生法加持金剛三摩地已。從自身心。出一切如來法三摩耶。名一切如來心。而說密語曰。
跋折羅 達摩
才出此密語時。於一切如來身中。即彼薄伽梵執金剛。由自性清凈一切法平等性智善決了故。金剛薩埵三摩地極堅牢故。以為法光明。由彼法光明。出現一切世界周遍照曜。便成法界。時彼一切法界遍滿虛空界。同一密合。入于毗盧遮那佛心中。周遍虛空界量。成大蓮花身住於世尊手中。爾時世尊從彼金剛蓮華身中。出現一切世界微塵等如來身。既出現已一切如來三摩地智神通等。一切如來神通遊戲。於一切世界作已。觀自在故。及金剛薩埵三摩地堅牢故。同一密合。以為觀自在摩訶菩提薩埵身。成就已。住于毗盧遮那佛心中。而高聲唱是言奇哉曰。
我是第一義 本來自清凈 筏喻于諸法 能得勝清凈
時彼觀自在摩訶菩提薩埵身。從佛心下已。依於一切如來前月輪中而住復請教示。
爾時世尊。入一切如來三摩地智三摩耶。所生金剛三摩地已。能清凈三摩耶。盡遍眾生界自身清凈。為一切安樂悅意受用故。乃至獲得一切如來法智神通果故。即將彼金剛大蓮華。如上授與觀自在菩薩摩訶薩。為轉正法輪故。為一切如來法身。灌頂已而於雙手授之。爾時
【現代漢語翻譯】 現代漢語譯本： 訶菩提薩埵三摩耶（maha-bodhisattva-samaya，大菩薩誓言）。出生法加持金剛三摩地（vajra-samadhi，金剛三摩地）后，從自身心中，出現一切如來法三摩耶（tathagata-dharma-samaya，如來法誓言），名為一切如來心。並說密語如下：
跋折羅（vajra，金剛） 達摩（dharma，法）
才說出這個密語時，在一切如來身中，即彼薄伽梵（bhagavan，世尊）執金剛（vajrapani，金剛手），由於自性清凈一切法平等性智善於決斷了知的緣故，金剛薩埵（vajrasattva，金剛薩埵）三摩地極其堅牢的緣故，化為法光明。由於那法光明，出現一切世界周遍照耀，便成就法界。當時那一切法界遍滿虛空界，同一密合，進入毗盧遮那佛（vairocana，毗盧遮那佛）心中，周遍虛空界量，成為大蓮花身，住在世尊手中。爾時世尊從那金剛蓮華身中，出現一切世界微塵數般的如來身。出現之後，一切如來三摩地智神通等，一切如來神通遊戲，在一切世界做完之後，觀自在的緣故，以及金剛薩埵三摩地堅牢的緣故，同一密合，化為觀自在摩訶菩提薩埵（avalokitesvara-mahabodhisattva，觀自在摩訶菩薩）身，成就之後，住在毗盧遮那佛心中。並高聲唱出這句奇哉之言：
『我是第一義，本來自清凈，筏喻于諸法，能得勝清凈。』
當時那觀自在摩訶菩提薩埵身，從佛心下來之後，依於一切如來前方的月輪中而住，再次請求教示。
爾時世尊，進入一切如來三摩地智三摩耶所生的金剛三摩地后，能清凈三摩耶，盡遍眾生界自身清凈，爲了一切安樂悅意受用，乃至獲得一切如來法智神通果的緣故，即將那金剛大蓮華，如上授予觀自在菩薩摩訶薩，爲了轉正法輪的緣故，爲了一切如來法身，灌頂之後，在雙手授予他。爾時
【English Translation】 English version: Maha-bodhisattva-samaya (The Great Bodhisattva Vow). Having generated the Vajra-samadhi (Diamond Samadhi) blessed by the Dharma, from his own mind, emanates the Tathagata-dharma-samaya (Tathagata Dharma Vow), named the Mind of All Tathagatas. And speaks the secret mantra:
Vajra (Diamond) Dharma (Law)
As soon as this secret mantra is uttered, within the bodies of all Tathagatas, that Bhagavan (World Honored One) Vajrapani (Vajra-holder), due to the wisdom of self-nature purity and the equality of all dharmas being well and decisively understood, and due to the Vajrasattva (Diamond Being) Samadhi being extremely firm, transforms into the light of Dharma. Because of that light of Dharma, all worlds appear, illuminating everywhere, and thus the Dharma Realm is accomplished. At that time, that entire Dharma Realm pervades the space realm, uniting as one, entering into the heart of Vairocana Buddha (The Illuminating One), pervading the measure of the space realm, becoming a great lotus body, dwelling in the hands of the World Honored One. Then, the World Honored One, from that Vajra Lotus body, manifests bodies of Tathagatas as numerous as dust motes in all worlds. After manifesting, all Tathagata Samadhi wisdom and supernatural powers, all Tathagata supernatural plays, having been performed in all worlds, due to Avalokitesvara (The Observer of Sounds) and due to the firmness of the Vajrasattva Samadhi, unite as one, transforming into the body of Avalokitesvara-mahabodhisattva (The Great Bodhisattva Observer of Sounds), having been accomplished, dwells in the heart of Vairocana Buddha. And loudly proclaims this wondrous statement:
'I am the supreme meaning, originally pure by nature, the raft is an analogy for all dharmas, capable of attaining supreme purity.'
At that time, that body of Avalokitesvara-mahabodhisattva, after descending from the Buddha's heart, dwells in the moon disc in front of all Tathagatas, and again requests instruction.
Then, the World Honored One, having entered the Vajra Samadhi born from the Samadhi wisdom Samaya of all Tathagatas, capable of purifying the Samaya, completely pervading the realm of sentient beings, purifying himself, for the sake of all happiness, joy, and enjoyment, and even for the sake of obtaining the fruit of all Tathagata Dharma wisdom and supernatural powers, then bestows that Vajra Great Lotus, as above, to Avalokitesvara Bodhisattva-Mahasattva, for the sake of turning the wheel of the Dharma, for the sake of the Dharma body of all Tathagatas, after consecrating, bestows it in both hands. At that time
一切如來。復以金剛眼名號而為灌頂。於時金剛眼菩薩摩訶薩。彼蓮花葉以開敷故。貪愛自性離清凈無染污。作是觀察已而高聲唱如是言曰。
此是諸佛慧 能覺了貪愛 我及所授者 於法而住法
此是蓮華部金剛眼大菩薩三摩耶一切如來觀察智第一。◎
金剛頂瑜伽中略出唸誦經卷第一 大正藏第 18 冊 No. 0866 金剛頂瑜伽中略出唸誦經
金剛頂瑜伽中略出唸誦經卷第二
大唐南印度三藏金剛智譯
◎爾時世尊。復入文殊師利摩訶菩提薩埵三摩耶。所生法加持金剛三摩地已。從自心出此一切如來大智慧三摩耶。名一切如來心。即說密語。
跋折啰底 瑟那(三合)
才出此語時。於一切如來心。即彼薄伽梵執金剛。以為智劍而出已。同一密合。入于毗盧遮那佛心中。便為劍鞘。既成就已。住于毗盧遮那佛手中。於時從彼如來劍鞘身中。出現一切世界等如來身。一切如來智慧等。及一切如來神變遊戲已。由極妙吉祥故。及金剛薩埵三摩地極堅牢故。同一密合。以為文殊師利摩訶菩提薩埵身。既成就已。往於世尊毗盧遮那佛心。而高聲作是言奇哉曰。
我是諸佛語 號為文殊聲 若以無形色 音聲可得知
爾時文殊師利摩訶
【現代漢語翻譯】 現代漢語譯本 一切如來（Tathagata），又以金剛眼（Vajra Eye）的名號來進行灌頂。當時，金剛眼菩薩摩訶薩（Vajrasana Bodhisattva Mahasattva），因為蓮花葉已經開放，貪愛的自性已經遠離，清凈而沒有染污。在這樣觀察之後，高聲唱誦說：
『這是諸佛的智慧，能夠覺悟貪愛。 我和被授予者，都安住在佛法之中。』
這是蓮花部金剛眼大菩薩三摩耶（Samaya）一切如來觀察智第一。
《金剛頂瑜伽中略出唸誦經》卷第一
《金剛頂瑜伽中略出唸誦經》卷第二
大唐南印度三藏金剛智譯
當時，世尊（Bhagavan）再次進入文殊師利（Manjushri）摩訶菩提薩埵（Mahabodhisattva）三摩耶（Samaya），以所生的法加持金剛三摩地（Vajra Samadhi）之後，從自己的心中發出這一切如來大智慧三摩耶，名為一切如來心。隨即說出密語：
『跋折啰底 瑟那（Vajratikshna）』
才說出這個密語時，在一切如來心中，那位薄伽梵（Bhagavan）執金剛（Vajrapani），以智慧之劍出現，並且同一密合，進入毗盧遮那佛（Vairocana Buddha）的心中，變為劍鞘。成就之後，安住在毗盧遮那佛的手中。當時，從如來劍鞘身中，出現一切世界等如來身，一切如來智慧等，以及一切如來神變遊戲。由於極妙吉祥，以及金剛薩埵（Vajrasattva）三摩地（Samadhi）極堅牢，同一密合，成為文殊師利摩訶菩提薩埵（Manjushri Mahabodhisattva）身。成就之後，前往世尊毗盧遮那佛（Vairocana Buddha）的心，高聲讚歎說：
『我是諸佛的語言，名為文殊之聲。 如果以無形無色的方式，聲音是可以被得知的。』
當時文殊師利摩訶（Manjushri Maha）
【English Translation】 English version All the Tathagatas, again, use the name of Vajra Eye to perform the Abhisheka (consecration). At that time, Vajrasana Bodhisattva Mahasattva, because the lotus leaves have opened, the nature of greed and love has been separated, pure and without defilement. After making this observation, he loudly chanted these words:
'This is the wisdom of all Buddhas, capable of awakening from greed and love. I and the one being initiated, abide in the Dharma.'
This is the foremost observation wisdom of all Tathagatas in the Vajra Eye of the Lotus family Samaya of the great Bodhisattva.
《Abridged Recitation Sutra from the Vajrasekhara Yoga》, Volume 1
《Abridged Recitation Sutra from the Vajrasekhara Yoga》, Volume 2
Translated by Vajrajnana of the Southern India of the Great Tang Dynasty
At that time, the Bhagavan (World Honored One) again entered the Samaya of Manjushri Mahabodhisattva, and after blessing the Vajra Samadhi with the Dharma that arises, he emitted from his own heart this great wisdom Samaya of all Tathagatas, named the Heart of All Tathagatas. Then he spoke the secret mantra:
'Vajratikshna'
As soon as this mantra was uttered, from the heart of all Tathagatas, that Bhagavan Vajrapani appeared with the wisdom sword, and being united, entered the heart of Vairocana Buddha, becoming a scabbard. Having been accomplished, it resided in the hand of Vairocana Buddha. At that time, from the body of the Tathagata's scabbard, appeared all the worlds and the bodies of the Tathagatas, all the wisdom of the Tathagatas, and all the miraculous transformations of the Tathagatas. Because of the supreme auspiciousness and the extreme firmness of the Vajrasattva Samadhi, being united, it became the body of Manjushri Mahabodhisattva. Having been accomplished, he went to the heart of the Bhagavan Vairocana Buddha and exclaimed:
'I am the speech of all Buddhas, named the Voice of Manjushri. If in a formless and colorless way, the sound can be known.'
At that time, Manjushri Maha
菩提薩埵。從世尊心下已。依一切如來右邊月輪中住復請教示。
爾時毗盧遮那佛。入一切如來智慧三摩耶金剛三摩地已現一切如來斷除煩惱三摩耶。為盡遍眾生界。斷除一切苦故。及一切安樂悅意受用故。乃至成就一切如來隨順音聲。圓滿慧最上悉地故。彼金剛覺。于文殊師利摩訶菩提薩埵。如上于雙手授之。於時一切如來。以金剛覺而為名號。復以金剛名授其灌頂。爾時金剛覺菩薩摩訶薩。以其金剛劍。揮斫已。而高聲唱是言曰。
此是諸如來 般若波羅蜜 能破諸怨敵 滅罪中為最
此是金剛覺摩訶菩提薩埵三摩地一切如來智慧第二。
爾時世尊。復入才發心。能轉一切如來法輪摩訶菩提薩埵三摩耶。所生法加持金剛三摩地已。即從自心。出此一切如來法輪三摩耶。名一切如來心。即說密語。
跋折啰 曳都
才出此語時。從一切如來心。即彼薄伽梵執金剛。以為金剛界大壇場出已。同一密合。入于毗盧遮那佛心中。以為金剛輪身。即于如來手中住。於時從彼金剛輪身。出現一切世界微塵等如來身。出已由才發心能轉法輪故。及金剛薩埵三摩地極堅牢故。以為才發心轉法輪身。成就已住于毗盧遮那佛心。而高聲唱是言奇哉曰。
于執金剛中 金剛輪為上 彼
【現代漢語翻譯】 現代漢語譯本： 菩提薩埵（Bodhisattva，覺悟的眾生）。從世尊（Bhagavan，擁有崇高品質的人）的心中出來后，依附在一切如來（Tathagata，佛的稱號）右邊的月輪中安住，再次請求教示。
這時，毗盧遮那佛（Vairocana Buddha，光明遍照佛）進入一切如來智慧三摩耶金剛三摩地（Samadhi，禪定），顯現一切如來斷除煩惱的三摩耶，爲了盡遍眾生界，斷除一切痛苦，以及一切安樂悅意的受用，乃至成就一切如來隨順音聲的圓滿智慧最上悉地（Siddhi，成就），那金剛覺（Vajra Awareness）如上一般用雙手授予文殊師利（Manjushri）摩訶菩提薩埵（Mahabodhisattva，偉大的菩提薩埵）。這時一切如來，以金剛覺作為名號，又以金剛之名授予他灌頂。當時金剛覺菩薩摩訶薩，用他的金剛劍揮砍，然後高聲唱道：
『這是諸如來，般若波羅蜜（Prajnaparamita，智慧的完成），能破諸怨敵，滅罪中為最。』
這是金剛覺摩訶菩提薩埵三摩地一切如來智慧第二。
這時世尊，又進入才發心，能轉一切如來法輪（Dharmacakra，佛法之輪）摩訶菩提薩埵三摩耶，所生法加持金剛三摩地，即從自己的心中，發出這一切如來法輪三摩耶，名為一切如來心，即說密語：
『跋折啰（Vajra，金剛） 曳都』
才發出此語時，從一切如來的心中，即彼薄伽梵（Bhagavan，擁有崇高品質的人）執金剛（Vajrapani，手持金剛杵者），以為金剛界大壇場出來后，同一密合，進入毗盧遮那佛心中，以為金剛輪身，即在如來手中安住。這時從那金剛輪身，出現一切世界微塵數般的如來身，出來後由于才發心能轉法輪的緣故，以及金剛薩埵（Vajrasattva，金剛薩埵）三摩地極堅牢的緣故，以為才發心轉法輪身，成就后安住在毗盧遮那佛心，而高聲唱道，奇哉：
『于執金剛中，金剛輪為上，彼』
【English Translation】 English version: The Bodhisattva (Bodhisattva, an enlightened being), having emerged from the heart of the Bhagavan (Bhagavan, the Blessed One), abided in the lunar disc on the right side of all the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) and again requested instruction.
At that time, Vairocana Buddha (Vairocana Buddha, the Buddha who illuminates all) entered the Vajra Samadhi (Samadhi, meditative absorption) of the Samaya of the Wisdom of all the Tathagatas, manifesting the Samaya of all the Tathagatas for cutting off afflictions, for the sake of completely pervading the realm of beings, cutting off all suffering, and for the sake of all blissful and delightful enjoyment, and even for accomplishing the supreme Siddhi (Siddhi, accomplishment) of the perfect wisdom that accords with the voice of all the Tathagatas. That Vajra Awareness was conferred upon Manjushri (Manjushri) Mahabodhisattva (Mahabodhisattva, great Bodhisattva) with both hands as above. At that time, all the Tathagatas, using Vajra Awareness as the name, again conferred empowerment with the name Vajra. Then, Vajra Awareness Bodhisattva Mahasattva, having brandished his Vajra sword, loudly proclaimed these words:
'This is the Prajnaparamita (Prajnaparamita, the Perfection of Wisdom) of all the Tathagatas, able to destroy all enemies, the foremost among the destroyers of sins.'
This is the second of the Wisdom of all the Tathagatas in the Samadhi of Vajra Awareness Mahabodhisattva.
At that time, the Bhagavan again entered the Vajra Samadhi empowered by the Dharma arising from the Samaya of the Mahabodhisattva who has just generated the mind of enlightenment and is able to turn the Dharma wheel (Dharmacakra, the Wheel of Dharma) of all the Tathagatas. Immediately, from his own heart, he emitted this Samaya of the Dharma wheel of all the Tathagatas, named the Heart of all the Tathagatas, and spoke the secret mantra:
'Vajra (Vajra, diamond or thunderbolt) Yetu'
As soon as these words were uttered, from the heart of all the Tathagatas, that Bhagavan Vajrapani (Vajrapani, the wielder of the Vajra), having emerged as the great mandala of the Vajra realm, united inseparably and entered the heart of Vairocana Buddha, becoming the Vajra wheel body, and remained in the hand of the Tathagata. At that time, from that Vajra wheel body, appeared bodies of the Tathagatas equal to the dust motes of all the worlds. Having emerged, because of the ability to turn the Dharma wheel from the moment of generating the mind of enlightenment, and because of the extreme firmness of the Samadhi of Vajrasattva (Vajrasattva, Diamond Being), the body that turns the Dharma wheel from the moment of generating the mind of enlightenment was accomplished and remained in the heart of Vairocana Buddha, and loudly proclaimed, how wondrous:
'Among the wielders of the Vajra, the Vajra wheel is supreme, that'
以才發心 而能轉法輪
爾時才發心轉法輪。摩訶菩提薩埵身。從佛心下已依於一切如來左月輪中而住復請教示。
爾時世尊。復入一切如來金剛眼輪三摩地已。一切如來大壇場三摩耶。為盡遍眾生界。入不退轉輪。一切安樂悅意受用故。乃至成就一切如來轉正法輪最上悉地故。即彼金剛輪。而為彼才發心轉法輪摩訶菩提薩埵。如上于雙手而授之。爾時一切如來以金剛道場名而為之號。爾時金剛道場菩薩。以其金剛輪。為一切如來不退轉故安立已。復高聲唱是言曰。
此是諸如來 能凈治一切 是名不退轉 菩提之道場
此是金剛道場摩訶菩提薩埵才發心能轉一切如來法輪智第三。
爾時世尊復入無言摩訶菩提薩埵三摩耶。所生法加持金剛三摩地已。即從自心出一切如來念誦三摩耶。名一切如來心即說密語。
跋折啰 婆沙
才出此語時。從一切如來心。彼即以為一切如來法文字出已。同一密合。入於世尊毗盧遮那佛心。便為金剛唸誦身而住於世尊掌中。爾時即從金剛唸誦身。出現一切世界微塵等如來身。既出已而作一切如來法界性等一切神變遊戲已。而自語言極堅牢故。同一密合。以為語言金剛菩提薩埵身已。住于毗盧遮那佛心。而高聲作是言奇哉曰。
自
【現代漢語翻譯】 現代漢語譯本： 剛剛發起菩提心，就能轉動法輪。
那時，剛發起菩提心轉動法輪的摩訶菩提薩埵（Mahabodhisattva，偉大的覺悟存在），從佛的心下，已經安住在一切如來的左月輪中，再次請求教示。
這時，世尊再次進入一切如來金剛眼輪三摩地（Samadhi，禪定）后，以一切如來大壇場三摩耶（Samaya，誓言），爲了遍盡一切眾生界，進入不退轉輪，爲了所有安樂喜悅的受用，乃至成就一切如來轉正法輪最上悉地（Siddhi，成就），就將那金剛輪，授予那位剛發起菩提心轉法輪的摩訶菩提薩埵。這時，一切如來以金剛道場（Vajradhatu，金剛界）之名作為他的稱號。這時，金剛道場菩薩，爲了使一切如來不退轉，安立了金剛輪后，又高聲唱誦說：
『這是諸如來，能凈化一切，這名為不退轉，菩提之道場。』
這是金剛道場摩訶菩提薩埵剛發起菩提心就能轉動一切如來法輪的智慧第三。
這時，世尊再次進入無言摩訶菩提薩埵三摩耶所生法加持金剛三摩地后，就從自己的心中，發出一切如來念誦三摩耶，名為一切如來心，即說密語：
『跋折啰 婆沙（Vajra Bhasa，金剛語）』
才發出此語時，從一切如來的心中，就出現了一切如來法文字，同一密合，進入世尊毗盧遮那佛（Vairocana，光明遍照）的心中，便成為金剛唸誦身，安住在世尊的掌中。這時，即從金剛唸誦身，出現一切世界微塵數般的如來身，出現后，作了一切如來法界性等一切神變遊戲后，因為自己的語言極其堅牢，同一密合，成為語言金剛菩提薩埵身，安住在毗盧遮那佛的心中，而高聲驚歎說：
『奇哉！』
【English Translation】 English version: Just having generated the aspiration for enlightenment, one is able to turn the Dharma wheel.
At that time, the Mahabodhisattva (great being of enlightenment) who had just generated the aspiration for enlightenment and was turning the Dharma wheel, having descended from the Buddha's heart, already resided within the left moon disc of all Tathagatas (Thus Come Ones), and again requested instruction.
At this time, the World Honored One, having again entered the Vajra Eye Wheel Samadhi (meditative absorption) of all Tathagatas, with the Samaya (vow) of the great mandala (sacred circle) of all Tathagatas, for the sake of completely pervading all realms of sentient beings, entered the irreversible wheel, for the sake of all blissful and joyful enjoyment, and even to accomplish the supreme Siddhi (accomplishment) of all Tathagatas turning the true Dharma wheel, immediately bestowed that Vajra wheel upon that Mahabodhisattva who had just generated the aspiration for enlightenment and was turning the Dharma wheel. At that time, all Tathagatas bestowed upon him the name Vajradhatu (Diamond Realm). At that time, the Vajradhatu Bodhisattva, in order to ensure the irreversibility of all Tathagatas, having established the Vajra wheel, again proclaimed loudly, saying:
'This is all the Tathagatas, able to purify all, this is named irreversible, the Bodhi (enlightenment) field.'
This is the third wisdom of the Vajradhatu Mahabodhisattva who, having just generated the aspiration for enlightenment, is able to turn the Dharma wheel of all Tathagatas.
At that time, the World Honored One again entered the Vajra Samadhi blessed by the Dharma arising from the Samaya of the unspoken Mahabodhisattva, and immediately from his own heart emanated the mantra Samaya of all Tathagatas, named the heart of all Tathagatas, and spoke the secret mantra:
'Vajra Bhasa (Diamond Speech)'
As soon as this phrase was uttered, from the hearts of all Tathagatas, all the Dharma letters of the Tathagatas emerged, united and merged, entered the heart of the World Honored Vairocana Buddha (Universal Light), and became the Vajra Mantra Body, residing in the palm of the World Honored One. At that time, from the Vajra Mantra Body, appeared as many Tathagata bodies as there are dust motes in all the worlds, and having appeared, performed all the divine transformations and plays such as the Dharma realm nature of all Tathagatas, and because its own language was extremely firm, united and merged, became the Language Vajra Bodhisattva Body, resided in the heart of Vairocana Buddha, and exclaimed loudly, saying:
'Wonderful!'
然之秘密 我為密語言 若說于正法 遠離語戲論
爾時無言摩訶菩提薩埵身。從佛心而下。依于諸如來背後月輪中而住復請教示。於時世尊。復入一切如來秘密語言三摩耶三摩地。為一切如來語言智三摩耶。盡遍眾生界。語言悉地成就故。一切安樂悅意受用故。乃至獲得一切如來語言秘密性勝上悉地故。即彼金剛唸誦。為彼無言摩訶菩提薩埵。如上授與雙手。爾時一切如來以金剛語言名而為之號。於時金剛語言菩提摩訶薩埵。以其金剛唸誦而與一切如來談論已。而高聲唱是言曰。
此是諸如來 金剛之念誦 于諸如來秘 能為速成就
此是蓮花部金剛語言摩訶菩提薩埵三摩地一切如來離語言戲論智第四。
已上四菩薩是蓮花部一切如來大智三摩耶薩埵。
爾時世尊。復入一切如來毗首羯磨摩訶菩提薩埵三摩耶。所生羯磨加持金剛三摩地已。即從自身心。出現一切如來羯磨三摩耶。名一切如來心即說密語。
跋折羅 羯磨
才出此語時。從一切如來心。即彼薄伽梵執金剛。以為一切羯磨平等性智善曉了故。金剛薩埵三摩地極堅牢故。即彼薄伽梵執金剛一切如來羯磨光明而出現已。由彼一切如來羯磨光明照曜故。諸世界得成一切羯磨界。同一密合。便入毗盧遮那
【現代漢語翻譯】 現代漢語譯本 然之秘密，我為密語言。 若說于正法，遠離語戲論。 爾時，無言摩訶菩提薩埵（Mahabodhisattva，偉大的覺悟存在）之身，從佛心而下，依于諸如來背後月輪中而住，復請教示。於時，世尊復入一切如來秘密語言三摩耶（Samaya，誓言、戒律、約定）三摩地（Samadhi，禪定），為一切如來語言智三摩耶，盡遍眾生界，語言悉地（Siddhi，成就）成就故，一切安樂悅意受用故，乃至獲得一切如來語言秘密性勝上悉地故，即彼金剛唸誦，為彼無言摩訶菩提薩埵，如上授與雙手。爾時，一切如來以金剛語言名而為之號。於時，金剛語言菩提摩訶薩埵，以其金剛唸誦而與一切如來談論已，而高聲唱是言曰： 此是諸如來，金剛之念誦。 于諸如來秘，能為速成就。 此是蓮花部金剛語言摩訶菩提薩埵三摩地一切如來離語言戲論智第四。 已上四菩薩是蓮花部一切如來大智三摩耶薩埵。 爾時，世尊復入一切如來毗首羯磨（Vishvakarman，宇宙的創造者）摩訶菩提薩埵三摩耶，所生羯磨（Karma，行為、業力）加持金剛三摩地已，即從自身心，出現一切如來羯磨三摩耶，名一切如來心，即說密語： 跋折羅（Vajra，金剛杵） 羯磨（Karma，行為、業力） 才出此語時，從一切如來心，即彼薄伽梵（Bhagavan，世尊）執金剛，以為一切羯磨平等性智善曉了故，金剛薩埵（Vajrasattva，金剛薩埵）三摩地極堅牢故，即彼薄伽梵執金剛一切如來羯磨光明而出現已，由彼一切如來羯磨光明照曜故，諸世界得成一切羯磨界，同一密合，便入毗盧遮那（Vairocana，大日如來）。
【English Translation】 English version The secret of 'Thus', I am the secret language. If spoken in accordance with the Righteous Dharma, it is far from verbal play. At that time, the body of the Unspoken Mahabodhisattva (Mahabodhisattva, Great Being of Enlightenment) descended from the Buddha's heart and resided within the moon disc behind all the Tathagatas (Tathagata, Thus Come One), requesting further instruction. Then, the World-Honored One (Bhagavan) again entered the Samaya (Samaya, Vow, Discipline, Agreement) Samadhi (Samadhi, Meditation) of the secret language of all the Tathagatas, for the Samaya of the language wisdom of all the Tathagatas, pervading all realms of sentient beings, for the accomplishment of language Siddhi (Siddhi, Accomplishment), for the enjoyment of all happiness and delight, and even to obtain the supreme Siddhi of the secret nature of the language of all the Tathagatas. That is, that Vajra (Vajra, Diamond Scepter) recitation was bestowed upon that Unspoken Mahabodhisattva with both hands as before. At that time, all the Tathagatas named him with the name of Vajra Language. Then, the Vajra Language Bodhi Mahasattva, having conversed with all the Tathagatas with his Vajra recitation, loudly proclaimed these words: This is the Vajra recitation of all the Tathagatas. Secret to all the Tathagatas, it can quickly accomplish. This is the fourth of the Lotus Family Vajra Language Mahabodhisattva Samadhi, the wisdom of all the Tathagatas free from verbal play. The above four Bodhisattvas are the Samaya Sattvas of the great wisdom of all the Tathagatas of the Lotus Family. At that time, the World-Honored One again entered the Samaya of the Vishvakarman (Vishvakarman, Creator of the Universe) Mahabodhisattva of all the Tathagatas, and having empowered the Vajra Samadhi born from Karma (Karma, Action, Causality), then from his own mind, appeared the Karma Samaya of all the Tathagatas, named the heart of all the Tathagatas, and spoke the secret mantra: Vajra (Vajra, Diamond Scepter) Karma (Karma, Action, Causality) As soon as these words were uttered, from the hearts of all the Tathagatas, that Bhagavan (Bhagavan, World Honored One) Vajrapani (Vajrapani, Thunderbolt Holder) appeared, for the good understanding of the wisdom of the equality of all Karmas, and because the Vajrasattva (Vajrasattva, Diamond Being) Samadhi was extremely firm, that Bhagavan Vajrapani, the Karma light of all the Tathagatas, appeared. Because of the illumination of the Karma light of all the Tathagatas, the worlds became the realm of all Karmas, united as one, and entered Vairocana (Vairocana, Great Sun Buddha).
佛心。遍滿盡虛空界量。由一切如來金剛羯磨界故。以為羯磨金剛身。而住於世尊掌中。爾時從彼羯磨金剛身。出現一切世界微塵等如來身。既現已。於一切世界一切如來羯磨等。一切如來神變遊戲作已。一切如來無邊羯磨故。復以金剛薩埵三摩地極堅牢故。以為一切如來毗首羯磨摩訶菩提薩埵身。即住於世尊毗盧遮那佛心。而高聲唱是言奇哉曰。
諸佛羯磨不唐捐 羯磨金剛而能轉 唯我住茲能廣為 以無功用作佛事
於時大毗首羯磨摩訶菩提薩埵身。從佛心下已。依于如來前月輪中住復請教示。爾時世尊入一切如來不空金剛三摩地已。為一切如來轉供養等無量不空一切羯磨儀式廣大三摩耶。為盡遍眾生界。一切羯磨悉地。及一切安樂悅意受用故。乃至獲得一切如來金剛羯磨性智神通最上悉地故。是彼羯磨金剛。為一切如來金剛羯磨摩訶菩提薩埵。為一切如來羯磨轉輪故。復以一切如來金剛羯磨故。為其灌頂而於雙手授之。爾時一切如來以為金剛毗首名而為之號。復以金剛名而灌其頂。於時金剛毗首菩薩摩訶薩。即以彼羯磨金剛置於心上。為令作用一切如來羯磨事已。而高聲唱是言曰。
此是諸如來 最上毗首磨 我及所授者 羯磨能羯磨
羯磨部中金剛毗首羯磨大菩薩三摩地一
【現代漢語翻譯】 現代漢語譯本：佛心，遍滿整個虛空界，這是由於一切如來金剛羯磨界（Vajra-karma-dhatu，金剛事業界）的緣故。它以羯磨金剛身（Karma-vajra-kaya，事業金剛身）的形式，安住在世尊（Bhagavan，佛）的掌中。當時，從那個羯磨金剛身中，顯現出如同所有世界微塵數量的如來身。這些如來身顯現之後，在一切世界中，進行了一切如來的羯磨等事業，以及一切如來的神通遊戲。由於一切如來無邊的羯磨，又以金剛薩埵（Vajrasattva，金剛薩城）的三摩地（Samadhi，禪定）的極度堅牢，化為一切如來毗首羯磨（Vishvakarman，遍作）摩訶菩提薩埵身（Mahabodhisattva-kaya，大菩提薩城身），安住在世尊毗盧遮那佛（Vairocana Buddha，大日如來）的心中，高聲讚歎道：『奇哉！』 『諸佛的羯磨不會徒勞，羯磨金剛能夠運轉。只有我安住於此，才能廣泛地以無功用的方式成就佛事。』 當時，大毗首羯磨摩訶菩提薩埵身從佛心下降，安住在如來面前的月輪中，再次請求教示。這時，世尊進入一切如來不空金剛三摩地，爲了使一切如來能夠進行供養等無量不空的一切羯磨儀式廣大三摩耶（Samaya，誓言），爲了使盡遍眾生界的一切羯磨悉地（Siddhi，成就）及一切安樂悅意受用，乃至獲得一切如來金剛羯磨性智神通最上悉地，那個羯磨金剛，爲了成為一切如來金剛羯磨摩訶菩提薩埵，爲了使一切如來羯磨轉輪，又以一切如來金剛羯磨，為他灌頂，並將羯磨金剛置於他的雙手。當時，一切如來以『金剛毗首』之名作為他的稱號，又以金剛名灌頂。當時，金剛毗首菩薩摩訶薩，即將那個羯磨金剛置於心上，爲了能夠作用一切如來羯磨之事，高聲讚歎道： 『這是諸如來最上的毗首羯磨，我和所授予者，羯磨能夠羯磨。』 羯磨部中金剛毗首羯磨大菩薩三摩地一。
【English Translation】 English version: The Buddha-mind pervades the entire expanse of the space realm, due to the Vajra-karma-dhatu (Diamond Action Realm) of all Tathagatas (Thus Come Ones). It abides in the palm of the Bhagavan (Blessed One) in the form of a Karma-vajra-kaya (Action Diamond Body). At that time, from that Karma-vajra-kaya, appeared bodies of Tathagatas as numerous as the dust motes in all the worlds. Having appeared, they performed all the karmas and such of all the Tathagatas in all the worlds, as well as all the magical displays of the Tathagatas. Due to the boundless karma of all the Tathagatas, and further, due to the extreme firmness of the Samadhi (meditative absorption) of Vajrasattva (Diamond Being), it transformed into the form of the Mahabodhisattva-kaya (Great Bodhisattva Body) of Vishvakarman (All-Creating) of all the Tathagatas, and abiding in the heart of Vairocana Buddha (Illuminating Buddha), the Bhagavan, it exclaimed in a loud voice, saying, 'How wondrous!' 'The karmas of all the Buddhas are not in vain; the Karma-vajra is able to turn. Only I, abiding here, am able to extensively accomplish Buddha-deeds without effort.' At that time, the Mahabodhisattva-kaya of the great Vishvakarman descended from the Buddha's heart and, abiding in the moon disc before the Tathagata, again requested instruction. At this time, the Bhagavan entered the Amoghavajra Samadhi (Unfailing Diamond Samadhi) of all the Tathagatas, for the sake of all the Tathagatas being able to perform offerings and other immeasurable unfailing karma rituals, the vast Samaya (vow), for the sake of all Karma Siddhi (accomplishments) and all joyful and pleasing experiences pervading the realm of beings, and even to attain the supreme Siddhi of the Vajra-karma-jnana-abhijna (Diamond Action Wisdom Knowledge) of all the Tathagatas, that Karma-vajra, in order to become the Vajra-karma Mahabodhisattva of all the Tathagatas, in order to turn the Karma-chakra (Action Wheel) of all the Tathagatas, and further, with the Vajra-karma of all the Tathagatas, performed the Abhisheka (initiation) for him and placed the Karma-vajra in his hands. At that time, all the Tathagatas gave him the name 'Vajra Vishva' as his title, and again initiated him with the Diamond name. At that time, the Bodhisattva Mahasattva Vajra Vishva immediately placed that Karma-vajra upon his heart, in order to be able to perform all the Karma-deeds of the Tathagatas, and exclaimed in a loud voice, saying: 'This is the supreme Vishvakarman of all the Tathagatas; I and the one who is granted, the Karma is able to perform Karma.' The first Samadhi of the great Bodhisattva Vajra Vishvakarman in the Karma Section.
切如來所作事業智第一。
爾時世尊。復入難勝鬥戰勇健精進摩訶菩提薩埵三摩耶。所生羯磨加持金剛三摩地已。入一切如來擁護三摩耶。名一切如來心。從自身心而出。即說密語曰。
拔折羅 阿啰(二合)乞沙(二合)
才說此語時。於一切如來心。即彼薄伽梵執金剛。以為堅牢甲冑。而出已。同一密合便入世尊毗盧遮那佛心中。復為大金剛甲冑身。而住于如來手中。爾時從金剛甲冑身中。出現一切世界微塵等如來身。出已。一切如來擁護儀式廣大羯磨等。一切如來神變遊戲作已。由難勝鬥戰精進故。及以金剛三摩地極堅牢故。同一密合。以為難勝精進摩訶菩提薩埵身。成就已。住于毗盧遮那世尊心中。而高聲唱是言奇哉曰。
精進所成甲堅牢 堅牢于余堅牢者 以堅牢故非色身 能為最上金剛身
爾時彼難勝精進摩訶菩提薩埵身。從佛心中下已。依于諸如來右邊月輪中而住復請教示。爾時如來。入一切如來堅固金剛三摩地已。入一切如來精進波羅密三摩耶。為盡遍眾生界救護。一切安樂悅意受用故。乃至獲得一切如來金剛身。最上悉地果故。彼金剛甲冑。為彼難勝精進摩訶菩提薩埵。如上于雙手而授之。爾時一切如來。以金剛友名而為之號。復以金剛名號授其灌頂。爾時金
【現代漢語翻譯】 現代漢語譯本 切如來所作事業智第一。
爾時世尊（Bhagavan，通常指佛陀）。復入難勝鬥戰勇健精進摩訶菩提薩埵（Mahabodhisattva，偉大的菩薩）三摩耶（Samaya，誓言，戒律）。所生羯磨（Karma，行為，業力）加持金剛三摩地（Vajra-samadhi，金剛定）已。入一切如來擁護三摩耶。名一切如來心。從自身心而出。即說密語曰：
『拔折羅 阿啰(二合)乞沙(二合)』
才說此語時。於一切如來心。即彼薄伽梵（Bhagavan）執金剛（Vajrapani，金剛手菩薩）。以為堅牢甲冑。而出已。同一密合便入世尊毗盧遮那佛（Vairocana Buddha，大日如來）心中。復為大金剛甲冑身。而住于如來手中。爾時從金剛甲冑身中。出現一切世界微塵等如來身。出已。一切如來擁護儀式廣大羯磨（Karma）等。一切如來神變遊戲作已。由難勝鬥戰精進故。及以金剛三摩地（Vajra-samadhi）極堅牢故。同一密合。以為難勝精進摩訶菩提薩埵（Mahabodhisattva）身。成就已。住于毗盧遮那世尊（Vairocana Buddha）心中。而高聲唱是言奇哉曰：
『精進所成甲堅牢，堅牢于余堅牢者，以堅牢故非色身，能為最上金剛身』
爾時彼難勝精進摩訶菩提薩埵（Mahabodhisattva）身。從佛心中下已。依于諸如來右邊月輪中而住復請教示。爾時如來。入一切如來堅固金剛三摩地（Vajra-samadhi）已。入一切如來精進波羅密（Paramita，到彼岸）三摩耶（Samaya）。為盡遍眾生界救護。一切安樂悅意受用故。乃至獲得一切如來金剛身。最上悉地（Siddhi，成就）果故。彼金剛甲冑。為彼難勝精進摩訶菩提薩埵（Mahabodhisattva）。如上于雙手而授之。爾時一切如來。以金剛友名而為之號。復以金剛名號授其灌頂。爾時金
【English Translation】 English version The First Chapter: The Wisdom of the Tathagata's Accomplished Deeds
At that time, the World Honored One (Bhagavan, usually refers to the Buddha) again entered the Samaya (Samaya, vow, precept) of the Invincible, Combative, Brave, Vigorous, and Diligent Mahabodhisattva (Mahabodhisattva, great Bodhisattva). Having entered the Vajra-samadhi (Vajra-samadhi, diamond concentration) empowered by the Karma (Karma, action, deed) produced from it, he entered the Samaya protected by all Tathagatas, named 'The Heart of All Tathagatas.' It emerged from his own heart and spoke the secret mantra:
'Vajra Ara(two combined) ksha(two combined)'
As soon as this mantra was spoken, from the heart of all Tathagatas, the Bhagavan (Bhagavan) Vajrapani (Vajrapani, the Bodhisattva holding the vajra) emerged as an indestructible armor. Having emerged, it merged and entered the heart of the World Honored Vairocana Buddha (Vairocana Buddha, the Great Sun Buddha), again becoming a great Vajra armor body, and remained in the hands of the Tathagata. At that time, from the Vajra armor body, appeared bodies of Tathagatas as numerous as the dust motes in all worlds. Having appeared, all the protective rituals and vast Karma (Karma) of all Tathagatas, and all the miraculous transformations and plays of all Tathagatas were performed. Due to the invincible, combative diligence and the extremely firm Vajra-samadhi (Vajra-samadhi), they merged and became the body of the Invincible, Diligent Mahabodhisattva (Mahabodhisattva). Having been accomplished, it resided in the heart of the World Honored Vairocana (Vairocana Buddha) and loudly proclaimed with wonder:
'The armor achieved through diligence is firm, firmer than all other firmness. Because of its firmness, it is not a body of form, but can be the supreme Vajra body.'
At that time, that body of the Invincible, Diligent Mahabodhisattva (Mahabodhisattva), having descended from the Buddha's heart, resided in the moon disc on the right side of all the Tathagatas and requested further instruction. At that time, the Tathagata entered the firm Vajra-samadhi (Vajra-samadhi) of all Tathagatas, and entered the Samaya (Samaya) of the Diligence Paramita (Paramita, to the other shore) of all Tathagatas, for the sake of saving and protecting all sentient beings throughout the entire realm, for the sake of all happiness, joy, and enjoyment, and even to obtain the supreme Siddhi (Siddhi, accomplishment) fruit of the Vajra body of all Tathagatas. That Vajra armor was given to that Invincible, Diligent Mahabodhisattva (Mahabodhisattva) in both hands as described above. At that time, all the Tathagatas gave him the name 'Vajra Friend' and conferred upon him the Vajra name through empowerment. At that time, the
剛友菩薩摩訶薩。以其金剛甲冑。而被一切如來已。而高聲唱是言曰。
此是諸如來 最上慈甲冑 堅固精進護 名為大親友
金剛友大菩薩三摩地一切如來慈護甲冑智第二。
爾時世尊。復入摧一切魔摩訶菩提薩埵三摩耶。所生金剛三摩地已。入一切如來方便三摩耶。名一切如來心。從自身心而出。即說密語曰。
跋折羅 藥叉
才出此語時。從一切如來心。即彼薄伽梵。以為大牙器。而出已。同一密合。入世尊毗盧遮那佛心。便成金剛牙身已。而住于如來掌中。於時從彼金剛牙身中。出現一切世界微塵等如來身已。一切如來調伏暴惡。一切如來神變遊戲。由極摧一切魔故。及金剛薩埵三摩地極堅牢故。以為摧滅一切魔菩薩身已。便住于毗盧遮那佛心。而高聲唱是言奇哉曰。
我是諸佛大方便 有大威德應調伏 若為寂靜利眾生 摧滅魔故作暴惡
時彼摧滅魔大菩提薩埵身。從佛心下。依于諸如來左月輪中而住已。復請教示。爾時世尊。入一切如來暴惡金剛三摩地已。一切如來意調伏。粗惡三摩耶。為盡遍眾生界無怖畏。一切安樂悅意受用故。乃至獲得一切如來大方便智。神通最上悉地果故。以彼金剛牙器仗。為摧滅一切魔摩訶菩提薩埵。如上雙手而授之。于
【現代漢語翻譯】 現代漢語譯本： 剛友菩薩摩訶薩（Mahāsattva，偉大的菩薩），以其金剛甲冑（Vajra armor，堅不可摧的盔甲），被一切如來（Tathāgata，佛的稱號）加持，高聲唱誦道： 『此是諸如來，最上慈甲冑，堅固精進護，名為大親友。』 金剛友大菩薩三摩地一切如來慈護甲冑智第二。 爾時，世尊（Bhagavan，佛的稱號）復入摧一切魔摩訶菩提薩埵三摩耶（Samaya，誓言），所生金剛三摩地（Vajra Samadhi，金剛禪定）已，入一切如來方便三摩耶，名一切如來心，從自身心而出，即說密語曰： 『跋折羅（Vajra，金剛），藥叉（Yaksa，夜叉）。』 才出此語時，從一切如來心，即彼薄伽梵（Bhagavan，佛的稱號），以為大牙器，而出已，同一密合，入世尊毗盧遮那佛（Vairocana Buddha，光明遍照佛）心，便成金剛牙身已，而住于如來掌中。於時從彼金剛牙身中，出現一切世界微塵等如來身已，一切如來調伏暴惡，一切如來神變遊戲，由極摧一切魔故，及金剛薩埵（Vajrasattva，金剛薩埵）三摩地極堅牢故，以為摧滅一切魔菩薩身已，便住于毗盧遮那佛心，而高聲唱是言奇哉曰： 『我是諸佛大方便，有大威德應調伏，若為寂靜利眾生，摧滅魔故作暴惡。』 時彼摧滅魔大菩提薩埵身，從佛心下，依于諸如來左月輪中而住已，復請教示。爾時世尊，入一切如來暴惡金剛三摩地已，一切如來意調伏，粗惡三摩耶，為盡遍眾生界無怖畏，一切安樂悅意受用故，乃至獲得一切如來大方便智，神通最上悉地（Siddhi，成就）果故，以彼金剛牙器仗，為摧滅一切魔摩訶菩提薩埵，如上雙手而授之。
【English Translation】 English version: Then, Gangyou Bodhisattva Mahasattva (Mahāsattva, great being), wearing his Vajra armor (Vajra armor, indestructible armor), blessed by all the Tathagatas (Tathāgata, 'Thus Gone One', an epithet of the Buddha), loudly proclaimed: 'This is the supreme armor of compassion of all the Tathagatas, firmly and diligently protecting, named the Great Friend.' The Second: The Samadhi of Vajra Friend Great Bodhisattva, the Wisdom of the Compassionate Protection Armor of All Tathagatas. At that time, the Bhagavan (Bhagavan, 'Blessed One', an epithet of the Buddha) again entered the Vajra Samadhi (Vajra Samadhi, diamond concentration) born from the Samaya (Samaya, vow) of the Mahabodhisattva who Destroys All Demons, and having entered the Samaya of the Expedient Means of All Tathagatas, named the Heart of All Tathagatas, it emerged from his own heart, and then spoke the secret mantra: 'Vajra (Vajra, diamond/thunderbolt), Yaksha (Yaksa, a type of spirit).' As soon as these words were uttered, from the heart of all the Tathagatas, that Bhagavan, as a great tooth weapon, emerged, and united, entered the heart of the Bhagavan Vairocana Buddha (Vairocana Buddha, the Buddha who illuminates all), and became a Vajra tooth body, and resided in the palm of the Tathagata. At that time, from that Vajra tooth body, bodies of the Tathagatas as numerous as the dust motes of all worlds appeared, all the Tathagatas subduing the violent and evil, all the Tathagatas performing miraculous transformations, because of utterly destroying all demons, and because the Samadhi of Vajrasattva (Vajrasattva, diamond being) was extremely firm, having become a body of a Bodhisattva who destroys all demons, he resided in the heart of Vairocana Buddha, and loudly proclaimed, saying wondrously: 'I am the great expedient means of all the Buddhas, possessing great power and virtue to be subdued, if for the sake of tranquility and benefiting sentient beings, I act violently to destroy demons.' At that time, that body of the Great Bodhisattva who Destroys Demons, descended from the Buddha's heart, and resided in the left moon disc of the Tathagatas, and again requested instruction. At that time, the Bhagavan, having entered the Violent Vajra Samadhi of all the Tathagatas, the intention of all the Tathagatas to subdue, the coarse and evil Samaya, in order to completely pervade the realm of sentient beings without fear, for the sake of all happiness and joyful enjoyment, and even to obtain the great expedient wisdom of all the Tathagatas, the supreme Siddhi (Siddhi, accomplishment) fruit of supernatural powers, with that Vajra tooth weapon staff, for the sake of destroying all demons, the Mahabodhisattva, with both hands as before, bestowed it.
時一切如來。以金剛暴惡名而為之號。是時金剛暴惡摩訶菩提薩埵。將彼金剛牙器仗。置於已口中。恐怖一切如來已。而高聲唱是言曰。
此是諸佛現 最上降伏者 金剛牙器仗 哀愍方便設
此是金剛暴惡大菩薩三摩地一切如來大方便智第三。
爾時世尊。復入一切如來拳摩訶菩提薩埵三摩耶。所生羯磨加持金剛三摩地。入一切如來身口意金剛縛三摩耶。名一切如來心。從自心出已。即說密語曰。
跋折羅 散地(重音呼)
才出此語時。從一切如來心。即彼執金剛。以為一切如來印縛。出已同一密合入于毗盧遮那佛心。而為金剛縛身已。而住於世尊掌中。於時從彼金剛縛身中。出現一切世界微塵等如來身。出已。為於一切世界。一切如來印縛智等。作一切神變已。由一切拳牢縛故。及金剛薩埵三摩地極堅牢故。同一密合。以為一切如來拳摩訶菩提薩埵身。成已。住於世尊毗盧遮那佛心。而高聲唱是言奇哉曰。
我是三摩耶 堅牢縛身者 諸愿求成就 雖解脫示縛
於時彼一切如來拳摩訶菩提薩埵身。從佛心下已。依諸如來背後月輪中住。復請教示。
爾時世尊。入一切如來三摩地已。一切如來印縛三摩耶。盡遍眾生界。一切如來大神力現驗作事故。一
切悉地諸安樂悅意受用故。乃至一切如來一切智智印。為生最上悉地果故。彼金剛縛。為一切如來金剛拳摩訶菩提薩埵。如上雙手授之。於時一切如來。以金剛拳名而為之號。復以金剛名授其灌頂。爾時金剛拳菩薩摩訶薩。以其金剛縛。而縛之一切如來已。高聲唱是言曰。
此是諸如來 堅牢金剛縛 若為一切印 速疾成就故 三摩耶極難 羯磨能超度
金剛拳大菩薩三摩地縛一切如來身口意智第四。
于羯磨部中。四菩薩三摩地。都名一切如來羯磨智。爾時阿閦如來。為毗盧遮那世尊。入一切如來智印故。金剛波羅蜜三摩耶。金剛加持金剛三摩地。已即從自心。出現一切如來金剛三摩耶。名一切如來印。即說密語曰。
薩埵 跋折麗
才出此語時。於一切如來心。出現金剛光明。于彼金剛光明諸門。即彼執金剛。一切世界微塵等。以為如來身印。一切智同一密合。周遍一切世界量。以為大金剛身已。於世尊毗盧遮那前。依于月輪住。而高聲唱是言奇哉曰。
諸佛與薩埵 金剛極堅牢 若以堅牢故 非身金剛身
如來部中金剛波羅蜜一切如來金剛三摩耶智第一。
爾時寶生如來。以為世尊毗盧遮那如來。入一切如來智印故。寶波羅蜜三摩耶。所生寶金
【現代漢語翻譯】 現代漢語譯本： 因為切悉地（Keciddhi，一切成就）諸安樂悅意受用，乃至一切如來一切智智印（Sarva-Tathāgata-Sarvajñāna-Jñānābhiṣeka-mudrā，一切如來一切智慧智印）。爲了產生最上悉地（Siddhi，成就）果，那個金剛縛（Vajrabandha，金剛結）。爲了一切如來金剛拳摩訶菩提薩埵（Vajramuṣṭi-Mahābodhisattva，金剛拳大菩薩），如上雙手授予之。當時一切如來，以金剛拳名而為之號，又以金剛名授予其灌頂。爾時金剛拳菩薩摩訶薩，以其金剛縛，而縛之一切如來已，高聲唱是言曰： 『此是諸如來，堅牢金剛縛，若為一切印，速疾成就故，三摩耶（Samaya，誓言）極難，羯磨（Karma，事業）能超度。』 金剛拳大菩薩三摩地縛一切如來身口意智第四。 于羯磨部（Karmakula，事業部）中，四菩薩三摩地，都名一切如來羯磨智（Sarva-Tathāgata-Karmajñāna，一切如來事業智）。爾時阿閦如來（Akṣobhya，不動如來），為毗盧遮那世尊（Vairocana，大日如來），入一切如來智印故，金剛波羅蜜（Vajrapāramitā，金剛波羅蜜）三摩耶，金剛加持金剛三摩地。已即從自心，出現一切如來金剛三摩耶，名一切如來印。即說密語曰： 『薩埵（Sattva，有情），跋折麗（Vajri，金剛）。』 才出此語時，於一切如來心，出現金剛光明。于彼金剛光明諸門，即彼執金剛（Vajrapāṇi，金剛手），一切世界微塵等，以為如來身印，一切智同一密合，周遍一切世界量，以為大金剛身已，於世尊毗盧遮那前，依于月輪住，而高聲唱是言奇哉曰： 『諸佛與薩埵，金剛極堅牢，若以堅牢故，非身金剛身。』 如來部中金剛波羅蜜一切如來金剛三摩耶智第一。 爾時寶生如來（Ratnasaṃbhava，寶生如來），以為世尊毗盧遮那如來，入一切如來智印故，寶波羅蜜（Ratnapāramitā，寶波羅蜜）三摩耶，所生寶金
【English Translation】 English version: Because of enjoying all the blissful and pleasing experiences of Keciddhi (all accomplishments), up to the Sarva-Tathāgata-Sarvajñāna-Jñānābhiṣeka-mudrā (seal of the wisdom of all Tathāgatas' all-knowing knowledge). In order to generate the supreme Siddhi (accomplishment) fruit, that Vajrabandha (Vajra bond). For the Vajramuṣṭi-Mahābodhisattva (Vajra Fist Great Bodhisattva) of all Tathāgatas, he bestows it with both hands as before. At that time, all the Tathāgatas named him with the name of Vajra Fist, and also conferred upon him the Abhiṣeka (initiation) with the name of Vajra. Then, the Vajramuṣṭi Bodhisattva Mahāsattva, having bound all the Tathāgatas with his Vajrabandha, loudly proclaimed these words: 'This is the firm Vajra bond of all the Tathāgatas; if it is for all seals, it quickly accomplishes; the Samaya (vow) is extremely difficult, the Karma (action) can transcend.' The fourth [chapter on] Vajramuṣṭi Great Bodhisattva's Samādhi binding the body, speech, mind, and wisdom of all Tathāgatas. Within the Karmakula (Karma family), the Samādhi of the four Bodhisattvas is all named Sarva-Tathāgata-Karmajñāna (all Tathāgatas' Karma wisdom). At that time, Akṣobhya (Immovable Tathāgata), for the sake of the World Honored One Vairocana (Illuminator), entered the seal of all Tathāgatas' wisdom, the Vajrapāramitā (Vajra Perfection) Samaya, the Vajra-empowered Vajra Samādhi. Immediately from his own mind, he manifested the Vajra Samaya of all Tathāgatas, named the seal of all Tathāgatas. Then he spoke the secret mantra: 'Sattva (Being), Vajri (Vajra).' As soon as these words were uttered, Vajra light appeared in the hearts of all the Tathāgatas. At the gates of that Vajra light, namely Vajrapāṇi (Vajra-holder), all the dust motes of all worlds, were taken as the body seal of the Tathāgatas, all wisdom was united and sealed, pervading the measure of all worlds, and made into a great Vajra body. In front of the World Honored One Vairocana, he dwelt upon the lunar disc and loudly proclaimed these wondrous words: 'The Buddhas and Sattvas, the Vajra is extremely firm; if it is because of firmness, it is a non-body Vajra body.' The first [chapter on] Vajrapāramitā of the Tathāgata family, the wisdom of all Tathāgatas' Vajra Samaya. At that time, Ratnasaṃbhava (Jewel-born Tathāgata), for the sake of the World Honored One Vairocana Tathāgata, entered the seal of all Tathāgatas' wisdom, the Ratnapāramitā (Jewel Perfection) Samaya, the jewel gold produced by
剛加持三摩地。已即從心。出現此金剛寶三摩耶身印。即說密語曰。
阿羅(二合)怛那(二合)跋折麗
才說此語時。從一切如來心中。出現寶光明。于彼寶光明。即彼執金剛。一切世界微塵等。以為如來身印。一切如來諸智。同一密合。周遍一切世界量。而為大金剛寶身。依毗盧遮那右邊月輪中住。而高聲唱是言奇哉曰。
諸佛金剛契 我是寶金剛 堅牢灌頂門 說如來身印
如來部中寶波羅蜜一切如來金剛寶灌頂三摩耶智第二。
爾時觀自在王如來。以為世尊毗盧遮那佛。契一切如來智故。入法波羅蜜三摩耶。所生金剛加持三摩地已。即從自身。出現此法三摩耶身契。即說密語曰。
達摩 跋 折啰
才出此語時。從一切如來心。出現蓮花光明。于彼蓮花光明。即彼薄伽梵執金剛。以為一切世界微塵數如來身。一切如來智契已。同一密合。一切世界周遍量以為金剛蓮花身已。依于毗盧遮那佛背後月輪中住。而高聲唱是言奇哉曰。
一切佛謂我 清凈法金剛 若以性清凈 雖染而清凈
如來部中法波羅蜜三摩耶所生加持金剛三摩耶智第三。
爾時不空成就如來。為世尊毗盧遮那一切如來遍智契故。入一切波羅蜜三摩耶。所生金剛加持三摩
【現代漢語翻譯】 現代漢語譯本： 剛加持三摩地（Samadhi，一種精神集中狀態）。已即從心中，出現此金剛寶三摩耶身印（Samaya，誓言；身印，手勢）。即說密語曰：
阿羅（二合）怛那（二合）跋折麗
才說此語時，從一切如來心中，出現寶光明。于彼寶光明，即彼執金剛（Vajrapani，金剛手菩薩）。一切世界微塵等，以為如來身印。一切如來諸智，同一密合，周遍一切世界量，而為大金剛寶身。依毗盧遮那（Vairocana，大日如來）右邊月輪中住，而高聲唱是言奇哉曰：
諸佛金剛契，我是寶金剛 堅牢灌頂門，說如來身印
如來部中寶波羅蜜（Paramita，到彼岸）一切如來金剛寶灌頂三摩耶智第二。
爾時觀自在王如來，以為世尊毗盧遮那佛，契一切如來智故，入法波羅蜜三摩耶。所生金剛加持三摩地已，即從自身，出現此法三摩耶身契。即說密語曰：
達摩 跋 折啰
才出此語時，從一切如來心，出現蓮花光明。于彼蓮花光明，即彼薄伽梵（Bhagavan，世尊）執金剛，以為一切世界微塵數如來身。一切如來智契已，同一密合，一切世界周遍量以為金剛蓮花身已。依于毗盧遮那佛背後月輪中住，而高聲唱是言奇哉曰：
一切佛謂我，清凈法金剛 若以性清凈，雖染而清凈
如來部中法波羅蜜三摩耶所生加持金剛三摩耶智第三。
爾時不空成就如來，為世尊毗盧遮那一切如來遍智契故，入一切波羅蜜三摩耶。所生金剛加持三摩
【English Translation】 English version: Having just been blessed with Samadhi (Samadhi, a state of mental concentration), this Vajra Jewel Samaya Body Seal (Samaya, vow; Body Seal, mudra) immediately appeared from the heart. Then, the secret mantra was spoken:
Ah-ro (two combined) - dat-na (two combined) - ba-zhe-li
As soon as this mantra was spoken, a jewel-like light appeared from the hearts of all Tathagatas (Tathagata, Thus Come One). Within that jewel-like light, Vajrapani (Vajrapani, the Bodhisattva holding the vajra) manifested. All the dust motes of all worlds were taken as the Body Seal of the Tathagatas. All the wisdoms of all Tathagatas were united and merged, pervading the measure of all worlds, becoming the Great Vajra Jewel Body. Residing in the moon disc on the right side of Vairocana (Vairocana, the Great Sun Buddha), a voice was raised, exclaiming wondrously:
The Vajra Pledge of all Buddhas, I am the Jewel Vajra The firm gate of Abhisheka (Abhisheka, empowerment), speaks of the Body Seal of the Tathagatas
The second wisdom of the Jewel Paramita (Paramita, perfection/to the other shore) and the Vajra Jewel Abhisheka Samaya in the Tathagata family.
At that time, Avalokiteshvara (Avalokiteshvara, the Bodhisattva of compassion) Tathagata, thinking of the World Honored One, Vairocana Buddha, entered the Dharma Paramita Samaya because of the pledge of all Tathagata wisdom. Having generated the Vajra-blessed Samadhi, this Dharma Samaya Body Pledge immediately appeared from his own body. Then, the secret mantra was spoken:
Dharma Vajra
As soon as this mantra was spoken, a lotus-like light appeared from the hearts of all Tathagatas. Within that lotus-like light, Bhagavan (Bhagavan, the Blessed One) Vajrapani manifested, taking the number of dust motes in all worlds as the bodies of the Tathagatas. All the wisdom pledges of all Tathagatas were united and merged, pervading the measure of all worlds, becoming the Vajra Lotus Body. Residing in the moon disc behind Vairocana Buddha, a voice was raised, exclaiming wondrously:
All Buddhas call me the Pure Dharma Vajra If purity is inherent, then even when stained, it is pure
The third wisdom of the Vajra Samaya generated by the Dharma Paramita Samaya in the Tathagata family.
At that time, Amoghasiddhi (Amoghasiddhi, the Buddha of unfailing success) Tathagata, for the sake of the World Honored One, Vairocana, and the pledge of the all-pervading wisdom of all Tathagatas, entered the All Paramita Samaya. The Vajra blessing generated by this Samaya
地已。此一切三摩耶自已契。從自心而出。即說密語曰。
羯磨 跋 折哩
才出此語時。從一切如來心。出現一切羯磨光明。于其一切如來光明。即彼薄伽梵執金剛。以為一切世界微塵等如來身遍契一切如來智已。復同一密合。遍滿一切世界量。面向四方。以為羯磨金剛身已。依於世尊毗盧遮那左邊月輪中住。而高聲唱是言奇哉曰。
一切如來智 我多種羯磨 金剛若唯一 盡遍佛世界 能事業羯磨
一切如來三摩耶羯磨波羅蜜一切如來作佛事業智第四。
都名一切如來摩訶波羅蜜。爾時毗盧遮那世尊。復入一切如來愛樂供養三摩耶。所生金剛三摩地已。此一切如來眷屬。摩訶持明天女。從自心而現。即說密語曰。
跋折啰 邏細紲(二合)
才出此語時。從一切如來心。出現金剛印。于其金剛印峰。即彼薄伽梵執金剛。以為一切如來微塵等如來身已。同一密合。為金剛喜摩訶持明天女。遍身似金剛薩埵女。殊妙色相形貌威儀。一切嚴具而為莊飾。一切如來部所攝。是為金剛薩埵女。既成就已。即依于阿閦鞞世尊左邊月輪中住。而高聲唱是言奇哉曰。
我無比供養 余無有能者 若以愛供養 能成諸供養
一切如來喜愛密供養菩薩三摩地一切如
【現代漢語翻譯】 現代漢語譯本 地已（表示肯定語氣）。此一切三摩耶（誓言，戒律）自已契（已經結合）。從自心而出。即說密語曰： 『羯磨 跋 折哩』 才出此語時，從一切如來（佛的稱號）心，出現一切羯磨（行為，事業）光明。于其一切如來光明，即彼薄伽梵（世尊）執金剛（手持金剛杵的神祇），以為一切世界微塵等如來身遍契一切如來智已，復同一密合，遍滿一切世界量，面向四方，以為羯磨金剛身已，依於世尊毗盧遮那（光明遍照）左邊月輪中住，而高聲唱是言奇哉曰： 『一切如來智，我多種羯磨，金剛若唯一，盡遍佛世界，能事業羯磨。』 一切如來三摩耶羯磨波羅蜜（到彼岸）一切如來作佛事業智第四。 都名一切如來摩訶波羅蜜（偉大的到彼岸）。爾時毗盧遮那世尊，復入一切如來愛樂供養三摩耶，所生金剛三摩地（禪定）已，此一切如來眷屬，摩訶持明天女（偉大的持明咒的天女），從自心而現。即說密語曰： 『跋折啰 邏細紲』 才出此語時，從一切如來心，出現金剛印。于其金剛印峰，即彼薄伽梵執金剛，以為一切如來微塵等如來身已，同一密合，為金剛喜摩訶持明天女，遍身似金剛薩埵女（金剛薩埵的女性形象），殊妙色相形貌威儀，一切嚴具而為莊飾，一切如來部所攝，是為金剛薩埵女。既成就已，即依于阿閦鞞世尊（不動如來）左邊月輪中住，而高聲唱是言奇哉曰： 『我無比供養，余無有能者，若以愛供養，能成諸供養。』 一切如來喜愛密供養菩薩三摩地一切如
【English Translation】 English version It is done. All these Samaya (vows, precepts) are already united. They emerge from one's own mind. Then, the secret mantra is spoken: 'Karma Vajri' As soon as these words are uttered, from the hearts of all Tathagatas (Buddhas), all Karma (actions, deeds) light appears. Within that light of all Tathagatas, the Bhagavan (World Honored One) Vajrapani (the deity holding the vajra scepter) manifests as bodies of Tathagatas equal to the dust motes of all worlds, pervading and uniting with the wisdom of all Tathagatas. Again, they merge into one, filling the measure of all worlds, facing the four directions, becoming the Karma Vajra body. He dwells in the moon mandala on the left side of the World Honored One Vairocana (the Illuminator), and loudly proclaims, 'How wondrous!': 'The wisdom of all Tathagatas, my various Karmas, if the Vajra is one, it completely pervades the Buddha worlds, capable of accomplishing Karma.' The fourth [section on] the Karma Paramita (perfection, going beyond) of the Samaya of all Tathagatas, the wisdom of all Tathagatas in performing Buddha deeds. It is all named the Maha Paramita (great perfection, going beyond) of all Tathagatas. At that time, the World Honored One Vairocana, again entered the Vajra Samadhi (meditative absorption) born from the Samaya of loving offerings of all Tathagatas. All the retinue of all Tathagatas, the Maha Vidyadhari Goddess (great goddess holding mantras), appears from her own mind. Then, the secret mantra is spoken: 'Vajra Lasi' As soon as these words are uttered, from the hearts of all Tathagatas, the Vajra Seal appears. At the peak of that Vajra Seal, the Bhagavan Vajrapani manifests as bodies of Tathagatas equal to the dust motes of all Tathagatas, merging into one, becoming the Vajra Joy Maha Vidyadhari Goddess, her entire body resembling the Vajrasattva Goddess (female form of Vajrasattva), with extraordinary and wonderful colors, appearances, demeanor, and adorned with all ornaments. She is included in the family of all Tathagatas, and is the Vajrasattva Goddess. Once accomplished, she dwells in the moon mandala on the left side of the World Honored One Akshobhya (the Immovable One), and loudly proclaims, 'How wondrous!': 'My unsurpassed offering, no one else is capable, if offering with love, one can accomplish all offerings.' The Samadhi of the Bodhisattva of loving secret offerings of all Tathagatas, all
來安樂悅意智第一。
爾時世尊。復入一切如來寶鬘灌頂三摩耶。出生金剛三摩地已。此一切如來部。摩訶持明天女。從自心而出。即說密語曰。
跋折啰 么隸
才出此語時。從一切如來心。出現摩訶寶契。從彼寶契。即彼薄伽梵執金剛。以為一切世界微塵等如來身已。同一密合。復為金剛鬘摩訶天女已。依於世尊寶生左邊月輪中住。而高聲唱是言奇哉曰。
我是無寶 名寶供養 若於三界 為勝諦王 即以供養 而為教令
一切如來寶鬘灌頂供養一切如來覺分智第二。
爾時世尊。復入一切如來歌詠三摩耶。所生金剛三摩地已。從自心。出現一切如來部摩訶天女。即說密語曰。
跋折羅 倪(俄以切)坻
才出此語時。從一切如來心。出現一切如來法契。從其法契。即彼薄伽梵執金剛。以為一切世界微塵等如來身。同一密合。復為金剛歌詠摩訶天女。依于觀自在王佛左邊圓滿月輪中。而住高聲唱是言奇哉曰。
我是諸供養 以為歌詠者 雖能令歡喜 假設如空響
一切如來歌詠供養菩薩三摩地一切如來偈頌三摩耶智第三。
爾時世尊毗盧遮那。復入一切如來作舞供養三摩耶。所生一切如來部大天女。從自心而出。即現說密語。
【現代漢語翻譯】 現代漢語譯本 來安樂悅意智第一。
爾時，世尊（Bhagavan）再次進入一切如來寶鬘灌頂三摩耶（Samaya，誓約），從金剛三摩地（Vajra Samadhi，金剛定）出生后，一切如來部（Tathagata-kula）的摩訶持明天女（Mahavidya Devi），從自身心中顯現，隨即說出密語：
跋折啰 么隸（Vajra Male）
才說出此語時，從一切如來的心中，出現摩訶寶契（Maharatna Mudra，大寶印），從那寶契中，即是薄伽梵（Bhagavan）執金剛（Vajrapani），化為一切世界微塵數般的如來身，同一密合，又化為金剛鬘摩訶天女，依於世尊寶生（Ratnasambhava）左邊的月輪中安住，並高聲唱出奇哉之言：
『我是無寶，名為寶供養，若於三界，為勝諦王，即以供養，而為教令。』
一切如來寶鬘灌頂供養一切如來覺分智第二。
爾時，世尊再次進入一切如來歌詠三摩耶，所生金剛三摩地后，從自身心中，顯現一切如來部的摩訶天女，隨即說出密語：
跋折羅 倪（Vajra Giti）
才說出此語時，從一切如來的心中，出現一切如來法契（Dharma Mudra，法印），從那法契中，即是薄伽梵執金剛，化為一切世界微塵數般的如來身，同一密合，又化為金剛歌詠摩訶天女，依于觀自在王佛（Avalokiteśvara）左邊圓滿月輪中安住，並高聲唱出奇哉之言：
『我是諸供養，以為歌詠者，雖能令歡喜，假設如空響。』
一切如來歌詠供養菩薩三摩地一切如來偈頌三摩耶智第三。
爾時，世尊毗盧遮那（Vairocana），再次進入一切如來作舞供養三摩耶，所生一切如來部大天女，從自身心中顯現，隨即顯現說出密語。
【English Translation】 English version First: Coming to the Joyful Wisdom of Bliss.
At that time, the Bhagavan (Bhagavan) again entered the Samaya (Samaya, vow) of the All-Tathagata Jewel Garland Abhisheka (initiation). Having arisen from the Vajra Samadhi (Vajra Samadhi, diamond concentration), this Maha-vidya Devi (Mahavidya Devi) of the All-Tathagata-kula (Tathagata-kula) emerged from her own heart and immediately spoke the secret mantra:
Vajra Male (Vajra Male)
As soon as these words were uttered, from the hearts of all the Tathagatas, the Maha-ratna Mudra (Maharatna Mudra, great jewel seal) appeared. From that jewel seal, the Bhagavan Vajrapani (Vajrapani) manifested as Tathagata bodies equal to the dust motes of all the worlds, united as one, and transformed into the Vajra Garland Maha Devi, dwelling in the moon mandala on the left side of the Bhagavan Ratnasambhava (Ratnasambhava), and loudly proclaimed these wondrous words:
'I am without jewels, named Jewel Offering. If in the three realms, one is a victorious king of truth, then with offerings, I give instruction.'
Second: All-Tathagata Jewel Garland Abhisheka Offering, All-Tathagata Enlightenment Wisdom.
At that time, the Bhagavan again entered the Samaya of All-Tathagata Singing. Having arisen from the Vajra Samadhi, from his own heart, the Maha Devi of the All-Tathagata-kula appeared, and immediately spoke the secret mantra:
Vajra Giti (Vajra Giti)
As soon as these words were uttered, from the hearts of all the Tathagatas, the Dharma Mudra (Dharma Mudra, Dharma seal) of all the Tathagatas appeared. From that Dharma seal, the Bhagavan Vajrapani manifested as Tathagata bodies equal to the dust motes of all the worlds, united as one, and transformed into the Vajra Singing Maha Devi, dwelling in the perfect moon mandala on the left side of Avalokiteśvara (Avalokiteśvara), and loudly proclaimed these wondrous words:
'I am the offering of all offerings, as a singer. Though able to bring joy, it is like an echo in the void.'
Third: All-Tathagata Singing Offering Bodhisattva Samadhi, All-Tathagata Verse Samaya Wisdom.
At that time, the Bhagavan Vairocana (Vairocana) again entered the Samaya of All-Tathagata Dance Offering. The great Devi of the All-Tathagata-kula, born from this, emerged from his own heart, and immediately manifested and spoke the secret mantra.
跋折啰 涅哩帝曳(二合)
才出此語時。從一切如來心。為一切如來作務種種廣大儀式供養。出已。從彼一切如來舞供養廣大儀式。即彼薄伽梵執金剛。以為一切世界微塵等如來身已。依於世尊不空成就如來左邊滿月輪中而住。高聲唱是言奇哉曰。
廣大一供一切供 能作利益遍世間 若以金剛舞儀式 而能成就佛供養
一切如來舞供養一切如來無上供養羯磨智第四。
已上四部。是一切諸如來密法供養。
爾時阿閦鞞世尊。復為供養毗盧遮那如來。隨外供養故。入一切如來能為滋茂三摩耶。所生金剛。名一切如來主香婇女。從自心出。即說密語曰。
跋折羅 度鼙
才出此語時。復從一切如來心。即彼薄伽梵執金剛。以為無量種種莊嚴供養雲集。以此無量眾香雲氣嚴云。遍滿一切金剛界已。又從彼眾香供養嚴雲海中。出現一切世界微塵數如來身已。同一密合。以為金剛香天身。依於世尊阿閦佛金剛摩尼峰樓閣左角邊月輪中住。而高聲唱是言奇哉曰。
我為天供養 能令善滋茂 若入諸眾生 速得證菩提
一切如來香供養能令滋茂菩薩三摩地所生金剛攝智第一。
爾時寶生如來世尊。復為供養毗盧遮那世尊。隨外供養故。入寶莊嚴
【現代漢語翻譯】 現代漢語譯本 跋折啰 涅哩帝曳(二合) 當說出這句話的時候，從所有如來的心中，爲了所有如來，進行各種廣大的儀式供養。出現之後，從那些所有如來的舞蹈供養廣大儀式中，那薄伽梵執金剛，化為一切世界微塵數般的如來之身，依於世尊不空成就如來的左邊滿月輪中而住，高聲唱出這句奇哉之言： 廣大一供一切供，能作利益遍世間，若以金剛舞儀式，而能成就佛供養。 一切如來舞供養一切如來無上供養羯磨智第四。 以上四部，是一切諸如來的秘密供養。 爾時阿閦鞞（Akshobhya）世尊，爲了供養毗盧遮那（Vairocana）如來，隨著外在的供養，進入一切如來能使之滋長的三摩耶（Samaya），所生的金剛，名為一切如來主香婇女，從自己的心中出現，即說密語： 跋折羅 度鼙 當說出這句話的時候，又從一切如來的心中，那薄伽梵執金剛，化為無量種種莊嚴的供養雲集。用這無量眾香雲氣莊嚴云，遍滿一切金剛界之後，又從那眾香供養嚴雲海中，出現一切世界微塵數般的如來之身，同一密合，化為金剛香天之身，依於世尊阿閦佛（Akshobhya Buddha）金剛摩尼峰樓閣左角邊的月輪中住，而高聲唱出這句奇哉之言： 我為天供養，能令善滋茂，若入諸眾生，速得證菩提。 一切如來香供養能令滋茂菩薩三摩地所生金剛攝智第一。 爾時寶生（Ratnasambhava）如來世尊，爲了供養毗盧遮那（Vairocana）世尊，隨著外在的供養，進入寶莊嚴
【English Translation】 English version Vajra Nṛtye (Twofold) When this phrase was uttered, from the hearts of all Tathagatas, for all Tathagatas, various vast ritual offerings were made. Having emerged, from those vast ritual offerings of dance from all the Tathagatas, that Bhagavan Vajradhara, having transformed into bodies of Tathagatas as numerous as the dust motes in all worlds, resided in the left full moon disc of the Bhagavan Amoghasiddhi, and loudly proclaimed this wondrous verse: 'Vast single offering, offering to all, Able to benefit throughout the world, If with the Vajra dance ritual, One can accomplish the Buddha's offering.' The Fourth Karma Wisdom of the Dance Offering to All Tathagatas, the Supreme Offering to All Tathagatas. The above four sections are the secret Dharma offerings to all the Tathagatas. At that time, the Bhagavan Akshobhya, again for the purpose of offering to the Vairocana Tathagata, in accordance with external offerings, entered the Samaya that enables all Tathagatas to flourish, and the Vajra born from it, named the Fragrance Maiden, the Lord of All Tathagatas, emerged from his own heart, and spoke the secret mantra: Vajra Dhūpe When this phrase was uttered, again from the hearts of all Tathagatas, that Bhagavan Vajradhara, transformed into a gathering of immeasurable and various adorned offerings. With this immeasurable cloud of incense, adorned with clouds, having filled the entire Vajra realm, and from that sea of clouds of incense offerings, bodies of Tathagatas as numerous as the dust motes in all worlds appeared, united as one, transformed into the body of the Vajra Incense Deva, residing in the left corner of the moon disc of the Vajra Mani Peak Pavilion of the Bhagavan Akshobhya Buddha, and loudly proclaimed this wondrous verse: 'I make offerings as a deva, Able to make goodness flourish, If entering all sentient beings, Quickly attain Bodhi.' The First Vajra Gathering Wisdom Born from the Samadhi of the Bodhisattva that Enables the Incense Offering to All Tathagatas to Flourish. At that time, the Bhagavan Ratnasambhava, again for the purpose of offering to the Bhagavan Vairocana, in accordance with external offerings, entered the Jewel Adornment
具供養三摩耶。所生金剛三摩地已。從自心。出現一切如來承旨天女。即說密語。
跋折羅 補瑟鞞(二合)
才出此語時。從一切如來心。即彼薄伽梵執金剛。以為一切花供養莊嚴。出現。遍滿虛空已。復從一切諸花供養莊嚴中。出現一切世界微塵等如來身。同一密合。以為金剛承旨天女之身。依于毗盧遮那世尊金剛摩尼峰樓閣左角邊月輪中住。而高聲唱是言奇哉曰。
我是花供養 能為諸嚴具 供養寶性已 速獲于菩提
一切如來金剛花供養菩薩三摩地一切如來寶莊嚴具供養三摩耶智第二。
爾時觀自在。王如來世尊為供養毗盧遮那如來。隨外供養故。入一切如來光明供養三摩耶。所生金剛三摩地已。此一切如來女使。從自心而出。即說密語。
跋折啰(二合)虜計
才出此語時。從一切如來心。即彼薄伽梵執金剛。以為一切世界光明供養莊嚴。遍滿法界。出現已。從彼一切光明供養莊嚴中。復出現一切世界微塵等如來身。同一密合。以為金剛光明天身已。於世尊金剛摩尼峰樓閣左角邊月輪中而住。高聲唱是言奇哉曰。
我是大供養 以為清凈燈 若具法光明 速得諸佛眼
一切如來燈光明供養莊嚴菩薩三摩地一名如來光明遍法界智第三。
【現代漢語翻譯】 現代漢語譯本： 具足供養三摩耶（Samaya，誓言）。當所生的金剛三摩地（Vajra Samadhi，金剛定）成就后，從自身心中，出現一切如來承旨天女（Tathagata Messenger Goddess，如來使者天女），隨即說出密語： 『跋折羅（Vajra，金剛） 補瑟鞞（Pushpe，花）』 才發出這個密語時，從一切如來的心中，也就是薄伽梵（Bhagavan，世尊）執金剛（Vajrapani，金剛手），以一切花供養莊嚴，顯現出來，遍滿虛空。之後，又從一切諸花供養莊嚴中，出現一切世界微塵數般的如來身，同一密合，成為金剛承旨天女之身，依于毗盧遮那（Vairocana）世尊金剛摩尼峰樓閣左角邊的月輪中安住，並且高聲唱出奇哉之言： 『我是花供養，能作為各種莊嚴之物，供養寶性之後，迅速獲得菩提（Bodhi，覺悟）。』 一切如來金剛花供養菩薩三摩地，又名一切如來寶莊嚴具供養三摩耶智，第二。 爾時，觀自在（Avalokiteshvara），王如來世尊爲了供養毗盧遮那如來，隨順外在的供養，進入一切如來光明供養三摩耶。當所生的金剛三摩地成就后，此一切如來女使，從自身心中而出，隨即說出密語： 『跋折啰（Vajra，金剛） 虜計（Roke，光明）』 才發出這個密語時，從一切如來的心中，也就是薄伽梵執金剛，以一切世界光明供養莊嚴，遍滿法界，顯現出來。之後，又從彼一切光明供養莊嚴中，復出現一切世界微塵數般的如來身，同一密合，成為金剛光明天身，於世尊金剛摩尼峰樓閣左角邊的月輪中而住，高聲唱出奇哉之言： 『我是大供養，作為清凈的燈，如果具備法光明，迅速獲得諸佛之眼。』 一切如來燈光明供養莊嚴菩薩三摩地，一名如來光明遍法界智，第三。
【English Translation】 English version: Having accomplished the Samaya (Samaya, vow) of offerings, and with the Vajra Samadhi (Vajra Samadhi, diamond concentration) thus generated, from one's own mind emerges the Tathagata Messenger Goddess (Tathagata Messenger Goddess, the goddess who carries out the orders of the Tathagatas), who then speaks the secret mantra: 'Vajra (Vajra, diamond) Pushpe (Pushpe, flower)' As soon as this mantra is uttered, from the hearts of all the Tathagatas, that is, Bhagavan (Bhagavan, the Blessed One) Vajrapani (Vajrapani, the holder of the vajra), appears with all the adornments of flower offerings, filling the entire space. Then, from all these flower offering adornments, appear bodies of the Tathagatas as numerous as the dust motes in all the worlds, united as one, becoming the body of the Vajra Messenger Goddess, dwelling in the moon mandala on the left corner of the Vajra Mani Peak Pavilion of the Bhagavan Vairocana (Vairocana), and loudly proclaiming these wondrous words: 'I am the flower offering, able to be all kinds of adornments, having offered to the treasure-nature, quickly attain Bodhi (Bodhi, enlightenment).' The Samadhi of the Vajra Flower Offering Bodhisattva of all the Tathagatas, also known as the Samaya Wisdom of the Offering of All the Treasure Adornments of the Tathagatas, the second. At that time, Avalokiteshvara (Avalokiteshvara), the King Tathagata Bhagavan, in order to make offerings to the Tathagata Vairocana, in accordance with external offerings, entered the Samaya of the Light Offering of all the Tathagatas. When the Vajra Samadhi thus generated was accomplished, this female messenger of all the Tathagatas emerged from his own mind, and then spoke the secret mantra: 'Vajra (Vajra, diamond) Roke (Roke, light)' As soon as this mantra is uttered, from the hearts of all the Tathagatas, that is, Bhagavan Vajrapani, with all the adornments of the light offerings of all the worlds, filling the entire Dharma realm, appears. Then, from all these light offering adornments, again appear bodies of the Tathagatas as numerous as the dust motes in all the worlds, united as one, becoming the Vajra Light Goddess, dwelling in the moon mandala on the left corner of the Vajra Mani Peak Pavilion of the Bhagavan, and loudly proclaiming these wondrous words: 'I am the great offering, as a pure lamp, if possessing the light of the Dharma, quickly attain the eyes of all the Buddhas.' The Samadhi of the Light Offering Adornment Bodhisattva of all the Tathagatas, also known as the Wisdom of the Light of the Tathagatas Pervading the Dharma Realm, the third.
爾時不空成就如來世尊。為供養毗盧遮那世尊。隨外供養故。入一切如來涂香供養三摩耶。所生金剛三摩地已。從自心。出一切如來婢使。即說密語曰。
跋折啰 蹇提
才出此語時。從一切如來心。即彼薄伽梵執金剛。以為一切如來涂香供養莊嚴。出現。從彼一切涂香供養莊嚴中。復出現一切世界微塵等如來身。同一密合。以為金剛涂香天身。依於世尊金剛摩尼峰樓閣左角邊月輪中住。而高聲唱是言奇哉曰。
我涂香供養 是殊妙悅意 若以如來香 遍授一切身
一切如來涂香供養三摩耶菩薩三摩地是一切如來戒三摩地慧解脫解脫知見香等智第四。
都名奉受一切如來教者天女。
爾時世尊毗盧遮那如來。復入一切如來三摩耶鉤三摩耶。所生薩埵金剛三摩地已。從自心。出現此一切如來一切群眾印主。即說密語。
跋折羅 俱奢若(短聲)
才出此語時。復從一切如來心。即彼薄伽梵執金剛。以為一切如來一切群印。出現。從彼諸如來一切世界微塵等。出現如來身已。同一密合。復為金剛鉤摩訶菩提薩埵身已。依於世尊金剛摩尼峰樓閣金剛中間月輪中而住。鉤一切如來。三摩耶已。而高聲唱是言奇哉曰。
我是諸如來 堅固三摩耶 若我鉤召已
【現代漢語翻譯】 現代漢語譯本：
那時，不空成就如來世尊，爲了供養毗盧遮那（Vairocana）世尊，隨順外在的供養，進入一切如來涂香供養三摩耶（Samaya，誓約）所生的金剛三摩地（Samadhi，禪定）之後，從自己的心中，化現出一切如來的婢女，隨即說出密語：
『跋折啰（Vajra，金剛） 蹇提』
才說出這個密語時，從一切如來的心中，也就是那位薄伽梵（Bhagavan，世尊）執金剛（Vajrapani，金剛手），化現出一切如來的涂香供養莊嚴。從那一切涂香供養莊嚴中，又化現出一切世界微塵數一樣的如來身，同一個密合，成為金剛涂香天身，依於世尊金剛摩尼峰樓閣左角邊的月輪中安住，並且高聲唱出奇哉之言：
『我涂香供養，是殊妙悅意，若以如來香，遍授一切身。』
一切如來涂香供養三摩耶菩薩的三摩地，是一切如來的戒三摩地、慧解脫、解脫知見香等智第四。
都名為奉受一切如來教者的天女。
這時，世尊毗盧遮那如來，又進入一切如來三摩耶鉤三摩耶，所生的薩埵（Sattva，有情）金剛三摩地之後，從自己的心中，化現出此一切如來一切群眾印主，隨即說出密語：
『跋折羅（Vajra，金剛） 俱奢若（Kusha-ja）』
才說出這個密語時，又從一切如來的心中，也就是那位薄伽梵執金剛，化現出一切如來的一切群印。從那些如來一切世界微塵數一樣的如來身中，化現出如來身之後，同一個密合，又成為金剛鉤摩訶菩提薩埵（Mahabodhisattva，大菩薩）身，依於世尊金剛摩尼峰樓閣金剛中間的月輪中安住，鉤召一切如來三摩耶之後，並且高聲唱出奇哉之言：
『我是諸如來，堅固三摩耶，若我鉤召已
【English Translation】 English version:
At that time, the Bhagavan（Blessed One）Vairochana（The universal Buddha）Tathagata（Thus Come One）, out of offering to Vairochana Bhagavan, in accordance with external offerings, entered the Vajra（Diamond）Samadhi（Concentration）born from the Samaya（Vow）of offering perfume to all Tathagatas. Having entered this Samadhi, from his own mind, he emanated all the female servants of all Tathagatas, and then spoke the secret mantra:
'Vajra（Diamond） Kanti'
As soon as this mantra was uttered, from the hearts of all Tathagatas, that is, the Bhagavan Vajrapani（Vajra-holder）, appeared as the adornment of perfume offerings to all Tathagatas. From all the adornments of perfume offerings, there further appeared bodies of Tathagatas as numerous as the dust motes in all worlds, united in one secret union, becoming the body of the Vajra Perfume Deva（God）, dwelling in the moon disc on the left corner of the Vajra Mani Peak Pavilion of the Bhagavan, and loudly proclaimed the wondrous words:
'My perfume offering is supremely delightful. If the perfume of the Tathagata is bestowed upon all bodies.'
The Samadhi of the Bodhisattva（Enlightenment Being）of the Samaya of perfume offerings to all Tathagatas is the fourth of all Tathagatas' Samadhi of precepts, wisdom liberation, liberation of knowledge and vision, and the fragrance of intelligence.
They are all named the celestial maidens who receive the teachings of all Tathagatas.
At that time, the Bhagavan Vairochana Tathagata again entered the Vajra Samadhi born from the Samaya Hook of all Tathagatas. Having entered this Samadhi, from his own mind, he emanated the master of all the mudras（Gesture）of all the assemblies of all Tathagatas, and then spoke the secret mantra:
'Vajra（Diamond） Kusha-ja'
As soon as this mantra was uttered, again from the hearts of all Tathagatas, that is, the Bhagavan Vajrapani, appeared all the mudras of all the assemblies of all Tathagatas. From those bodies of Tathagatas as numerous as the dust motes in all worlds, having emanated the bodies of the Tathagatas, united in one secret union, again becoming the body of the Vajra Hook Mahabodhisattva（Great Bodhisattva）, dwelling in the moon disc in the middle of the Vajra Mani Peak Pavilion of the Bhagavan, having hooked all the Samayas of all Tathagatas, and loudly proclaimed the wondrous words:
'I am the firm Samaya of all the Tathagatas. If I have hooked and summoned'
祗奉一切壇
一切如來鉤菩薩三摩地一切如來三摩耶鉤召智第一。
爾時世尊。復入一切如來三摩耶引入。摩訶菩提薩埵三摩耶。所生三摩地已。從自心。出現導引一切如來入印使者。即說密語。
跋折羅 波舍(短呼)
才出此語時。從一切如來心。即彼薄伽梵執金剛。以為一切如來引入群印已。即從一切如來引入群印。出現一切世界微塵等如來身已。同一密合。復為金剛罥索摩訶菩提薩埵身。依於世尊金剛摩尼峰樓閣寶門間月輪中而住。引入一切如來已。而高聲唱是言奇哉曰。
我是諸如來 金剛固罥索 設入諸微塵 復令彼引入
一切如來金剛罥索大菩薩三摩地引入一切如來智第二。
爾時世尊。復入一切如來三摩耶。鉤鎖摩訶菩提薩埵三摩耶。所生薩埵金剛三摩地已。即從自心。出現一切如來縛諸如來心使者。即說密語。
跋折羅 娑怖(二合)吒
才出此語時。從一切如來心。即彼薄伽梵執金剛。以為一切如來三摩耶縛眾印。而出已。復從彼一切如來三摩耶縛眾印中。出現一切世界微塵等如來身。同一密合。以為金剛鉤鎖摩訶菩提薩埵身已。依于如來金剛摩尼寶峰樓閣法門間月輪中住。而高聲唱是言奇哉曰。
我是諸如來 金剛堅
【現代漢語翻譯】 現代漢語譯本
祗奉一切壇
一切如來鉤菩薩三摩地一切如來三摩耶鉤召智第一。
爾時世尊，復入一切如來三摩耶引入（Samaya introduction）。摩訶菩提薩埵（Mahabodhisattva）三摩耶所生三摩地已，從自心出現導引一切如來入印使者，即說密語：
『跋折羅（Vajra） 波舍（Pasha，短呼）』
才出此語時，從一切如來心，即彼薄伽梵（Bhagavan）執金剛（Vajrapani），以為一切如來引入群印已，即從一切如來引入群印，出現一切世界微塵等如來身已，同一密合，復為金剛罥索（Vajra snare）摩訶菩提薩埵身，依於世尊金剛摩尼峰樓閣寶門間月輪中而住，引入一切如來已，而高聲唱是言奇哉曰：
『我是諸如來，金剛固罥索，設入諸微塵，復令彼引入。』
一切如來金剛罥索大菩薩三摩地引入一切如來智第二。
爾時世尊，復入一切如來三摩耶鉤鎖摩訶菩提薩埵三摩耶，所生薩埵金剛三摩地已，即從自心，出現一切如來縛諸如來心使者，即說密語：
『跋折羅 娑怖（二合）（Sphota）』
才出此語時，從一切如來心，即彼薄伽梵執金剛，以為一切如來三摩耶縛眾印，而出已，復從彼一切如來三摩耶縛眾印中，出現一切世界微塵等如來身，同一密合，以為金剛鉤鎖摩訶菩提薩埵身已，依于如來金剛摩尼寶峰樓閣法門間月輪中住，而高聲唱是言奇哉曰：
『我是諸如來，金剛堅』 English version
Offering to all Mandalas
The First: The Samadhi of Hooking all Tathagatas, the Wisdom of Summoning the Samaya of all Tathagatas and Bodhisattvas.
At that time, the World-Honored One, again entered the Samaya introduction of all Tathagatas, the Samadhi born from the Samaya of Mahabodhisattva (Great Bodhisattva). Having done so, from his own mind, he manifested a messenger who guides all Tathagatas into the Mudra, and then spoke the secret mantra:
'Vajra (Diamond Scepter) Pasha (Noose, short pronunciation)'
As soon as this mantra was uttered, from the minds of all Tathagatas, that Bhagavan (Blessed One), Vajrapani (Holder of the Vajra), used this mantra to introduce all Tathagatas into the assembly of Mudras. Then, from the assembly of Mudras introduced by all Tathagatas, appeared bodies of Tathagatas as numerous as the dust particles in all worlds. These bodies merged into one, becoming the Vajra snare (Diamond Noose) Mahabodhisattva body, dwelling in the moon disc between the jeweled gate of the Vajra Mani Peak pavilion of the World-Honored One. Having introduced all Tathagatas, he proclaimed loudly, saying wondrously:
'I am the firm Vajra snare of all Tathagatas. Even if they enter all dust particles, I can still lead them in.'
The Second: The Samadhi of the Great Bodhisattva, the Vajra Snare of all Tathagatas, Introducing the Wisdom of all Tathagatas.
At that time, the World-Honored One, again entered the Samaya of all Tathagatas, the Samadhi of Hooking and Locking the Mahabodhisattva, the Sattva Vajra Samadhi born from it. Then, from his own mind, he manifested a messenger who binds the minds of all Tathagatas, and then spoke the secret mantra:
'Vajra Sphota (Bursting Forth)'
As soon as this mantra was uttered, from the minds of all Tathagatas, that Bhagavan Vajrapani used this mantra as the Samaya to bind the assembly of Mudras of all Tathagatas. Having emerged, from that assembly of Mudras bound by the Samaya of all Tathagatas, appeared bodies of Tathagatas as numerous as the dust particles in all worlds. These bodies merged into one, becoming the Vajra Hook and Lock Mahabodhisattva body, dwelling in the moon disc between the Dharma gate of the Vajra Mani Jewel Peak pavilion of the Tathagatas. He proclaimed loudly, saying wondrously:
'I am the firm Vajra of all Tathagatas.'
【English Translation】 Offering to all Mandalas The First: The Samadhi of Hooking all Tathagatas, the Wisdom of Summoning the Samaya of all Tathagatas and Bodhisattvas. At that time, the World-Honored One, again entered the Samaya introduction of all Tathagatas. The Samadhi born from the Samaya of Mahabodhisattva. Having done so, from his own mind, he manifested a messenger who guides all Tathagatas into the Mudra, and then spoke the secret mantra: 'Vajra Pasha' As soon as this mantra was uttered, from the minds of all Tathagatas, that Bhagavan, Vajrapani, used this mantra to introduce all Tathagatas into the assembly of Mudras. Then, from the assembly of Mudras introduced by all Tathagatas, appeared bodies of Tathagatas as numerous as the dust particles in all worlds. These bodies merged into one, becoming the Vajra snare Mahabodhisattva body, dwelling in the moon disc between the jeweled gate of the Vajra Mani Peak pavilion of the World-Honored One. Having introduced all Tathagatas, he proclaimed loudly, saying wondrously: 'I am the firm Vajra snare of all Tathagatas. Even if they enter all dust particles, I can still lead them in.' The Second: The Samadhi of the Great Bodhisattva, the Vajra Snare of all Tathagatas, Introducing the Wisdom of all Tathagatas. At that time, the World-Honored One, again entered the Samaya of all Tathagatas, the Samadhi of Hooking and Locking the Mahabodhisattva, the Sattva Vajra Samadhi born from it. Then, from his own mind, he manifested a messenger who binds the minds of all Tathagatas, and then spoke the secret mantra: 'Vajra Sphota' As soon as this mantra was uttered, from the minds of all Tathagatas, that Bhagavan Vajrapani used this mantra as the Samaya to bind the assembly of Mudras of all Tathagatas. Having emerged, from that assembly of Mudras bound by the Samaya of all Tathagatas, appeared bodies of Tathagatas as numerous as the dust particles in all worlds. These bodies merged into one, becoming the Vajra Hook and Lock Mahabodhisattva body, dwelling in the moon disc between the Dharma gate of the Vajra Mani Jewel Peak pavilion of the Tathagatas. He proclaimed loudly, saying wondrously: 'I am the firm Vajra of all Tathagatas.'
鉤鎖 雖一切縛解 為生故受縛
一切如來三摩耶鉤鎖摩訶菩提薩埵三摩地一切如來三摩耶縛智第三。
爾時世尊。復入一切如來攝入。摩訶菩提薩埵三摩耶。所生薩埵金剛三摩地已。即從自心。出現此一切如來諸印童僕。即說密語。
跋折羅吠舍(短呼之)
才出此語時。從一切如來心。即彼薄伽梵執金剛。以為一切如來諸咒群眾。出現。即于彼一切如來諸咒群眾中。出現一切世界微塵等如來身同一密合。以為金剛攝入身。依於世尊金剛摩尼寶峰樓閣羯磨門間月輪中住。而高聲唱是言奇哉曰。
我是諸如來 金剛攝牢固 能為一切主 亦復作童僕
一切如來攝入摩訶菩提薩埵三摩耶所生金剛三摩地名一切如來金剛攝入智第四。
已上都名一切如來受教者。如上次第。盡諸部眷屬。壇場主。及金剛薩埵為首。一切菩薩等。各各思惟本三摩地。自己形狀服飾。所執記印。然後思惟自己所持明主菩薩色相。又想諸佛世尊。滿虛空界。油麻等量。若自己身結加趺坐。置右手於左手上。舌拄上腭。住意于鼻端微細金剛大柱。以念繩系意。令作堪任。如調煉凈臘。其心隨調。種種任用。又若水精石雲母等。本性明徹隨其色影。而為變現。是心亦爾。本性清凈。但由妄業耽著
【現代漢語翻譯】 現代漢語譯本 鉤鎖 雖然一切束縛都已解脫，但爲了眾生的緣故，仍然承受束縛。
一切如來三摩耶（Samaya，誓約）鉤鎖摩訶菩提薩埵（Mahabodhisattva，大菩薩）三摩地（Samadhi，禪定），一切如來三摩耶縛智（束縛之智）第三。
這時，世尊再次進入一切如來攝入摩訶菩提薩埵三摩耶所生的薩埵金剛三摩地。隨即從自己的心中，出現這些一切如來的諸印童僕，並說出密語：
跋折羅吠舍（Vajravesa，金剛 प्रवेश）(短促地呼喚)
才發出這個密語時，從一切如來的心中，即彼薄伽梵（Bhagavan，世尊）執金剛（Vajrapani，金剛手菩薩），作為一切如來諸咒語的統領，出現。隨即在那一切如來諸咒語的統領中，出現如一切世界微塵數一樣多的如來身，融合成一體，成為金剛攝入身。依於世尊金剛摩尼寶峰樓閣羯磨（Karma，事業）門間的月輪中安住，並高聲唱言：『奇哉！』
我是諸如來，金剛攝持牢固，能為一切之主，亦可作為童僕。
一切如來攝入摩訶菩提薩埵三摩耶所生的金剛三摩地，名為一切如來金剛攝入智第四。
以上都稱為一切如來受教者。如上次第，包括各部的眷屬、壇場主，以及以金剛薩埵（Vajrasattva，金剛薩埵）為首的一切菩薩等，各自思惟自己的本三摩地、自己的形狀服飾、所執持的記號和印契。然後思惟自己所持的明咒主菩薩的色相。又觀想諸佛世尊，充滿虛空界，如同油麻一樣密集。如果自己結跏趺坐，將右手放在左手上，舌尖抵住上顎，將意念專注于鼻尖的微細金剛大柱。用唸的繩索繫住意念，使其堪能任用，如同調煉乾淨的蠟，其心隨之調柔，可以種種任用。又如水精石、雲母等，本性明澈，隨著所映照的顏色而變現。這顆心也是如此，本性清凈，但由於虛妄的業力而產生耽著。
【English Translation】 English version The Hook and Chain Although all bonds are released, for the sake of beings, one accepts bondage.
The Third: All Tathagata（如來，Tathagata） Samaya（誓約，Samaya） Hook and Chain Mahabodhisattva（大菩薩，Mahabodhisattva） Samadhi（禪定，Samadhi）, the Wisdom of Binding of All Tathagatas』 Samaya.
At that time, the World Honored One（世尊，World Honored One） again entered the Vajra（金剛，Vajra） Samadhi born from All Tathagatas』 Absorption into the Mahabodhisattva Samaya. Immediately from his own mind, he manifested all the Mudra（印，Mudra） servants of all the Tathagatas, and spoke the secret mantra:
Vajravesa（金剛 प्रवेश） (pronounced briefly)
As soon as this mantra was uttered, from the hearts of all the Tathagatas, that Bhagavan（世尊，Bhagavan） Vajrapani（金剛手菩薩，Vajrapani）, as the leader of all the mantras of all the Tathagatas, appeared. Immediately within that multitude of mantras of all the Tathagatas, appeared bodies of the Tathagatas as numerous as the dust motes in all the worlds, united as one, becoming the body of Vajra Absorption. Relying on the Vajra Mani Jewel Peak Pavilion Karma（事業，Karma） gate of the World Honored One, residing in the moon disc, he loudly proclaimed, 'How wondrous!'
I am the firm Vajra embrace of all the Tathagatas, able to be the master of all, and also to act as a servant.
The Fourth: The Vajra Samadhi born from All Tathagatas』 Absorption into the Mahabodhisattva Samaya is named the Wisdom of Vajra Absorption of All Tathagatas.
All of the above are called those who receive the teachings of all the Tathagatas. In the order mentioned above, including all the retinues of the various divisions, the lords of the Mandala（壇場，Mandala）, and all the Bodhisattvas（菩薩，Bodhisattvas） with Vajrasattva（金剛薩埵，Vajrasattva） at their head, each contemplates their own original Samadhi, their own form and attire, and the symbols and Mudras they hold. Then contemplate the appearance of the Bodhisattva who is the lord of the mantra they hold. Also, visualize all the Buddhas, filling the empty space like sesame seeds. If one sits in the lotus position, placing the right hand on the left hand, touching the palate with the tongue, and focusing the mind on the subtle Vajra pillar at the tip of the nose. Use the rope of mindfulness to bind the mind, making it capable and serviceable, like refining pure wax, so that the mind becomes pliable and can be used in various ways. Also, like crystal stones, mica, etc., whose nature is clear and manifest according to the color they reflect. So too is this mind, whose nature is pure, but due to deluded Karma, it becomes attached.
世間技藝工巧。隨彼轉變。一切妄想之所莊飾。寧可翻妄歸真。修習實相。一切智智無上功德分別道用。如是以決定慧味。善巧意樂。勇猛威德。觀察自心。散亂煩惱所薰。蘊入界等攝所攝遠離。法無我相應。初始生。猶如陽焰幻化乾闥婆城。如空中響。如旋火輪夢妄。遠離過於一百六十世間心。作是思惟已。於己身心自知可驗。彼是知道者見道者真實所說。愚夫系著相者。終不了知。次須入觀止出入息。初依瑜伽安那般那。繫念修習。不動身軀。亦不動支分。名阿娑頗那伽法。久修行者。如是思惟時。入想己身住在虛空。一切諸佛遍滿法界。以彈指印令從坐起。持誦者應思惟諦聽諸佛告言。善男子無上正等菩提。速宜現證。汝若一切如來真實。未能了知。云何堪忍能修一切苦行。爾時聽聞一切佛語已。即依儀式。從定而出。即結從坐起印。其印法金剛拳雙結已。檀慧度互相鉤進力度仰相拄。即說密語。
唵 跋折羅 底瑟咤
以此印。起已。應觀十方佛海一一佛前。己身住在足下。頂禮於一切如來。禮訖以此密語應當表白曰。
唵 薩婆怛他揭多迦耶縛(無我反)袪(二合)質多缽啰(二合)那莫 跋折啰 婆那𤙖(二合)迦阿嚧迷
梵存初字。論曰以一切如來身口意。如是我金剛敬禮。
【現代漢語翻譯】 現代漢語譯本：世間的技藝和工巧，都隨著外境的變化而變化，一切都是虛妄的想像所裝飾的。寧可捨棄虛妄，迴歸真實，修習實相。一切智智（sarvajnajnana，指佛陀的智慧）的無上功德，在於分別運用各種道法。像這樣以堅定的智慧，巧妙的意樂，勇猛的威德，來觀察自己的內心。遠離被散亂煩惱所薰染的蘊、入、界等所攝持的事物。與法無我（dharma-nairatmya，指諸法無自性的真理）相應。最初生起的妄想，猶如陽焰、幻化的乾闥婆城（gandharva-nagara，海市蜃樓），如空中的迴響，如旋轉的火輪，如夢中的虛妄。遠離超過一百六十種世間心。這樣思維之後，對於自己的身心，自己可以驗證。這些是知道者、見道者真實所說的。愚夫執著于表相，終究不能了知。接下來需要入觀止出入息（anapana，指呼吸），最初依靠瑜伽（yoga，指修行方法），安那般那（anapana，指呼吸）繫念修習。不動身軀，也不動肢體，這叫做阿娑頗那伽法（asokavanika-dharma，無憂樹林法）。長期修行的人，像這樣思維時，觀想自己住在虛空中，一切諸佛遍滿法界。以彈指印令自己從座位上起來。持誦者應該思惟諦聽諸佛的告誡：『善男子，無上正等菩提（anuttara-samyak-sambodhi，指最高的覺悟），應該迅速證得。你如果對一切如來的真實，未能了知，怎麼能夠忍受修行一切苦行呢？』這時聽聞一切佛語之後，就依照儀式，從禪定中出來。就結從坐起印。這個印法是金剛拳（vajra-mudra，指堅固的拳印）雙手相結，用檀慧度（dana-prajna，指佈施和智慧）互相鉤住，用力度仰相拄。就說密語（mantra，指真言）： 『唵（om，種子字） 跋折羅（vajra，金剛） 底瑟咤（tistha，安住）』 以此印，起身之後，應該觀想十方佛海，在每一尊佛前，自己的身體住在佛的足下，頂禮於一切如來。禮拜完畢，用這個密語應當表白說： 『唵（om，種子字） 薩婆怛他揭多迦耶縛（sarva-tathagata-kaya-vak，一切如來身語） 袪（二合）（citta，意） 質多缽啰（二合）（citta-prabha，意光） 那莫（namah，敬禮） 跋折啰（vajra，金剛） 婆那𤙖（二合）（bhavana，生起） 迦阿嚧迷（karomi，我作）』 梵文存留第一個字。論中說：以一切如來的身口意，像我這樣金剛敬禮。
【English Translation】 English version: Worldly skills and crafts change with external circumstances, and everything is adorned by illusory imaginations. It is better to abandon illusion and return to reality, cultivating the true nature of things. The supreme merit of sarvajnajnana (all-knowing wisdom, referring to the wisdom of the Buddha) lies in the differentiated application of various paths. In this way, with firm wisdom, skillful intention, courageous power, observe one's own mind. Distance oneself from the aggregates, entrances, realms, etc., that are influenced by scattered afflictions. Be in accordance with dharma-nairatmya (the truth of the selflessness of all phenomena). The initial arising of delusion is like a mirage, a phantom gandharva-nagara (city of celestial musicians, a mirage), like an echo in the sky, like a rotating fire wheel, like a dream. Distance oneself from more than one hundred and sixty worldly minds. After thinking in this way, one can verify it for oneself regarding one's own body and mind. These are the true words spoken by those who know and see the path. A fool who clings to appearances will never understand. Next, one needs to enter the contemplation of anapana (inhalation and exhalation), initially relying on yoga (spiritual practice), cultivating mindfulness of anapana (inhalation and exhalation). Do not move the body, nor move the limbs, this is called asokavanika-dharma (the law of the Ashoka grove). One who has practiced for a long time, when thinking in this way, visualizes oneself dwelling in emptiness, with all the Buddhas filling the entire dharma realm. With a finger-snapping mudra, cause oneself to rise from the seat. The chanter should contemplate and listen carefully to the Buddhas' admonition: 'Good man, anuttara-samyak-sambodhi (unexcelled perfect enlightenment), should be quickly attained. If you have not truly understood all the Tathagatas, how can you endure to practice all the ascetic practices?' At this time, after hearing the words of all the Buddhas, one comes out of samadhi according to the ritual. Then form the mudra of rising from the seat. The method of this mudra is to form a vajra-mudra (diamond fist, a firm fist seal) with both hands, hooking each other with dana-prajna (generosity and wisdom), with the power degrees facing upwards and supporting each other. Then speak the mantra: 'Om (seed syllable), vajra (diamond), tistha (abide).' With this mudra, after rising, one should visualize the ocean of Buddhas in the ten directions, with one's own body dwelling at the feet of each Buddha, prostrating to all the Tathagatas. After prostrating, one should declare with this mantra: 'Om (seed syllable), sarva-tathagata-kaya-vak (all the body, speech of the Tathagatas), citta (mind), citta-prabha (light of mind), namah (obeisance), vajra (diamond), bhavana (generation), karomi (I do).' The Sanskrit retains the first word. The treatise says: With the body, speech, and mind of all the Tathagatas, I offer this vajra reverence.
次第敬禮一切如來已作如。是言愿世尊示誨。於我云何是真實法雲何安住奉行。復應思惟一切如來。各面告如是言。善男子應以三摩地本性成就。隨意念誦。當觀察自心。即說密語。
唵 質多缽喇底(丁里切)迷曇羯盧弭
誦此密語時。觀于自心狀如月輪已。復白一切如來。世尊愿教示於我。欲見月輪相。一切如來複告言。善男子此心本性清凈。隨彼所用。隨意堪任。譬如素衣易受染色。本性清凈心。增長智故。以本性成就密語。應發菩提心。即說密語。
唵 菩提 質儋 郁波陀耶弭
誦此語時。應結金剛縛契。以此密語。即想彼月輪極清凈堅牢。大福德所成。于佛性菩提。從所生形狀。如月輪澄靜。清凈無諸垢穢。諸佛及佛子。稱名菩提心。既見智所成月。即以心啟告。顯發於諸如來。世尊我見彼月輪。極清凈爾時一切如來告言。汝當親近。一切如來普賢之心。汝應善修習此一切如來普賢之心。堅牢故。于自心月輪中。想金剛杵形像。鈍真金色。具放光焰。即是無垢清凈佛智。又想其杵具五叉股。持誦師承一切佛旨。以其五叉股契。想置其杵中。而誦密語。
底瑟咤 跋折羅
次說結契法。先金剛縛已。豎忍愿度相著。以進力度。于忍愿傍如曲叉。豎相去兩大麥許。又以
【現代漢語翻譯】 現代漢語譯本： 次第敬禮一切如來之後，這樣說道：『愿世尊教誨我，什麼是真實法，如何安住並奉行？』 再次思惟一切如來，各自面對我這樣說道：『善男子，應當以三摩地（Samadhi，定）的本性成就，隨意念誦。應當觀察自心。』 即說密語： 『唵 質多缽喇底（丁里切）迷曇羯盧弭』 誦此密語時，觀想自心形狀如月輪。之後稟白一切如來：『世尊，愿教示我，我想見月輪之相。』 一切如來再次告知：『善男子，此心本性清凈，隨其所用，隨意堪任。譬如素衣易於染色。本性清凈的心，增長智慧的緣故。』 以本性成就密語，應當發起菩提心。即說密語： 『唵 菩提 質儋 郁波陀耶弭』 誦此語時，應當結金剛縛契（Vajra bandha mudra，金剛結印）。以此密語，即觀想彼月輪極其清凈堅牢，由大福德所成。于佛性菩提（Bodhi，覺悟），從所生形狀，如月輪澄靜，清凈無諸垢穢。諸佛及佛子，稱之為菩提心。既見智慧所成的月輪，即以心啟告，顯發於諸如來：『世尊，我見彼月輪，極其清凈。』 爾時一切如來告知：『你應當親近一切如來普賢（Samantabhadra）之心。你應善修習此一切如來普賢之心，因為它是堅牢的。』 于自心月輪中，觀想金剛杵（Vajra，金剛杵）的形像，如純真金色，具足放光火焰。即是無垢清凈的佛智。又觀想其杵具五叉股，持誦師承一切佛旨。以其五叉股契，觀想放置於杵中，而誦密語： 『底瑟咤 跋折羅』 其次說結契法。先結金剛縛印，然後豎起忍愿度，使其相互靠近。以進力度，于忍愿旁邊如彎曲的叉子，豎立，相距兩大麥的距離。又以……
【English Translation】 English version: Having respectfully prostrated to all the Tathagatas (Tathagata, Thus Come One), one should say: 'May the World-Honored One instruct me, what is the true Dharma (Dharma, the teachings of Buddha), and how should I abide in it and practice it?' Again, contemplate all the Tathagatas, each facing you, saying: 'Good son, you should achieve accomplishment through the inherent nature of Samadhi (Samadhi, meditative consciousness), and recite at will. You should observe your own mind.' Then recite the mantra: 'Om citta pratime dhum karomi' While reciting this mantra, visualize your own mind as being shaped like a moon disc. Then report to all the Tathagatas: 'World-Honored One, please instruct me, I wish to see the appearance of the moon disc.' All the Tathagatas then say: 'Good son, this mind is inherently pure, and can be used and is capable of anything at will. Just like a white cloth that easily takes on color. The inherently pure mind increases wisdom.' With the mantra that achieves inherent nature, one should generate Bodhicitta (Bodhicitta, the mind of enlightenment). Then recite the mantra: 'Om Bodhi cittam utpadayami' While reciting this mantra, one should form the Vajra bandha mudra (Vajra bandha mudra, diamond knot mudra). With this mantra, visualize that the moon disc is extremely pure and firm, made of great merit. In the Buddha-nature Bodhi (Bodhi, enlightenment), from the shape of what is born, like the moon disc, it is clear and still, pure and without any defilements. All Buddhas and Buddha-sons call it Bodhicitta. Having seen the moon disc made of wisdom, one should report with the mind, revealing it to all the Tathagatas: 'World-Honored One, I see that moon disc, it is extremely pure.' At that time, all the Tathagatas say: 'You should draw near to the heart of Samantabhadra (Samantabhadra, Universal Worthy Bodhisattva) of all the Tathagatas. You should cultivate well this heart of Samantabhadra of all the Tathagatas, because it is firm.' In the moon disc of your own mind, visualize the image of a Vajra (Vajra, diamond scepter), like pure gold, possessing radiant flames. This is the stainless pure Buddha-wisdom. Also, visualize that the Vajra has five prongs, and the holder of the mantra inherits all the Buddha's intentions. With the five-pronged mudra, visualize placing it in the Vajra, and recite the mantra: 'Tistha Vajra' Next, describe the method of forming the mudra. First form the Vajra bandha mudra, then raise the forbearance and vow fingers, bringing them close to each other. With the effort finger, next to the forbearance and vow fingers, like a curved fork, stand it up, separated by the distance of two barleycorns. Also with...
定智度及檀慧度。兩兩相合。豎如叉股。是名五金剛契次修瑜伽者。復以金剛羯磨契印。心想廣展此金剛印。即說密語。
娑婆羅 跋折羅
說結羯磨印法。以智定度。各捻檀慧度頭。申餘三度。如三股跋折啰。左仰右覆。右在上已。當其心上。摩轉如輪。其次想自心是菩提心。身為金剛所成。以意念誦前密語。即自隨意境界。而盡展金剛身。滿一切虛空世界。其次以此密語。收攝其金剛。即說密語。
唵 僧喝啰 跋折啰
其次彼金剛。以此密語而堅牢之。復說密語。
唵 涅哩茶 底瑟咤 跋折啰
以此咒。堅牢已。持身如故。其次思惟於一切虛空界。所有一切如來。身口意金剛界。彼皆以諸佛神力加持。入于自身金剛中。作此念時。而誦密語。
唵 跋折啰哆么(二合)俱含三摩愈含摩訶三摩愈含 薩婆怛他羯多 阿毗三菩提 跋折啰哆么(二合)
俱含
梵存初字。論曰我是金剛身。三摩耶身。摩訶三摩耶身。一切如來現證菩提。為金剛身。其次以專定心。想己身隨一切相好。莊嚴披服交絡繒彩。以一切佛冠。而受灌頂。以摩訶菩提薩埵身。而想自身。其次為欲超過諸天。色相堅牢故。自己所念誦天三摩地。加持灌頂。以此儀式應善思惟。次結印法
【現代漢語翻譯】 現代漢語譯本 將定智度（Dhyana-jnana-mudra）及檀慧度（Dana-prajna-mudra）兩兩相合，豎起如叉股狀，這稱為五金剛契。接下來修習瑜伽者，再以金剛羯磨契印（Vajra-karma-mudra），心中觀想此金剛印廣大展現，隨即唸誦密語： 『娑婆羅 跋折羅』 現在講述結羯磨印法。以智度（jnana-mudra）和定度（dhyana-mudra），各自捻檀度（dana-mudra）和慧度（prajna-mudra）的指頭，伸展其餘三度，如三個股的金剛杵（vajra），左手仰掌，右手覆掌，右手在上，置於心前，摩轉如輪。其次觀想自己的心是菩提心（bodhicitta），身體為金剛所成，以意念誦前面的密語，隨即隨意自在地展現金剛身，充滿一切虛空世界。然後以此密語，收攝其金剛，隨即唸誦密語： 『唵 僧喝啰 跋折啰』 接下來，用此密語使彼金剛堅牢，再次唸誦密語： 『唵 涅哩茶 底瑟咤 跋折啰』 以此咒語堅牢后，保持身體如常。然後思惟於一切虛空界，所有一切如來（Tathagata）的身、口、意金剛界，他們都以諸佛的神力加持，進入自身金剛中。作此念想時，唸誦密語： 『唵 跋折啰哆么(二合)俱含三摩愈含摩訶三摩愈含 薩婆怛他羯多 阿毗三菩提 跋折啰哆么(二合) 俱含』 梵文存留初字。論中說：『我是金剛身，三摩耶（samaya）身，摩訶三摩耶（maha-samaya）身，一切如來現證菩提，成為金剛身。』接下來以專一的定心，觀想自身具有一切相好，以莊嚴的披服交錯的繒彩裝飾，以一切佛冠接受灌頂，以摩訶菩提薩埵（Mahabodhisattva）身來觀想自身。其次爲了超越諸天，使色相堅牢，用自己所念誦的天三摩地（samadhi）加持灌頂。對此儀式應善加思惟。接下來是結印法。
【English Translation】 English version Combine the Dhyana-jnana-mudra (定智度) and Dana-prajna-mudra (檀慧度) in pairs, raising them upright like the prongs of a fork. This is called the Five Vajra Seals. Next, the practitioner of yoga, again with the Vajra-karma-mudra (金剛羯磨契印), mentally visualizes this Vajra seal expanding greatly, and then recites the secret mantra: 'Sāpóluó Bázhéluó (娑婆羅 跋折羅)' Now, the method of forming the Karma Seal is explained. With the Jnana-mudra (智度) and Dhyana-mudra (定度), each pinch the tips of the Dana-mudra (檀度) and Prajna-mudra (慧度), extending the remaining three fingers, like a three-pronged vajra (金剛杵). The left hand is palm up, the right hand is palm down, with the right hand on top, placing it in front of the heart, rotating it like a wheel. Next, visualize one's own mind as bodhicitta (菩提心), the body formed of vajra, mentally reciting the previous secret mantra, and then freely manifest the Vajra body, filling all empty space and worlds. Then, with this secret mantra, retract the vajra, and then recite the secret mantra: 'Om Sēnghēluó Bázhéluó (唵 僧喝啰 跋折啰)' Next, with this secret mantra, make that vajra firm. Again, recite the secret mantra: 'Om Nièlíchá Dǐsèzhá Bázhéluó (唵 涅哩茶 底瑟咤 跋折啰)' After making it firm with this mantra, keep the body as before. Then, contemplate that in all the realms of empty space, all the Body, Speech, and Mind Vajra realms of all the Tathagatas (如來), they all empower with the divine power of all Buddhas, entering into one's own Vajra. While making this thought, recite the secret mantra: 'Om Bázhéluóduōmó(二合) Jùhán Sānmóyùhán Móhēsānmóyùhán Sàpótātuōjiéduō Āpísānpútí Bázhéluóduōmó(二合) Jùhán (唵 跋折啰哆么(二合)俱含三摩愈含摩訶三摩愈含 薩婆怛他羯多 阿毗三菩提 跋折啰哆么(二合) 俱含)' The initial Sanskrit syllable remains. The treatise says: 'I am the Vajra body, the Samaya (三摩耶) body, the Maha-samaya (摩訶三摩耶) body, all Tathagatas realize Bodhi, becoming the Vajra body.' Next, with a focused mind, visualize one's own body possessing all excellent marks, adorned with ornate robes and interwoven silks, receiving empowerment with all Buddha crowns, visualizing oneself as a Mahabodhisattva (摩訶菩提薩埵) body. Next, in order to surpass the gods and make the form firm, empower with the Samadhi (三摩地) of the deity that one recites. One should contemplate well on this ritual. Next is the method of forming seals.
。金剛縛牢縛已。直舒忍愿度是也。為瑜伽加持故。應置其印於心。次於額喉頂上。而說密語。
唵 跋折啰 薩埵 阿地瑟咤 薩縛么含(二合)
以此瑜伽。加持自身。為金剛。凡加持契。各隨本部。置其處已。于頂上解散之。又說自所念誦。天灌頂者。謂從心所起金剛寶印。置於額上而灌頂結灌頂印法。謂結金剛縛已豎智定度。進力二度頭相拄。屈其中分如摩尼寶狀。是名授灌頂印。而說密語。
唵 跋折羅 阿羅(二合)怛那(二合)阿毗詵遮摩含(二合)
其次思惟自所念誦咒。天令入自身。而誦此四字密語。
壤而(迦反上短呼)吽(重引)鑁(無凡反)護(引)
以此瑜伽加持。一切咒印速得成就。
次執金剛菩薩所說。其灌頂印。分擘已各存本勢。于額前。以進力度互三繞之。如系鬘法。頂后亦爾。結已。從頂上兩邊。至肚。起于檀慧度。次第散解之。誦此密語。
唵 跋折 啰阿啰(二合)怛那麼隸 阿毗詵者薩婆慕那羅(二合)冥涅哩 遲呬(平)句嚧末羅迦婆制那鑁(亡凡反)
余灌頂契。同用此法散之。次結金剛縛拍手印。而令歡喜。即說密語。
唵 跋折啰 都屣扈
以此語法。解結契令得歡喜。當爲金剛體性。或
【現代漢語翻譯】 現代漢語譯本： 金剛縛（Vajra bandha，金剛結）牢固束縛之後，直接伸展忍辱愿（Kshanti-pranidhana）的手印，是爲了度化眾生。爲了瑜伽的加持，應該將這個手印放置在心間。然後，在額頭、喉嚨、頭頂上，唸誦秘密真言： 『唵 跋折啰 薩埵 阿地瑟咤 薩縛么含(二合)』 通過這個瑜伽，加持自身成為金剛。所有加持的手印，都各自依照本部的規定，放置在相應的位置后，在頭頂上解散。再說自己所念誦的本尊進行灌頂，就是從心中生起金剛寶印（Vajra-ratna-mudra），放置在額頭上進行灌頂，結灌頂印的方法是：結金剛縛（Vajra bandha）后，豎起智慧度（Jnana-paramita）和禪定度（Dhyana-paramita），推進力度（Udyama-paramita）和精進力度（Virya-paramita）的指頭互相靠在一起，彎曲其中指，使其形狀如摩尼寶。這叫做授予灌頂印。唸誦秘密真言： 『唵 跋折羅 阿羅(二合)怛那(二合)阿毗詵遮摩含(二合)』 其次，思惟自己所念誦的咒語，讓本尊進入自身。唸誦這四個字的秘密真言： 『壤而(迦反上短呼)吽(重引)鑁(無凡反)護(引)』 通過這個瑜伽加持，一切咒語和手印迅速獲得成就。 然後，執持金剛菩薩（Vajrasattva）所說的灌頂印，分開手指后各自保持原來的姿勢，在額頭前，用推進力度（Udyama-paramita）和精進力度（Virya-paramita）互相纏繞三次，如同系花鬘的方法。頭頂後面也這樣做。結印完畢后，從頭頂上兩邊，到肚子，從檀度（Dana-paramita）和智慧度（Prajna-paramita）開始，依次散開解印。唸誦這個秘密真言： 『唵 跋折 啰阿啰(二合)怛那麼隸 阿毗詵者薩婆慕那羅(二合)冥涅哩 遲呬(平)句嚧末羅迦婆制那鑁(亡凡反)』 其餘的灌頂手印，也用這個方法解散。然後結金剛縛（Vajra bandha）拍手印，使之歡喜。唸誦秘密真言： 『唵 跋折啰 都屣扈』 用這個方法，解開手印，使其獲得歡喜，應當成為金剛的體性。或者……
【English Translation】 English version: After the Vajra bandha (Vajra knot) is firmly bound, directly extend the mudra of Kshanti-pranidhana (Patience-vow), which is for the purpose of liberating sentient beings. For the sake of the yoga's blessing, this mudra should be placed at the heart. Then, at the forehead, throat, and top of the head, recite the secret mantra: 'Om Vajra Sattva Adhishtha Sarva Maham (duo he)' Through this yoga, bless oneself to become Vajra. All blessing mudras, each according to the rules of its own family, after being placed in the corresponding position, are to be dissolved on the top of the head. Furthermore, to perform the empowerment of the deity one recites, which is to generate the Vajra-ratna-mudra (Vajra-jewel-mudra) from the heart and place it on the forehead for empowerment, the method of forming the empowerment mudra is: after forming the Vajra bandha (Vajra knot), raise the fingers of Jnana-paramita (Wisdom-perfection) and Dhyana-paramita (Meditation-perfection), and have the fingers of Udyama-paramita (Effort-perfection) and Virya-paramita (Vigor-perfection) touch each other, bending the middle fingers to resemble the shape of a Mani jewel. This is called bestowing the empowerment mudra. Recite the secret mantra: 'Om Vajra Aro (duo he) Ratna (duo he) Abhisincha Maham (duo he)' Next, contemplate the mantra one recites, allowing the deity to enter oneself. Recite this four-syllable secret mantra: 'Ram Er (jia fan shang duan hu) Hum (chong yin) Vam (wu fan fan) Hū (yin)' Through the blessing of this yoga, all mantras and mudras will quickly attain accomplishment. Then, holding the empowerment mudra spoken by Vajrasattva (Diamond Being), separate the fingers and each maintain its original posture, in front of the forehead, use the fingers of Udyama-paramita (Effort-perfection) and Virya-paramita (Vigor-perfection) to intertwine three times, like the method of tying a garland. Do the same behind the top of the head. After forming the mudra, from both sides of the top of the head, down to the abdomen, starting from Dana-paramita (Generosity-perfection) and Prajna-paramita (Wisdom-perfection), gradually dissolve the mudra. Recite this secret mantra: 'Om Vajra Ara (duo he) Ratna Male Abhisincha Sarva Munara (duo he) Ming Nieli Chihi (ping) Guru Malaka Vajesana Vam (wang fan fan)' The remaining empowerment mudras are dissolved using the same method. Then form the Vajra bandha (Vajra knot) clapping hand mudra, causing joy. Recite the secret mantra: 'Om Vajra Tusita Hū' Using this method, untie the mudra, causing it to be joyful, one should become the nature of Vajra. Or...
為金剛薩埵。此瑜伽方便。於十六摩訶薩。及彌勒等。諸餘十地得自在者。彼大菩薩。各各自己三摩耶印等。三摩地之所加持灌頂。而以如上法。應當思惟修習次第。若復唸誦如來部咒。或誦轉輪者。即以如后所說法。應加持灌頂。其中修一切部瑜伽加持者。謂薩埵金剛印結已。置於心上結印法。結金剛縛已。豎忍愿度如針是也。而說咒曰。
唵 跋折啰 薩埵 阿地瑟咤 娑婆摩吽
是名金剛部加持語契。複次若寶部結金剛寶契。結契法。結金剛縛已。以智定度面相捻。稍令曲屈。以忍愿度中分面相捻。偃曲如寶是也。置於額上即誦密語。
唵 跋折啰 阿啰(二合)怛娜 阿地瑟咤娑婆么含怛啰
此名寶部金剛寶加持語契。次結蓮華部三摩耶印。其結印法。結金剛縛已。豎忍愿度。稍曲相拄。如蓮花葉。置於玉枕下而加持之。即說咒曰。
唵 跋折啰 波頭摩(二合)阿地瑟咤娑婆么含 頡唎
是名蓮花部加持語契。
次結羯磨部三摩耶印。其結印法。結金剛縛印以忍愿度。屈入掌中。以檀慧智定等度。豎如針。置於頂上而加持之。即說密語。
唵 跋折啰 羯磨 阿地瑟咤 薩口*網摩含(二合)婀
是名羯磨部加持語印 複次說一切
【現代漢語翻譯】 現代漢語譯本 爲了金剛薩埵（Vajrasattva，金剛界五智如來中的東方阿閦佛，代表覺性）。這種瑜伽方便法，對於十六位摩訶薩（Mahasattva，大菩薩）以及彌勒（Maitreya）等，其他十地（Dashabhumika，菩薩修行過程中的十個階段）獲得自在者，那些大菩薩們，各自以自己的三摩耶印（Samaya-mudra，誓願印）等，通過三摩地（Samadhi，禪定）的加持灌頂，然後按照上述方法，應當思惟修習次第。如果唸誦如來部咒，或者誦轉輪咒者，就按照後面所說的方法，應該加持灌頂。其中修一切部瑜伽加持者，就是薩埵金剛印（Sattva-vajra-mudra）結完后，放置於心上結印法。結金剛縛（Vajra-bandha，金剛結）后，豎起忍愿度（兩手的無名指），像針一樣。而說咒語： 嗡 跋折啰 薩埵 阿地瑟咤 娑婆摩吽 這叫做金剛部加持語契。 再次，如果是寶部，結金剛寶契（Vajra-ratna-mudra）。結契法是，結金剛縛后，用智定度（兩手的中指）面相捻，稍微令其彎曲。用忍愿度（兩手的無名指）中分面相捻，偃曲如寶的樣子。放置於額頭上，就誦密語： 嗡 跋折啰 阿啰(二合)怛娜 阿地瑟咤娑婆么含怛啰 這叫做寶部金剛寶加持語契。 其次，結蓮華部三摩耶印（Padma-samaya-mudra）。其結印法是，結金剛縛后，豎起忍愿度，稍微彎曲相拄，像蓮花葉。放置於玉枕下而加持之。就說咒語： 嗡 跋折啰 波頭摩(二合)阿地瑟咤娑婆么含 頡唎 這叫做蓮花部加持語契。 其次，結羯磨部三摩耶印（Karma-samaya-mudra）。其結印法是，結金剛縛印，用忍愿度，屈入掌中。用檀慧智定等度（兩手的食指、小指、中指），豎起如針。放置於頂上而加持之。就說密語： 嗡 跋折啰 羯磨 阿地瑟咤 薩口*網摩含(二合)婀 這叫做羯磨部加持語印。 再次，說一切
【English Translation】 English version For Vajrasattva (金剛薩埵, the Akshobhya Buddha of the eastern direction in the Vajra realm's Five Wisdom Buddhas, representing the nature of awakening). This yoga expedient, for the sixteen Mahasattvas (摩訶薩, great Bodhisattvas) and Maitreya (彌勒), and other liberated beings of the ten Bhumis (十地, the ten stages of a Bodhisattva's path), those great Bodhisattvas, each with their own Samaya-mudra (三摩耶印, vow seal), etc., through the empowerment of Samadhi (三摩地, meditative absorption), and then according to the above method, one should contemplate and practice in sequence. If reciting the mantra of the Tathagata family, or reciting the wheel-turning mantra, then according to the method described later, one should perform the empowerment. Among those who practice the empowerment of the yoga of all families, it is that after forming the Sattva-vajra-mudra (薩埵金剛印), the method of placing the seal on the heart. After forming the Vajra-bandha (金剛縛, vajra knot), raise the Anamika fingers (ring fingers) of both hands, like needles. And recite the mantra: Om Vajra Sattva Adhishthana Svaha Mam Hum This is called the empowerment speech-seal of the Vajra family. Furthermore, if it is the Ratna family, form the Vajra-ratna-mudra (金剛寶契). The method of forming the seal is, after forming the Vajra-bandha, use the Madhyama fingers (middle fingers) of both hands to touch each other face to face, slightly bending them. Use the Anamika fingers (ring fingers) to touch each other face to face in the middle, curving them like a jewel. Place it on the forehead, and then recite the secret mantra: Om Vajra Ratna Adhishthana Svaha Mam Tram This is called the empowerment speech-seal of the Vajra jewel family. Next, form the Padma-samaya-mudra (蓮華部三摩耶印). The method of forming the seal is, after forming the Vajra-bandha, raise the Anamika fingers (ring fingers), slightly curved and touching each other, like lotus petals. Place it under the jade pillow and empower it. Then recite the mantra: Om Vajra Padma Adhishthana Svaha Mam Hrih This is called the empowerment speech-seal of the Padma family. Next, form the Karma-samaya-mudra (羯磨部三摩耶印). The method of forming the seal is, after forming the Vajra-bandha, bend the Anamika fingers (ring fingers) into the palms. Use the Tarjani (index), Kanistha (little), Madhyama (middle) fingers, etc., raise them like needles. Place it on the crown of the head and empower it. Then recite the secret mantra: Om Vajra Karma Adhishthana Sarva Mam Ah This is called the empowerment speech-seal of the Karma family. Again, speaking of all
部次第灌頂法。金剛部如上說。結金剛薩埵縛已。置於頂前以自灌頂。而誦此密語。
唵 跋折啰阿毗詵者 摩含(二合)吽
寶部結如上說寶三摩耶印。置於頂右以自灌頂。而誦此密語。
唵 跋折啰 阿羅怛那 阿毗 詵者 摩含 怛啰
蓮花部結如上。說蓮花三摩耶印。置於頂后以自灌頂。而誦此密語。
唵 跋折啰 缽頭摩 阿毗詵者 摩含頡唎
羯磨部結如上說羯磨三。摩耶契置於頂右以自灌頂。而誦此密語。
唵 跋折啰 羯磨 阿毗詵者 摩含娜
既如上灌頂已。準前誦上四字密語。令入己身。複次如上說四印。于自頭上。系灌頂鬘。次第應住于瑜伽。各依本部契。如上分止觀羽。存本契勢。於己頂上。系灌頂鬘額上頂后如前三繞他皆仿此。
金剛部結薩埵金剛已。分為二。應以金剛純寶所成鬘。系自頭上。而誦此密語。
唵 跋折羅摩羅 阿毗詵者 摩含鑁(平)
寶部結寶金剛契已。分為二。應以諸寶所成鬘。系自頭上誦此密語。
唵 跋折啰 阿啰怛那。摩隸 阿毗詵者摩含鑁(平)
蓮花部結法金剛契。分為二。應以一切法所成鬘。系自頭上。而誦此密語。
唵 跋折羅 達摩 摩隸阿毗詵者摩含鑁
【現代漢語翻譯】 現代漢語譯本 部次第灌頂法。 金剛部如上說。結金剛薩埵（Vajrasattva，金剛薩埵，代表堅固不壞的菩提心）縛已。置於頂前以自灌頂。而誦此密語： 唵 跋折啰阿毗詵者 摩含(二合)吽 寶部結如上說寶三摩耶印（Ratna Samaya Mudra，寶部誓言印）。置於頂右以自灌頂。而誦此密語： 唵 跋折啰 阿羅怛那 阿毗 詵者 摩含 怛啰 蓮花部結如上。說蓮花三摩耶印（Padma Samaya Mudra，蓮花部誓言印）。置於頂后以自灌頂。而誦此密語： 唵 跋折啰 缽頭摩 阿毗詵者 摩含頡唎 羯磨部結如上說羯磨三摩耶契（Karma Samaya Mudra，羯磨部誓言印）。置於頂右以自灌頂。而誦此密語： 唵 跋折啰 羯磨 阿毗詵者 摩含娜 既如上灌頂已。準前誦上四字密語。令入己身。複次如上說四印。于自頭上。系灌頂鬘。次第應住于瑜伽。各依本部契。如上分止觀羽。存本契勢。於己頂上。系灌頂鬘額上頂后如前三繞他皆仿此。 金剛部結薩埵金剛已。分為二。應以金剛純寶所成鬘。系自頭上。而誦此密語： 唵 跋折羅摩羅 阿毗詵者 摩含鑁(平) 寶部結寶金剛契已。分為二。應以諸寶所成鬘。系自頭上誦此密語： 唵 跋折啰 阿啰怛那。摩隸 阿毗詵者摩含鑁(平) 蓮花部結法金剛契。分為二。應以一切法所成鬘。系自頭上。而誦此密語： 唵 跋折羅 達摩 摩隸阿毗詵者摩含鑁
【English Translation】 English version The Empowerment Method in Order of the Families. The Vajra Family is as described above. Form the Vajrasattva (Vajrasattva, representing the indestructible Bodhicitta) bond. Place it in front of the crown of the head to empower oneself. And recite this secret mantra: Om Vajra Abhisinca Maham Hum The Ratna Family forms the Ratna Samaya Mudra (Ratna Samaya Mudra, the vow seal of the Jewel Family) as described above. Place it on the right side of the crown of the head to empower oneself. And recite this secret mantra: Om Vajra Ratna Abhisinca Maham Tram The Padma Family forms the Padma Samaya Mudra (Padma Samaya Mudra, the vow seal of the Lotus Family) as described above. Place it behind the crown of the head to empower oneself. And recite this secret mantra: Om Vajra Padma Abhisinca Maham Hrih The Karma Family forms the Karma Samaya Mudra (Karma Samaya Mudra, the vow seal of the Karma Family) as described above. Place it on the right side of the crown of the head to empower oneself. And recite this secret mantra: Om Vajra Karma Abhisinca Maham Nah Having empowered oneself as above, recite the above four-syllable secret mantra as before, causing it to enter one's own body. Furthermore, as described above, perform the four mudras on one's own head. Attach the empowerment garland. One should abide in yoga in sequence, each according to its own family's bond. As above, divide the wings of cessation and contemplation. Maintain the original bond posture. On one's own head, attach the empowerment garland, around the forehead and the back of the head, as before, three times. Others should imitate this. The Vajra Family forms the Sattva Vajra bond. Divide it into two. One should attach a garland made of pure vajra jewels to one's own head. And recite this secret mantra: Om Vajra Mala Abhisinca Maham Vam The Ratna Family forms the Ratna Vajra bond. Divide it into two. One should attach a garland made of various jewels to one's own head. And recite this secret mantra: Om Vajra Ratna Male Abhisinca Maham Vam The Padma Family forms the Dharma Vajra bond. Divide it into two. One should attach a garland made of all dharmas to one's own head. And recite this secret mantra: Om Vajra Dharma Male Abhisinca Maham Vam
(平)
羯磨部結羯磨金剛契已。分為二。應以一切羯磨所成鬘。系自頭上。而誦此密語。
唵 跋折啰 羯磨 磨隸阿毗詵者 摩含鑁(平)
次如上所說。灌頂鬘中間。于頂上。應置一切如來金剛界自在契。其契法。結金剛縛契已。申忍愿度。少屈相拄。以進力度。置忍愿度初分外傍已而說此密語。
唵 薩婆怛他揭多 鼻三菩提 跋折啰阿毗詵遮摩 含鑁(平)
次想自身。以為一切如來寶冠莊飾已。如上誦四字密語。
壤吽 鑁護(引)
誦此語令一切如來入於己身。次結金剛縛契。如上以手合拍。令歡喜。誦此密語。
唵 薩婆 怛他 揭多 鼻三菩提 跋折羅都使野護
如是以一切如來身口意金剛差別契。修飾自身已。復想一想隨形相如。莊嚴自身。而誦一切如來大乘阿毗三摩耶百字密語。而令堅固。即說百字密語。
唵 跋折啰 薩埵三摩耶 么奴波邏耶。(金剛薩埵三摩耶愿守護我)跋折啰薩埵哆吠奴烏(二合)播底瑟吒(以為金剛薩埵)涅哩茶烏(二合)銘婆嚩(為堅牢我)素睹沙揄(二合)銘婆嚩(於我所歡喜)阿努啰(上)訖睹(二合)婆銘縛素補使榆(二合)銘婆嚩 薩婆悉地 含銘般啰野綽(授與我一切悉地)薩婆羯磨素
【現代漢語翻譯】 現代漢語譯本 羯磨部結羯磨金剛契（Karma Mudra）：已經完成。分為兩個部分。應該用一切羯磨所成就的鬘（mala，花環），繫在自己的頭上，然後誦唸這個真言： 唵 跋折啰 羯磨 磨隸 阿毗詵者 摩含鑁 接下來，如上面所說，在灌頂鬘（abhiseka-mala）的中間，于頭頂上，應該放置一切如來金剛界自在契（Vajradhatu Mudra）。這個契印的結法是：結金剛縛契（vajra-bandha-mudra），然後伸出忍愿度（指無名指和小指），稍微彎曲使它們相拄。用進力度（指中指），將忍愿度放在其初分的外側，然後說這個真言： 唵 薩婆怛他揭多 鼻三菩提 跋折啰阿毗詵遮摩 含鑁 接下來，觀想自身，用一切如來的寶冠來莊嚴自己，然後如上誦唸四字真言： 壤 吽 鑁 護（引） 誦唸這個真言，令一切如來進入自己的身體。然後結金剛縛契（vajra-bandha-mudra），如上用雙手合拍，令他們歡喜。誦唸這個真言： 唵 薩婆 怛他 揭多 鼻三菩提 跋折羅都使野護 像這樣，用一切如來的身口意金剛差別契（kaya-vak-citta-vajra-mudra）來修飾自身之後，再次觀想，隨順（諸佛）的形相，莊嚴自身。然後誦唸一切如來大乘阿毗三摩耶百字真言（Mahayana Abhisamaya Vajrasattva Hundred Syllable Mantra），使之堅固。即說百字真言： 唵 跋折啰 薩埵三摩耶 么奴波邏耶。（金剛薩埵三摩耶愿守護我）跋折啰薩埵 哆吠奴烏（二合）播底瑟吒（以為金剛薩埵）涅哩茶烏（二合）銘婆嚩（為堅牢我）素睹沙揄（二合）銘婆嚩（於我所歡喜）阿努啰（上）訖睹（二合）婆銘縛素補使榆（二合）銘婆嚩 薩婆悉地 含銘般啰野綽（授與我一切悉地）薩婆羯磨素
【English Translation】 English version The Karma section concludes with the Karma Vajra Mudra. It is divided into two parts. One should adorn one's head with a garland (mala) made of all Karma accomplishments and recite this mantra: Om Vajra Karma Male Abhisinca Mam Vam Next, as described above, in the middle of the initiation garland (abhiseka-mala), on the crown of the head, one should place the All-Tathagata Vajradhatu Self-Mastery Mudra. The method for this mudra is: form the Vajra Bandha Mudra, then extend the Patience and Wish-Fulfilling Fingers (ring and little fingers), slightly bend them so they touch each other. Use the Effort Finger (middle finger) to place the Patience and Wish-Fulfilling Fingers on the outside of their initial segments, and then recite this mantra: Om Sarva Tathagata Abhisambodhi Vajra Abhishinca Mam Vam Next, visualize oneself adorned with the crowns of all the Tathagatas, and then recite the four-syllable mantra as above: Ram Hum Vam Hoh (Attraction) Recite this mantra to cause all the Tathagatas to enter one's body. Then form the Vajra Bandha Mudra, and clap the hands together as above to make them rejoice. Recite this mantra: Om Sarva Tathagata Abhisambodhi Vajra Tosaya Hoh Having adorned oneself in this way with the body, speech, and mind Vajra differentiated mudras of all the Tathagatas, visualize again, following their forms, and adorn oneself. Then recite the Mahayana Abhisamaya Hundred Syllable Mantra of all the Tathagatas to make it firm. That is, recite the Hundred Syllable Mantra: Om Vajrasattva Samaya Manupalaya Vajrasattva Tvenopatistha Dridho Me Bhava Sutoshyo Me Bhava Anurakto Me Bhava Suposhyo Me Bhava Sarva Siddhih Mem Prayaccha Sarva Karma Su
遮銘(及諸事業)質多失唎耶(令我安隱)句嚧吽呵呵呵呵護(引)薄伽梵(世尊)薩婆怛他揭多(一切如來)跋折啰么迷悶遮(愿金剛莫舍離我)跋折哩婆嚩(令我為金剛三摩耶薩埵)摩訶三摩耶薩埵阿(去引)
如是堅牢已。一切如來身口意金剛加持。以觀自身成等正覺。
次復於一切如來前。而獻自身。誦此密語。
唵 夜他薩婆怛他揭多怛他含(如諸一切如來我今亦復如是)
複次以正定心。從上所說。觀察自我身心。一切真實大菩提心。是色類種種功德莊嚴所生。善巧方便之所建立。意樂救拔。盡遍世界而為嚴飾。永盡遠離一切分別。如上觀已。即誦此密語。
唵 怛他揭都含(我是如來)
複次我今。已入普賢摩訶菩提薩埵行位。證得無住涅槃。成就希有。自身勝解不可說示。於一切如來。我今敬禮白言。世尊愿加持我。現證等覺。愿為堅牢。作此祈請。已則想一切如來。入於己心薩埵金剛中而誦此密語。
唵 薩婆怛他揭多阿毗三菩提涅哩茶(堅牢也)跋折啰 底瑟咤(一切如來正等菩提金剛堅牢安隱)
金剛頂瑜伽中略出唸誦經卷第二 大正藏第 18 冊 No. 0866 金剛頂瑜伽中略出唸誦經
金剛頂瑜伽中略出唸誦經卷第三
【現代漢語翻譯】 現代漢語譯本 遮銘(及諸事業)質多失唎耶(令我安隱)句嚧吽呵呵呵呵護(引)薄伽梵(世尊)薩婆怛他揭多(一切如來)跋折啰么迷悶遮(愿金剛莫舍離我)跋折哩婆嚩(令我為金剛三摩耶薩埵)摩訶三摩耶薩埵阿(去引)
如此堅固之後，以一切如來的身、口、意金剛加持，觀想自身成就正等正覺。
接著，在一切如來面前，獻上自身，誦唸此密語：
唵 夜他薩婆怛他揭多怛他含(如諸一切如來我今亦復如是)
再次，以正定之心，按照上面所說，觀察自我身心，一切真實的大菩提心，是由各種功德莊嚴所生，由善巧方便所建立，以救拔為意樂，遍及整個世界作為裝飾，永遠遠離一切分別。如上觀想之後，就誦唸此密語：
唵 怛他揭都含(我是如來)
再次，我現在已經進入普賢摩訶菩提薩埵的行位，證得無住涅槃，成就稀有。自身勝解不可說示。對於一切如來，我現在恭敬頂禮並稟告說：世尊，愿您加持我，讓我現在就證得正等正覺，愿您使我堅固。如此祈請之後，就觀想一切如來進入自己的心薩埵金剛中，並誦唸此密語：
唵 薩婆怛他揭多阿毗三菩提涅哩茶(堅牢也)跋折啰 底瑟咤(一切如來正等菩提金剛堅牢安隱)
《金剛頂瑜伽中略出唸誦經》卷第二 大正藏第 18 冊 No. 0866 《金剛頂瑜伽中略出唸誦經》
《金剛頂瑜伽中略出唸誦經》卷第三
【English Translation】 English version Cha ming (and all activities), Zhi duo shi li ye (may you grant me peace), Ju lu hong hehe hehe hu (lead), Bhagavan (World Honored One), Sarva Tathagata (all Thus Come Ones), Vajra ma me mun zha (may the Vajra not abandon me), Vajri bhava (may I become the Vajra Samayasattva), Maha Samayasattva Ah (departing sound).
Having thus become firm, through the Vajra blessings of body, speech, and mind of all the Tathagatas, contemplate oneself as attaining perfect enlightenment.
Next, before all the Tathagatas, offer oneself and recite this mantra:
Om Yatha Sarva Tathagata Tathaham (Just as all the Tathagatas, so am I now).
Furthermore, with a mind of right concentration, according to what was said above, observe one's own body and mind, the great Bodhi-mind that is all true, born of various virtues and adornments, established by skillful means, with the intention of saving and adorning the entire world, forever free from all discriminations. Having contemplated in this way, then recite this mantra:
Om Tathagatoham (I am the Tathagata).
Furthermore, I have now entered the practice position of Samantabhadra Mahabodhisattva, attained non-abiding Nirvana, and achieved the rare. Self-understanding is inexpressible. To all the Tathagatas, I now respectfully bow and say: World Honored One, may you bless me, so that I may now attain perfect enlightenment, may you make me firm. Having made this request, then visualize all the Tathagatas entering one's own mind, into the Vajra of the Sattva, and recite this mantra:
Om Sarva Tathagata Abhisambodhi Niridha (firm) Vajra Tishtha (all Tathagatas' perfect enlightenment, Vajra firm and peaceful).
Sutra of Condensed Recitation from the Vajrasekhara Yoga, Volume 2 Taisho Tripitaka Volume 18 No. 0866 Sutra of Condensed Recitation from the Vajrasekhara Yoga
Sutra of Condensed Recitation from the Vajrasekhara Yoga, Volume 3
大唐南印度三藏金剛智譯
複次如是思惟。我成等正覺。未久一切如來普賢心。一切如來虛空所生大摩尼寶而灌頂之。得一切如來觀自在法智波羅蜜。一切如來毗首羯磨性。不空無障礙教令。所依希求皆悉成就圓滿。我今應當於一切法界。周流盡虛空界一切世界。遍雲海中。一切如來平等性智諸神通。為現證故。於一一世間安立之處。為一切眾生故。應發一切如來大菩提心。成就普賢。種種奉事一切如來種族。詣大菩提道場。應當示現降伏一切魔軍。證一切如來平等性智。摩訶菩提。應轉法輪。降伏一切外道。乃至盡遍救護一切眾生。應授彼等種種安樂悅意。應當成就一切如來神通種智最上悉地。及余引喻一切眾生。示現童子。戲住王宮。逾城出家。現修苦行。外道來詣我所。復應思惟一切如來神變。復當示現。我亦未得一向離於戲論。我當決定以一切如來三摩地所生。能現一切清凈一切世間戲論。為一切世界清凈故。應以此法。觀察一切如來部漫茶羅。所應作漫茶羅。于中如法式。坐修習加持自身。以為結摩訶菩提薩埵摩訶契(謂金剛薩埵契是也)具此契法加持已。而起。以止羽為金剛拳。觀羽執跋折羅示。威猛相。普遍觀察處置。稱我跋折羅薩埵而按行之。
其作壇處。或別作凈室。或舊凈
【現代漢語翻譯】 現代漢語譯本：
大唐南印度三藏金剛智譯
再次這樣思惟：我成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺）后不久，一切如來（Tathagata）普賢（Samantabhadra）之心，一切如來虛空所生的大摩尼寶（Mani-ratna，如意寶珠）為我灌頂。我獲得了能觀自在法智波羅蜜（Avalokiteśvara-jñāna-pāramitā，觀自在智慧到彼岸）的一切如來，毗首羯磨（Viśvakarman，工巧天）的本性，不空無障礙的教令，所依的希求都全部成就圓滿。我現在應當在一切法界（Dharmadhatu），周流盡虛空界的一切世界，遍雲海中，一切如來平等性智（Samata-jñana，平等智慧）的諸神通，爲了現證的緣故，在每一個世間安立之處，爲了所有眾生的緣故，應當發起一切如來大菩提心（Mahabodhi-citta，偉大的覺悟之心），成就普賢，種種奉事一切如來種族，前往大菩提道場（Mahabodhi-mandala，偉大的覺悟之地）。應當示現降伏一切魔軍，證得一切如來平等性智的摩訶菩提（Mahabodhi，偉大的覺悟）。應轉法輪（Dharmacakra，佛法之輪），降伏一切外道，乃至盡遍救護一切眾生。應授予他們種種安樂悅意，應當成就一切如來神通種智最上悉地（Siddhi，成就），以及其他引喻一切眾生，示現童子，戲住王宮，逾城出家，現修苦行，外道前來我處。又應思惟一切如來神變，又應當示現。我也未曾得到一向離於戲論。我當決定以一切如來三摩地（Samadhi，禪定）所生，能現一切清凈一切世間戲論，爲了一切世界清凈的緣故，應以此法，觀察一切如來部漫茶羅（Mandala，壇城），所應作的漫茶羅，在其中如法式，坐修習加持自身，以為結摩訶菩提薩埵（Mahabodhisattva，偉大的菩薩）摩訶契（Maha-mudra，大手印）（即金剛薩埵契（Vajrasattva-mudra，金剛薩埵手印）是也），具此契法加持后，而起。以止羽為金剛拳，觀羽執跋折羅（Vajra，金剛杵），猛相，普遍觀察處置，稱我跋折羅薩埵（Vajrasattva，金剛薩埵）而按行之。
其作壇之處，或另作凈室，或舊凈
【English Translation】 English version:
Translated by Vajrabodhi of the Great Tang Dynasty from South India
Furthermore, thus contemplate: Soon after I attain Anuttara-samyak-sambodhi (perfect enlightenment), all Tathagatas (Thus Come Ones), with the heart of Samantabhadra (Universal Worthy), and the great Mani-ratna (Jewel-gem) born from the void of all Tathagatas, will consecrate me. I will obtain the Avalokiteśvara-jñāna-pāramitā (the perfection of wisdom of the Bodhisattva Who Observes the Sounds of the World) of all Tathagatas, the nature of Viśvakarman (the divine architect), the unobstructed commands that are not in vain, and all the desires upon which I rely will be completely fulfilled. Now, I should, in all Dharmadhatu (the realm of reality), circulate through all the worlds of the exhaustible space realm, throughout the sea of clouds, and manifest the various supernormal powers of the Samata-jñana (wisdom of equality) of all Tathagatas, for the sake of direct realization. In each established place in the world, for the sake of all sentient beings, I should generate the Mahabodhi-citta (great mind of enlightenment) of all Tathagatas, accomplish Samantabhadra, serve all Tathagata families in various ways, and go to the Mahabodhi-mandala (great enlightenment site). I should demonstrate the subjugation of all the armies of Mara (demons), realize the Mahabodhi (great enlightenment) of the Samata-jñana of all Tathagatas. I should turn the Dharmacakra (wheel of Dharma), subdue all heretics, and even completely save all sentient beings. I should bestow upon them various pleasures and delights, and I should accomplish the supreme Siddhi (accomplishment) of all Tathagata's supernormal powers and wisdom, as well as other metaphors for all sentient beings, demonstrating as a child, playfully residing in the royal palace, leaving the city to renounce the world, manifesting the practice of asceticism, with heretics coming to my place. Furthermore, I should contemplate the miraculous transformations of all Tathagatas, and I should also demonstrate. I have not yet attained a state completely free from frivolous discussions. I should definitely use the Samadhi (meditative absorption) of all Tathagatas, which can manifest all purity and all worldly frivolous discussions, for the sake of purifying all worlds. I should use this Dharma to observe the Mandala of all Tathagata families, the Mandala that should be made, and within it, according to the proper ritual, sit and cultivate, empowering myself, to form the Maha-mudra (great seal) of the Mahabodhisattva (great Bodhisattva) (namely, the Vajrasattva-mudra), and after empowering with this Mudra Dharma, arise. With the stopped feather as a Vajra (diamond scepter) fist, visualize the feather holding the Vajra, with a fierce appearance, universally observe and arrange, and proclaim myself Vajrasattva and proceed accordingly.
The place for making the altar, either a separate clean room, or an old clean
室。擇地等法。不異蘇悉地說。及治地用瞿摩。涂凈準常。次以搓緊合雜繩。具足端嚴。稱其肘量。智者隨其力能。以繩絣其壇。壇形四方。四門。以四吉祥莊飾。具以四道繩。繒彩幡蓋。懸以莊嚴于諸角。分門闕出眺間。以金剛寶間錯。而絣外壇場。若為閻浮提自在王。或為轉輪王。應畫壇場。周圍過一由旬。大威德阿阇黎漸小亦應作乃至四肘量。智者觀察應堪孚化者。隨意度量。結其壇場。亦無過失。為欲利益應所化者。金剛薩埵置立壇場。號為金剛界等。如經所說。設於掌中。隨意作彼等一切壇場。能作利益。何況地上。其為四肘壇法。四邊椽各闊十二指。于其中。應布彩色。畫賢劫等菩薩。謂名慈氏阿時多等。及守門供養者。或闊十指半。一麥又加半。其諸門量。取四肘中九分之一。入門稍闊。若畫壇師。依如此法。畫者。令諸摩訶薩埵皆為歡喜。其門外。須據門闊狹。取半引外。據取一倍。各各橫屈。準上齊量。各各豎畫。兩邊相望。橫畫為合。取其外圍一面三分之一。從心環繞為輪。又取其中三分之一。從心如上。環繞為輪。其壇中央門子輪。縱橫下八線道。跋折羅如殿柱。想以成八拄。莊嚴其大圓輪。亦跋折羅像。皆五色作。或一百八。或三十七。鋒相拄接。從入門至東北角。豎吉祥門拄。如是外壇。
【現代漢語翻譯】 現代漢語譯本 關於選擇場地等方法，與《蘇悉地經》（Sūtrasiddhi，成就一切事業的經典）所說沒有不同。治理場地使用瞿摩（Gomaya，牛糞）塗抹乾淨，依照常規。然後用搓緊的混合繩子，具備端正莊嚴，稱量其肘長。智者根據自己的能力，用繩子編織壇場。壇場形狀為四方形，有四個門，用四種吉祥物裝飾。具備四條道路，用彩色的絲綢幡蓋懸掛在各個角落莊嚴。在門闕處留出眺望的空間，用金剛寶（Vajra，象徵堅不可摧的法器）間隔裝飾，編織外壇場。如果爲了閻浮提（Jambudvīpa，我們所居住的這個世界）的自在王，或者爲了轉輪王（Cakravartin，統治世界的理想君主），應該繪製壇場，周圍超過一由旬（Yojana，古代印度長度單位）。大威德阿阇黎（Mahāvaikalpa Ācārya，精通密法的導師）逐漸縮小也應該做到乃至四肘的量。智者觀察應該堪能接受教化的人，隨意衡量，結其壇場，也沒有過失。爲了利益應該被教化的人，金剛薩埵（Vajrasattva，金剛乘中重要的本尊）設立壇場，號為金剛界等，如經文所說。即使在掌中，隨意製作彼等一切壇場，都能作利益，何況在地上。其為四肘壇法，四邊椽子各寬十二指。在其中，應該佈置彩色，畫賢劫（Bhadrakalpa，現在這個賢劫）等菩薩，名為慈氏阿時多（Maitreya Ajita，彌勒菩薩）等，以及守門供養者。或者寬十指半，一麥又加半。其諸門的量，取四肘中的九分之一。入門稍微寬闊。如果繪製壇場的畫師，依照如此方法繪製，令諸摩訶薩埵（Mahāsattva，大菩薩）都感到歡喜。其門外，須根據門寬窄，取一半引外，據取一倍。各各橫向彎曲，準上對齊量度。各各豎向繪製，兩邊相對望，橫向繪製為合。取其外圍一面三分之一，從中心環繞為輪。又取其中三分之一，從中心如上，環繞為輪。其壇中央門子輪，縱橫下八線道。跋折羅（Vajra，金剛杵）如殿柱，想像成為八根柱子，莊嚴其大圓輪。也是跋折羅像，都用五種顏色製作。或者一百零八個，或者三十七個，鋒尖相互拄接。從入門至東北角，豎立吉祥門柱。如此是外壇。
【English Translation】 English version Regarding the methods of selecting a site, etc., there is no difference from what is said in the Sūtrasiddhi (the scripture for accomplishing all endeavors). To prepare the ground, use Gomaya (cow dung) to smear it clean, according to the usual practice. Then, with tightly twisted mixed ropes, possessing proper and dignified qualities, measure according to the length of the elbow. The wise person, according to their ability, uses the rope to weave the mandala (壇場). The shape of the mandala is square, with four gates, adorned with four auspicious symbols. It is equipped with four paths, and colorful silk banners and canopies are hung at each corner for adornment. Leave space for viewing at the gate towers, interspersed with Vajra jewels (金剛寶, symbols of indestructible Dharma), and weave the outer mandala. If it is for the sovereign king of Jambudvīpa (閻浮提, the world we live in), or for a Cakravartin (轉輪王, the ideal world-ruling monarch), the mandala should be drawn, with a circumference exceeding one Yojana (由旬, an ancient Indian unit of length). The Mahāvaikalpa Ācārya (大威德阿阇黎, a master of esoteric teachings) should gradually reduce it, even to the measure of four cubits. The wise person observes those who are capable of being transformed and measures accordingly, establishing the mandala without error. For the benefit of those who should be transformed, Vajrasattva (金剛薩埵, an important deity in Vajrayana) establishes the mandala, known as the Vajra realm, as described in the scriptures. Even in the palm of the hand, one can create all such mandalas at will, bringing benefit, let alone on the ground. The method for a four-cubit mandala is as follows: each of the four rafters is twelve fingers wide. Within it, colored patterns should be arranged, depicting Bodhisattvas of the Bhadrakalpa (賢劫, the current fortunate eon), such as Maitreya Ajita (慈氏阿時多, the future Buddha), and the gatekeepers offering worship. Or it can be ten and a half fingers wide, plus one and a half grains of barley. The measurement of the gates is one-ninth of the four cubits. The entrance should be slightly wider. If the artist drawing the mandala follows this method, it will cause all the Mahāsattvas (摩訶薩埵, great Bodhisattvas) to rejoice. Outside the gate, the width should be determined by the width of the gate, taking half the width outward, and then doubling that measurement. Each should be bent horizontally, aligned and measured according to the above. Each should be drawn vertically, facing each other, and drawn horizontally to connect. Take one-third of the outer circumference, and encircle it from the center to form a wheel. Then take one-third of that, and encircle it from the center as above to form a wheel. In the center of the mandala, the gate wheel has eight lines running vertically and horizontally. The Vajra (跋折羅, a ritual implement symbolizing indestructibility) is like a pillar of a palace, imagined as eight pillars, adorning the great circle. These are also images of the Vajra, all made in five colors, either one hundred and eight or thirty-seven, with their points touching each other. From the entrance to the northeast corner, erect an auspicious gate pillar. This is the outer mandala.
智者以此法畫已。于彼似月輪。入其中宮。佈置金剛線道。以八柱而為嚴飾。豎于金剛柱上。各以五月輪。于內壇中央。各置佛像。于佛四面及諸壇中心。各次第畫於四三摩耶尊勝者。復以金剛勢。擘過入於四壇。金剛勢者。以意擎舉所畫及於金剛線。若入若出。畫壇人。不得騎驀金剛線道。應誦密語舉之。從下過。不失於三摩耶。即說此密語。
唵 跋折羅(引)鞞伽(此二字本無)羯啰(二合)摩吽
阿閦等四佛。皆應佈置。初從金剛方。畫阿閦鞞壇。具以執金剛等四三摩耶尊勝者。想四方佛面。向毗盧遮那座。先畫執金剛。在阿閦前。次畫右。次左次後。諸部準此。次至寶方。寶生壇。圓滿金剛藏等。次花方阿彌陀壇。清凈金剛眼等。業方不空悉地壇。金剛毗首等。于鑁部中。各依本方。置四波羅蜜。輪內四隅。置四內供養。初從火天方。順旋而作。終自在方。外壇四角線道之中。置外供養。作法同前。又四角外。作半跋折啰。於四門間。畫四攝守門者。于外壇場中。應置摩訶薩埵具足一切相能為一切利益。具知法式。金剛阿阇梨以無迷亂心。應畫諸尊首者。若無力能可畫者。即以種種彩色。各各畫其部印。勝具功德者尊首。皆悉置之。以一切寶。末為粉。或以種種馱睹粉(朱沙石綠空青等是也)
【現代漢語翻譯】 現代漢語譯本： 智者用這種方法繪製后，在那像月輪的壇城中，進入其中央宮殿，佈置金剛線道，用八根柱子來莊嚴修飾，豎立在金剛柱上，每根柱子上都有五個月輪。在內壇中央，各自安置佛像。在佛像的四面以及各個壇城的中心，依次繪製四位三摩耶尊勝者（Samayasattvas，誓約聖尊）。再用金剛勢（Vajra posture）劈開進入四個壇城。所謂金剛勢，就是用意念擎舉所畫的影象以及金剛線，無論是進入還是出去。繪製壇城的人，不得跨越金剛線道，應該誦唸密語舉起它，從下面通過，不違失三摩耶（Samaya，誓約）。即說此密語：
唵 跋折羅（引）鞞伽（此二字本無）羯啰（二合）摩吽（Om Vajra Vega Kara Hum）
阿閦（Akshobhya，不動佛）等四佛，都應該佈置。首先從金剛方位，繪製阿閦鞞壇（Akshobhya Mandala）。完備地繪製執金剛（Vajrapani，金剛手）等四位三摩耶尊勝者。觀想四方佛的面，朝向毗盧遮那（Vairocana，大日如來）的寶座。先畫執金剛在阿閦（Akshobhya，不動佛）前，然後畫右邊，再畫左邊，最後畫後面。各個部都按照這個方法。然後到寶方，繪製寶生壇（Ratnasambhava Mandala），圓滿金剛藏（Vajragarbha）等。然後是花方，繪製阿彌陀壇（Amitabha Mandala），清凈金剛眼（Vajralochana）等。業方，繪製不空成就壇（Amoghasiddhi Mandala），金剛毗首（Vajravish）等。在鑁部（Vam family）中，各自按照本方位，安置四波羅蜜（Paramita，波羅蜜多）。輪的四個角落內，安置四內供養。首先從火天方位，順時針旋轉而作，最終到自在方位。外壇四個角落的線道中，安置外供養，做法與前面相同。又在四個角外，繪製半個跋折啰（Vajra，金剛杵）。在四個門之間，繪製四攝守門者。在外壇場中，應該安置摩訶薩埵（Mahasattva，大菩薩），具足一切相，能夠為一切利益。完備地知曉法式。金剛阿阇梨（Vajra Acharya，金剛上師）以不迷亂的心，應該繪製諸尊的首領。如果沒有能力繪製，就用各種顏色，各自繪製其部印。殊勝具足功德者的尊首，都安置在那裡。用一切寶物磨成粉末，或者用各種馱睹粉（Dhatu powder，硃砂、石綠、空青等）。 English version: After the wise one has drawn in this manner, within that which resembles a moon disc, enters its central palace, arranges the Vajra (diamond) lines, and adorns it with eight pillars, erecting them upon the Vajra pillars, each with five moon discs. In the center of the inner mandala, each places Buddha images. On the four sides of the Buddhas and in the center of each mandala, one draws in order the four Samayasattvas (vow-beings). Furthermore, with the Vajra force, one cleaves through and enters the four mandalas. The Vajra force is when, with intention, one lifts up what is drawn and the Vajra lines, whether entering or exiting. The person drawing the mandala must not step over the Vajra lines; one should recite the mantra and lift it up, passing underneath, without losing the Samaya (vow). Then one speaks this mantra:
Om Vajra Vega Kara Hum
The four Buddhas, such as Akshobhya (Immovable One), should all be arranged. Initially, from the Vajra direction, one draws the Akshobhya Mandala. Complete with the Vajrapani (Vajra-in-hand) and the other four Samayasattvas. Visualize the faces of the four directional Buddhas facing the seat of Vairocana (Illuminator). First draw Vajrapani before Akshobhya, then draw to the right, then to the left, then behind. All families follow this standard. Next, proceed to the Jewel direction, the Ratnasambhava Mandala (Jewel-born Mandala), complete with Vajragarbha (Vajra-essence) and others. Next, the Flower direction, the Amitabha Mandala (Infinite Light Mandala), with pure Vajralochana (Vajra-eye) and others. The Karma direction, the Amoghasiddhi Mandala (Infallible Success Mandala), with Vajravish (Vajra-all) and others. Within the Vam family, each according to its own direction, place the four Paramitas (perfections). Within the four corners of the wheel, place the four inner offerings. Initially, from the Fire-heaven direction, create in a clockwise rotation, ending at the Free-being direction. Within the lines of the four corners of the outer mandala, place the outer offerings, performing the ritual as before. Also, outside the four corners, create half a Vajra (diamond scepter). Between the four gates, draw the four Guardian Protectors. Within the outer mandala, one should place the Mahasattva (great being), complete with all aspects, capable of all benefits, fully knowing the Dharma practices. The Vajra Acharya (Vajra master), with an unconfused mind, should draw the leaders of the deities. If one does not have the ability to draw, then with various colors, each draws their family seal. The leaders of those who are supremely endowed with merit, all are placed there. Grind all jewels into powder, or use various Dhatu powders (cinnabar, malachite, azurite, etc.).
【English Translation】 After the wise one has drawn in this manner, within that which resembles a moon disc, enters its central palace, arranges the Vajra (diamond) lines, and adorns it with eight pillars, erecting them upon the Vajra pillars, each with five moon discs. In the center of the inner mandala, each places Buddha images. On the four sides of the Buddhas and in the center of each mandala, one draws in order the four 'Samayasattvas' (vow-beings). Furthermore, with the Vajra force, one cleaves through and enters the four mandalas. The Vajra force is when, with intention, one lifts up what is drawn and the Vajra lines, whether entering or exiting. The person drawing the mandala must not step over the Vajra lines; one should recite the mantra and lift it up, passing underneath, without losing the 'Samaya' (vow). Then one speaks this mantra: 'Om Vajra Vega Kara Hum' The four Buddhas, such as 'Akshobhya' (Immovable One), should all be arranged. Initially, from the Vajra direction, one draws the 'Akshobhya Mandala'. Complete with the 'Vajrapani' (Vajra-in-hand) and the other four 'Samayasattvas'. Visualize the faces of the four directional Buddhas facing the seat of 'Vairocana' (Illuminator). First draw 'Vajrapani' before 'Akshobhya', then draw to the right, then to the left, then behind. All families follow this standard. Next, proceed to the Jewel direction, the 'Ratnasambhava Mandala' (Jewel-born Mandala), complete with 'Vajragarbha' (Vajra-essence) and others. Next, the Flower direction, the 'Amitabha Mandala' (Infinite Light Mandala), with pure 'Vajralochana' (Vajra-eye) and others. The Karma direction, the 'Amoghasiddhi Mandala' (Infallible Success Mandala), with 'Vajravish' (Vajra-all) and others. Within the 'Vam' family, each according to its own direction, place the four 'Paramitas' (perfections). Within the four corners of the wheel, place the four inner offerings. Initially, from the Fire-heaven direction, create in a clockwise rotation, ending at the Free-being direction. Within the lines of the four corners of the outer mandala, place the outer offerings, performing the ritual as before. Also, outside the four corners, create half a 'Vajra' (diamond scepter). Between the four gates, draw the four Guardian Protectors. Within the outer mandala, one should place the 'Mahasattva' (great being), complete with all aspects, capable of all benefits, fully knowing the Dharma practices. The 'Vajra Acharya' (Vajra master), with an unconfused mind, should draw the leaders of the deities. If one does not have the ability to draw, then with various colors, each draws their family seal. The leaders of those who are supremely endowed with merit, all are placed there. Grind all jewels into powder, or use various 'Dhatu' powders (cinnabar, malachite, azurite, etc.).
或復以殊妙五色染米粉等者。應從內先下色。初下白色。次赤色次黃綠。皆在內院。其外院以黑為之。於五色中。各想字加之。白色中想著鑁字。赤色中想置琰字。于黃色中。想阿藍字。于綠色中想覽字。于黑色中想頷字。如是五字。各置於色中已。于彼思惟五種如來智(一謂法界性智也)以大悲意。為一切世間煩惱泥沈。溺五欲樂。令彼退轉故。以瑜伽思惟。于如來五種智。我當令安立。結此印已。於五種色中。各各以印觸之。其結法以二金剛拳。進力二度仰側。如針相拄是也。即說密語。
唵 跋折啰 質多羅(二合)三摩耶
誦此密語時。以明目視之。欲令其色顯現。焰熾者。應誠實誓言加持。是諸眾生多愛染色。諸佛復為利益眾生故。隨彼染愛。以誠言愿。此色等皆發焰熾。此結壇法。以粉作之。最為第一。欲取久固。畫作亦得。次說畫印法。于鑁輪壇中。畫蓮花臺。座上置窣堵波。此名金剛界自在印。帝釋方。輪壇蓮花座上。畫橫金剛杵形。于橫杵上。有豎跋折啰。此名金剛心印。琰羅方輪壇花座上。置寶珠。此名己身灌頂印。龍方輪壇中。畫橫跋折啰。上畫蓮花。此花法器仗印。夜叉方輪壇花座上。畫羯磨跋折啰(形如十字皆有鋒刃)此名一切金剛印。凡所畫印。具有圓光。置於蓮花上。又
【現代漢語翻譯】 現代漢語譯本： 或者再用特殊美妙的五種顏色染過的米粉等物。應該從內部先放下顏色。首先放下白色，其次是紅色，再次是黃色和綠色，都在內院。其外院用黑色來做。在五種顏色中，各自觀想字加持。在白色中觀想著鑁(vam)字，在紅色中觀想置琰(yam)字，在黃色中觀想阿藍(aram)字，在綠色中觀想覽(lam)字，在黑色中觀想頷(ham)字。像這樣將五個字，各自放置於顏色中后，對此思惟五種如來智（一是指法界性智）。以大悲心，爲了使一切世間沉溺於煩惱泥潭、溺於五欲之樂的眾生退轉，所以用瑜伽的思惟，對於如來的五種智慧，我應當令其安立。結此印后，在五種顏色中，各自用印觸碰它。其結印的方法是用兩個金剛拳，進力二度向上傾側，像針一樣相互抵住。然後說密語： 唵(om) 跋折啰(vajra) 質多羅(citra) 三摩耶(samaya) 誦唸此密語時，用明亮的眼睛注視它，想要讓其顏色顯現，火焰熾盛，應該用誠實的誓言加持。這是因為眾生大多喜愛染色。諸佛爲了利益眾生，順應他們的染色之愛，用誠實之言發願，使這些顏色等都發出火焰熾盛。這種結壇的方法，用粉來做，是最好的。想要長久穩固，用繪畫來做也可以。接下來講述繪畫印的方法。在鑁(vam)輪壇中，畫蓮花臺，座上放置窣堵波(stupa，佛塔)。這叫做金剛界自在印。在帝釋天方位，輪壇蓮花座上，畫橫的金剛杵形。在橫杵上，有豎立的跋折啰(vajra，金剛杵)。這叫做金剛心印。在琰(yam)羅方位，輪壇花座上，放置寶珠。這叫做己身灌頂印。在龍方位，輪壇中，畫橫的跋折啰(vajra，金剛杵)，上面畫蓮花。這是花法器仗印。在夜叉方位，輪壇花座上，畫羯磨跋折啰(karma-vajra，形如十字皆有鋒刃)。這叫做一切金剛印。凡是所畫的印，都具有圓光，放置於蓮花上。又
【English Translation】 English version: Or again, using specially wonderful five-colored dyed rice flour and other things. One should first place the colors from the inside. First place white, then red, then yellow and green, all in the inner courtyard. The outer courtyard is made with black. In the five colors, visualize a seed syllable (字) added to each. In the white color, visualize the seed syllable Vam (鑁). In the red color, visualize placing the seed syllable Yam (琰). In the yellow color, visualize the seed syllable Aram (阿藍). In the green color, visualize the seed syllable Lam (覽). In the black color, visualize the seed syllable Ham (頷). Having placed these five seed syllables in each color in this way, contemplate the five Tathagata wisdoms (如來智) (one refers to the Dharmadhatu nature wisdom (法界性智)). With great compassion, in order to cause all sentient beings who are sinking in the mud of afflictions and drowning in the pleasures of the five desires to turn away, therefore, with yogic contemplation, regarding the five wisdoms of the Tathagatas, I shall cause them to be established. Having formed this mudra, touch each of the five colors with the mudra. The method of forming the mudra is with two vajra fists (金剛拳), the forward and strength fingers (進力二度) tilted upwards, like needles touching each other. Then recite the mantra: Om (唵) Vajra (跋折啰) Citra (質多羅) Samaya (三摩耶) When reciting this mantra, gaze at it with bright eyes, wanting to make its color appear, and its flames blaze. One should empower it with a truthful vow. This is because sentient beings mostly love dyeing colors. The Buddhas, in order to benefit sentient beings, follow their love of dyeing, and with truthful words, vow that these colors and so on all emit blazing flames. This method of forming the mandala, using powder, is the best. If one wants it to last long and be stable, it can also be done with painting. Next, the method of painting the mudras is explained. In the Vam (鑁) wheel mandala, draw a lotus pedestal, and place a stupa (窣堵波, a Buddhist monument) on the seat. This is called the Vajradhatu Self-Mastery Mudra (金剛界自在印). In the direction of Indra (帝釋天), on the lotus seat of the wheel mandala, draw a horizontal vajra scepter (金剛杵) shape. On the horizontal scepter, there is a vertical vajra (跋折啰). This is called the Vajra Heart Mudra (金剛心印). In the direction of Yama (琰羅), on the flower seat of the wheel mandala, place a jewel. This is called the Self-Empowerment Mudra (己身灌頂印). In the direction of the Dragon, in the wheel mandala, draw a horizontal vajra (跋折啰), and draw a lotus flower on top. This is the Flower Implement Staff Mudra (花法器仗印). In the direction of the Yaksha, on the flower seat of the wheel mandala, draw a karma-vajra (羯磨跋折啰, shaped like a cross with blades on each end). This is called the All-Vajra Mudra (一切金剛印). All the mudras that are drawn have a halo, and are placed on a lotus flower. Also
于金剛部本位。畫金剛薩埵印。畫二跋折啰。豎而相併。上下一股互相鉤交。次又畫二跋折啰。其形如箭。次畫稱善哉。作拳如彈指像。次畫掌中寶珠而具光明焰。次畫金剛日輪印。如上光明焰。次畫寶幢。其上畫火焰光。次橫畫雙跋折啰中間畫露齒像。次畫跋折啰。腰有蓮花及畫金剛刀劍。具熾焰光。次畫金剛輪輻金剛。次畫其舌。具赫奕光明。次畫羯磨金剛。周遍皆有頭面。橫畫跋折啰。其上有半跋折啰。次甲冑像。領袖有半杵形次畫橫杵。上有二牙。次畫橫杵。上有二金剛拳。次畫薩埵金剛等記驗印。應畫金剛喜戲等。復于其外。隨依儀式。畫各自印記。又于其門間。畫諸守門者印記。如上所畫印像等。皆下有蓮花。上有光焰。次畫彌勒等自印記。所應畫者。皆隨意畫。又想千菩薩。各在諸方悉具嚴飾。以自語言印而安立之。然後住于壇門前。善遍觀察已。于其壇空處界外。應用殊妙涂香涂之。于外壇之外。周圍各闊一肘。或以二肘。以眾妙涂香。細密涂之。其次為一切見驗故。應各置自語言印。其壇師有大威德者。欲令自弟子。究竟安住于如來位者。應當決定。抄畫金剛界摩訶薩埵等咒各置本位上。此等是自語言印。皆從金剛界門生。隨其自羯磨相應。具有大威力。次第而說此密語曰。
第一跋折羅馱
【現代漢語翻譯】 現代漢語譯本： 于金剛部本位，繪製金剛薩埵（Vajrasattva，金剛界五智如來之一）的印契。繪製兩個跋折啰（vajra，金剛杵），豎立並相互靠近，上下兩股互相鉤連交錯。接著又繪製兩個跋折啰，其形狀如箭。然後繪製稱讚語『善哉』，手作拳狀如彈指的姿勢。接著繪製掌中的寶珠，並具有光明火焰。然後繪製金剛日輪印，如上面一樣具有光明火焰。接著繪製寶幢，其上繪製火焰光。然後橫向繪製雙跋折啰，中間繪製露齒的形象。接著繪製跋折啰，腰部有蓮花，並繪製金剛刀劍，具有熾盛的火焰光。接著繪製金剛輪輻金剛。接著繪製其舌頭，具有赫奕的光明。接著繪製羯磨金剛（karma-vajra，事業金剛），周圍遍佈頭面。橫向繪製跋折啰，其上有半個跋折啰。接著繪製甲冑的形象，領口和袖口有半個金剛杵的形狀。接著繪製橫向的金剛杵，上面有兩個牙齒。接著繪製橫向的金剛杵，上面有兩個金剛拳。接著繪製薩埵金剛（sattva-vajra，自性金剛）等記驗印。應該繪製金剛喜、金剛戲等。再於其外，根據儀式，繪製各自的印記。又于其門間，繪製諸守門者的印記。如上所繪製的印像等，下面都有蓮花，上面有光焰。接著繪製彌勒（Maitreya，未來佛）等自己的印記。所應該繪製的，都隨意繪製。又觀想千菩薩，各在諸方，都具有莊嚴的裝飾，以自己的語言印而安立他們。然後在壇門前安住，仔細地普遍觀察后，于其壇的空處界外，應用殊妙的涂香塗抹。在外壇之外，周圍各寬一肘（約合現代長度單位45釐米），或者用兩肘，用各種美妙的涂香，細密地塗抹。其次爲了得到一切見驗，應該各自放置自己的語言印。如果壇師具有大威德，想要讓自己的弟子，究竟安住在如來（Tathagata，佛的稱號）的地位，應當決定，抄畫金剛界摩訶薩埵（Mahasattva，大菩薩）等的咒語，各自放置在本位上。這些是自己的語言印，都從金剛界門產生，隨著各自的羯磨（karma，業）相應，具有大威力。次第而說這個密語說： 第一，跋折羅馱（Vajradhara，金剛持）。
【English Translation】 English version: At the position of the Vajra family, draw the mudra (seal) of Vajrasattva (one of the Five Wisdom Buddhas of the Vajra realm). Draw two vajras (thunderbolts), standing upright and close to each other, with the upper and lower prongs interlocked. Next, draw two more vajras, shaped like arrows. Then, draw the expression 'Well done!', making a fist like snapping fingers. Next, draw a jewel in the palm, possessing bright flames. Then, draw the Vajra Sun Wheel mudra, with bright flames as above. Next, draw a jeweled banner, with flames of light drawn on top. Then, draw a double vajra horizontally, with a bared-teeth image in the middle. Next, draw a vajra with a lotus flower at the waist, and draw Vajra swords, possessing blazing flames. Next, draw the Vajra wheel spokes vajra. Next, draw its tongue, possessing radiant light. Next, draw the Karma Vajra, with heads and faces all around. Draw a vajra horizontally, with a half-vajra on top. Next, draw an image of armor, with half-vajra shapes on the collar and sleeves. Next, draw a horizontal vajra, with two teeth on top. Next, draw a horizontal vajra, with two Vajra fists on top. Next, draw the verification mudras of Sattva Vajra (Self-nature Vajra), etc. Vajra Joy, Vajra Play, etc., should be drawn. Furthermore, outside of these, according to the ritual, draw their respective mudras. Also, between the doors, draw the mudras of the gatekeepers. The drawn images above all have lotus flowers below and flames of light above. Next, draw the mudras of Maitreya (the future Buddha), etc. Whatever should be drawn, draw as desired. Also, visualize a thousand Bodhisattvas, each in their respective directions, all adorned with solemn decorations, establishing them with their own language mudras. Then, abide before the altar gate, carefully and thoroughly observing, and outside the boundary of the empty space of the altar, apply exquisite scented paste. Outside the outer altar, each side should be one cubit (approximately 45 centimeters in modern length) wide, or two cubits wide, and apply various wonderful scented pastes meticulously. Next, for the sake of all verifications, each should place their own language mudras. If the altar master possesses great power and virtue, and wishes to enable their disciples to ultimately abide in the position of the Tathagata (title of a Buddha), they should decisively copy and draw the mantras of the Mahasattvas (Great Bodhisattvas) of the Vajra realm, etc., and place them in their respective positions. These are their own language mudras, all originating from the gate of the Vajra realm, corresponding to their respective karmas (actions), possessing great power. In sequence, this secret mantra is spoken: First, Vajradhara (the Vajra Holder).
都 第二阿閦鞞 第三阿啰(二合)怛娜(二合)三婆頗 四嚧計攝伐啰阿羅(二合)穰 五阿目伽悉地 六跋折啰薩埵 七跋折啰阿啰(二合)穰 八跋折啰阿啰(二合)伽 九跋折啰娑度 十跋折啰阿羅(二合)怛那 十一跋折啰底穰(而佉反) 十二跋折啰計睹 十三跋折啰賀娑 十四跋折啰達摩 十五跋折啰帝乞瑟那 十六跋折啰系睹 十七跋折啰婆沙 十八跋折啰羯磨 十九跋折啰阿羅乞沙 二十跋折啰藥叉 二十一跋折啰散地 二十二薩埵跋折㘑 二十三阿啰怛那跋折㘑 二十四達磨跋折㘑 二十五羯磨跋折㘑 二十六跋折啰邏斯 二十七跋折啰摩囇 二十八跋折啰擬提 二十九跋折啰涅哩底 三十跋折啰杜鞞 三十一跋折羅補瑟篦 三十二跋折啰嚧計 三十三跋折羅建提 三十四跋折羅俱舍穰(而佉反) 三十五跋折啰跛賒吽 三十六跋折啰薩普吒鑁(平) 三十七跋折啰尾賒護
于彌勒等一切菩薩。唯純抄一阿字。其色如雪或如月暈陀花色。或於彼等位。但抄金剛薩埵字。或抄彼等名字。十六大菩薩。第一畫彌勒。其次不空見。次畫能捨一切惡趣。復畫樂摧一切黑闇憂惱。次畫香象。復畫勇猛。次畫虛空藏。次畫智幢。次無量光。次月光次賢護。次光網次金剛藏。次無盡意次辯積。次普賢次大
【現代漢語翻譯】 現代漢語譯本 都，第二 阿閦鞞（Achubhya，不動如來），第三 阿啰怛娜（Aratna，寶），三婆頗，第四 嚧計攝伐啰阿羅穰，第五 阿目伽悉地（Amoghasiddhi，不空成就如來），第六 跋折啰薩埵（Vajrasattva，金剛薩埵），第七 跋折啰阿啰穰，第八 跋折啰阿啰伽，第九 跋折啰娑度，第十 跋折啰阿啰怛那，第十一 跋折啰底穰，第十二 跋折啰計睹，第十三 跋折啰賀娑，第十四 跋折啰達摩（Vajradharma，金剛法），第十五 跋折啰帝乞瑟那，第十六 跋折啰系睹，第十七 跋折啰婆沙，第十八 跋折啰羯磨（Vajrakarma，金剛業），第十九 跋折啰阿羅乞沙，第二十 跋折啰藥叉（Vajrayaksha，金剛夜叉），第二十一 跋折啰散地，第二十二 薩埵跋折㘑，第二十三 阿啰怛那跋折㘑，第二十四 達磨跋折㘑，第二十五 羯磨跋折㘑，第二十六 跋折啰邏斯，第二十七 跋折啰摩囇，第二十八 跋折啰擬提，第二十九 跋折啰涅哩底，第三十 跋折啰杜鞞，第三十一 跋折羅補瑟篦，第三十二 跋折啰嚧計，第三十三 跋折羅建提，第三十四 跋折羅俱舍穰，第三十五 跋折啰跛賒吽，第三十六 跋折啰薩普吒鑁，第三十七 跋折啰尾賒護。
對於彌勒（Maitreya）等一切菩薩，唯獨抄寫一個『阿』字。其顏色如雪，或如月暈陀花色。或者在他們的位置，只抄寫金剛薩埵（Vajrasattva）字。或者抄寫他們的名字。十六大菩薩，第一位畫彌勒（Maitreya），其次不空見，其次畫能捨一切惡趣，復畫樂摧一切黑闇憂惱，次畫香象，復畫勇猛，次畫虛空藏（Akasagarbha），次畫智幢，次無量光（Amitabha），次月光（Candraprabha），次賢護，次光網，次金剛藏（Vajragarbha），次無盡意（Aksayamati），次辯積，次普賢（Samantabhadra），次大。
【English Translation】 English version Duh, second Akshobhya (不動如來), third Aratna (寶), Sambhapa, fourth Lokeshvara Arajah, fifth Amoghasiddhi (不空成就如來), sixth Vajrasattva (金剛薩埵), seventh Vajra Arajah, eighth Vajra Araga, ninth Vajra Sadu, tenth Vajra Aratna, eleventh Vajra Tiran, twelfth Vajra Ketu, thirteenth Vajra Hasa, fourteenth Vajradharma (金剛法), fifteenth Vajra Tikshna, sixteenth Vajra Hetu, seventeenth Vajra Bhasa, eighteenth Vajrakarma (金剛業), nineteenth Vajra Araksha, twentieth Vajrayaksha (金剛夜叉), twenty-first Vajra Sandhi, twenty-second Sattva Vajri, twenty-third Aratna Vajri, twenty-fourth Dharma Vajri, twenty-fifth Karma Vajri, twenty-sixth Vajra Lasi, twenty-seventh Vajra Mali, twenty-eighth Vajra Nirti, twenty-ninth Vajra Nritya, thirtieth Vajra Dhupi, thirty-first Vajra Pushpi, thirty-second Vajra Loke, thirty-third Vajra Kanti, thirty-fourth Vajra Kusharan, thirty-fifth Vajra Pasha Hum, thirty-sixth Vajra Sphota Vam, thirty-seventh Vajra Vishahuh.
For all Bodhisattvas such as Maitreya (彌勒), only copy a single syllable 'Ah'. Its color is like snow or like the color of a moon halo datura flower. Or in their position, only copy the word Vajrasattva (金剛薩埵). Or copy their names. The sixteen great Bodhisattvas, first draw Maitreya (彌勒), then Amoghavajra, then draw the one who can abandon all evil destinies, then draw the one who delights in destroying all darkness, worries, and afflictions, then draw the fragrant elephant, then draw the courageous one, then draw Akasagarbha (虛空藏), then draw the banner of wisdom, then Amitabha (無量光), then Candraprabha (月光), then Bhadrapala, then Jaliniprabha, then Vajragarbha (金剛藏), then Aksayamati (無盡意), then Pratisambhidprapta, then Samantabhadra (普賢), then great.
光明。及畫所有不退轉者。諸有趣有者。乃至諸輪轉有路。摩訶薩大威德者。其金剛阿阇梨。應思惟是等及余置外壇中。毗盧遮那等諸天。止住欲界者。意樂調伏煩惱者。及舍利弗等。無量諸比丘來詣者。皆思惟之。又想大自在天。共其妻眷屬侍從眾等。又想虛空天。歡喜自在天。及商主天有四妹者。摩訶迦罹難提系攝嚩羅。都沒嚧羅陀天。及想諸曜等差別名字。又種種密語神王世間迦樓羅等。那羅陀天。梵天為首。天帝王天。及一切魔軍並其侍從。于其壇外。各想其印。或畫其形。或但書名。次明儀式。金剛阿阇梨如上所說。隨位佈置已。復依法住瑜伽。號為跋折啰吽迦羅。即說此吽三摩地法。復想自身。微有豎牙。以瞋怒面而笑。又想以左腳押大自在天。以右腳押大自在妻乳房。次結摩訶三摩耶契。而執花鬘。為阿阇梨自在者。哀愍利益諸眾生故。應入壇場。即誦本密語。如法奉獻諸佛花鬘。或以身或以心。一回右旋其壇。卻至本處。以金剛儀式。復取其鬘。置自身頂上。誦本密語而髻之。復以住瑜伽。速疾而右旋。住夜叉方門。勝伏三界世間形相。以意而開四金剛門。即說結開門契。結二金剛拳並之。以進力度。仰相拄。檀慧度互相鉤。以瞋怒意。豎進力度。撥開。此是最上開門契。復為利益諸眾生故。應用此
密語開門。密語曰。
唵 跋折啰 糯嚧特伽(二合)吒耶 三摩耶缽羅(二合)吠舍耶吽
復以瑜伽住于諸門。從於夜叉方門。開已。次如法。開琰羅方門。其次轉住。開于帝釋方門。次如法開龍方門。諸開門仿此。當衝門而開。其次用殊妙金瓶。或以銀瓶盛一切寶及妙香藥。和水盛之。以妙枝條。插於瓶中。于其口上。以種種果子。及諸名花。以為嚴飾。復以涂香而涂之。以雜色繒彩。系其瓶項。作種種莊嚴已。應專一心以密語護之。于其本位各置一瓶。如其不辦遍。于其四角及於入門。各置一瓶。佈列香花雜果。種種供養。以次如上法。求請教令。加持自己等。既作已即結請會契。而稱自名。啟請一切如來及菩薩眾會。愿垂降赴。三唱此伽他曰。
愿來一切諸有中 唯一堅實秘密者 用能折伏暴惡魔 現證無邊離自性 我今鉤召依教請 愿周雲海來集會
次結雲集契法。結薩埵金剛堅牢契已。屈進力度。于忍愿度傍。稍屈相離如鉤形。彼金剛契分已。即交臂以手。左內右外抱胸。便以兩手。數彈指出。聲召請一切如來。令使雲集。即誦此密語。
唵 跋折啰 三摩阇 穰(而佉反上)
從穰字生大身菩薩。名金剛雲集。于虛空中。思惟以左右手。執金剛杵及揵捶
。擊之出聲遍滿虛空。爾時才出此方便。即從諸方一切世界。微塵數諸如來及與諸菩薩眾會以金剛彈指方便。發悟一切世界周流雲海。皆來集會。于修行菩薩行持誦門師前而住。以金剛鉤鉤招集。以金剛罥索。引入。以金剛鎖鎖住。以金剛磬。令生歡喜。次如上所說。諸座上各思惟。安隱而坐。次誦如上所說一百字密語。及以遏伽水而奉獻之。次修習金剛薩埵大契。速疾誦最上一百八名一遍。
我今敬禮一切如來普賢 金剛上首金剛薩埵 執金剛 摩訶金剛薩埵。
我今敬禮如來不空王 妙覺最上金剛王。
金剛鉤金剛請引。
我今敬禮能調伏者 魔羅諸欲 金剛愛染 摩訶安樂 金剛弓 金剛箭 摩訶金剛。
我今敬禮金剛善哉 金剛歡喜 摩訶悅意歡喜王 妙薩埵上首 金剛首 金剛喜躍。
我今敬禮金剛寶 妙金剛 義金剛 金剛虛空 摩訶摩尼 虛空藏 金剛富饒金剛藏 我今敬禮金剛威德 金剛日最勝光摩訶光焰金剛輝 摩訶威德 金剛光。
我今敬禮金剛幢 善利眾生金剛光善歡喜寶幢大金剛金剛寶仗。
我今敬禮金剛笑 金剛微笑摩訶笑 摩訶希有樂生歡喜金剛愛金剛歡喜。
我今敬禮金剛法 善利薩埵 金剛蓮花善清凈觀世自在金剛妙眼金
【現代漢語翻譯】 現代漢語譯本： 敲擊它，發出的聲音遍滿虛空。這時才出現這種方便法門。即刻從各方一切世界，如微塵數般多的如來以及諸菩薩眾會，以金剛彈指的方便，啓發覺悟一切世界周流的雲海，都前來聚集。在修行菩薩行、持誦法門的師父面前安住。用金剛鉤鉤取招集，用金剛罥索引入，用金剛鎖鎖住，用金剛磬使他們生起歡喜。然後如上面所說，各位在座位上各自思惟，安穩而坐。接著誦唸如上面所說的一百字密語，以及用遏伽水（Argha，供養的水）來奉獻。然後修習金剛薩埵（Vajrasattva，金剛薩埵）大契，快速誦唸最上的一百零八名一遍。 我現在敬禮一切如來普賢（Samantabhadra，普賢），金剛上首金剛薩埵（Vajrasattva，金剛薩埵），執金剛（Vajrapani，金剛手），摩訶金剛薩埵（Mahavajrasattva，大金剛薩埵）。 我現在敬禮如來不空王，妙覺最上金剛王。 金剛鉤金剛請引。 我現在敬禮能調伏者，魔羅（Mara，魔羅）諸欲，金剛愛染，摩訶安樂，金剛弓，金剛箭，摩訶金剛。 我現在敬禮金剛善哉，金剛歡喜，摩訶悅意歡喜王，妙薩埵上首，金剛首，金剛喜躍。 我現在敬禮金剛寶，妙金剛，義金剛，金剛虛空，摩訶摩尼（Mahamani，大摩尼），虛空藏（Akasagarbha，虛空藏），金剛富饒金剛藏，我現在敬禮金剛威德，金剛日最勝光摩訶光焰金剛輝，摩訶威德，金剛光。 我現在敬禮金剛幢，善利眾生金剛光善歡喜寶幢大金剛金剛寶仗。 我現在敬禮金剛笑，金剛微笑摩訶笑，摩訶希有樂生歡喜金剛愛金剛歡喜。 我現在敬禮金剛法，善利薩埵（Sattva，眾生），金剛蓮花善清凈觀世自在金剛妙眼金
【English Translation】 English version: Striking it, the sound emanates and fills the entire space. Only then does this expedient method appear. Immediately from all directions and all worlds, as many Tathagatas (如來) as there are dust particles, along with assemblies of Bodhisattvas, through the expedient of the Vajra (金剛) finger snap, awaken all the worlds and the flowing clouds, all gather together. They abide before the teacher who practices the Bodhisattva path and holds the recitation mantra. Use the Vajra hook to hook and summon, use the Vajra lasso to draw them in, use the Vajra lock to lock them in place, and use the Vajra chime to make them rejoice. Then, as mentioned above, each one on their seat contemplates and sits peacefully. Next, recite the hundred-syllable mantra as mentioned above, and offer Argha (遏伽水, offering water). Then practice the great Mudra (契) of Vajrasattva (金剛薩埵), and quickly recite the supreme one hundred and eight names once. I now pay homage to all the Tathagatas, Samantabhadra (普賢), the foremost of Vajras, Vajrasattva (金剛薩埵), Vajrapani (執金剛), Mahavajrasattva (摩訶金剛薩埵). I now pay homage to the Tathagata, the Unfailing King, the wonderfully enlightened supreme Vajra King. Vajra hook, Vajra please invite and guide. I now pay homage to the one who can subdue, Mara's (魔羅) desires, Vajra attachment, Maha bliss, Vajra bow, Vajra arrow, Maha Vajra. I now pay homage to Vajra Good, Vajra Joy, Maha Delightful Joyful King, the foremost of wonderful Sattvas (薩埵), Vajra Head, Vajra Joyful Leap. I now pay homage to Vajra Jewel, Wonderful Vajra, Meaning Vajra, Vajra Space, Mahamani (摩訶摩尼), Akasagarbha (虛空藏), Vajra Abundance Vajra Treasury, I now pay homage to Vajra Majesty, Vajra Sun Supreme Light Maha Radiant Vajra Splendor, Maha Majesty, Vajra Light. I now pay homage to Vajra Banner, Benefiting beings Vajra Light Good Joyful Jewel Banner Great Vajra Vajra Jewel Staff. I now pay homage to Vajra Laughter, Vajra Smile Maha Laughter, Maha Rare Joyful Joy Vajra Love Vajra Joy. I now pay homage to Vajra Dharma, Benefiting Sattvas (薩埵), Vajra Lotus Good Pure Avalokiteshvara (觀世自在) Vajra Wonderful Eye Vajra
剛眼。
我今敬禮金剛利摩訶衍那摩訶器仗文殊師利金剛藏金剛甚深金剛覺。
我今敬禮金剛輪摩訶理趣金剛因大堅實妙轉輪金剛起金剛道場。
我今敬禮金剛語言 金剛唸誦能授悉地無言說金剛上悉地金剛言說。
我今敬禮金剛毗首 金剛羯磨金剛妙教善遍一切處金剛大寬廣金剛不空。
我今敬禮金剛守護 摩訶無畏金剛甲冑大堅固難可敵對上首精進金剛精進。
我今敬禮金剛藥叉 摩訶方便金剛牙甚可怖畏金剛上摧伏魔金剛暴惡。
我今敬禮金剛密令 善現驗金剛嚩善能解放金剛拳上勝三摩耶金剛拳。
爾時以雲集故。一切如來皆歡喜。便得堅固。又金剛薩埵自為親友。能成一切事。次以大羯磨勝上等契思惟于瓶中出現蓮花。具妙色香。隨清凈位處以修瑜伽次第而令坐之。結金剛縛契已。以定心分擘為二。次後結諸印並準此。以止羽金剛指。以觀羽手。應執之。此名菩提最上契。能授與佛菩提。結此大印已。應當想毗盧遮那尊首。坐于壇中央。結加趺坐。有大威德。色如白鵝。形如凈月。一切相好皆悉圓滿。頭具寶冠。垂髮以繒彩輕妙天衣。繞腰披紲而為上服。一切明咒以為其體。能作無量神變。常以三昧金剛輪。遍滿生死界。備大輪印已。而安置訖印記。如
【現代漢語翻譯】 現代漢語譯本 剛眼。
我今敬禮金剛利（Vajra-li，金剛之利）摩訶衍那（Mahayana，大乘）摩訶器仗（Maha-Ayudha，偉大的武器）文殊師利（Manjushri，妙吉祥）金剛藏（Vajragarbha，金剛藏）金剛甚深（Vajragambhira，金剛甚深）金剛覺（Vajrabodhi，金剛覺）。
我今敬禮金剛輪（Vajrachakra，金剛輪）摩訶理趣（Mahartha，偉大的意義）金剛因（Vajrahetu，金剛因）大堅實（Mahadrdha，非常堅固）妙轉輪（Sudarshanachakra，美妙的法輪）金剛起（Vajrotpanna，金剛生）金剛道場（Vajramandala，金剛道場）。
我今敬禮金剛語言（Vajrabhasha，金剛語言）金剛唸誦（Vajrajapa，金剛唸誦）能授悉地（Siddhi，成就）無言說（Anabhilapya，不可言說）金剛上悉地（Vajrottara-siddhi，金剛上的成就）金剛言說（Vajravak，金剛語）。
我今敬禮金剛毗首（Vajravishva，金剛世界）金剛羯磨（Vajrakarma，金剛事業）金剛妙教（Vajradharma，金剛妙法）善遍一切處（Sarvatra-prasrita，善於遍佈一切處）金剛大寬廣（Vajramahavistara，金剛大寬廣）金剛不空（Vajramogha，金剛不空）。
我今敬禮金剛守護（Vajraraksha，金剛守護）摩訶無畏（Mahabhaya，偉大的無畏）金剛甲冑（Vajrakavacha，金剛甲冑）大堅固（Mahadrdha，非常堅固）難可敵對（Durdharsha，難以對抗）上首精進（Agrashreshtha-virya，最上首的精進）金剛精進（Vajravirya，金剛精進）。
我今敬禮金剛藥叉（Vajrayaksha，金剛藥叉）摩訶方便（Mahopaya，偉大的方便）金剛牙（Vajradanta，金剛牙）甚可怖畏（Bhayankara，非常可怕）金剛上摧伏魔（Vajrottara-mardana-mara，金剛上摧伏魔）金剛暴惡（Vajraudarya，金剛暴惡）。
我今敬禮金剛密令（Vajraguhya-ajna，金剛秘密命令）善現驗（Susadhu-pratyaksha，善於顯現驗證）金剛嚩（Vajra-va，金剛縛）善能解放（Susadhu-vimoksha，善於解放）金剛拳（Vajramushti，金剛拳）上勝三摩耶（Uttama-samaya，最上的誓言）金剛拳（Vajramushti，金剛拳）。
爾時以雲集故。一切如來皆歡喜。便得堅固。又金剛薩埵（Vajrasattva，金剛薩埵）自為親友。能成一切事。次以大羯磨（Mahakarma，偉大的事業）勝上等契思惟于瓶中出現蓮花。具妙色香。隨清凈位處以修瑜伽次第而令坐之。結金剛縛契已。以定心分擘為二。次後結諸印並準此。以止羽金剛指。以觀羽手。應執之。此名菩提最上契。能授與佛菩提。結此大印已。應當想毗盧遮那（Vairocana，毗盧遮那）尊首。坐于壇中央。結加趺坐。有大威德。色如白鵝。形如凈月。一切相好皆悉圓滿。頭具寶冠。垂髮以繒彩輕妙天衣。繞腰披紲而為上服。一切明咒以為其體。能作無量神變。常以三昧金剛輪（Samadhi-vajrachakra，三昧金剛輪）。遍滿生死界。備大輪印已。而安置訖印記。如
【English Translation】 English version Homage to the Vajra Eye.
I now pay homage to Vajra-li (Vajra's benefit), Mahayana (Great Vehicle), Maha-Ayudha (Great Weapon), Manjushri (Gentle Glory), Vajragarbha (Vajra Essence), Vajragambhira (Profound Vajra), Vajrabodhi (Vajra Enlightenment).
I now pay homage to Vajrachakra (Vajra Wheel), Mahartha (Great Meaning), Vajrahetu (Vajra Cause), Mahadrdha (Greatly Firm), Sudarshanachakra (Beautiful Turning Wheel), Vajrotpanna (Vajra-born), Vajramandala (Vajra Mandala).
I now pay homage to Vajrabhasha (Vajra Speech), Vajrajapa (Vajra Recitation), capable of granting Siddhi (Accomplishment), Anabhilapya (Inexpressible), Vajrottara-siddhi (Supreme Vajra Accomplishment), Vajravak (Vajra Utterance).
I now pay homage to Vajravishva (Vajra Universe), Vajrakarma (Vajra Action), Vajradharma (Vajra Teaching), Sarvatra-prasrita (Well-spread Everywhere), Vajramahavistara (Greatly Extensive Vajra), Vajramogha (Infallible Vajra).
I now pay homage to Vajraraksha (Vajra Protector), Mahabhaya (Great Fearlessness), Vajrakavacha (Vajra Armor), Mahadrdha (Greatly Firm), Durdharsha (Difficult to Oppose), Agrashreshtha-virya (Supreme Foremost Effort), Vajravirya (Vajra Effort).
I now pay homage to Vajrayaksha (Vajra Yaksha), Mahopaya (Great Skillful Means), Vajradanta (Vajra Teeth), Bhayankara (Terrifying), Vajrottara-mardana-mara (Supreme Vajra Subduer of Mara), Vajraudarya (Fierce Vajra).
I now pay homage to Vajraguhya-ajna (Vajra Secret Command), Susadhu-pratyaksha (Well Manifested and Verified), Vajra-va (Vajra Binding), Susadhu-vimoksha (Well Liberating), Vajramushti (Vajra Fist), Uttama-samaya (Supreme Vow), Vajramushti (Vajra Fist).
At that time, because of the assembly, all the Tathagatas rejoiced and became firm. Moreover, Vajrasattva (Diamond Being) himself became a close friend, capable of accomplishing all things. Then, with great karma (Mahakarma), the supreme Samaya, contemplate a lotus flower appearing in the vase, possessing wonderful color and fragrance. According to the pure position, practice the yoga sequence and have them sit. After forming the Vajra Binding Mudra, divide it into two with a concentrated mind. Next, form all the mudras accordingly. Use the stopping feather Vajra finger, and with the observing feather hand, one should hold it. This is called the Supreme Samaya of Bodhi, capable of bestowing Buddha's Enlightenment. After forming this great mudra, one should visualize the venerable Vairocana (Illuminator) sitting in the center of the mandala, in the lotus position, possessing great power and virtue, with a color like a white goose, a form like a pure moon, all features perfectly complete, wearing a jeweled crown on the head, hair hanging down, with light and wonderful celestial garments of silk and color, wrapping the waist and wearing a sash as an upper garment, all mantras as its body, capable of performing limitless transformations, constantly with the Samadhi-vajrachakra (Samadhi Vajra Wheel), pervading the realm of birth and death. Having prepared the great wheel mudra, place the seal as...
是思惟。世尊即能成就一切羯磨。即說密語。
唵 跋折啰 馱都鑁
次復想。諸善逝以白黃色蓮花。阿閦鞞寶生觀自在及不空大牟尼。種種殊妙不空色。作是思惟。獲無量果。應次第如法。安立本契。阿閦鞞名觸地契。即說密語。
唵 阿閦鞞吽
寶生名授所愿契。密語。
唵 阿啰(二合)怛那(二合)三婆嚩 怛啰(二合)
無量壽名勝上三摩地契。誦此密語。
唵 嚧計 攝縛(二合)啰啰阇頡哩(重呼)
不空名施無畏契密語。
唵 阿慕伽悉悌惡(重呼)
複次結金剛薩埵等契明儀式者。一一次第想已而安立之。以威德意氣。用二搖舉之。謂結二金剛拳。止羽當心。觀羽如弄跋折羅勢。誦此密語。
唵 跋折羅 薩埵阿(引)
用二。執豎鉤交肘已。誦此密語。
唵 跋折羅 穰
用二。狀如放箭。誦此密語。
唵 跋折羅 阿羅伽護(引)
又用二。金剛於心上。為善哉契。彈指。誦此密語。
唵 跋折羅 娑度索
又用二。置額上為灌頂。誦此密語。
唵 跋折羅(二合)阿羅(二合)怛娜(二合)唵
複用二金剛。置於心上。如轉日輪誦。此密語。
唵 跋
【現代漢語翻譯】 現代漢語譯本 是思惟。世尊即能成就一切羯磨（karma，業）。即說密語：
唵 跋折啰（vajra，金剛） 馱都鑁
其次再想。諸善逝（Sugata，佛的稱號）以白黃色蓮花，阿閦鞞（Akshobhya，不動佛）、寶生（Ratnasambhava，寶生佛）、觀自在（Avalokiteśvara，觀世音菩薩）及不空大牟尼（Amoghasiddhi，不空成就佛），種種殊妙不空色。作是思惟，獲無量果。應次第如法，安立本契。阿閦鞞名觸地契，即說密語：
唵 阿閦鞞吽
寶生名授所愿契。密語：
唵 阿啰（arā，遠離）怛那（ratna，寶）三婆嚩（sambhava，生） 怛啰
無量壽名勝上三摩地契。誦此密語：
唵 嚧計 攝縛（śveta，白色）啰啰阇頡哩（重呼）
不空名施無畏契密語：
唵 阿慕伽悉悌惡（重呼）
複次結金剛薩埵（Vajrasattva，金剛薩埵）等契明儀式者。一一次第想已而安立之。以威德意氣，用二搖舉之。謂結二金剛拳，止羽當心。觀羽如弄跋折羅勢。誦此密語：
唵 跋折羅 薩埵阿（引）
用二。執豎鉤交肘已。誦此密語：
唵 跋折羅 穰
用二。狀如放箭。誦此密語：
唵 跋折羅 阿羅伽護（引）
又用二。金剛於心上。為善哉契。彈指。誦此密語：
唵 跋折羅 娑度索
又用二。置額上為灌頂。誦此密語：
唵 跋折羅（vajra，金剛）阿羅（ara，輻）怛娜（ratna，寶）唵
複用二金剛。置於心上。如轉日輪誦。此密語：
唵 跋
【English Translation】 English version It is contemplation. The World-Honored One can then accomplish all karmas. Then he speaks the secret mantra:
Om Vajra Dhatu Vam
Next, contemplate. The Sugatas (Buddhas) with white-yellow lotuses, Akshobhya (the Immovable Buddha), Ratnasambhava (the Jewel-Born Buddha), Avalokiteśvara (the Bodhisattva of Compassion), and Amoghasiddhi (the Infallible Success Buddha), in various wonderful and infallible colors. By contemplating in this way, one obtains immeasurable fruits. One should establish the original mudras in the proper order and according to the Dharma. Akshobhya's mudra is called the Earth-Touching Mudra. Then he speaks the secret mantra:
Om Akshobhya Hum
Ratnasambhava's mudra is called the Wish-Granting Mudra. Secret mantra:
Om Ara Ratna Sambhava Trah
Amitayus's (Infinite Life) mudra is called the Supreme Samadhi Mudra. Recite this secret mantra:
Om Loke Śveta Rara-raja Jihri (repeatedly)
Amoghasiddhi's mudra is called the Fearless Giving Mudra. Secret mantra:
Om Amoghasiddhi Ah (repeatedly)
Furthermore, for those who perform the mudras and mantras of Vajrasattva (Diamond Being) and others, one should contemplate each one in order and then establish them. With majestic intention and energy, use two to shake and raise them. That is, form two vajra fists, stopping the wings at the heart. Observe the wings as if playing with a vajra. Recite this secret mantra:
Om Vajra Sattva Ah
Use two. Hold the upright hook, crossing the elbows. Then recite this secret mantra:
Om Vajra Hoom
Use two. Shape as if releasing an arrow. Recite this secret mantra:
Om Vajra Aroka Hūh
Again, use two. Place the vajra on the heart. As the Auspicious Mudra. Snap the fingers. Recite this secret mantra:
Om Vajra Sadhu Soh
Again, use two. Place on the forehead for empowerment. Recite this secret mantra:
Om Vajra Ratna Om
Again, use two vajras. Place them on the heart. As if turning the sun wheel, recite this secret mantra:
Om Vajra
折羅 底穰闇(引)
又用二。豎右肘於左拳上為幢。誦此密語。
唵 跋折羅 計都 多藍(二合)
即彼二拳指契。置於口。向上雙散之。誦此密語。
唵 跋折羅 何娑呵(上)
想止羽如拘勿頭。以觀羽擘開之。誦此密語。
唵 跋折羅達摩頡唎(二合)
又用左。置於心上。如煩惱障。以右為劍。想以殺之。誦此密語。
唵 跋折羅帝乞瑟那淡(引)
又用二。伸臂目前。轉之如輪。誦此密語。
唵 跋折羅 曳都摩含(二合)
又用二。從口而起誦此密語。
唵 跋折羅 婆沙 阿藍
又用金剛舞。兩手相繞。觸兩乳兩頰。置於頂上。誦此密語。
唵 跋折羅 羯磨劍
又用以。胸前繞腰。如被甲像誦此密語。
唵 跋折羅 阿啰乞沙(二合)唅(去)
又用二。展檀慧進力等度。置口兩傍如牙。誦此密語。
唵 跋折羅 藥吃沙(二合)吽(引)
又用二拳。合相捺。誦此密語。
唵 跋折羅 慕瑟 置鑁
又用二。小低頭。金剛意氣。以意申敬。誦此密語。
唵 跋折羅 邏細護(引)
又用二以系鬘儀式。而系之頭上。誦此密語。
唵
【現代漢語翻譯】 現代漢語譯本 折羅 底穰闇(引)
又用二。豎右肘於左拳上為幢。誦此密語。
唵 跋折羅（Vajra，金剛） 計都（Ketu，旗幟） 多藍(二合)
即彼二拳指契。置於口。向上雙散之。誦此密語。
唵 跋折羅 何娑呵(上)
想止羽如拘勿頭。以觀羽擘開之。誦此密語。
唵 跋折羅達摩（Vajradharma，金剛法） 頡唎(二合)
又用左。置於心上。如煩惱障。以右為劍。想以殺之。誦此密語。
唵 跋折羅帝乞瑟那淡(引)
又用二。伸臂目前。轉之如輪。誦此密語。
唵 跋折羅 曳都摩含(二合)
又用二。從口而起誦此密語。
唵 跋折羅 婆沙 阿藍
又用金剛舞。兩手相繞。觸兩乳兩頰。置於頂上。誦此密語。
唵 跋折羅 羯磨（Karma，業）劍
又用以。胸前繞腰。如被甲像誦此密語。
唵 跋折羅 阿啰乞沙(二合)唅(去)
又用二。展檀慧進力等度。置口兩傍如牙。誦此密語。
唵 跋折羅 藥吃沙(二合)吽(引)
又用二拳。合相捺。誦此密語。
唵 跋折羅 慕瑟 置鑁
又用二。小低頭。金剛意氣。以意申敬。誦此密語。
唵 跋折羅 邏細護(引)
又用二以系鬘儀式。而系之頭上。誦此密語。
唵
【English Translation】 English version Zhe Luo Di Rang An (Yin)
Again, use two. Raise the right elbow on the left fist to form a banner. Recite this secret mantra.
Om Vajra (Vajra, Diamond Scepter) Ketu (Ketu, Banner) Duolan (two combined)
That is, the two fists form a mudra. Place them at the mouth. Scatter them upwards. Recite this secret mantra.
Om Vajra He Suo He (upper)
Imagine stopping the feather like a Kumu Tou. Use Guan feather to split it open. Recite this secret mantra.
Om Vajradharma (Vajradharma, Diamond Dharma) Jie Li (two combined)
Again, use the left. Place it on the heart. Like an obstacle of afflictions. Use the right as a sword. Imagine killing it. Recite this secret mantra.
Om Vajra Diqi Sena Dan (Yin)
Again, use two. Extend the arms forward. Turn them like a wheel. Recite this secret mantra.
Om Vajra Ye Du Mo Han (two combined)
Again, use two. Rise from the mouth and recite this secret mantra.
Om Vajra Po Sha A Lan
Again, use the Vajra dance. The two hands intertwine. Touch both breasts and cheeks. Place them on the top of the head. Recite this secret mantra.
Om Vajra Karma (Karma, Action) Sword
Again, use it. Wrap around the waist in front of the chest. Like being armored. Recite this secret mantra.
Om Vajra A La Qi Sha (two combined) Han (departing)
Again, use two. Extend Dana, Wisdom, Effort, Strength, etc. Place them on both sides of the mouth like teeth. Recite this secret mantra.
Om Vajra Yakcha (two combined) Hum (Yin)
Again, use two fists. Press them together. Recite this secret mantra.
Om Vajra Mu Se Zhi Wan
Again, use two. Lower the head slightly. Vajra intention and energy. Express reverence with intention. Recite this secret mantra.
Om Vajra Luo Xi Hu (Yin)
Again, use two to perform the garland ceremony. And tie it on the head. Recite this secret mantra.
Om
跋折羅 么隸 怛羅(二合)吒(輕)
又用二置於心上。以口似變出。誦引下申臂。誦此密語。
唵 跋折羅 擬(研以反)提擬提
又用二以作舞儀已。置於頂上。誦此密語。
唵 跋折羅 涅哩帝曳(二合)訖哩(二合)吒(輕)
又用二。覆手開掌。向下按之。誦此密語。
唵 跋折羅 杜鞞婀(引)
又用二開掌。仰而向上舉之。誦此密語。
唵 跋折羅 補瑟鞞 唵(短)
又用二相向。急捺持之。為燈。誦此密語。
唵 跋折羅 嚧計禰(重)
又用二置於心上。摩其胸前。向外抽散為涂香。印誦此密語。
唵 跋折羅 健提俄(重)
又用二相背。檀慧度相鉤。豎進度如針。曲力度為鉤。誦此密語。
唵 跋折羅(二合)俱奢穰(而佉反)
又用二如上相背。相鉤交進力度。相拄為罥索。誦此密語。
唵 跋折羅 皤舍吽吽(重引)
又用二進力度。相鉤為連鎖。誦此密語。
唵 跋折羅 窣普吒 鑁
又用二相背。檀慧度相鉤。進力度初分。相交為磬。誦此密語。
唵 跋折羅 吠舍護(引)
次作阿閦鞞四部契。又作四波羅蜜等契。次第用之。又于壇外。
【現代漢語翻譯】 現代漢語譯本 跋折羅（Vajra，金剛） 么隸 怛羅（二合）吒（輕）
又用兩手置於心上，以口作聲變化，誦唸並向下伸臂，誦此密語：
唵 跋折羅 擬（研以反）提擬提
又用兩手作出舞蹈的姿勢后，置於頂上，誦此密語：
唵 跋折羅 涅哩帝曳（二合）訖哩（二合）吒（輕）
又用兩手，覆手開掌，向下按之，誦此密語：
唵 跋折羅 杜鞞婀（引）
又用兩手開掌，仰而向上舉之，誦此密語：
唵 跋折羅 補瑟鞞 唵（短）
又用兩手相向，急速按住，作為燈，誦此密語：
唵 跋折羅 嚧計禰（重）
又用兩手置於心上，摩擦胸前，向外抽散，作為涂香，印誦此密語：
唵 跋折羅 健提俄（重）
又用兩手相背，以檀慧度相鉤，豎進度如針，彎曲力度為鉤，誦此密語：
唵 跋折羅（二合）俱奢穰（而佉反）
又用兩手如上相背，相鉤交進力度，相拄為罥索，誦此密語：
唵 跋折羅 皤舍吽吽（重引）
又用兩手進力度，相鉤為連鎖，誦此密語：
唵 跋折羅 窣普吒 鑁
又用兩手相背，以檀慧度相鉤，進力度初分，相交為磬，誦此密語：
唵 跋折羅 吠舍護（引）
其次作阿閦鞞（Akshobhya，不動佛）四部契，又作四波羅蜜（Paramita，波羅蜜多）等契，次第用之。又于壇外。
【English Translation】 English version Vajra (Vajra) Ma Li Da La (two combined) Zha (lightly)
Again, place both hands on the heart, make a sound with the mouth to transform, recite and extend the arms downwards, reciting this mantra:
Om Vajra Ni (Yan Yi Fan) Ti Ni Ti
Again, after making a dancing posture with both hands, place them on the top of the head, reciting this mantra:
Om Vajra Nie Li Di Ye (two combined) Qi Li (two combined) Zha (lightly)
Again, use both hands, cover the hands and open the palms, press downwards, reciting this mantra:
Om Vajra Du Bi A (extended)
Again, open the palms with both hands, look up and raise them upwards, reciting this mantra:
Om Vajra Bu Se Bi Om (short)
Again, face each other with both hands, press down quickly, as a lamp, reciting this mantra:
Om Vajra Lu Ji Ni (heavy)
Again, place both hands on the heart, rub the chest, draw outwards as scented paste, seal and recite this mantra:
Om Vajra Jian Ti E (heavy)
Again, with both hands back to back, hook the Dana-Prajna fingers, erect the advancing finger like a needle, bend the strength finger as a hook, reciting this mantra:
Om Vajra (two combined) Ju She Rang (Er Qie Fan)
Again, use both hands back to back as above, hook and advance the strength finger, support each other as a net, reciting this mantra:
Om Vajra Bo She Hong Hong (heavy, extended)
Again, use both hands to advance the strength finger, hook each other as a chain, reciting this mantra:
Om Vajra Su Pu Zha Wang
Again, with both hands back to back, hook the Dana-Prajna fingers, advance the strength finger initially, intersect as a chime, reciting this mantra:
Om Vajra Wei She Hu (extended)
Next, make the four-part mudra of Akshobhya (Akshobhya), and also make the mudras of the four Paramitas (Paramita), use them in order. Also, outside the altar.
用仰止羽拳契。應所置摩訶薩埵諸薩埵等。觸地運想。而安置之。次說成就一切契法。于自心中。想四面有。金剛杵。然後依儀式。結諸羯磨契。次稱讚如上契之功德。由結大智拳契故。能入佛智由結阿閦佛觸地契故。得心不動。
由結寶生契故。能攝受利益。
由結三摩地契。能持佛三摩地。
由結離怖勝上契。能速施眾生無畏複次由結金剛拳契意氣故。易得為金剛薩埵。
由結金剛鉤故。能速鉤引一切如來。
由結金剛愛慾契故。設是金剛妻。自身亦能染著。
由結金剛歡喜契故。一切最勝皆稱歎善哉。
由結大金剛寶契故。諸天人師為其灌頂。
由結金剛日契故。得同金剛日。
由結金剛幢契故。能注雜寶雨。
由結金剛微笑契。故速得與諸佛同笑。
由結金剛花契故。能見金剛法。
由結金剛藏劍契故。彼能斷一切苦。
由結金剛輪契故。能轉一切如來所說法輪。
由結金剛語言契故。能得唸誦成就。
由結金剛羯磨契故。一切如來能隨順事業。
由結金剛甲契故。得為金剛堅固性。
由結金剛牙契故。設是金剛尚能摧碎。
由結金剛拳契故。能得一切諸契。獲得悉地。
由結金剛
喜戲可喜契故。常受諸歡喜。
由結金剛鬘契故。得美妙容色。
由結金剛歌詠契故。得清凈妙音。
由結金剛舞契供養契故。得一切隨伏。
由結金剛香契故。得悅意處。
由結金剛花契故。得諸莊嚴。
由結金剛燈供養契故。獲大威光。
由結金剛涂香契故。獲得妙香。
由結金剛鉤契故。能為鉤召。
由結金剛罥索契故。而能引入。
由結金剛鉤鎖契故。能繫留止之。
由結金剛磬契故。能生歡喜。
複次說一切如來金剛三摩耶結契智。欲結三摩耶等契時。先須想於己心中。一切如來三摩地所生。大殊勝五股金剛杵己。身合二羽。初分相交。觀羽押止羽。此名金剛合掌。極諸度本。互相握合。此名金剛縛契。凡諸三摩耶契。皆從此無上金剛縛所生。我今當次第。說諸三摩耶契法。作金剛縛契已。申忍愿度。窟其初分。相拄為刀。曲進力度于刀傍。此是毗盧遮那金剛界自在契密語曰。
唵 跋折羅 哆尾(亡禮反二合)攝嚩(二合)頡哩跋爾哩(二合)你吽(引)
次如本縛契已。合申忍愿二度。豎為莖。此名阿閦鞞佛三摩耶契密語曰。
唵 跋折羅 跋折哩禰吽(引)
如本願縛契已。屈忍愿度。初分相
【現代漢語翻譯】 現代漢語譯本 因常行可喜的嬉戲之契（Xi xi ke xi qi gu），故能常受諸般歡喜。 因結金剛鬘契（Jin gang man qi），故能獲得美妙的容色。 因結金剛歌詠契（Jin gang ge yong qi），故能獲得清凈美妙的音聲。 因結金剛舞契（Jin gang wu qi）和供養契（Gong yang qi），故能使一切隨順降伏。 因結金剛香契（Jin gang xiang qi），故能得悅意之處。 因結金剛花契（Jin gang hua qi），故能得諸般莊嚴。 因結金剛燈供養契（Jin gang deng gong yang qi），故能獲得廣大的威光。 因結金剛涂香契（Jin gang tu xiang qi），故能獲得美妙的香氣。 因結金剛鉤契（Jin gang gou qi），故能進行鉤召。 因結金剛罥索契（Jin gang juan suo qi），故能引入。 因結金剛鉤鎖契（Jin gang gou suo qi），故能繫留止住。 因結金剛磬契（Jin gang qing qi），故能產生歡喜。 再次宣說一切如來金剛三摩耶結契智。當要結三摩耶等契時，首先必須觀想在自己的心中，一切如來三摩地所生的大殊勝五股金剛杵。然後雙手合攏，手指初步相交，觀察手背壓住手背。這叫做金剛合掌，是諸度之本。互相握合，這叫做金剛縛契。凡是各種三摩耶契，都是從此無上的金剛縛所生。我現在將依次宣說各種三摩耶契法。 做好金剛縛契之後，伸出忍愿度（Ren yuan du），彎曲其初分，使其相拄為刀狀，彎曲進步度（Jin bu du）于刀旁。這是毗盧遮那（Piluzhena）金剛界自在契，密語說： 唵（ōng） 跋折羅（bá zhé luó） 哆尾（duō wěi）攝嚩（shè pó）（二合） 頡哩跋爾哩（xié lī bá ěr lī）（二合） 你吽（nǐ hōng）（引） 其次如本縛契之後，合攏伸出忍愿二度（Ren yuan er du），豎立為莖。這叫做阿閦鞞佛（Achu bi fo）三摩耶契，密語說： 唵（ōng） 跋折羅（bá zhé luó） 跋折哩禰吽（bá zhé lī nī hōng）（引） 如本願縛契之後，彎曲忍愿度（Ren yuan du），初分相
【English Translation】 English version By constantly engaging in delightful play (Xi xi ke xi qi gu), one constantly receives all kinds of joy. By forming the Vajra Garland Mudra (Jin gang man qi), one obtains a beautiful appearance. By forming the Vajra Song Mudra (Jin gang ge yong qi), one obtains a pure and wonderful voice. By forming the Vajra Dance Mudra (Jin gang wu qi) and the Offering Mudra (Gong yang qi), one gains complete subjugation. By forming the Vajra Incense Mudra (Jin gang xiang qi), one obtains a delightful abode. By forming the Vajra Flower Mudra (Jin gang hua qi), one obtains all kinds of adornments. By forming the Vajra Lamp Offering Mudra (Jin gang deng gong yang qi), one obtains great majestic light. By forming the Vajra Anointing Mudra (Jin gang tu xiang qi), one obtains a wonderful fragrance. By forming the Vajra Hook Mudra (Jin gang gou qi), one is able to perform summoning. By forming the Vajra Lasso Mudra (Jin gang juan suo qi), one is able to draw in. By forming the Vajra Hook-Lock Mudra (Jin gang gou suo qi), one is able to restrain and hold. By forming the Vajra Bell Mudra (Jin gang qing qi), one is able to generate joy. Furthermore, expounding the wisdom of the Vajra Samaya Mudra of all Tathagatas. When about to form the Samaya Mudra and other mudras, one must first visualize in one's heart the great and supreme five-pronged vajra that arises from the Samadhi of all Tathagatas. Then, bring the two hands together, initially crossing the fingers, observing the backs of the hands pressing against each other. This is called the Vajra Joined Palms, the basis of all perfections. Grasping each other mutually, this is called the Vajra Binding Mudra. All the various Samaya Mudras arise from this supreme Vajra Binding. Now I shall explain the methods of the various Samaya Mudras in order. After forming the Vajra Binding Mudra, extend the Patience and Wish fingers (Ren yuan du), bend their initial parts, making them abut each other like a knife, and bend the Progress finger (Jin bu du) beside the knife. This is the Vairocana (Piluzhena) Vajra Realm Self-Mastery Mudra, with the secret mantra saying: Om (ōng) Vajra (bá zhé luó) Datavi (duō wěi) Shava (shè pó) (compound) Khilibarli (xié lī bá ěr lī) (compound) Ni Hum (nī hōng) (extended) Next, after the original Binding Mudra, bring together and extend the Patience and Wish fingers (Ren yuan er du), erecting them like stems. This is called the Akshobhya Buddha (Achu bi fo) Samaya Mudra, with the secret mantra saying: Om (ōng) Vajra (bá zhé luó) Vajrini Hum (bá zhé lī nī hōng) (extended) After the original Wish Binding Mudra, bend the Patience and Wish fingers (Ren yuan du), the initial parts facing each other
拄。智定度面。相拄為寶。此名寶生佛三摩耶契密語曰。
唵 阿羅(二合)怛那(二合)跋折哩禰(二合)吽
如本縛契已。曲忍愿度。相拄為花。此名阿彌陀佛三摩耶契密語曰。
唵 跋折羅 達謎禰吽
如本縛契已。屈忍愿度。入掌。申檀慧智定度如針。此名不空成就佛三摩耶契密語曰。
唵 跋折羅 羯磨跋折哩禰(二合)吽
次說金剛薩埵等契。結金剛縛契已。想二掌為月輪。合申忍愿二度。豎檀慧智定度而不。合為五股金剛形。是名薩埵金剛契密語曰。
唵 三摩耶薩埵
如本縛契已。曲進力度為鉤。頭指去二三分許。此名不空王摩訶薩埵三摩耶契密語曰。
唵 阿娜耶 薩埵
如本縛契已。曲進力度中分。橫相交。是名摩羅摩訶菩提薩埵三摩耶契密語曰。
唵 阿胡蘇(上)佉
如本縛契已。以智定度。捻進力度。各彈指為善哉。是名金剛踴躍薩埵三摩耶契密語曰。
唵 娑度 娑度
如本縛。豎智定度。偃屈進力度。面相拄。此名金剛藏菩薩三摩耶契密語曰。
唵 蘇摩訶。怛嚩
如本縛。展檀戒忍慧方便愿等。開掌。此名金剛光菩薩三摩耶契密語曰。
唵 嚧布嗚(二合)你瑜多
【現代漢語翻譯】 現代漢語譯本： 手印。智慧和禪定之指相抵。愿度之指相拄為寶。這被稱為寶生佛（Ratnasambhava）三摩耶（Samaya，誓言）契（Mudra，手印）密語，唸誦： 嗡 阿羅（二合）怛那（二合）跋折哩禰（二合）吽 如前述手印，彎曲忍愿之指，相拄為花。這被稱為阿彌陀佛（Amitābha）三摩耶契密語，唸誦： 嗡 跋折羅 達謎禰吽 如前述手印，屈忍愿之指，置於掌中。伸出檀慧智定之指，如針一般。這被稱為不空成就佛（Amoghasiddhi）三摩耶契密語，唸誦： 嗡 跋折羅 羯磨跋折哩禰（二合）吽 接下來講述金剛薩埵（Vajrasattva）等的手印。結金剛縛契（Vajrabandha-mudra）后，觀想雙手為月輪。合攏伸直忍愿二度之指，豎起檀慧智定之指，但不合攏，形成五股金剛杵的形狀。這被稱為薩埵金剛契密語，唸誦： 嗡 三摩耶薩埵 如前述手印，彎曲精進力度之指為鉤狀，頭指離開二三分的距離。這被稱為不空王摩訶薩埵（Amogharaja-Mahasattva）三摩耶契密語，唸誦： 嗡 阿娜耶 薩埵 如前述手印，彎曲精進力度之指，在中間分開，橫向交叉。這被稱為摩羅摩訶菩提薩埵（Mala-Mahabodhisattva）三摩耶契密語，唸誦： 嗡 阿胡蘇（上）佉 如前述手印，用智慧和禪定之指，捻住精進力度之指，各自彈指，表示善哉。這被稱為金剛踴躍薩埵（Vajra-udvega-sattva）三摩耶契密語，唸誦： 嗡 娑度 娑度 如前述手印，豎起智慧和禪定之指，向後彎曲精進力度之指，指面相拄。這被稱為金剛藏菩薩（Vajragarbha-bodhisattva）三摩耶契密語，唸誦： 嗡 蘇摩訶 怛嚩 如前述手印，展開檀戒忍慧方便愿等指，打開手掌。這被稱為金剛光菩薩（Vajraprabha-bodhisattva）三摩耶契密語，唸誦： 嗡 嚧布嗚（二合）你瑜多
【English Translation】 English version: Mudra. The wisdom and meditation fingers touch each other. The forbearance and vow fingers support each other as a jewel. This is called the Samaya (vow) Mudra (hand gesture) secret mantra of Ratnasambhava (寶生佛), reciting: Om A-lo (two combined) da-na (two combined) ba-zhe-li-ni (two combined) Hum As in the previous mudra, bend the forbearance and vow fingers, supporting each other as a flower. This is called the Samaya Mudra secret mantra of Amitābha (阿彌陀佛), reciting: Om Vajra Da-mi-ni Hum As in the previous mudra, bend the forbearance and vow fingers, placing them in the palm. Extend the charity, precept, wisdom, and meditation fingers like needles. This is called the Samaya Mudra secret mantra of Amoghasiddhi (不空成就佛), reciting: Om Vajra Karma Vajra-ni (two combined) Hum Next, describe the mudras of Vajrasattva (金剛薩埵) and others. After forming the Vajrabandha-mudra (金剛縛契), visualize the two palms as moon discs. Join and extend the forbearance and vow fingers, raise the charity, wisdom, and meditation fingers without joining them, forming the shape of a five-pronged vajra. This is called the Sattva Vajra Mudra secret mantra, reciting: Om Samaya Sattva As in the previous mudra, bend the effort and power fingers into a hook shape, with the index fingers separated by two or three tenths of an inch. This is called the Samaya Mudra secret mantra of Amogharaja-Mahasattva (不空王摩訶薩埵), reciting: Om A-na-ya Sattva As in the previous mudra, bend the effort and power fingers, separating them in the middle and crossing them horizontally. This is called the Samaya Mudra secret mantra of Mala-Mahabodhisattva (摩羅摩訶菩提薩埵), reciting: Om A-hu-su (upper) kha As in the previous mudra, use the wisdom and meditation fingers to pinch the effort and power fingers, each snapping the fingers to indicate 'well done'. This is called the Samaya Mudra secret mantra of Vajra-udvega-sattva (金剛踴躍薩埵), reciting: Om Sa-du Sa-du As in the previous mudra, raise the wisdom and meditation fingers, bend the effort and power fingers backward, with the finger surfaces touching each other. This is called the Samaya Mudra secret mantra of Vajragarbha-bodhisattva (金剛藏菩薩), reciting: Om Su-maha Tat-va As in the previous mudra, spread out the charity, precept, forbearance, wisdom, skillful means, and vow fingers, opening the palms. This is called the Samaya Mudra secret mantra of Vajraprabha-bodhisattva (金剛光菩薩), reciting: Om Lu-bu-wu (two combined) ni-yu-da
如本縛。以檀戒慧方便等度。豎合。此名金剛表剎(亦名金剛扶)菩薩三摩耶契密語曰。
唵 遏唎他 缽臘底
即以上契。置兩頰笑處。翻手解舉散之。此名金剛可愛菩薩三摩耶契密語曰。
唵 呵呵呵呵 吽呵(上)
如本縛。豎智定度。屈力進度。頭相拄。此名金剛眼菩薩三摩耶契密語曰。
唵 薩婆迦(引)哩
如本縛。申忍愿度。屈其初分。相拄如刀相。此名金剛劍菩薩三摩耶契密語曰。
唵 努佉掣娜
如本縛。戒方便度合豎檀慧度相交。此名金剛輪菩薩三摩耶契密語曰。
唵 𠷺馱蒲地
如本縛。開展智定度。從口向外申拓。此名金剛語言菩薩三摩耶契密語曰。
唵 缽啰(上聲) 底攝勃馱
如本縛。以智定度。押檀慧度。為羯磨跋折羅。此名毗首羯磨菩薩三摩耶契密語曰。
唵 蘇(上)婆施哆嚩
如本縛。豎進力度置於心上。此名勇猛菩薩三摩耶契密語曰。
唵 禰(寧一反)婆耶 哆縛
如本縛。曲進力度。開檀慧度為牙。此名金剛夜叉三摩耶契密語曰。
唵 舍咄嚕婆乞沙
如本縛。以智定度。捻檀慧度本間。屈進力度于智定度背上。此名金剛拳菩薩三摩耶契密語曰
【現代漢語翻譯】 現代漢語譯本 如原本一樣結印。豎立併合攏檀戒慧方便等四度（四種波羅蜜）。豎立合併，這叫做金剛表剎（Vajra Banner，亦名金剛扶）菩薩的三摩耶契密語，真言曰： 唵（Om） 遏唎他（Aritha） 缽臘底（Prati） 即以上述手印，置於兩頰微笑處，然後翻手解開並散開。這叫做金剛可愛（Vajra Lovely）菩薩的三摩耶契密語，真言曰： 唵（Om） 呵呵呵呵（Haha Haha Haha） 吽呵（Hum Ha） 如原本一樣結印。豎立智度（智慧波羅蜜）和定度（禪定波羅蜜），彎曲力度（精進波羅蜜），指頭相抵。這叫做金剛眼（Vajra Eye）菩薩的三摩耶契密語，真言曰： 唵（Om） 薩婆迦（Sarva-ka）哩（ri） 如原本一樣結印。伸展忍度（忍辱波羅蜜）和愿度（愿波羅蜜），彎曲它們的初段，指頭相抵如刀狀。這叫做金剛劍（Vajra Sword）菩薩的三摩耶契密語，真言曰： 唵（Om） 努佉掣娜（Nukha-chedana） 如原本一樣結印。戒度（持戒波羅蜜）和方便度（方便波羅蜜）合攏豎立，檀度（佈施波羅蜜）和慧度（般若波羅蜜）相交。這叫做金剛輪（Vajra Wheel）菩薩的三摩耶契密語，真言曰： 唵（Om） 𠷺馱蒲地（Krodha-bodhi） 如原本一樣結印。展開智度（智慧波羅蜜）和定度（禪定波羅蜜），從口向外伸展。這叫做金剛語言（Vajra Speech）菩薩的三摩耶契密語，真言曰： 唵（Om） 缽啰（Pra，上聲） 底攝勃馱（ti-shabda） 如原本一樣結印。用智度（智慧波羅蜜）和定度（禪定波羅蜜），按壓檀度（佈施波羅蜜）和慧度（般若波羅蜜），形成羯磨跋折羅（Karma Vajra，業金剛）。這叫做毗首羯磨（Vishvakarman）菩薩的三摩耶契密語，真言曰： 唵（Om） 蘇（Su，上聲） 婆施哆嚩（bhasita-va） 如原本一樣結印。豎立進力度（精進波羅蜜）置於心上。這叫做勇猛（Valiant）菩薩的三摩耶契密語，真言曰： 唵（Om） 禰（Ni，寧一反） 婆耶（bhaya） 哆縛（tava） 如原本一樣結印。彎曲進力度（精進波羅蜜），打開檀度（佈施波羅蜜）和慧度（般若波羅蜜）作為牙齒。這叫做金剛夜叉（Vajra Yaksha）的三摩耶契密語，真言曰： 唵（Om） 舍咄嚕婆乞沙（Shatru-bhaksha） 如原本一樣結印。用智度（智慧波羅蜜）和定度（禪定波羅蜜），捏住檀度（佈施波羅蜜）和慧度（般若波羅蜜）的根部之間，彎曲進力度（精進波羅蜜）于智度（智慧波羅蜜）和定度（禪定波羅蜜）的背上。這叫做金剛拳（Vajra Fist）菩薩的三摩耶契密語曰
【English Translation】 English version As before, bind. Erect and join the Dana (Generosity), Shila (Morality), Prajna (Wisdom), and Upaya (Skillful Means) Paramitas (Perfections). Erect and join. This is called the Vajra Banner (Vajra Ketu, also known as Vajra Support) Bodhisattva's Samaya Mudra secret mantra, which is: Om Aritha Prati With the above mudra, place it at the smiling area of both cheeks, then turn the hands to undo and scatter it. This is called the Vajra Lovely Bodhisattva's Samaya Mudra secret mantra, which is: Om Haha Haha Haha Hum Ha As before, bind. Erect the Wisdom and Samadhi Paramitas. Bend the Energy Paramita, with the tips touching each other. This is called the Vajra Eye Bodhisattva's Samaya Mudra secret mantra, which is: Om Sarva-ka-ri As before, bind. Extend the Patience and Vow Paramitas, bend their initial segments, with the tips touching each other like a knife. This is called the Vajra Sword Bodhisattva's Samaya Mudra secret mantra, which is: Om Nukha-chedana As before, bind. The Morality and Skillful Means Paramitas are joined and erected, the Generosity and Wisdom Paramitas intersect. This is called the Vajra Wheel Bodhisattva's Samaya Mudra secret mantra, which is: Om Krodha-bodhi As before, bind. Expand the Wisdom and Samadhi Paramitas, extending outward from the mouth. This is called the Vajra Speech Bodhisattva's Samaya Mudra secret mantra, which is: Om Pra-ti-shabda As before, bind. Use the Wisdom and Samadhi Paramitas to press down on the Generosity and Wisdom Paramitas, forming the Karma Vajra. This is called the Vishvakarman Bodhisattva's Samaya Mudra secret mantra, which is: Om Su-bhasita-va As before, bind. Erect the Energy Paramita and place it on the heart. This is called the Valiant Bodhisattva's Samaya Mudra secret mantra, which is: Om Ni-bhaya Tava As before, bind. Bend the Energy Paramita, open the Generosity and Wisdom Paramitas as teeth. This is called the Vajra Yaksha's Samaya Mudra secret mantra, which is: Om Shatru-bhaksha As before, bind. Use the Wisdom and Samadhi Paramitas to pinch the base between the Generosity and Wisdom Paramitas, bend the Energy Paramita on the back of the Wisdom and Samadhi Paramitas. This is called the Vajra Fist Bodhisattva's Samaya Mudra secret mantra
。
唵 薩婆悉地
如本縛。置當心已。豎智定度。此名金剛愛(即嬉戲妓也)密供養天三摩耶契密語曰。
唵 摩訶啰底(丁里反)
如本縛。長申二臂為鬘。此名金剛鬘天三摩耶契密語曰。
唵 嚕 跛戍鞞
作金剛合掌契。從口引出。向下申臂。此名金剛歌詠天三摩耶契密語曰。
唵 舜(入)嚕(二合)怛啰(二合上)掃溪
即開前契。相繞如舞勢已。合掌置於頂上。此名金剛舞供養天三摩耶契密語曰。
唵 薩婆布逝
如本縛。覆二羽掌。下按之。此名燒香供養天三摩耶契密語曰。
唵 缽啰曷邏你寧(上)
如本縛。仰二羽掌。上舉之。此名花供養天三摩耶契密語曰。
唵 發邏伽(上)冥
如本縛契。豎智定度。此名燈供養天三摩耶契密語曰。
唵 蘇帝穰(而伽反)釳(魚乙反)哩
如本縛。開掌摩其胸前已。各分向外。此名涂香供養天三摩耶契密語曰。
唵 蘇伽馱 霓(魚夷反)
如本縛。曲進力度作鉤。此名金剛鉤菩薩三摩耶契密語曰。
唵 阿耶(去)系(形以反)穰(而佉反)
如本縛。橫定度已。以智度押之。頭入掌內。此名金剛罥索菩薩三摩耶契密語
【現代漢語翻譯】 現代漢語譯本： 唵(ōng) 薩婆悉地(sà pó xī dì) 如本縛(rú běn fù)。置當心已。豎智定度。此名金剛愛(jīngāng ài，即嬉戲妓也)密供養天三摩耶契密語曰： 唵(ōng) 摩訶啰底(mó hē luō dǐ，丁里反) 如本縛(rú běn fù)。長申二臂為鬘。此名金剛鬘天(jīngāng mán tiān)三摩耶契密語曰： 唵(ōng) 嚕(lū) 跛戍鞞(pǒ shù pí) 作金剛合掌契。從口引出。向下申臂。此名金剛歌詠天(jīngāng gē yǒng tiān)三摩耶契密語曰： 唵(ōng) 舜(shùn，入)嚕(lū，二合)怛啰(dá lā，二合上) 掃溪(sǎo xī) 即開前契。相繞如舞勢已。合掌置於頂上。此名金剛舞供養天(jīngāng wǔ gòngyǎng tiān)三摩耶契密語曰： 唵(ōng) 薩婆布逝(sà pó bù shì) 如本縛(rú běn fù)。覆二羽掌。下按之。此名燒香供養天(shāo xiāng gòngyǎng tiān)三摩耶契密語曰： 唵(ōng) 缽啰曷邏你寧(bō luō hé luó nǐ níng，上) 如本縛(rú běn fù)。仰二羽掌。上舉之。此名花供養天(huā gòngyǎng tiān)三摩耶契密語曰： 唵(ōng) 發邏伽(fā luó qié，上) 冥(míng) 如本縛契。豎智定度。此名燈供養天(dēng gòngyǎng tiān)三摩耶契密語曰： 唵(ōng) 蘇帝穰(sū dì ráng，而伽反) 釳(jí，魚乙反) 哩(lī) 如本縛(rú běn fù)。開掌摩其胸前已。各分向外。此名涂香供養天(tú xiāng gòngyǎng tiān)三摩耶契密語曰： 唵(ōng) 蘇伽馱(sū qié tuó) 霓(ní，魚夷反) 如本縛(rú běn fù)。曲進力度作鉤。此名金剛鉤菩薩(jīngāng gōu púsà)三摩耶契密語曰： 唵(ōng) 阿耶(ā yé，去) 系(xì，形以反) 穰(ráng，而佉反) 如本縛(rú běn fù)。橫定度已。以智度押之。頭入掌內。此名金剛罥索菩薩(jīngāng juànsuǒ púsà)三摩耶契密語
【English Translation】 English version: Om Sarva Siddhi (Om All Accomplishments) As before. Place at the heart. Raise the wisdom and samadhi fingers. This is the secret mantra of the Samaya Mudra of Vajra Love (Vajra Love, also known as the Playful Courtesan) Offering Goddess, saying: Om Maha Rati (Om Great Passion) As before. Extend both arms to form a garland. This is the secret mantra of the Samaya Mudra of Vajra Garland Goddess, saying: Om Ru Pa Shu Bhe (Om Form Excellent One) Make the Vajra Joined Palms Mudra. Draw it out from the mouth. Extend the arms downwards. This is the secret mantra of the Samaya Mudra of Vajra Song Goddess, saying: Om Shun Rutra Svaha (Om Listen Sound Svaha) Open the previous mudra. Intertwine as if dancing. Join the palms and place them on the crown of the head. This is the secret mantra of the Samaya Mudra of Vajra Dance Offering Goddess, saying: Om Sarva Puja (Om All Offerings) As before. Turn the palms of both hands downwards and press down. This is the secret mantra of the Samaya Mudra of Incense Offering Goddess, saying: Om Praharadani Ning (Om Delightful One) As before. Turn the palms of both hands upwards and raise them. This is the secret mantra of the Samaya Mudra of Flower Offering Goddess, saying: Om Phala Ghame (Om Fruit Light) As before. Raise the wisdom and samadhi fingers. This is the secret mantra of the Samaya Mudra of Lamp Offering Goddess, saying: Om Suti Rang Jili (Om Excellent Fragrance) As before. Open the palms and rub the chest, then separate them outwards. This is the secret mantra of the Samaya Mudra of Anointing Offering Goddess, saying: Om Sugandha Ni (Om Pleasant Scent) As before. Bend and advance the strength finger to make a hook. This is the secret mantra of the Samaya Mudra of Vajra Hook Bodhisattva, saying: Om A Ye Hrih Rang (Om Come Here) As before. Lay the samadhi finger horizontally and press it with the wisdom finger. The head is placed inside the palm. This is the secret mantra of the Samaya Mudra of Vajra Noose Bodhisattva
曰。
唵 阿系(形以反)𤙖
如本縛。以檀定度及慧智度。相鉤穿之。此名金剛連鎖菩薩三摩耶契密語曰。
唵 系窣普吒彭(蒲咸反)
如本縛。以智定度。併入掌內。此名金剛召入菩薩三摩耶契密語曰。
唵 健吒婀婀
次說如上諸三摩耶契功德。
由佛隨念契故。能速證菩提。
由薩埵金剛契故。能為一切契尊主。
由寶金剛契故。得一切寶主。
由法金剛契故。得佛法藏。
由羯磨金剛契故。能作一切事業。
由薩埵契故。得成金剛薩埵身。
由金剛鉤契故。能召諸執金剛。
由金剛愛染契故。能樂一切佛法。
由金剛善哉契故。能令諸佛歡喜。
由寶契故。得佛灌頂位。
由金剛威光契故。得金剛威光。
由金剛幢契故。能施滿一切愿者。
由金剛笑契故。能共一切佛笑。
由金剛法契故。能持金剛法。
由金剛利劍契故。得佛最上慧。
由金剛輪契故。能轉妙法輪。
由金剛語言契故。得佛語言悉地。
由金剛羯磨契故。速得最上成就。
由金剛鎧契故。得為金剛身。
由金剛夜叉契故。得同金剛夜叉。
由金剛拳契故。
【現代漢語翻譯】 現代漢語譯本： 說： 唵 阿系（形以反）𤙖 如前述的束縛。用佈施（檀那，Dāna）的定（禪定，Dhyāna）和智慧（般若，Prajñā）的度（波羅蜜多，Pāramitā）互相鉤連穿透。這被稱為金剛連鎖菩薩的三摩耶（Samaya，誓言）契（手印）密語，說： 唵 系窣普吒彭（蒲咸反） 如前述的束縛。用智慧的定，併入掌內。這被稱為金剛召入菩薩的三摩耶契密語，說： 唵 健吒婀婀 接下來講述如上各種三摩耶契的功德： 由於佛隨念契的緣故，能夠迅速證得菩提（Bodhi，覺悟）。 由於薩埵（Sattva，有情）金剛契的緣故，能夠成為一切契尊的主宰。 由於寶金剛契的緣故，得到一切寶物的主宰。 由於法金剛契的緣故，得到佛法的寶藏。 由於羯磨（Karma，業）金剛契的緣故，能夠作成一切事業。 由於薩埵契的緣故，得以成就金剛薩埵（Vajrasattva）的身。 由於金剛鉤契的緣故，能夠召請諸位執金剛。 由於金剛愛染契的緣故，能夠樂於一切佛法。 由於金剛善哉契的緣故，能夠令諸佛歡喜。 由於寶契的緣故，得到佛的灌頂位。 由於金剛威光契的緣故，得到金剛的威光。 由於金剛幢契的緣故，能夠施予滿足一切願望的人。 由於金剛笑契的緣故，能夠與一切佛一同歡笑。 由於金剛法契的緣故，能夠持有金剛法。 由於金剛利劍契的緣故，得到佛最上的智慧。 由於金剛輪契的緣故，能夠轉動微妙的法輪（Dharmacakra）。 由於金剛語言契的緣故，得到佛語言的悉地（Siddhi，成就）。 由於金剛羯磨契的緣故，迅速得到最上的成就。 由於金剛鎧契的緣故，得以成為金剛身。 由於金剛夜叉（Yaksa）契的緣故，得以等同於金剛夜叉。 由於金剛拳契的緣故，
【English Translation】 English version: Said: Om Ah-khe (pronounced as 'xing yi fan') Hūṃ As previously bound. Interpenetrate and hook together with the perfection (Pāramitā) of generosity (Dāna), the perfection of concentration (Dhyāna), and the perfection of wisdom (Prajñā). This is called the secret mantra of the Samaya (vow) Mudra (seal) of Vajra Chain Bodhisattva, saying: Om Hrih Stuṭa Phem (pronounced as 'pu xian fan') As previously bound. With the concentration of wisdom, and placed within the palm. This is called the secret mantra of the Samaya Mudra of Vajra Summoning Bodhisattva, saying: Om Ghanṭa Ah Ah Next, explaining the merits of the above-mentioned various Samaya Mudras: Due to the Mudra of Buddha-Remembrance, one can quickly attain Bodhi (enlightenment). Due to the Mudra of Sattva (sentient being) Vajra, one can become the master of all Mudra honored ones. Due to the Mudra of Jewel Vajra, one obtains mastery over all jewels. Due to the Mudra of Dharma Vajra, one obtains the treasury of the Buddha's teachings. Due to the Mudra of Karma (action) Vajra, one can accomplish all actions. Due to the Sattva Mudra, one attains the body of Vajrasattva. Due to the Vajra Hook Mudra, one can summon all Vajra-holders. Due to the Vajra Affection Mudra, one can delight in all the Buddha's teachings. Due to the Vajra Well-Done Mudra, one can make all Buddhas rejoice. Due to the Jewel Mudra, one obtains the position of Buddha's Abhisheka (initiation). Due to the Vajra Majesty Mudra, one obtains Vajra's majesty. Due to the Vajra Banner Mudra, one can bestow fulfillment upon all who desire it. Due to the Vajra Laughter Mudra, one can laugh together with all Buddhas. Due to the Vajra Dharma Mudra, one can uphold the Vajra Dharma. Due to the Vajra Sword Mudra, one obtains the Buddha's supreme wisdom. Due to the Vajra Wheel Mudra, one can turn the wonderful Dharma Wheel (Dharmacakra). Due to the Vajra Speech Mudra, one obtains the Siddhi (accomplishment) of the Buddha's speech. Due to the Vajra Karma Mudra, one quickly obtains the supreme accomplishment. Due to the Vajra Armor Mudra, one attains the Vajra body. Due to the Vajra Yaksha Mudra, one becomes equal to the Vajra Yaksha. Due to the Vajra Fist Mudra,
得成就一切契。
由金剛嬉戲妓契故。獲得大喜樂。
由金剛鬘契故。得受佛灌頂。
由金剛歌詠契故。得佛讚詠法。
由金剛舞契故。得佛攝護賜以供養 由金。
剛燒香契故。能榮潔一切界也。
由金剛花契故。得令世間隨順。
由金剛光明契故。得佛五眼。
由金剛涂香契故。能除一切苦厄。
由金剛都印主契故。能攝召一切。
由金剛罥索契故。能引入一切。
由金剛鎖契故。能制縛一切。
由金剛召入契故。能成就攝入一切。
次以十六大供養契。應供養一切如來。結金剛縛已。隨次第。依本處作之。以金剛縛。從心契之。次左脅右脅背後。次額口兩耳頂后右肩及腰。既周匝已。還置心上。今次第說十六大供養契密語。其心上密語曰。
唵 薩婆怛他揭多(一切如來)薩婆答莽(己身)禰(年一反)耶怛那(奉獻也)布穰(而佉反供養)薩頗羅拏(普皆)羯磨
跋穰(而佉反)哩婀
論曰於一切如來。我盡以身奉獻。普皆供養。作諸事業。置左脅契密語曰。
唵 薩婆怛他揭多 薩婆答莽 禰耶怛那布穰窣發羅拏 羯磨釳(魚乙切)哩穰(而迦反上)
論曰於一切如來。我盡以身奉獻。
【現代漢語翻譯】 現代漢語譯本 能夠成就一切手印（契）。
由於金剛嬉戲女手印（Vajra-lasya-mudra，表示嬉戲供養的手印）的緣故，獲得大喜樂。
由於金剛鬘手印（Vajra-mala-mudra，表示華鬘供養的手印）的緣故，得到佛的灌頂。
由於金剛歌詠手印（Vajra-gita-mudra，表示歌詠供養的手印）的緣故，得到佛的讚詠之法。
由於金剛舞蹈手印（Vajra-nrtya-mudra，表示舞蹈供養的手印）的緣故，得到佛的攝護，並賜予供養。
由於金剛燒香手印（Vajra-dhupa-mudra，表示焚香供養的手印）的緣故，能夠榮潔一切界。
由於金剛花手印（Vajra-puspa-mudra，表示獻花供養的手印）的緣故，能夠令世間隨順。
由於金剛光明手印（Vajra-aloka-mudra，表示光明供養的手印）的緣故，得到佛的五眼。
由於金剛涂香手印（Vajra-gandha-mudra，表示涂香供養的手印）的緣故，能夠去除一切苦厄。
由於金剛都印主手印（Vajra-mudradhipati-mudra，總攝一切手印的手印）的緣故，能夠攝召一切。
由於金剛罥索手印（Vajra-ankusa-mudra，表示鉤召的手印）的緣故，能夠引入一切。
由於金剛鎖手印（Vajra-sphota-mudra，表示鎖縛的手印）的緣故，能夠制縛一切。
由於金剛召入手印（Vajra-avesa-mudra，表示召入的手印）的緣故，能夠成就攝入一切。
接下來以十六大供養手印，應供養一切如來。結金剛縛（Vajra-bandha，一種手印）之後，隨次第，依本處作之。以金剛縛，從心手印開始，然後左脅、右脅、背後，再到額頭、口、兩耳、頭頂後方、右肩及腰。既周匝已，還置於心上。現在次第說十六大供養手印的密語。其心上的密語說：
唵 薩婆怛他揭多（一切如來） 薩婆答莽（己身） 禰（年一反）耶怛那（奉獻也） 布穰（而佉反供養） 薩頗羅拏（普皆） 羯磨
跋穰（而佉反）哩婀
論曰：對於一切如來，我盡以身奉獻，普皆供養，作諸事業。置於左脅的手印密語說：
唵 薩婆怛他揭多 薩婆答莽 禰耶怛那布穰窣發羅拏 羯磨釳（魚乙切）哩穰（而迦反上）
論曰：對於一切如來，我盡以身奉獻。
【English Translation】 English version One can accomplish all mudras (gestures/seals).
By the Vajra-lasya-mudra (the mudra of Vajra Dance Girl, signifying the offering of play), one obtains great joy.
By the Vajra-mala-mudra (the mudra of Vajra Garland, signifying the offering of garlands), one receives the Buddha's empowerment.
By the Vajra-gita-mudra (the mudra of Vajra Song, signifying the offering of song), one obtains the Buddha's Dharma of praise.
By the Vajra-nrtya-mudra (the mudra of Vajra Dance, signifying the offering of dance), one obtains the Buddha's protection and is granted offerings.
By the Vajra-dhupa-mudra (the mudra of Vajra Incense, signifying the offering of incense), one can purify all realms.
By the Vajra-puspa-mudra (the mudra of Vajra Flower, signifying the offering of flowers), one can make the world compliant.
By the Vajra-aloka-mudra (the mudra of Vajra Light, signifying the offering of light), one obtains the five eyes of the Buddha.
By the Vajra-gandha-mudra (the mudra of Vajra Perfume, signifying the offering of perfume), one can remove all suffering and calamity.
By the Vajra-mudradhipati-mudra (the mudra of the Lord of All Mudras, encompassing all mudras), one can summon all.
By the Vajra-ankusa-mudra (the mudra of Vajra Hook, signifying the act of hooking), one can draw in all.
By the Vajra-sphota-mudra (the mudra of Vajra Lock, signifying the act of binding), one can bind all.
By the Vajra-avesa-mudra (the mudra of Vajra Entering, signifying the act of entering), one can accomplish the absorption of all.
Next, with the sixteen great offering mudras, one should make offerings to all Tathagatas (Buddhas). After forming the Vajra-bandha (Vajra bond, a type of mudra), follow the order and perform them in their respective places. With the Vajra-bandha, start from the heart mudra, then the left side, right side, back, then the forehead, mouth, both ears, back of the head, right shoulder, and waist. After completing the circle, return it to the heart. Now, I will explain the secret mantras of the sixteen great offering mudras in order. The secret mantra for the heart is:
Om Sarva-tathagata (all Tathagatas) Sarva-atmanam (oneself) Niryatana (dedication) Pujam (offering) Spharana (universal) Karma
Vajra-khara
The commentary says: To all Tathagatas, I dedicate my entire being, make universal offerings, and perform all actions. The secret mantra for the mudra placed on the left side is:
Om Sarva-tathagata Sarva-atmanam Niryatana Pujam Spharana Karma Ghri-jnam
The commentary says: To all Tathagatas, I dedicate my entire being.
普皆供養勝上羯磨右脅契密語曰。
唵 薩婆怛他揭多 薩婆答莽 禰耶怛那 阿努羅伽(上)那(愛業也)布穰窣發啰拏羯磨婆寧𤙖護(引)
論曰於一切如來。盡以身奉獻。普皆供養羯磨弓箭。腰后契密語曰。
唵 薩婆怛他揭多 薩婆答莽 禰耶怛那 娑度迦啰(善哉也)布穰窣發羅拏羯磨睹所置(上歡喜也)娑(重)
論曰於一切如來。盡以身奉獻。以善哉聲。普皆供養歡喜事業 額上契密語曰。
唵 娜么(與南無同)薩婆怛他揭多迦耶毗曬罽(平) 曷羅怛寧 瓢 跋折啰末禰 唵
論曰一切如來身所灌頂諸寶。我今敬禮金剛摩尼。於心上旋轉。如日輪相。密語曰。
唵 娜么薩婆怛他揭多素唎曳瓢(毗也反)跋折啰帝爾寧(威光也)入嚩啰(熾焰也)奚(形伊反)
論曰一切如來金剛日等。我今敬禮熾焰威光。置契頂上。長舒二臂。密語曰。
唵 娜么薩婆怛他揭多阿(去)賒(式佉切)播哩布羅拏震哆莫你突嚩穰(而佉反)釳哩瓢跋折羅突嚩穰(而佉反)姞𠼐怛㘕
論曰我今敬禮一切如來。如意寶珠。所求滿足。金剛勝上幢。于口上笑處。解散金剛縛時。密語曰(如解契法)。
唵 納莫薩婆怛他揭多 摩訶奔(入)唎(二合
【現代漢語翻譯】 現代漢語譯本：普皆供養勝上羯磨右脅契密語曰：
『唵，薩婆怛他揭多（一切如來），薩婆答莽（一切法），禰耶怛那（調伏），阿努羅伽（愛業也），布穰窣發啰拏羯磨婆寧𤙖護（引）』
論曰：對於一切如來，完全以身體奉獻。普遍地供養羯磨弓箭。腰后契密語曰：
『唵，薩婆怛他揭多（一切如來），薩婆答莽（一切法），禰耶怛那（調伏），娑度迦啰（善哉也），布穰窣發羅拏羯磨睹所置（上歡喜也），娑（重）』
論曰：對於一切如來，完全以身體奉獻。以善哉的聲音，普遍地供養歡喜事業。額上契密語曰：
『唵，娜么（與南無同），薩婆怛他揭多（一切如來）迦耶毗曬罽（平），曷羅怛寧（寶），瓢，跋折啰末禰（金剛摩尼），唵』
論曰：一切如來身所灌頂的諸寶。我今敬禮金剛摩尼。於心上旋轉，如日輪之相。密語曰：
『唵，娜么薩婆怛他揭多（一切如來）素唎曳瓢（毗也反），跋折啰帝爾寧（威光也），入嚩啰（熾焰也），奚（形伊反）』
論曰：一切如來金剛日等。我今敬禮熾焰威光。置契頂上，長舒二臂。密語曰：
『唵，娜么薩婆怛他揭多（一切如來）阿（去）賒（式佉切）播哩布羅拏震哆莫你突嚩穰（而佉反），釳哩瓢跋折羅突嚩穰（而佉反），姞𠼐怛㘕』
論曰：我今敬禮一切如來，如意寶珠，所求滿足。金剛勝上幢。于口上笑處，解散金剛縛時。密語曰（如解契法）：
『唵，納莫薩婆怛他揭多（一切如來），摩訶奔（入）唎（二合』
【English Translation】 English version: The secret mantra of the supreme karma mudra on the right side, offered universally:
'Om, Sarva Tathagata (all Thus Come Ones), Sarva Dharma (all Dharmas), Niyatana (subduing), Anuraga (love karma), Pujastava-rana karma bhavani hum (prolonged).'
Treatise: To all the Tathagatas, I completely offer my body. Universally offering the karma bow and arrow. The secret mantra behind the waist:
'Om, Sarva Tathagata (all Thus Come Ones), Sarva Dharma (all Dharmas), Niyatana (subduing), Sadhukara (well done), Pujastava-rana karma tusto-sti (supreme joy), svaha (repeated).'
Treatise: To all the Tathagatas, I completely offer my body. With the sound of 'well done,' universally offering the joyful activity. The secret mantra on the forehead:
'Om, nama (same as namo), Sarva Tathagata (all Thus Come Ones) kaya-abhisheke (sprinkling), ratna (jewel), bhyah, Vajra-mani (diamond jewel), Om.'
Treatise: All the jewels that crown the bodies of all the Tathagatas. I now pay homage to the Vajra Mani. Rotating above the heart, like the appearance of the sun disc. The secret mantra:
'Om, nama Sarva Tathagata (all Thus Come Ones) suryebhyah (variant pronunciation), Vajra-tejani (diamond radiance), jvala (flaming), khi (variant pronunciation).'
Treatise: All the Tathagatas are like the Vajra sun. I now pay homage to the blazing radiance. Placing the mudra on the crown of the head, extending both arms. The secret mantra:
'Om, nama Sarva Tathagata (all Thus Come Ones) a-asha paripuranacinta-mani dhvajam (banner), ghrihyo Vajra-dhvajam (banner), grihana grihana.'
Treatise: I now pay homage to all the Tathagatas, the wish-fulfilling jewel, fulfilling all desires. The Vajra supreme banner. At the smiling place on the mouth, when dissolving the Vajra bond. The secret mantra (as in the method of dissolving the mudra):
'Om, namo Sarva Tathagata (all Thus Come Ones), Maha-punye (great merit).'
)底(丁里反)缽羅慕地夜(二合)
迦𠼐瓢跋折羅荷斯訶
論曰敬禮一切如來作歡喜者金剛笑。口上密語曰。
唵 薩婆怛他揭多跋折羅達磨陀(金剛法性也)三摩地毗薩兜茗(讚歎)摩訶達磨系唎
論曰以一切如來金剛法性三摩地。讚歎摩訶法音。左耳上密語曰。
唵 薩婆怛他揭多缽羅穰(而佉反智慧也)波羅蜜多阿鞞禰(泥一反)呵唎窣睹努冥(讚歎)摩訶具沙努倪(我伊反)淡
論曰以一切如來般若波羅蜜多所出語言。隨大音聲讚歎。右耳上密語曰。
唵 薩婆怛他揭多者羯羅(引)叉羅缽𠼐伐多你薩婆蘇(上)怛啰按(左杵)多娜曳薩兜努茗薩婆漫茶唎(一切道場)𤙖
論曰以一切如來文字轉輪為首。諸契經理趣。讚歎一切道場。頂后密語曰。
唵 薩婆怛他揭多 散陀婆沙(密語)勃陀僧 祇底毗(歌頌也) 伽延窣睹努茗 跋折啰 婆唎遮(語言也)
論曰以一切如來。密語我今歌詠。讚歎金剛語言。頂上密語曰。
唵 薩婆怛他揭多。杜婆(香也)暝伽(云也)三慕達羅(海也)窣發羅拏(普皆)布穰(而佉反供養)羯冥(事業)伽羅 伽羅
論曰以一切如來香雲海。普皆供養事業。右肩密語曰。
唵 薩婆怛
【現代漢語翻譯】 現代漢語譯本 底缽羅慕地夜(二合) (Dǐ bō luó mù dì yè (èr hé))
迦𠼐瓢跋折羅荷斯訶 (Jiā xī piáo bá zhé luó hé sī hē)
論曰：敬禮一切如來作歡喜者金剛笑。口上密語曰：
唵 薩婆怛他揭多跋折羅達磨陀 (ōng sà pó dá tā jiē duō bá zhé luó dá mó tuó)（金剛法性也）三摩地毗薩兜茗 (sān mó dì pí sà dōu míng)（讚歎）摩訶達磨系唎 (mó hē dá mó xì lì)
論曰：以一切如來金剛法性三摩地，讚歎摩訶法音。左耳上密語曰：
唵 薩婆怛他揭多缽羅穰 (ōng sà pó dá tā jiē duō bō luó ráng)（而佉反，智慧也）波羅蜜多阿鞞禰 (bō luó mì duō ā pí nǐ)（泥一反）呵唎窣睹努冥 (hē lì sū dǔ nǔ míng)（讚歎）摩訶具沙努倪 (mó hē jù shā nǔ ní)（我伊反）淡 (dàn)
論曰：以一切如來般若波羅蜜多所出語言，隨大音聲讚歎。右耳上密語曰：
唵 薩婆怛他揭多者羯羅 (ōng sà pó dá tā jiē duō zhě jié luó)（引）叉羅缽𠼐伐多你 (chā luó bō xī fá duō nǐ) 薩婆蘇 (sà pó sū)（上）怛啰按 (dá là àn)（左杵）多娜曳薩兜努茗 (duō nuó yè sà dōu nǔ míng) 薩婆漫茶唎 (sà pó màn chá lì)（一切道場）𤙖 (ōng)
論曰：以一切如來文字轉輪為首，諸契經理趣，讚歎一切道場。頂后密語曰：
唵 薩婆怛他揭多 散陀婆沙 (ōng sà pó dá tā jiē duō sàn tuó pó shā)（密語）勃陀僧 祇底毗 (bó tuó sēng qí dǐ pí)（歌頌也）伽延窣睹努冥 (qié yán sū dǔ nǔ míng) 跋折啰 婆唎遮 (bá zhé luó pó lì zhē)（語言也）
論曰：以一切如來密語我今歌詠，讚歎金剛語言。頂上密語曰：
唵 薩婆怛他揭多 杜婆 (ōng sà pó dá tā jiē duō dù pó)（香也）暝伽 (míng qié)（云也）三慕達羅 (sān mù dá luó)（海也）窣發羅拏 (sū fā luó ná)（普皆）布穰 (bù ráng)（而佉反，供養）羯冥 (jié míng)（事業）伽羅 伽羅 (qié luó qié luó)
論曰：以一切如來香雲海，普皆供養事業。右肩密語曰：
唵 薩婆怛 (ōng sà pó dá)
【English Translation】 English version 底缽羅慕地夜(二合) (Dǐ bō luó mù dì yè (two combined))
迦𠼐瓢跋折羅荷斯訶 (Jiā xī piáo bá zhé luó hé sī hē)
Treatise says: Homage to all Tathagatas, the Vajra laughter that makes joy. The secret mantra on the mouth says:
唵 Sarva Tathagata Vajradharmadhatu (ōng sà pó dá tā jiē duō bá zhé luó dá mó tuó) (Vajra Dharma-nature) Samadhi Visthoming (sān mó dì pí sà dōu míng) (Praise) Maha Dharma Sri (mó hē dá mó xì lì)
Treatise says: With the Samadhi of the Vajra Dharma-nature of all Tathagatas, praise the Maha Dharma sound. The secret mantra on the left ear says:
唵 Sarva Tathagata Prajna (ōng sà pó dá tā jiē duō bō luó ráng) (wisdom) Paramita Abhinidhi (bō luó mì duō ā pí nǐ) Haristhunuming (hē lì sū dǔ nǔ míng) (Praise) Maha Gushanuni (mó hē jù shā nǔ ní) Tam (dàn)
Treatise says: With the language produced by the Prajna Paramita of all Tathagatas, praise with a great voice. The secret mantra on the right ear says:
唵 Sarva Tathagata Chakravartin (ōng sà pó dá tā jiē duō zhě jié luó) (leading) Akshara Pravartani (chā luó bō xī fá duō nǐ) Sarva Sutra (sà pó sū) Ananta (dá là àn) (left pestle) Danayesthunuming (duō nuó yè sà dōu nǔ míng) Sarva Mandala (sà pó màn chá lì) (all Mandalas) Om (ōng)
Treatise says: With the wheel of letters of all Tathagatas as the head, all sutras and principles are praised in all Mandalas. The secret mantra behind the head says:
唵 Sarva Tathagata Sandhabhasa (ōng sà pó dá tā jiē duō sàn tuó pó shā) (secret language) Buddhasamgitibhih (bó tuó sēng qí dǐ pí) (songs) Gayanasthunuming (qié yán sū dǔ nǔ míng) Vajra Bharica (bá zhé luó pó lì zhē) (language)
Treatise says: With the secret language of all Tathagatas, I now sing and praise the Vajra language. The secret mantra on the top of the head says:
唵 Sarva Tathagata Dhupa (ōng sà pó dá tā jiē duō dù pó) (incense) Megha (míng qié) (cloud) Samudras (sān mù dá luó) (sea) Spharana (sū fā luó ná) (universal) Puja (bù ráng) (offering) Karme (jié míng) (deeds) Kala Kala (qié luó qié luó)
Treatise says: With the incense cloud sea of all Tathagatas, universally offering deeds. The secret mantra on the right shoulder says:
唵 Sarva Tat (ōng sà pó dá)
他揭多 補澀波(花也)缽羅婆羅窣發羅拏布穰羯冥枳𠼐枳𠼐
論曰以一切如來種種妙花云。普皆供養。作事業故。右膝密語曰。
唵 薩婆怛他揭多嚕迦。入嚩攞 窣發啰拏布穰羯磨婆羅婆羅
論曰以一切如來光明熾焰。普皆供養。作羯磨故。如上作已復置心上密語曰。
唵 薩婆怛他揭多 健馱(涂香也)三慕達羅窣發啰拏 布穰羯冥句嚧句嚧
論曰以一切如來涂香雲海。普皆供養。作事業故。
如是十六大供養契。所應作已。即結如上花契大印觀察十方而作是言。我今勸請一切諸佛。未轉法輪者愿轉法輪。欲入涅槃者愿常住。在世不般涅槃復作是念。我今奉獻此贍部洲及十方世界中。人天意生。乃至水陸所有諸花。皆持奉獻十方一切摩訶菩提薩埵。及一切部中所住眷屬。一切契明諸天等。我為供養一切如來。作事業故。誦密語曰。
唵 薩婆但他揭多 補瑟波(花)布穰暝伽三慕達羅 窣發羅拏三末曳(平聲此呼供養初名)𤙖(鼻聲引)
論曰以一切如來花雲海。普皆供養。
又結燒香契。作是思惟。以人天所有本體香。和合香。變易香(所謂以瞻卜等諸花或薰或浸變成此香)如是等差別諸香。為供養一切如來羯磨故。我今奉獻。密語曰。
唵
【現代漢語翻譯】 現代漢語譯本 他揭多（Tathagata，如來） 補澀波（花也，Pushpa，花） 缽羅婆羅窣發羅拏布穰羯冥枳𠼐枳𠼐
論曰：以一切如來種種妙花云，普皆供養，作事業故。右膝密語曰：
唵 薩婆怛他揭多嚕迦（Sarva Tathagata Ruka） 入嚩攞（Jvala，火焰） 窣發啰拏布穰羯磨婆羅婆羅
論曰：以一切如來光明熾焰，普皆供養，作羯磨故。如上作已，復置心上，密語曰：
唵 薩婆怛他揭多 健馱（涂香也，Gandha，香） 三慕達羅窣發啰拏 布穰羯冥句嚧句嚧
論曰：以一切如來涂香雲海，普皆供養，作事業故。
如是十六大供養契，所應作已，即結如上花契大印，觀察十方而作是言：我今勸請一切諸佛，未轉法輪者愿轉法輪，欲入涅槃者愿常住。在世不般涅槃。復作是念：我今奉獻此贍部洲（Jambudvipa，閻浮提，我們所居住的大陸）及十方世界中，人天意生，乃至水陸所有諸花，皆持奉獻十方一切摩訶菩提薩埵（Mahasattva，大菩薩），及一切部中所住眷屬，一切契明諸天等。我為供養一切如來，作事業故。誦密語曰：
唵 薩婆但他揭多 補瑟波（花，Pushpa） 布穰暝伽三慕達羅 窣發羅拏三末曳（平聲此呼供養初名）𤙖（鼻聲引）
論曰：以一切如來花雲海，普皆供養。
又結燒香契，作是思惟：以人天所有本體香、和合香、變易香（所謂以瞻卜等諸花或薰或浸變成此香），如是等差別諸香，為供養一切如來羯磨故，我今奉獻。密語曰：
唵
【English Translation】 English version Ta Jie Duo (Tathagata) Bu Se Bo (Pushpa, flower) Bo Luo Po Luo Su Fa Luo Na Bu Rang Jie Ming Zhi Ju Zhi Ju
Commentary: With all the Tathagatas' various wonderful flower clouds, universally offer them, for the sake of accomplishing deeds. The secret mantra for the right knee is:
Om Sarva Tathagata Ruka Jvala Su Fa Luo Na Bu Rang Jie Mo Po Luo Po Luo
Commentary: With all the Tathagatas' light and blazing flames, universally offer them, for the sake of accomplishing karma. After doing as above, place it on the heart again, and the secret mantra is:
Om Sarva Tathagata Gandha (fragrant ointment) San Mu Da Luo Su Fa Luo Na Bu Rang Jie Ming Ju Lu Ju Lu
Commentary: With all the Tathagatas' fragrant ointment cloud-sea, universally offer them, for the sake of accomplishing deeds.
Having performed these sixteen great offering mudras, form the great mudra of the above flower mudra, observe the ten directions, and say: 'I now encourage and invite all the Buddhas; may those who have not yet turned the Dharma wheel turn the Dharma wheel; may those who wish to enter Nirvana remain in the world and not enter Nirvana.' Again, think: 'I now offer this Jambudvipa (the continent we live on) and all the flowers in the ten directions of the world, whether produced by humans, devas, or through intention, even those on land and water, all of which I offer to all the Mahasattvas (Great Bodhisattvas) in the ten directions, and all the retinues dwelling in all the divisions, all the enlightened deities, etc. I offer them for the sake of accomplishing the deeds of all the Tathagatas.' Recite the secret mantra:
Om Sarva Tatha-gata Pushpa Bu Rang Megha Samudra Su Fa Luo Na Samaye (level tone, this is the initial name for calling the offering) Ang (nasal sound, drawn out)
Commentary: With all the Tathagatas' flower cloud-sea, universally offer them.
Again, form the incense-burning mudra, and contemplate: With all the inherent incense, combined incense, and transformed incense (that is, transforming this incense by fumigating or soaking it with champak and other flowers) possessed by humans and devas, such different kinds of incense, for the sake of accomplishing the karma of offering to all the Tathagatas, I now offer them. The secret mantra is:
Om
薩婆怛他揭多 杜婆(燒香也) 布穰暝伽。三慕達羅窣發羅拏三末曳(平)𤙖
論曰以一切如來燒香雲海。普皆供養。
又結涂香契已。應作是念。以人天所有本體香。和合香。變易等差別諸香。為供養一切如來羯磨故。我今奉獻密語曰。
唵 薩婆怛他揭多 健陀布穰暝伽三慕達啰窣發啰拏。三末曳(平)𤙖
論曰以一切如來涂香雲海。普皆供養。
又結燈契已。作是思惟。以人天所有本體。自生差別光明(謂寶珠等)悅樂意者。為供養一切如來。作事業故。我今奉獻密語曰。
唵 薩婆怛他揭多 你婆(燈)布穰暝伽三慕達羅 窣發羅拏 三末曳𤙖
論曰以一切如來燈雲海。普皆供養。
結金剛寶契已。應作是念。於此世界及余世界中。所有寶山諸寶種類。及地中海中者。彼皆為供養一切如來羯磨故。我今奉獻。密語曰。
唵 薩婆怛他揭多部蕩(庭悉反)伽遏啰哆那棱(去)伽那 布穰暝伽 三慕達啰窣發啰拏三末曳𤙖
論曰以一切如來覺分寶莊嚴具雲海。普皆供養。
結嬉戲契已。作是思惟。以人天所有。種種戲弄玩笑妓樂之具。皆為供養一切如來事業故。我今奉獻。密語曰。
唵 薩婆怛他揭多 訶寫(息也反上)邏寫(
【現代漢語翻譯】 現代漢語譯本： 薩婆怛他揭多（Sarva-tathāgata，一切如來）杜婆（Dhūpa，燒香也）布穰暝伽（Pūjā-megha，供養云）。三慕達羅窣發羅拏三末曳（Samudraspharaṇa-samaye，海擴散時）𤙖。
論曰：以一切如來燒香雲海，普皆供養。
又結涂香契已，應作是念：以人天所有本體香、和合香、變易等差別諸香，為供養一切如來羯磨（karma，事業）故，我今奉獻密語曰：
唵 薩婆怛他揭多 健陀布穰暝伽三慕達啰窣發啰拏。三末曳𤙖。
論曰：以一切如來涂香雲海，普皆供養。
又結燈契已，作是思惟：以人天所有本體、自生差別光明（謂寶珠等）悅樂意者，為供養一切如來，作事業故，我今奉獻密語曰：
唵 薩婆怛他揭多 你婆（Dīpa，燈）布穰暝伽三慕達羅 窣發羅拏 三末曳𤙖。
論曰：以一切如來燈雲海，普皆供養。
結金剛寶契已，應作是念：於此世界及余世界中，所有寶山諸寶種類，及地中海中者，彼皆為供養一切如來羯磨故，我今奉獻。密語曰：
唵 薩婆怛他揭多 部蕩伽遏啰哆那棱伽那 布穰暝伽 三慕達啰窣發啰拏三末曳𤙖。
論曰：以一切如來覺分寶莊嚴具雲海，普皆供養。
結嬉戲契已，作是思惟：以人天所有種種戲弄玩笑妓樂之具，皆為供養一切如來事業故，我今奉獻。密語曰：
唵 薩婆怛他揭多 訶寫邏寫（Hāsya-lāsya，嬉戲歌舞）
【English Translation】 English version: Sarva-tathāgata (All Tathāgatas) Dhūpa (incense) Pūjā-megha (offering cloud). Samudraspharaṇa-samaye (at the time of the ocean's expansion) hūṃ.
Commentary: With the incense cloud-ocean of all Tathāgatas, universally offer.
Furthermore, after forming the mudra of scented ointment, one should think thus: With all kinds of scents, such as inherent scents of humans and gods, combined scents, transformed scents, etc., for the sake of offering to all Tathāgata's karma (action), I now offer the secret mantra:
Oṃ Sarva-tathāgata Gandha-pūjā-megha-samudraspharaṇa samaye hūṃ.
Commentary: With the scented ointment cloud-ocean of all Tathāgatas, universally offer.
Furthermore, after forming the mudra of light, one should think thus: With the inherent light of humans and gods, the distinct light that arises naturally (such as jewels), pleasing to the mind, for the sake of offering to all Tathāgatas, for the sake of performing deeds, I now offer the secret mantra:
Oṃ Sarva-tathāgata Dīpa (lamp) Pūjā-megha-samudraspharaṇa samaye hūṃ.
Commentary: With the lamp cloud-ocean of all Tathāgatas, universally offer.
After forming the vajra-jewel mudra, one should think thus: All the jewel mountains and various kinds of jewels in this world and other worlds, and those in the earth and in the sea, all of them are for the sake of offering to all Tathāgata's karma, I now offer. The secret mantra is:
Oṃ Sarva-tathāgata Bhūtaṅgā-ratna-alaṃkāra Pūjā-megha-samudraspharaṇa samaye hūṃ.
Commentary: With the cloud-ocean of jewel ornaments that adorn the elements of enlightenment of all Tathāgatas, universally offer.
After forming the mudra of play, one should think thus: With all kinds of play, amusement, jesting, and musical instruments of humans and gods, all for the sake of offering to all Tathāgata's deeds, I now offer. The secret mantra is:
Oṃ Sarva-tathāgata Hāsya-lāsya (laughter and dance)
同上戲笑)訖哩陀 曷啰底掃佉(企伽反)阿努怛羅 布穰暝伽三慕達啰 窣發啰拏三末曳𤙖
論曰以一切如來所戲笑遊玩最上喜樂雲海。周遍供養。
金剛頂瑜伽中略出唸誦經卷第三 大正藏第 18 冊 No. 0866 金剛頂瑜伽中略出唸誦經
金剛頂瑜伽中略出唸誦經卷第四
大唐南印度三藏金剛智譯
結薩埵金剛契已。作是思惟。如諸劫樹(西方國王長者以種種花香瓔珞裝掛樹上佈施一切此名劫樹)能與種種衣服嚴身資具。彼等皆為供養一切如來作事業故。我今奉獻。密語曰。
唵 薩婆怛他揭多 阿努怛啰(無上)婆曰嚕(二合)跛摩三摩地婆缽那跛那部折那網(無可反)薩那布穰暝伽三慕達羅窣發啰拏三末曳吽
論曰以一切如來無上金剛喻三摩地修習。上妙飲食衣服雲海。普皆供養。
結羯磨金剛契已。作是思惟。虛空藏中一切如來。為承事故。即想一一佛前。皆有己身。親近侍奉。誦密語曰。
唵 薩婆怛他揭多迦(去)耶禰(泥底反)耶怛那布穰暝伽 三慕達啰窣發啰拏三末曳𤙖
論曰以自身。奉獻一切如來雲海。普皆供養結達摩金剛契已。作是思惟。我今此身。與一切菩薩身等同無異。復應觀察。諸法實性平等無異。作是
【現代漢語翻譯】 現代漢語譯本： 同上戲笑)訖哩陀（Kili tuo） 曷啰底掃佉（He la di sao qie）（企伽反） 阿努怛羅（Anu da luo） 布穰暝伽三慕達啰（Bu rang ming qie san mu da luo） 窣發啰拏三末曳（Su fa la na san mo ye）𤙖
論曰：以一切如來所戲笑遊玩最上喜樂雲海，周遍供養。
金剛頂瑜伽中略出唸誦經卷第三 大正藏第 18 冊 No. 0866 金剛頂瑜伽中略出唸誦經
金剛頂瑜伽中略出唸誦經卷第四
大唐南印度三藏金剛智譯
結薩埵金剛契已，作是思惟：如諸劫樹（jie shu）（西方國王長者以種種花香瓔珞裝掛樹上佈施一切，此名劫樹），能與種種衣服嚴身資具，彼等皆為供養一切如來作事業故，我今奉獻。密語曰：
唵 薩婆怛他揭多 阿努怛啰（Anu da luo）（無上） 婆曰嚕（Po yue lu）（二合）跛摩三摩地婆缽那跛那部折那網（Po mo san mo di po bo na po na bu zhe na wang）（無可反）薩那布穰暝伽三慕達羅窣發啰拏三末曳吽
論曰：以一切如來無上金剛喻三摩地修習，上妙飲食衣服雲海，普皆供養。
結羯磨金剛契已，作是思惟：虛空藏中一切如來，為承事故，即想一一佛前，皆有己身，親近侍奉。誦密語曰：
唵 薩婆怛他揭多迦（Sa po da ta jie duo jia）（去）耶禰（Ye ni）（泥底反）耶怛那布穰暝伽 三慕達啰窣發啰拏三末曳𤙖
論曰：以自身，奉獻一切如來雲海，普皆供養。結達摩金剛契已，作是思惟：我今此身，與一切菩薩身等同無異。復應觀察，諸法實性平等無異。作是
【English Translation】 English version: Same as above, laughter) Kili tuo, He la di sao qie (Qi qie fan), Anu da luo, Bu rang ming qie san mu da luo, Su fa la na san mo ye, 𤙖
Commentary: With the laughter and play of all Tathagatas, the supreme joy and pleasure cloud-ocean, universally offering.
Sutra of Abbreviated Recitation Extracted from the Vajrasekhara Yoga, Volume 3 Taisho Tripitaka Volume 18, No. 0866 Sutra of Abbreviated Recitation Extracted from the Vajrasekhara Yoga
Sutra of Abbreviated Recitation Extracted from the Vajrasekhara Yoga, Volume 4
Translated by Vajrabodhi, Tripitaka Master from Southern India of the Great Tang Dynasty
Having formed the Samayasattva Vajra Mudra, contemplate thus: Like the Kalpavriksha trees (Western kings and elders decorate trees with various flowers, incense, and garlands and bestow them upon all; this is called Kalpavriksha), which can provide various clothes, adornments, and necessities, all of these are for the purpose of making offerings to all Tathagatas and performing their work. I now offer them. The secret mantra says:
Om Sarva Tathagata Anuttara (supreme) Vajra Upama Samadhi Vipana Vipana Bhujana Vam (irreversible) Santana Pujamegha Samudra Spharana Samaye Hum
Commentary: With the supreme Vajra-like Samadhi cultivated by all Tathagatas, the supreme and wonderful food, drink, and clothing cloud-ocean, universally offering.
Having formed the Karma Vajra Mudra, contemplate thus: All Tathagatas in the Space Treasury, for the sake of service, imagine that in front of each Buddha, there is oneself, closely attending and serving. Recite the secret mantra:
Om Sarva Tathagata Kaya Niyyatana Pujamegha Samudra Spharana Samaye Vam
Commentary: With oneself, offering to the cloud-ocean of all Tathagatas, universally offering. Having formed the Dharma Vajra Mudra, contemplate thus: My present body is equal and undifferentiated from the bodies of all Bodhisattvas. Furthermore, one should observe that the true nature of all dharmas is equal and undifferentiated. Do thus.
觀已。誦密語曰。
唵 薩婆怛他揭多質多禰耶怛那布穰暝伽 三慕達啰窣發啰拏 三末曳𤙖
論曰以一切如來心奉獻雲海。普皆供養。
結寶幢契已。復應觀察。盡生死中一切眾生。苦惱所纏。深生哀愍。我今為救護故。發阿耨多羅三藐三菩提心。是故若未度者。我當令度。未安慰者。當令安慰。未涅槃者。令得涅槃。及雨種種寶。隨彼所求皆令滿足。作是思惟已。誦此密語。
唵 薩婆怛他揭多摩訶跋折嚕嗢婆摩但那波羅蜜多布穰暝伽 三慕達啰窣發啰拏 三末曳𤙖
論曰以一切如來大金剛所生檀波羅蜜雲海。普皆供養。結香身契已。作是思惟。愿一切眾生身口意業一切不善。愿皆遠離。一切善法。愿皆成就。作是念已。誦此密語。
唵 薩婆怛他揭多 阿耨多啰摩訶部馱(田夜反)賀啰俱舍啰波羅蜜多 布穰暝伽 三慕達啰 窣發啰拏
三末曳𤙖
論曰以一切如來無上菩提所生善戒波羅蜜多雲海。普皆供養。結觸地契已。復作是念。愿一切眾產生就慈心無相惱害。離諸怖畏。彼此相視心生歡喜。以諸相好莊嚴其身。成就一切甚深法藏。作是思惟已。誦此密語。
唵 薩婆怛他揭多阿耨多羅摩訶達磨網(無可反)報陀 乞叉地波羅蜜多 布穰暝伽三慕達
啰 窣發啰拏 三末曳𤙖
論曰以一切如來無上法大覺悟忍辱波羅蜜多雲海。普皆供養。結金剛鬥勝精進契已。作是思惟。愿一切眾生修菩薩行。被精進堅固甲冑。作是念已誦此密語。
唵 薩婆怛他揭多僧(去)娑啰訶缽哩哆(當迦反去)伽摩訶毗離耶波羅蜜多布穰暝伽三慕達啰窣發啰拏三末曳𤙖
論曰以一切如來不捨生死大精進波羅蜜多雲海。普皆供養。結三摩地勝上契。作是思惟。愿一切眾生盡能調伏煩惱隨煩惱怨仇。獲得一切深禪定相。作是念已。誦此密語。
唵 薩婆怛他揭多阿耨多啰摩訶掃溪(企伽反)毗賀啰馱(田夜反)那婆啰蜜多 布穰暝伽三慕達啰窣發啰拏三末曳𤙖
論曰以一切如來無上大安樂住禪定波羅蜜多雲海。普皆供養。結一切如來能授與一切眾生愿者寶生契已。作是思惟。愿一切眾產生就五種明處智。一切世間出世間智慧。普皆成就。得真實見。獲得盡除煩惱所知障智。以辯才無畏等一切佛法。嚴飾其心。作是念已。誦此密語。
唵 薩婆怛他揭多 阿耨多羅。戛(更轄反)囇(力揩反)沙(煩惱也)寧耶(所知也)嚩啰拏(障)婆薩那(習氣也)弭奈耶那(能調伏也)摩訶缽㗚(二合)穰(大慧也)波羅蜜多布穰暝伽 三慕達啰 窣發啰拏 三末
【現代漢語翻譯】 現代漢語譯本：啰 窣發啰拏（擴充套件） 三末曳𤙖
論曰：以一切如來無上法大覺悟忍辱波羅蜜多（忍辱到彼岸）雲海，普皆供養。結金剛鬥勝精進契已，作是思惟：愿一切眾生修菩薩行，被精進堅固甲冑。作是念已，誦此密語：
唵 薩婆怛他揭多（一切如來）僧娑啰訶缽哩哆（圓滿）伽摩訶毗離耶（大精進）波羅蜜多（到彼岸）布穰暝伽（供養云）三慕達啰（大海）窣發啰拏（擴充套件）三末曳𤙖
論曰：以一切如來不捨生死大精進波羅蜜多（大精進到彼岸）雲海，普皆供養。結三摩地勝上契，作是思惟：愿一切眾生盡能調伏煩惱隨煩惱怨仇，獲得一切深禪定相。作是念已，誦此密語：
唵 薩婆怛他揭多（一切如來）阿耨多啰（無上）摩訶掃溪（大安樂）毗賀啰馱（安住）那婆啰蜜多（禪定到彼岸） 布穰暝伽（供養云）三慕達啰（大海）窣發啰拏（擴充套件）三末曳𤙖
論曰：以一切如來無上大安樂住禪定波羅蜜多（禪定到彼岸）雲海，普皆供養。結一切如來能授與一切眾生愿者寶生契已，作是思惟：愿一切眾產生就五種明處智，一切世間出世間智慧，普皆成就，得真實見，獲得盡除煩惱所知障智，以辯才無畏等一切佛法，嚴飾其心。作是念已，誦此密語：
唵 薩婆怛他揭多（一切如來）阿耨多羅（無上）。戛囇沙（煩惱也）寧耶（所知也）嚩啰拏（障）婆薩那（習氣也）弭奈耶那（能調伏也）摩訶缽㗚（二合）穰（大慧也）波羅蜜多（到彼岸）布穰暝伽（供養云）三慕達啰（大海） 窣發啰拏（擴充套件） 三末曳𤙖
【English Translation】 English version: Ro Su Fa Luo Na (Expansion) San Mo Yi Hum
Treatise: With the cloud-sea of the unsurpassed Dharma great enlightenment forbearance Paramita (Perfection of Patience) of all Tathagatas (Thus Come Ones), universally offer. Having formed the Vajra (Diamond) Victory Effort Mudra, contemplate thus: May all sentient beings cultivate the Bodhisattva path, be clad in the strong armor of effort. Having made this thought, recite this secret mantra:
Om Sarva Tathagata (All Thus Come Ones) Sam So Luo He Ba Li Duo (Complete) Qie Maha Pi Li Ye (Great Effort) Paramita (Perfection) Bu Rang Ming Qie (Offering Cloud) San Mu Da Luo (Great Ocean) Su Fa Luo Na (Expansion) San Mo Yi Hum
Treatise: With the cloud-sea of the great effort Paramita (Perfection of Great Effort) of all Tathagatas (Thus Come Ones) not abandoning birth and death, universally offer. Having formed the Samadhi (Concentration) Supreme Mudra, contemplate thus: May all sentient beings be able to subdue afflictions, secondary afflictions, and enemies, and attain all profound Samadhi (Concentration) appearances. Having made this thought, recite this secret mantra:
Om Sarva Tathagata (All Thus Come Ones) A Nu Duo Luo (Unsurpassed) Maha Sao Xi (Great Bliss) Pi He Luo Tuo (Abiding) Na Ba Luo Mita (Perfection of Dhyana) Bu Rang Ming Qie (Offering Cloud) San Mu Da Luo (Great Ocean) Su Fa Luo Na (Expansion) San Mo Yi Hum
Treatise: With the cloud-sea of the unsurpassed great bliss abiding Dhyana Paramita (Perfection of Dhyana) of all Tathagatas (Thus Come Ones), universally offer. Having formed the Mudra of all Tathagatas (Thus Come Ones) being able to grant the wish-fulfilling jewel birth to all sentient beings, contemplate thus: May all sentient beings accomplish the wisdom of the five sciences, all worldly and supramundane wisdom, universally accomplish, attain true vision, obtain the wisdom of completely eliminating afflictions and the obstructions of the knowable, adorn their minds with all Buddha-dharmas (Buddha's teachings) such as eloquence and fearlessness. Having made this thought, recite this secret mantra:
Om Sarva Tathagata (All Thus Come Ones) A Nu Duo Luo (Unsurpassed). Qie Li Sha (Afflictions) Ning Ye (Knowable) Wa Luo Na (Obstruction) Po Sa Na (Habitual Tendencies) Mi Nai Ye Na (Able to Subdue) Maha Bo (Great Wisdom) Paramita (Perfection) Bu Rang Ming Qie (Offering Cloud) San Mu Da Luo (Great Ocean) Su Fa Luo Na (Expansion) San Mo Yi Hum
曳𤙖
論曰以一切如來無上調伏凈煩惱習氣大慧波羅蜜多雲海。普皆供養。結勝上三摩地契已。應當思惟。諸法真實性相。皆空無相無作。一切諸法悉皆如是。作是觀已。誦此密語。
唵 薩婆怛他揭多 悟呬耶(密)摩訶缽哩缽底(修行)布穰暝伽 三慕達啰 窣發啰拏三末曳𤙖
論曰以一切秘密修行雲海。普皆供養復應思惟。我今所出語言音聲。令一切眾生悉皆得聞。作是念已。誦此密語。
唵 薩婆怛他揭多婆袪(語言也)禰耶但那 布穰暝伽 三慕達啰 窣發啰拏三末曳𤙖
然後以金剛言詞。應作歌詠頌曰。
金剛薩埵攝受故 得為無上金剛寶 金剛言詞歌詠故 愿成金剛勝事業
復以金剛語言。應以清美音贊之頌曰。
于諸世界種類中 能作塵數諸佛事 如來示現大神變 隨應顯現種種身 無比不動常堅法 悲體能除世間苦 能授悉地諸功德 無比等力勝上法 無有譬喻等虛空 少分功德尚無際 遍眾生界勝悉地 無比無量盡能成 常法清凈由悲起 願力成就住世間 能為利樂無邊際 大悲為體常遍照 悲行不動不取滅 游化三界授悉地 諸不可量盡通達 雖已善逝現希奇 常住三世力無礙 最上依怙無
【現代漢語翻譯】 現代漢語譯本 曳𤙖
論曰：以一切如來無上調伏、清凈煩惱習氣的大智慧波羅蜜多（到達彼岸）雲海，普遍地供養。在結成殊勝的三摩地（專注）契約之後，應當思惟諸法真實的體性和現象，都是空性、無相、無造作。一切諸法都像這樣。作這樣的觀想后，誦持這個密語：
唵 薩婆怛他揭多（一切如來） 悟呬耶（秘密） 摩訶缽哩缽底（修行） 布穰暝伽（供養云） 三慕達啰（大海） 窣發啰拏（遍滿） 三末曳𤙖
論曰：以一切秘密修行雲海，普遍地供養。又應當思惟：我現在所發出的語言音聲，令一切眾生都能夠聽聞。作這樣的念頭后，誦持這個密語：
唵 薩婆怛他揭多（一切如來） 婆袪（語言） 禰耶但那（施與） 布穰暝伽（供養云） 三慕達啰（大海） 窣發啰拏（遍滿） 三末曳𤙖
然後以金剛（堅固不壞）言詞，應當作歌詠頌：
金剛薩埵（金剛薩埵）攝受故，得為無上金剛寶； 金剛言詞歌詠故，愿成金剛勝事業。
又以金剛語言，應當以清美音聲讚頌：
于諸世界種類中，能作塵數諸佛事； 如來示現大神變，隨應顯現種種身； 無比不動常堅法，悲體能除世間苦； 能授悉地（成就）諸功德，無比等力勝上法； 無有譬喻等虛空，少分功德尚無際； 遍眾生界勝悉地（成就），無比無量盡能成； 常法清凈由悲起，願力成就住世間； 能為利樂無邊際，大悲為體常遍照； 悲行不動不取滅，游化三界授悉地（成就）； 諸不可量盡通達，雖已善逝現希奇； 常住三世力無礙，最上依怙無
【English Translation】 English version 曳𤙖
Treatise: With the cloud-like ocean of the unsurpassed subjugation of all Tathagatas (Thus Come Ones), the great wisdom Paramita (Perfection) that purifies the habitual tendencies of afflictions, universally make offerings. Having formed the supreme Samadhi (Concentration) bond, one should contemplate the true nature and characteristics of all dharmas (phenomena), which are emptiness, without characteristics, and without creation. All dharmas are like this. Having made this contemplation, recite this mantra:
Om Sarva Tathagata (All Thus Come Ones) Ughihya (Secret) Maha Pari Pati (Practice) Puja Megha (Offering Cloud) Samudra (Ocean) Spharana (Pervading) Samaya 曳𤙖
Treatise: With the cloud-like ocean of all secret practices, universally make offerings. Furthermore, one should contemplate: May the language and sounds that I now utter be heard by all sentient beings. Having made this thought, recite this mantra:
Om Sarva Tathagata (All Thus Come Ones) Bhasa (Language) Dena (Giving) Puja Megha (Offering Cloud) Samudra (Ocean) Spharana (Pervading) Samaya 曳𤙖
Then, with Vajra (Diamond) words, one should sing the following verse:
Because of the acceptance of Vajrasattva (Diamond Being), one obtains the unsurpassed Vajra treasure; Because of the singing of Vajra words, may one accomplish the supreme Vajra activity.
Again, with Vajra language, one should praise with clear and beautiful sounds in the following verse:
Within the various kinds of worlds, one can perform Buddha deeds as numerous as dust motes; The Tathagata (Thus Come One) manifests great spiritual transformations, appearing in various bodies according to what is appropriate; The incomparable, immovable, and eternally firm Dharma (Law), with its compassionate essence, can remove the suffering of the world; It can bestow all Siddhis (Accomplishments) and merits, the incomparable, equal power, and supreme Dharma; There is no analogy equal to space; even a small portion of its merits is boundless; Pervading the realms of sentient beings, supreme Siddhis (Accomplishments), incomparably and immeasurably, can all be achieved; The eternal Dharma, pure and arising from compassion, with the power of vows, abides in the world; It can bring limitless benefit and joy; with great compassion as its essence, it constantly illuminates everywhere; Compassionate conduct is immovable and does not take extinction, wandering and transforming through the three realms, bestowing Siddhis (Accomplishments); All that is immeasurable is completely understood; although having passed away, it manifests wondrously; Constantly abiding in the three times, its power is unimpeded, the supreme refuge without
能超 能授一切三摩耶 愿我速成勝悉地
如是贊已。若更有餘勝妙讚頌。隨意贊之。其讚詠法。晨朝當以灑臘音韻。午時以中音。昏黃以破音。中夜以第五音韻贊之。如不解者。隨以清好音聲讚歎。常應每日四時念誦。謂晨朝日午黃昏夜半也。應持四種數珠。作四種唸誦。作四種者。所謂音聲唸誦二金剛唸誦(合口動舌默誦是也)三三摩地念誦。心念是也。四真實唸誦如字義修行是也由此四種唸誦力故。能滅一切罪障苦厄。成就一切功德。四種數珠者。如來部用菩提子。金剛部用金剛子。寶部用寶珠。蓮花部用蓮子。羯磨部用雜寶間錯為之。行者若能隨順瑜伽。修行三摩地念誦者。則無有時分限數。於一切時。無間作之。
次明供養飲食法。應以香潔種種飲食供養。若不能辦。隨力作已。復當心念。世間所有一一上妙飲食。種種珍果。蒲桃石榴諸非時漿。而作供養。若己身不獲修供養者。即令明解此法弟子。如上作之。又以涂香燒香種種妙花燈鬘末利等(末利者以諸食飲果子等和水置瓶盆中是以施鬼神也)而作供養。復以幢幡繒蓋上妙天衣。及余殊勝諸供養具。各以本密語加之。或加本部尊密語已(五部佛語是也)隨其力能而供養之。行者欲求如來功德者。于壇場中。至心如上作供養時。當得親見
【現代漢語翻譯】 現代漢語譯本 能超（超越一切） 能授予一切三摩耶（誓言、戒律），愿我迅速成就殊勝悉地（成就）。 如此讚頌后，若有其他更殊勝美妙的讚頌，可隨意讚頌。其讚詠之法，早晨應當用灑臘音韻，午時用中音，黃昏用破音，半夜用第五音韻讚頌。如不理解這些音韻，可隨意用清凈美好的音聲讚歎。應當每日四時念誦，即早晨、日中、黃昏、半夜。應持四種數珠，作四種唸誦。四種唸誦是：一是音聲唸誦，二是金剛唸誦（合口動舌默誦），三是三摩地念誦（心念），四是真實唸誦（如字義修行）。由此四種唸誦的力量，能滅除一切罪障苦厄，成就一切功德。四種數珠是：如來部用菩提子，金剛部用金剛子，寶部用寶珠，蓮花部用蓮子，羯磨部用雜寶間錯而成。修行者若能隨順瑜伽，修行三摩地念誦，則沒有時間限制，於一切時，無間斷地進行。 其次說明供養飲食之法。應以香潔的種種飲食供養。若不能辦到，可隨自己的能力去做。然後應當心念：世間所有種種上妙飲食，種種珍貴水果，葡萄、石榴等各種非時漿飲，而作供養。若自己不能修供養，就讓明解此法的弟子，如上所述去做。又以涂香、燒香、種種妙花、燈鬘、末利等（末利是指將各種食物、飲品、果子等和水放在瓶盆中，以此施予鬼神）而作供養。再以幢幡、繒蓋、上妙天衣，以及其他殊勝的供養器具，各自加上本密語，或加上本部尊的密語（五部佛的密語），隨自己的能力而供養。修行者若想求得如來的功德，在壇場中，至誠如上作供養時，當能親見。
【English Translation】 English version Neng Chao (Transcending all) Able to bestow all Samayas (vows, precepts), may I quickly attain supreme Siddhi (accomplishment). Having praised thus, if there are other more excellent and wonderful praises, praise them at will. The method of chanting is as follows: in the morning, use the 'Sa La' tone; at noon, use the middle tone; at dusk, use the 'Po' tone; and at midnight, use the fifth tone. If one does not understand these tones, one may praise with pure and beautiful sounds at will. One should recite daily at the four times of the day, namely morning, noon, dusk, and midnight. One should hold four kinds of rosaries and perform four kinds of recitations. The four kinds of recitations are: first, vocal recitation; second, Vajra recitation (silent recitation with the mouth closed and the tongue moving); third, Samadhi recitation (mental recitation); and fourth, true recitation (practicing according to the meaning of the words). By the power of these four kinds of recitations, one can eliminate all sins, obstacles, and sufferings, and achieve all merits. The four kinds of rosaries are: the Tathagata family uses Bodhi seeds, the Vajra family uses Vajra seeds, the Ratna family uses precious jewels, the Lotus family uses lotus seeds, and the Karma family uses a mixture of various jewels. If the practitioner can follow the Yoga and practice Samadhi recitation, then there is no time limit, and it should be done uninterruptedly at all times. Next, it explains the method of offering food and drink. One should offer fragrant and pure food and drink of various kinds. If one cannot do so, one may do so according to one's ability. Then one should mentally offer all the supreme and wonderful foods in the world, various precious fruits, grapes, pomegranates, and various out-of-season beverages. If one cannot perform the offering oneself, one should have a disciple who understands this method perform it as described above. Also, one should make offerings with scented paste, incense, various wonderful flowers, garlands of lamps, 'Mali' etc. ('Mali' refers to placing various foods, drinks, fruits, etc. mixed with water in bottles and basins to give to ghosts and spirits). Furthermore, one should offer banners, canopies, supreme heavenly garments, and other excellent offering implements, each with its own mantra, or with the mantra of the deity of the family (the mantras of the five Buddha families), according to one's ability. If the practitioner wishes to seek the merits of the Tathagata, when making offerings in the mandala with utmost sincerity as described above, one will be able to see them in person.
金剛薩埵。若不見者。更當至誠祈請。隨行者為業力所感。或見諸佛或薩埵等已。即以其鬘而奉獻之。爾時行者應自慶幸。以所獻鬘置己頂上。加本部密語已。系其頭上。當知是人。便能獲得殊勝福報。行者修供養訖。即從壇出。取豆果餅飯胡麻屑諸花等。和水安瓶盆中。以歡喜心四方散之。施諸天鬼神眷屬等。各以本密語施之。自在天密語曰。
唵遏哩賒(始俄反)你曳(平)薩婆訶
天帝釋密語曰。
唵遏移達啰耶薩婆訶
火神密語曰。
唵遏姑娜曳(平)薩婆訶
琰魔王密語曰。
唵琰摩曳(平)薩婆訶
邏剎娑密語曰。
唵邏差(上)娑地婆哆曳(平)薩婆訶
諸龍及水神密語曰。
唵婆啰那(平)薩婆訶
諸風神密語曰。
唵縛夜微(亡子反)薩婆訶
諸夜叉密語曰。
唵藥乞叉苾陀(田迦反上)達犁薩婆訶
又於此方施諸類鬼神密語曰。
密止密止毗舍遮南 薩婆訶 蛩蛩(愚勇反)部馱南 薩婆訶
如上作法施已。當凈洗手漱口。還入壇中。禮一切佛及諸菩薩。如常唸誦。
次明與金剛弟子。入壇場灌頂法。
其阿阇梨先已從師。如法具足受灌頂法。明解三摩耶軌則(
【現代漢語翻譯】 現代漢語譯本：金剛薩埵（Vajrasattva，金剛乘中重要的本尊）。如果行者沒有見到本尊，更應當至誠祈請。由於修行者為業力所感，或許會見到諸佛或者薩埵（菩薩）等，即以花鬘奉獻給他們。這時修行者應該自我慶幸，將所獻的花鬘置於自己的頭頂上，加上本部的密語后，繫在頭上。應當知道這個人，便能獲得殊勝的福報。修行者修完供養后，就從壇場出來，取豆、果、餅、飯、胡麻屑、各種花等，和水一起安放在瓶或盆中，以歡喜心向四方散灑，佈施給諸天、鬼神及其眷屬等，各自以本密語施之。自在天（Īśāna）密語曰： 『唵 遏哩賒（始俄反）你曳（平）薩婆訶』 天帝釋（Indra）密語曰： 『唵 遏移達啰耶 薩婆訶』 火神（Agni）密語曰： 『唵 遏姑娜曳（平）薩婆訶』 琰魔王（Yama）密語曰： 『唵 琰摩曳（平）薩婆訶』 邏剎娑（Rakshasa，羅剎）密語曰： 『唵 邏差（上）娑地婆哆曳（平）薩婆訶』 諸龍及水神密語曰： 『唵 婆啰那（平）薩婆訶』 諸風神密語曰： 『唵 縛夜微（亡子反）薩婆訶』 諸夜叉（Yaksa，藥叉）密語曰： 『唵 藥乞叉 苾陀（田迦反上）達犁 薩婆訶』 又於此方佈施給各類鬼神的密語曰： 『密止 密止 毗舍遮南 薩婆訶 蛩蛩（愚勇反）部馱南 薩婆訶』 如上作法佈施完畢后，應當凈洗手漱口，返回壇場中，禮拜一切佛及諸菩薩，如常唸誦。 接下來闡明給予金剛弟子進入壇場灌頂的方法。 阿阇梨（Acharya，導師）先前已經從師處，如法具足地接受了灌頂，明白瞭解三摩耶（Samaya，誓言）的軌則。
【English Translation】 English version: Vajrasattva (Vajrasattva, an important deity in Vajrayana). If the practitioner does not see the deity, they should pray even more sincerely. Because the practitioner is influenced by karmic forces, they may see Buddhas or Sattvas (Bodhisattvas), etc., and then offer them a garland of flowers. At this time, the practitioner should rejoice and place the offered garland on their head, adding the mantra of the respective family and tying it on their head. It should be known that this person will then obtain supreme blessings. After the practitioner has completed the offering, they should come out of the mandala, take beans, fruits, cakes, rice, sesame seeds, various flowers, etc., and mix them with water in a bottle or basin, scattering them in all directions with a joyful heart, giving them to the devas, ghosts, and their retinues, each with their respective mantra. The mantra of Īśāna (Lord of Freedom) is: 『Om A-ri-sha-ni-ye Svaha』 The mantra of Indra (Lord of the Gods) is: 『Om A-yi-da-ra-ya Svaha』 The mantra of Agni (God of Fire) is: 『Om A-gu-na-ye Svaha』 The mantra of Yama (Lord of Death) is: 『Om Ya-ma-ye Svaha』 The mantra of Rakshasa (Demon) is: 『Om Ra-ksha-sa-di-pa-ta-ye Svaha』 The mantra of the Nagas (Dragons) and Water Gods is: 『Om Va-ru-na Svaha』 The mantra of the Wind Gods is: 『Om Va-ya-ve Svaha』 The mantra of the Yakshas (Spirits) is: 『Om Yak-sha Bhi-da-da-ri Svaha』 Furthermore, the mantra for giving to various kinds of ghosts in this direction is: 『Mi-zhi Mi-zhi Pi-sha-za-nan Svaha Qiong-qiong Bu-da-nan Svaha』 After performing the above-mentioned offering, one should wash their hands and rinse their mouth, and return to the mandala, prostrating to all the Buddhas and Bodhisattvas, reciting as usual. Next, it explains the method of initiating Vajra disciples into the mandala. The Acharya (Teacher) has previously received the initiation from their teacher in accordance with the Dharma, fully and completely, and understands the rules of Samaya (Vows).
其阿阇梨法度如則也)有是得者。應如是請。當具修威儀。于其師所。生如來想。合掌恭敬頭面頂禮。手按師足。作是白言。尊者即是如來。即是執金剛。我今歸依尊者。求學正等菩提。為金剛性凈故。求學凈戒律儀。惟愿尊者哀愍攝受。如諸最勝子。見有菩提種子眾生。皆不捨置。我今已發菩提心。為欲建立不退轉位故。求入曼茶羅。惟愿尊者慈悲教示令我盡見。受一切諸佛所共灌頂。被金剛寶蓮花羯磨。及大部所有。諸勝妙事。愿皆攝取。悉授與我。令我身心清凈。智慧明瞭。于大小乘有所深義。自然開解。于諸梵天帝釋毗紐路陀等天。及彼部屬鬼神茶吉尼等。我今為欲利益成熟一切眾生施安樂故。愿我盡能摧伏彼等勢力。愿我及一切眾生。得離生死至涅槃處。如諸聖者相好具足入如來位者。云何當得。愿阿阇梨哀愍示誨。其阿阇梨知弟子堪與勝法。應當告言。如汝所請。我今依佛所教。能授與汝。應當一心諦聽。心莫散亂。若散亂者。一切如來及金剛薩埵。所不加持。
次教發露懺悔。令自稱己名。我某甲從無始劫來。以身語意。廣作眾罪。無量無邊。我今于諸佛前。悉皆至心發露懺悔。不敢覆藏。我今懺悔。誓不更作愿罪消滅(具如廣文)彼一切如來及諸佛子。甚深難入二種資糧無量功德。利樂一切世
【現代漢語翻譯】 現代漢語譯本： 如果阿阇梨（Acharya，導師）的法度是正確的，並且有人符合條件，就應該這樣請求：應當具足威儀，對於自己的老師，生起如同如來（Tathagata，佛）一樣的想法，合掌恭敬，頭面頂禮，手按老師的腳，這樣稟告說：『尊者就是如來，就是執金剛（Vajrapani，金剛手菩薩）。我今天歸依尊者，求學正等菩提（Samyak-sambodhi，正等覺悟），爲了金剛自性的清凈，求學清凈的戒律儀軌。惟愿尊者哀憐我，攝受我，如同諸位最殊勝的佛子，見到有菩提種子（Bodhi-citta，菩提心）的眾生，都不捨棄。我今天已經發了菩提心，爲了建立不退轉的地位，求入曼茶羅（Mandala，壇城）。惟愿尊者慈悲教示，令我完全見到，接受一切諸佛共同的灌頂（Abhiseka，加持）。被金剛寶蓮花羯磨（Vajra-ratna-padma-karma，金剛寶蓮花事業），以及大部所有的殊勝美妙之事，愿都攝取，全部授予我，令我身心清凈，智慧明瞭，對於大小乘的深刻含義，自然開解。對於諸梵天（Brahma，色界天主）、帝釋（Indra，忉利天主）、毗紐路陀（Virudhaka，增長天王）等天，以及他們的部屬鬼神茶吉尼（Dakini，空行母）等，我今天爲了利益成熟一切眾生，施予安樂的緣故，愿我完全能夠摧伏他們的勢力。愿我及一切眾生，得離生死，到達涅槃（Nirvana，寂滅）之處。如同諸位聖者相好具足，進入如來果位一樣，應當如何才能得到？愿阿阇梨哀憐我，指示教誨。』 阿阇梨知道弟子堪能接受殊勝的教法，應當告訴他說：『如你所請求的，我今天依照佛所教導的，能夠授予你。應當一心諦聽，心不要散亂。如果散亂，一切如來及金剛薩埵（Vajrasattva，金剛薩埵）都不會加持。』 接著教導發露懺悔，令弟子自稱自己的名字：『我某甲從無始劫以來，以身語意，廣泛造作眾多的罪業，無量無邊。我今天在諸佛面前，全部至誠地發露懺悔，不敢隱瞞。我今天懺悔，發誓不再造作，愿罪業消滅（具體如廣文）。』彼一切如來及諸佛子，甚深難入的二種資糧（Punnya-jnana-sambhara，福德與智慧資糧），無量功德，利益安樂一切世間。
【English Translation】 English version: If the Acharya (teacher) has the proper Dharma conduct, and someone is qualified, they should request as follows: They should be complete in demeanor, and towards their teacher, generate the thought of the Tathagata (Buddha). With palms together in reverence, they should bow their head and face to the ground, and touch the teacher's feet with their hands, saying: 'Venerable one, you are the Tathagata, you are Vajrapani (the holder of the vajra). Today, I take refuge in the Venerable one, seeking to learn the Samyak-sambodhi (perfect and complete enlightenment). For the sake of the purity of the Vajra nature, I seek to learn the pure precepts and vows. May the Venerable one have compassion and accept me, just as the most excellent sons of the Buddha, when they see beings with the Bodhi-citta (seed of enlightenment), do not abandon them. Today, I have generated the Bodhi-citta, and for the sake of establishing the non-retrogressive state, I seek to enter the Mandala (sacred circle). May the Venerable one compassionately instruct me, so that I may see everything completely, and receive the Abhiseka (initiation) shared by all the Buddhas. May I be adorned with the Vajra-ratna-padma-karma (Vajra Jewel Lotus Action), and all the supreme and wonderful things of the great tantras. May all of these be taken up and bestowed upon me, so that my body and mind may be purified, my wisdom may be clear, and the profound meanings of the Great and Small Vehicles may be naturally understood. Regarding the Brahmas (gods of the Form Realm), Indra (lord of the gods), Virudhaka (one of the Four Heavenly Kings), and other deities, as well as their retinue of ghosts, spirits, Dakinis (sky dancers), etc., today, for the sake of benefiting and maturing all beings, and bestowing happiness, may I be able to subdue their power completely. May I and all beings be liberated from birth and death, and reach the state of Nirvana (liberation). Just as the holy ones, complete with auspicious marks, enter the state of the Tathagata, how can I attain this? May the Acharya have compassion and instruct me.' If the Acharya knows that the disciple is capable of receiving the supreme Dharma, they should say: 'As you have requested, today, according to the Buddha's teachings, I am able to bestow it upon you. You should listen attentively with one mind, and do not let your mind be distracted. If it is distracted, all the Tathagatas and Vajrasattva (the embodiment of purity) will not bestow their blessings.' Next, they should teach the confession of faults, instructing the disciple to state their name: 'I, [name], from beginningless time, through body, speech, and mind, have created vast amounts of sins, immeasurable and boundless. Today, before all the Buddhas, I sincerely confess and reveal all of them, daring not to conceal anything. Today, I confess, vowing never to commit them again, and wishing for the elimination of all sins (as detailed in the extensive text).' All the Tathagatas and the sons of the Buddhas, the profound and difficult-to-enter two accumulations (Punnya-jnana-sambhara, merit and wisdom), immeasurable merits, benefit and bring happiness to all the world.
間者。我皆隨喜。次令歸依三寶。
諸部蓮座天人師 得大解脫超三界 功德圓滿大悲者 我皆至心盡歸依 最勝慧者所住處 劣乘怖之比稠林 能速滅除生死有 我今歸依最勝法 能除貪恚癡蛇毒 以慧得出生死宅 起大悲心覺悟者 敬禮歸命眾中尊
次教發菩提心。汝一心聽。菩提心者。從大悲起。為成佛正因智慧根本。能破無明業報。能摧破魔怨。汝既能發大菩提心。應以心口相應發大誓願。隨我語說。我某甲為救度一切眾生故。發無上菩提心。於三十七品助道法門。乃至六波羅蜜。誓願具足無間修行。我所積集善根。悉皆回施一切眾生。愿我及一切眾生。皆得證悟甚深法門。心凈廣大。猶如虛空。以無功用。自在能辦無量佛事。以平等大悲。種種方便。調伏利樂一切眾生。皆令得入無餘涅槃。于佛十力無畏不共法等。愿我與一切眾生。悉皆同得。如是教已。令諸弟子各隨尊卑。依次而坐。以清凈恭敬不亂散心。合掌而住。其師或以密語。加其線索。系其左臂。或以涂香。或以心念。以此密語而護持之。密語曰。
唵 摩訶跋折啰迦(上)嚩遮(日也)跋折哩句嚧(金剛作也)跋折啰跋折啰含(重引)
次以此密語。加塗香已。涂諸弟子掌中密語曰。
唵
【現代漢語翻譯】 對於那些已經皈依的人，我都隨喜讚歎他們的功德。接下來，引導他們皈依三寶（佛、法、僧）。
諸部蓮座天人師（諸佛菩薩）， 獲得大解脫，超越三界（欲界、色界、無色界）， 功德圓滿的大悲者（諸佛菩薩）， 我皆至誠盡心歸依。 最殊勝的智者所居住的地方， 對於小乘行者來說，如同令人恐懼的茂密森林， 能夠迅速滅除生死輪迴， 我今歸依這最殊勝的佛法。 能夠去除貪婪、嗔恨、愚癡三種毒害， 以智慧得以脫離生死輪迴的居所， 生起大悲心而覺悟的佛陀， 我恭敬頂禮，歸命于眾生中的至尊。
接下來，教導他們發起菩提心。你們要一心諦聽。菩提心，是從大悲心生起的，是成就佛果的正因和智慧的根本。它能夠破除無明和業報，能夠摧毀魔障和怨敵。你們既然能夠發起大菩提心，就應該以心口相應地發出大誓願。跟隨我的話語說：『我某甲爲了救度一切眾生，發無上菩提心。對於三十七道品助道法門，乃至六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若），誓願具足無間地修行。我所積聚的一切善根，全部迴向給一切眾生。愿我以及一切眾生，都能夠證悟甚深法門，心清凈廣大，猶如虛空一般，以無功用的狀態，自在地成辦無量佛事，以平等的大悲心，用種種方便法門，調伏利益一切眾生，使他們都能夠進入無餘涅槃（沒有任何煩惱和痛苦的寂靜狀態）。對於佛的十力（如實知是處非處力等十種力量）、四無畏（正等覺無畏等四種無所畏懼的自信）、不共法（佛獨有的功德），愿我與一切眾生，都能夠一同獲得。』如此教導之後，讓弟子們按照尊卑次序依次而坐，以清凈恭敬不散亂的心，合掌而立。他們的上師或者用密語，加持線索，繫在他們的左臂上，或者用涂香，或者用心念。用這個密語來護持他們。密語是：
唵 摩訶跋折啰迦(上)嚩遮(日也)跋折哩句嚧(金剛作也)跋折啰跋折啰含(重引)
接下來，用這個密語，加持涂香之後，塗在各位弟子的掌中。密語是：
唵
【English Translation】 For those who have already taken refuge, I rejoice in their merits. Next, instruct them to take refuge in the Three Jewels (Buddha, Dharma, Sangha).
The teachers of gods and humans on the lotus seats of all realms (all Buddhas and Bodhisattvas), Having attained great liberation, transcending the three realms (desire realm, form realm, formless realm), The greatly compassionate ones with perfect merits (all Buddhas and Bodhisattvas), I wholeheartedly take refuge in them. The place where the most supreme wise ones reside, Is like a frightening dense forest for those of the inferior vehicle, Able to quickly eliminate the cycle of birth and death, I now take refuge in this most supreme Dharma. Able to remove the three poisons of greed, hatred, and ignorance, With wisdom, one can escape the dwelling of birth and death, The Buddha who awakened with great compassion, I respectfully prostrate and take refuge in the most honored among beings.
Next, teach them to generate Bodhicitta (the mind of enlightenment). You should listen attentively. Bodhicitta arises from great compassion and is the true cause for attaining Buddhahood and the root of wisdom. It can destroy ignorance and karmic retribution, and it can destroy demonic obstacles and enemies. Since you are able to generate great Bodhicitta, you should make great vows with corresponding mind and speech. Say after me: 'I, so-and-so, in order to save all sentient beings, generate the unsurpassed Bodhicitta. Regarding the thirty-seven factors of enlightenment, up to the six Paramitas (generosity, morality, patience, diligence, concentration, wisdom), I vow to practice them completely and without interruption. All the merits I accumulate, I dedicate entirely to all sentient beings. May I and all sentient beings realize the profound Dharma, may our minds be pure and vast, like space, and may we effortlessly accomplish limitless Buddha activities, with equal great compassion, using various skillful means, to tame and benefit all sentient beings, enabling them all to enter Nirvana without remainder (a state of tranquility without any afflictions or suffering). Regarding the ten powers of the Buddha (such as the power of knowing what is possible and impossible), the four fearlessnesses (such as the fearlessness of perfect enlightenment), and the unshared qualities (unique virtues of the Buddha), may I and all sentient beings attain them together.' After teaching in this way, have the disciples sit down in order according to their rank, with pure reverence and undistracted minds, holding their palms together. Their teacher may use a mantra to bless a thread and tie it to their left arm, or use scented paste, or through mental concentration. Use this mantra to protect them. The mantra is:
Om Maha Vajrakavacha Vajri Kuru Vajra Vajra Hum (repeated)
Next, after blessing the scented paste with this mantra, apply it to the palms of the disciples. The mantra is:
Om
跋折啰 健提(涂香也)虐(魚伽反上)
涂香之時告弟子言。愿汝等具得一切如來戒定慧解脫解脫知見之香。
次以密語。加香白花。持以授。密語曰。
唵 跋折啰 補澀篦(花也)唵
如是告言。愿汝得一切如來三十二大丈夫相。
次持香爐。以此密語加之。熏弟子雙手。密語曰。
唵 跋折啰 杜鞞(燒香) 婀
如是告言。愿汝獲得一切如來大悲滋潤妙色。次以此密語。加燈已。令弟子視之。密語曰。
唵 跋折啰嚕伽你(光明也)
如是告言。愿汝等獲得一切如來智慧光明。
次以如上笑儀式密語。加烏曇阿說他等樹枝。以為齒木。復以摧破一切眾生煩惱隨煩惱。諸佛甚深智慧金剛劍密語。加其齒木。復令弟子。以掌中所受得花。令供養一切如來部中尊上首者。次授齒木。師自私記。勿令差錯。令面向東嚼之。凈洗漱已。所嚼齒木。當面擲之。師應觀其齒木頭所向處。以所嚼處為頭。隨所向方。多是其部。若向四隅。多是毗盧遮那部。若有立者。當知是最吉祥相。師既觀已。施諸弟子。各隨所安。應告之言。汝各端心而念。禮諸佛已。繫心睡眠。求境界相。汝所見者。晨來具說。作是教已。令隨意去。彼所見夢。晨于師所。如實說之。
若境界顛倒。多妄想者。是不清凈相。應取牛五種味。所謂乳酪酥糞尿等。相和凈濾漉已。加金剛密語二十一遍。與之令服。若身心凈者。取白檀水。同用金剛密語二十一遍令服。密語曰。
唵 跋折啰 鄔陀迦 咤
如法服已。至其夜分。引至壇室門外。教令發露懺悔一切罪障。隨喜迴向一切功德。教作如上四種禮拜法已。
取赤色衣。與被。如著袈裟法。若出家人。合著乾陀色衣。以赤色帛。掩抹其眼。教與結金剛薩埵契。口授此心密語三遍。密語曰。
三摩耶 薩怛鑁
即教豎忍愿二度為針。以諸白花鬘或種種香花鬘。掛其針上。次當引入壇場門中。三遍授此密語。
三摩耶 吽
應告之言。汝今已入一切如來眷屬部中。我今令汝生金剛智。汝等應知。由此智故。當得一切如來悉地事業。然汝亦不應與未入此等壇場人。說此法事。汝儻說者。非但違失汝三摩耶。自招殃咎耳。師應豎結薩埵金剛契。置弟子頂上告言。此是三摩耶金剛契。汝若輒向未入壇人說者。令汝頭破裂。汝於我所。莫生疑慢。應當深生敬信。汝於我身。當如執金剛菩薩。我所教誨當盡奉行。若不爾者。自招其禍。或令中夭死墮地獄。汝應慎之。作是教已。汝今求請一切如來覆護。令金剛薩埵入其
【現代漢語翻譯】 現代漢語譯本： 如果（行者）的境界顛倒，多有虛妄想法，這是不清凈的現象。應該取用牛的五種味道，也就是乳、酪、酥、糞、尿等，將它們混合在一起，過濾乾淨后，加入金剛密語二十一遍，讓（行者）服用。如果（行者）身心清凈，就取用白檀水，同樣用金剛密語二十一遍讓其服用。密語是： 唵 跋折啰（Vajra，金剛） 鄔陀迦（Udaka，水） 咤 如法服用后，到了夜晚，將（行者）引導到壇室門外，教導他發露懺悔一切罪障，隨喜迴向一切功德。教導他做如上所說的四種禮拜方法后。 取用紅色的衣服，給他披上，如同穿著袈裟的方法。如果是出家人，應該穿著乾陀色（Kasaya，袈裟的顏色）的衣服，用紅色的布，遮蓋住他的眼睛，教他結金剛薩埵（Vajrasattva）契（手印）。口頭傳授此心密語三遍。密語是： 三摩耶（Samaya，誓言） 薩怛鑁 然後教他豎起忍愿二度（兩根手指）作為針，用各種白花鬘或者各種香花鬘，掛在這針上。接下來應當引入壇場門中，三遍傳授這個密語。 三摩耶（Samaya，誓言） 吽 應該告訴他：『你現在已經進入一切如來（Tathagata）的眷屬部中。我現在讓你生起金剛智（Vajra-jnana，金剛智慧）。你們應當知道，因為這個智慧的緣故，將獲得一切如來（Tathagata）的悉地（Siddhi，成就）事業。然而你也不應該與未進入這些壇場的人，說這些法事。你如果說了，非但違背了你的三摩耶（Samaya，誓言），還會自招災禍。』 師父應該豎起結薩埵金剛契（手印），放在弟子的頭頂上，告訴他說：『這是三摩耶（Samaya，誓言）金剛契（手印）。你如果擅自向未入壇的人說，會讓你頭破裂。你對於我，不要產生懷疑輕慢，應當深深地生起敬信。你對於我的身體，應當如同執金剛菩薩（Vajrapani）。我所教誨的應當全部奉行。如果不這樣，會自招禍患，或者導致中途夭折，死後墮入地獄。』 你應該謹慎。這樣教導后，『你現在求請一切如來（Tathagata）的覆護，令金剛薩埵（Vajrasattva）進入他的（心中）。』
【English Translation】 English version: If the (practitioner's) state is inverted and has many deluded thoughts, this is an impure sign. One should take the five flavors of a cow, namely milk, cheese, butter, dung, and urine, mix them together, filter them cleanly, add the Vajra (Vajra) mantra twenty-one times, and have the (practitioner) take it. If the (practitioner's) body and mind are pure, then take white sandalwood water and also have them take it with the Vajra (Vajra) mantra twenty-one times. The mantra is: Om Vajra (Vajra) Udaka (Udaka) Tata After taking it according to the Dharma, at night, lead the (practitioner) to the outside of the altar room, and teach them to confess and repent all sins and obstacles, and rejoice and dedicate all merits. After teaching them to perform the four types of prostrations as mentioned above. Take a red garment and give it to them to wear, like the method of wearing a Kasaya (Kasaya). If they are a monastic, they should wear a Kasaya (Kasaya)-colored garment, and cover their eyes with a red cloth, and teach them to form the Vajrasattva (Vajrasattva) Mudra (hand seal). Orally transmit this heart mantra three times. The mantra is: Samaya (Samaya) Satvam Then teach them to raise the two fingers of patience and aspiration as a needle, and hang various white flower garlands or various fragrant flower garlands on this needle. Next, they should be led into the altar gate, and this mantra should be transmitted three times. Samaya (Samaya) Hum One should tell them: 'You have now entered the retinue of all Tathagatas (Tathagata). I will now cause you to generate Vajra-jnana (Vajra-jnana). You should know that because of this wisdom, you will obtain all the Siddhi (Siddhi) activities of the Tathagatas (Tathagata). However, you should not speak of these Dharma matters to those who have not entered these altars. If you speak of them, not only will you violate your Samaya (Samaya), but you will also bring disaster upon yourself.' The teacher should raise and form the Sattva Vajra Mudra (hand seal), place it on the disciple's head, and say: 'This is the Samaya (Samaya) Vajra Mudra (hand seal). If you presumptuously speak to those who have not entered the altar, it will cause your head to break. Do not have doubts or arrogance towards me, but should deeply generate respect and faith. You should regard my body as Vajrapani (Vajrapani). You should fully follow all my teachings. If you do not, you will bring misfortune upon yourself, or cause premature death and fall into hell.' You should be cautious. After teaching in this way, 'You now request the protection of all Tathagatas (Tathagata), so that Vajrasattva (Vajrasattva) may enter his (heart).'
身心。其師又結金剛薩埵契。告言。此是三摩耶金剛。名為金剛薩埵。愿入汝身。以為無上金剛智。誦此密語。
跋折啰 薜舍 跋折啰 薜舍婀
次結瞋金剛拳。以忍愿二度相鉤。誦上大乘三摩耶百字密語。以金剛語言。唱已掣開上契。由此密語功能力故。令弟子入金剛智。證殊勝慧。由此智故。悉能獲得覺了一切眾生若干種心。能知世間三世事業。能堅固菩提心。能滅一切苦惱。離一切怖畏。一切眾惡不能為害。一切如來同共加持。一切悉地皆得現前。諸未曾有安樂勝事。不求自得。汝當深自慶幸。我今為汝略說功德勝事。於一切地位三摩地。陀羅尼神通三昧。諸波羅蜜力無畏等。由此法故。悉皆當得。所有未曾見聞。百千契經甚深義理。自然能解。汝今不久。自當證得諸佛真實智慧。何況下劣諸餘悉地。說是語已。問言。汝見何等境界。若彼見白相者。應教最上悉地智。見黃相者。教義理所生悉地智。見赤相者。教奉事供養悉地智。見黑相者。教阿鞞遮盧伽悉地智。見雜色者。教一切羯磨悉地智。若不見好色相者。即是罪障。應以鉤罪障契。鉤彼諸罪復以摧破諸罪契。而摧破之。鉤罪契。經云。結金剛縛已。申忍愿為針。曲力進度于忍愿背作跋折啰股形。勿相柱著。又于進力度端。各想有穰(而伽
【現代漢語翻譯】 現代漢語譯本： 身心。其師又結金剛薩埵契（Vajrasattva mudra，金剛薩埵的手印）。告言：『此是三摩耶金剛（Samaya-vajra，誓約金剛），名為金剛薩埵（Vajrasattva，金剛薩埵）。愿入汝身，以為無上金剛智。誦此密語：』 『跋折啰（Vajra，金剛） 薜舍（vesha） 跋折啰（Vajra，金剛） 薜舍婀（vesha ah）』 次結瞋金剛拳。以忍愿二度相鉤。誦上大乘三摩耶百字密語。以金剛語言，唱已掣開上契。由此密語功能力故，令弟子入金剛智，證殊勝慧。由此智故，悉能獲得覺了一切眾生若干種心。能知世間三世事業。能堅固菩提心。能滅一切苦惱，離一切怖畏。一切諸惡不能為害。一切如來同共加持。一切悉地（siddhi，成就）皆得現前。諸未曾有安樂勝事，不求自得。汝當深自慶幸。我今為汝略說功德勝事。於一切地位三摩地（samadhi，三摩地），陀羅尼（dharani，總持）神通三昧（samadhi，三摩地）。諸波羅蜜（paramita，波羅蜜）力無畏等，由此法故，悉皆當得。所有未曾見聞，百千契經甚深義理，自然能解。汝今不久，自當證得諸佛真實智慧。何況下劣諸餘悉地（siddhi，成就）。說是語已，問言：『汝見何等境界？』若彼見白相者，應教最上悉地智。見黃相者，教義理所生悉地智。見赤相者，教奉事供養悉地智。見黑相者，教阿鞞遮盧伽悉地智。見雜色者，教一切羯磨悉地智。若不見好色相者，即是罪障。應以鉤罪障契，鉤彼諸罪，復以摧破諸罪契，而摧破之。鉤罪契。經云：結金剛縛已，申忍愿為針，曲力進度于忍愿背作跋折啰（Vajra，金剛）股形。勿相柱著。又于進力度端，各想有穰（而伽 English version: Body and mind. The teacher then forms the Vajrasattva mudra (Vajrasattva mudra, hand gesture of Vajrasattva). He says: 'This is the Samaya-vajra (Samaya-vajra, the vow-bound vajra), named Vajrasattva (Vajrasattva, the being of vajra essence). May it enter your body, to become the supreme Vajra wisdom. Recite this secret mantra:' 'Vajra (Vajra, diamond/thunderbolt) vesha Vajra (Vajra, diamond/thunderbolt) vesha ah' Next, form the Wrathful Vajra Fist. Hook the patience and wish fingers together. Recite the Hundred-Syllable Mantra of the Great Vehicle Samaya. Speak with Vajra language, and then release the mudra. By the power of this secret mantra, the disciple enters Vajra wisdom and attains supreme wisdom. Through this wisdom, one can perceive the various minds of all beings. One can know the past, present, and future affairs of the world. One can strengthen the Bodhi mind. One can extinguish all suffering and be free from all fear. All evils cannot harm. All Tathagatas jointly bless. All siddhis (siddhi, accomplishments) will manifest. Unprecedented joy and auspicious events will be obtained without seeking. You should deeply rejoice. I will now briefly explain the merits and auspicious events for you. In all stages, samadhis (samadhi, meditative absorption), dharanis (dharani, mnemonic incantations), supernatural powers, samadhis (samadhi, meditative absorption), all paramitas (paramita, perfections), powers, fearlessness, etc., all will be attained through this practice. All profound meanings of the sutras, which have never been seen or heard, will be naturally understood. You will soon attain the true wisdom of all Buddhas. How much more so the inferior and other siddhis (siddhi, accomplishments). After saying these words, he asks: 'What kind of realm do you see?' If he sees a white appearance, he should be taught the supreme siddhi wisdom. If he sees a yellow appearance, he should be taught the siddhi wisdom born from doctrine. If he sees a red appearance, he should be taught the siddhi wisdom of service and offerings. If he sees a black appearance, he should be taught the Avesha-Roga siddhi wisdom. If he sees a mixed color, he should be taught the siddhi wisdom of all karmas. If he does not see a good color appearance, it is a karmic obstacle. He should use the Hook of Obstacles mudra to hook those sins, and then use the Crushing of Sins mudra to crush them. The Hook of Sins mudra. The sutra says: After forming the Vajra Bond, extend the patience and wish fingers as needles, bend the strength finger, and make a Vajra (Vajra, diamond/thunderbolt) shape on the back of the patience and wish fingers. Do not let them touch each other. Also, at the tips of the strength fingers, imagine each having a '穰' (er qie)
【English Translation】 Body and mind. The teacher then forms the Vajrasattva mudra (Vajrasattva mudra, hand gesture of Vajrasattva). He says: 'This is the Samaya-vajra (Samaya-vajra, the vow-bound vajra), named Vajrasattva (Vajrasattva, the being of vajra essence). May it enter your body, to become the supreme Vajra wisdom. Recite this secret mantra:' 'Vajra (Vajra, diamond/thunderbolt) vesha Vajra (Vajra, diamond/thunderbolt) vesha ah' Next, form the Wrathful Vajra Fist. Hook the patience and wish fingers together. Recite the Hundred-Syllable Mantra of the Great Vehicle Samaya. Speak with Vajra language, and then release the mudra. By the power of this secret mantra, the disciple enters Vajra wisdom and attains supreme wisdom. Through this wisdom, one can perceive the various minds of all beings. One can know the past, present, and future affairs of the world. One can strengthen the Bodhi mind. One can extinguish all suffering and be free from all fear. All evils cannot harm. All Tathagatas jointly bless. All siddhis (siddhi, accomplishments) will manifest. Unprecedented joy and auspicious events will be obtained without seeking. You should deeply rejoice. I will now briefly explain the merits and auspicious events for you. In all stages, samadhis (samadhi, meditative absorption), dharanis (dharani, mnemonic incantations), supernatural powers, samadhis (samadhi, meditative absorption), all paramitas (paramita, perfections), powers, fearlessness, etc., all will be attained through this practice. All profound meanings of the sutras, which have never been seen or heard, will be naturally understood. You will soon attain the true wisdom of all Buddhas. How much more so the inferior and other siddhis (siddhi, accomplishments). After saying these words, he asks: 'What kind of realm do you see?' If he sees a white appearance, he should be taught the supreme siddhi wisdom. If he sees a yellow appearance, he should be taught the siddhi wisdom born from doctrine. If he sees a red appearance, he should be taught the siddhi wisdom of service and offerings. If he sees a black appearance, he should be taught the Avesha-Roga siddhi wisdom. If he sees a mixed color, he should be taught the siddhi wisdom of all karmas. If he does not see a good color appearance, it is a karmic obstacle. He should use the Hook of Obstacles mudra to hook those sins, and then use the Crushing of Sins mudra to crush them. The Hook of Sins mudra. The sutra says: After forming the Vajra Bond, extend the patience and wish fingers as needles, bend the strength finger, and make a Vajra (Vajra, diamond/thunderbolt) shape on the back of the patience and wish fingers. Do not let them touch each other. Also, at the tips of the strength fingers, imagine each having a '穰' (er qie)
反)字。以鉤曳彼身中所有罪障。誦此密語。
唵 薩婆婆波迦(去)利灑儜 毗輸馱那 三摩耶 跋折啰 𤙖穰 (而伽反上)
誦此密語時。想彼罪形。如鬼形狀。黑色發豎即以二羽。諸度各各相鉤。頭入掌內。想以進力二度。鉤夾彼罪。令入掌中。余度面各相捻。即申忍愿二度為針。于愿度端。想怛啰字。忍度端。想卓(知可反)字。又于字上。想生火焰。夾取彼罪。誦此密語。
唵 跋折啰 跛寧(執也)蜜薩普吒耶(摧破)薩婆婀播耶(一切惡趣也)漫陀那寧(繫縛也)缽啰(二合)慕乞沙耶(解脫)薩婆播波(一切罪障也)揭底弊(毗耶反趣中)薩婆薩埵縛(無可反)南(一切眾生)薩婆怛他揭多跋折啰三摩曳(平)吽怛啰(二合)吒
誦此密語已。用力捻之。如彈指法。右上左下。
論曰一切如來三摩耶。能解脫諸惡趣中一切眾生。執金剛應摧破一切惡趣繫縛。
如是次第。摧破彼諸罪已。復想以諸佛光明。凈彼身心。四方阿閦鞞等。上方毗盧遮那。皆放清凈光明。下方想金剛雄(上)字。放瞋怒光明而摧滅之。如是作法時。能令彼等。必定得見善境界相。當知彼等罪障皆得消滅。若彼罪障極重。不見好相。師應為說真實伽他。令其覺悟頌曰。
普賢法身遍
【現代漢語翻譯】 現代漢語譯本： 反)字。用鉤子拖拽他身體中的所有罪障。誦唸這個密語： 唵 薩婆婆波迦(去)利灑儜 毗輸馱那 三摩耶 跋折啰 𤙖穰 (而伽反上) 誦唸這個密語時，想像那些罪的形狀，像鬼的形狀，黑色的頭髮豎立著，然後用兩隻手，各個手指互相鉤住，頭放在掌內。想像用進力和力二指，像鉤子一樣夾住那些罪，讓它們進入掌中。其餘的手指指面互相捻在一起。然後伸出忍愿二指作為針，在愿指的指端，想像怛啰（tā là）字，在忍指的指端，想像卓（zhuō）字。又在字上，想像生出火焰，夾取那些罪。誦唸這個密語： 唵 跋折啰 跛寧(執也)蜜薩普吒耶(摧破)薩婆婀播耶(一切惡趣也)漫陀那寧(繫縛也)缽啰(二合)慕乞沙耶(解脫)薩婆播波(一切罪障也)揭底弊(毗耶反趣中)薩婆薩埵縛(無可反)南(一切眾生)薩婆怛他揭多跋折啰三摩曳(平)吽怛啰(二合)吒 誦唸這個密語后，用力捻它，像彈指一樣，右上左下。 論曰：一切如來三摩耶（Samaya，誓言），能解脫諸惡趣中的一切眾生。執金剛（Vajrapani，金剛手菩薩）應摧破一切惡趣的繫縛。 像這樣依次摧破那些罪之後，再想像用諸佛的光明，凈化他的身心。四方的阿閦鞞（Akshobhya，不動佛）等，上方的毗盧遮那（Vairocana，大日如來），都放出清凈的光明。下方想像金剛雄(上)字，放出嗔怒的光明而摧滅它。像這樣做法時，能讓那些人必定得見好的境界相。應當知道他們的罪障都能夠消滅。如果他們的罪障極其嚴重，不見好的景象，師父應該為他們說真實的伽他（Gatha，偈頌），讓他們覺悟。偈頌說： 普賢法身遍
【English Translation】 English version: The 'Hum' seed-syllable. Use a hook to drag out all the karmic obscurations from his body. Recite this mantra: Om Sarva Papa Karshani Vishodhana Samaya Vajra Hum Jjah (E-qie) While reciting this mantra, visualize the forms of those sins, like the shapes of ghosts, with black hair standing on end. Then, with both hands, hook each finger together, placing the head inside the palms. Visualize using the strength of the index and middle fingers, like hooks, to clamp down on those sins, allowing them to enter the palms. The surfaces of the remaining fingers should be pressed together. Then, extend the ring and little fingers as needles. At the tip of the ring finger, visualize the syllable 'Trah' (怛啰). At the tip of the little finger, visualize the syllable 'Trok' (卓). Furthermore, visualize flames arising from the syllables, clamping down on those sins. Recite this mantra: Om Vajra Pani Misphotaya Sarva Apaya Mandanani Pra Mukshaya Sarva Papa Gati Bhyah Sarva Sattvanam Sarva Tathagata Vajra Samaye Hum Trah After reciting this mantra, squeeze it forcefully, like snapping the fingers, right hand above and left hand below. The treatise says: The Samaya (誓言) of all Tathagatas (如來) can liberate all sentient beings in all evil realms. Vajrapani (金剛手菩薩) should destroy the bonds of all evil realms. After destroying those sins in this way, visualize using the light of all Buddhas to purify his body and mind. Akshobhya (不動佛) and others in the four directions, and Vairocana (大日如來) above, all emit pure light. Below, visualize the syllable 'Vajra Hung' emitting wrathful light to destroy it. When performing the practice in this way, it can ensure that those people will see good signs. Know that their karmic obscurations can all be eliminated. If their karmic obscurations are extremely heavy and they do not see good signs, the teacher should speak the true Gatha (偈頌) for them, to awaken them. The Gatha says: The Dharmakaya (法身) of Samantabhadra (普賢) pervades
一切 能為世間自在主 無始無終無生滅 性相常住等虛空 一切眾生所有心 堅固菩提名薩埵 心住不動三摩地 精勤決定名金剛 我今說此誠實言 惟愿世尊扶本願 利眾生事諸悉地 慈悲哀愍為加持
說此偈已。復結金剛入契。誦婀字密語一百八遍契。經云。結金剛縛。以智定度。捻檀慧度本間。以進力度。少曲相拄是也如是作法已。又應問之。如無好相者。但可引入受三摩耶。不應與其灌頂 次當授此密語三遍。
唵 缽啰 底車(授也)跋折啰護(引)
誦此。教擲所掛鬘于壇中。隨彼因業。鬘所著處。即令唸誦其部密語當知速得成就。
次又授此密語三遍。令弟子所結三摩耶契。于其心上解之。密語曰。
唵 底瑟咤(愿住也)跋折啰涅哩掉(茶路反堅固)暝婆摩(為我常也)舍(式餓反)濕伐睹暝婆摩(為我恒常也)纈哩馱耶冥(為我心也)遏地底瑟咤(愿為加持也)薩婆悉地(一切成就也)者缽哩野車(及愿授與也)戶含(二合)呵呵呵呵護(引)
論曰愿金剛常住堅固。加持我心。愿授與我一切悉地即取彼所擲花鬘。加此密語。
唵 缽啰底釳哩恨拏(攝授)怛嚩(無可反)縊摩含(二合)薩埵摩訶婆啰
論曰愿大力菩
【現代漢語翻譯】 現代漢語譯本 一切，能為世間自在之主宰， 無始無終，無生無滅，其自性與現象恒常存在，如同虛空一般。 一切眾生的所有心念，皆是堅固的菩提心（Bodhi-citta，覺悟之心），菩薩（Bodhisattva，有情覺）的薩埵（Sattva，勇猛）。 心安住于不動的三摩地（Samadhi，禪定），精進勤勉，決心堅定，此名為金剛（Vajra，堅固不壞）。 我今宣說這些真實之語，惟愿世尊（Lokottara，超世尊）扶持最初的誓願， 利益眾生的事業，各種悉地（Siddhi，成就），以慈悲之心哀憐愍念，給予加持。
說完這偈頌后，再次結金剛入契（Vajra-mudra，金剛手印）。誦持婀（Ah）字密語一百零八遍。經中說，結金剛縛（Vajra-bandha，金剛結），以智慧和禪定來衡量。用智慧和禪定之度，捻檀慧度本間，以精進力度，稍微彎曲相拄。像這樣做法之後，又應當詢問。如果沒有好的徵兆，只可以引導他接受三摩耶（Samaya，誓言），不應該給他灌頂（Abhiṣeka，灌頂）。接下來應當授予此密語三遍。
唵（Om） 缽啰（Pra） 底車（ti-ca，接受） 跋折啰護（Vajra-huṃ，金剛護）
誦持此咒，教導他將所掛的花鬘投擲于壇場之中。隨著他的因緣和業力，花鬘所落之處，就讓他念誦該部的密語，應當知道這樣可以迅速得到成就。
然後又授予此密語三遍，令弟子所結的三摩耶契（Samaya-mudra，誓言手印），在他的心上解開。密語說：
唵（Om） 底瑟咤（tiṣṭha，愿住） 跋折啰（Vajra，金剛） 涅哩掉（nirdhaya，堅固） 暝婆摩（me bhava，為我常） 舍（śā，舍） 濕伐睹暝婆摩（śvastu me bhava，為我恒常） 纈哩馱耶冥（hṛdaya me，為我心） 遏地底瑟咤（adhiṣṭha，愿為加持） 薩婆悉地（sarva-siddhi，一切成就） 者缽哩野車（ca prayaccha，及愿授與） 戶含（hūṃ，種子字） 呵呵呵呵護（ha ha ha ha hūṃ）
論中說：愿金剛常住堅固，加持我的心，愿授予我一切悉地。即取他所投擲的花鬘，加上此密語：
唵（Om） 缽啰底釳哩恨拏（pratigṛhṇa，攝受） 怛嚩（tva，你） 縊摩含（idam，此） 薩埵摩訶婆啰（sattva-mahābala，大力菩薩）
論中說：愿大力菩薩攝受。
【English Translation】 English version Everything, able to be the sovereign lord of the world, Without beginning or end, without birth or death, its nature and characteristics are constant, like the void. All beings' minds are the firm Bodhi-citta (mind of enlightenment), the Sattva (heroic being) of the Bodhisattva (enlightening being). The mind dwells in the immovable Samadhi (meditative absorption), diligently striving with firm resolve, this is called Vajra (diamond, indestructible). I now speak these truthful words, may the Lokottara (World Honored One) support the original vow, Benefit the affairs of sentient beings, all Siddhis (accomplishments), with compassion and pity, grant blessings.
Having spoken this verse, again form the Vajra-mudra (diamond hand seal). Recite the Ah syllable mantra one hundred and eight times. The sutra says, form the Vajra-bandha (diamond bond), measure with wisdom and samadhi. Use the wisdom and samadhi degree, pinch the space between the sandalwood wisdom degree, with the effort degree, slightly curved and mutually supporting. Having done this, you should ask again. If there are no good signs, you can only guide him to receive the Samaya (vow), you should not give him Abhiṣeka (initiation). Next, you should give this mantra three times.
Om Pra ti-ca Vajra-huṃ
Recite this mantra, teach him to throw the garland he is wearing into the mandala. According to his karma and deeds, where the garland lands, let him recite the mantra of that family, you should know that he will quickly attain accomplishment.
Then again, give this mantra three times, so that the Samaya-mudra (vow seal) formed by the disciple is released on his heart. The mantra says:
Om tiṣṭha Vajra nirdhaya me bhava śā śvastu me bhava hṛdaya me adhiṣṭha sarva-siddhi ca prayaccha hūṃ ha ha ha ha hūṃ
The commentary says: May the Vajra always dwell firmly, bless my heart, may you grant me all Siddhis. Then take the garland he threw, add this mantra:
Om pratigṛhṇa tva idam sattva-mahābala
The commentary says: May the great powerful Bodhisattva receive.
薩。攝授汝。誦此密語時。即以其鬘系彼頭上。由系鬘故。得摩訶薩埵攝授速疾成就諸勝悉地。
次誦此密語。解所掩眼物。密語曰。
唵 跋折啰薩埵 薩嚩(無可切)焰帝提(為汝親開目)斫具數(平眼也)伽咤那(開也)怛缽啰(專也)嗢伽咤野(令開)薩婆婀具毹(一切眼即)跋折啰斫具毹(金剛眼也)阿耨怛啰(無上也)系跋折啰吠舍(呼彼令觀壇場也)
論曰金剛薩埵親自專為汝。開五眼及無上金剛眼。
次呼弟子。遍示壇中諸部事相。由此法故。為一切如來之所護念。金剛薩埵常住其心。隨彼所求。乃至執金剛身。無不獲得。漸當得入一切如來體性法中。
次弟子灌頂。其灌頂壇。應在大壇天方門外。下至二肘。畫粉作。四方正等。面開一門。於四隅內。畫執跋折啰像。自在天方。名住無戲論。火天方角。名虛空無垢。羅剎方。名清凈眼。風天方。名持種種綺麗衣。中央畫大蓮花。其花八葉。臺蕊具足。花外周圍。畫月輪相。光芒外出。正方四葉。畫四菩薩。各乘昔愿殊勝力者。帝釋方葉。名陀羅尼自在王。琰羅方。名發正念。龍方。名樂利眾生。夜叉方。名大悲者。四隅葉上。畫四使者。自在天方。名修轉勝行。火天方。名能滿愿者。羅剎方。名無染著。風天方。名
【現代漢語翻譯】 現代漢語譯本：薩（Sa）。攝受你。誦此密語時，就用那花鬘繫在他的頭上。由於系花鬘的緣故，得摩訶薩埵（Mahasattva，大菩薩）攝受，迅速成就各種殊勝悉地（Siddhi，成就）。 接著誦此密語，解開遮蓋眼睛的東西。密語說： 唵（Om） 跋折啰薩埵（Vajrasattva，金剛薩埵） 薩嚩（Sarva）焰帝提（為你親開目） 斫具數（Caksus，眼） 伽咤那（Ghatana，開） 怛缽啰（Tatra，專） 嗢伽咤野（Udghataya，令開） 薩婆婀具毹（Sarva Aksus，一切眼） 跋折啰斫具毹（Vajra Caksus，金剛眼） 阿耨怛啰（Anuttara，無上） 系跋折啰吠舍（呼彼令觀壇場也）。 論述說：金剛薩埵親自專門為你，開啟五眼以及無上金剛眼。 然後呼喚弟子，普遍指示壇城中各部的法事儀相。由於此法的緣故，為一切如來所護念，金剛薩埵常住於他的心中，隨他所求，乃至執金剛身，沒有不能獲得的。逐漸應當能夠進入一切如來體性法中。 接著為弟子灌頂。那灌頂壇，應當在大壇天方門外，下至二肘的高度，用粉畫成，四方端正相等，正面開一門。在四個角落內，畫執跋折啰（Vajra，金剛杵）像。自在天方，名叫住無戲論。火天方角，名叫虛空無垢。羅剎方，名叫清凈眼。風天方，名叫持種種綺麗衣。中央畫大蓮花，那花有八片花瓣，花臺花蕊都具備。花外周圍，畫月輪相，光芒向外射出。正方四片花瓣，畫四菩薩，各自乘坐昔日誓願殊勝力者。帝釋方花瓣，名叫陀羅尼（Dharani，總持）自在王。琰羅方，名叫發正念。龍方，名叫樂利眾生。夜叉方，名叫大悲者。四個角落的花瓣上，畫四使者。自在天方，名叫修轉勝行。火天方，名叫能滿愿者。羅剎方，名叫無染著。風天方，名叫...
【English Translation】 English version: Sa. May you be received. While reciting this mantra, tie the garland on his head. By tying the garland, one will be received by Mahasattva (Great Being), and quickly achieve all the supreme Siddhis (Accomplishments). Next, recite this mantra to remove the blindfold. The mantra is: Om Vajrasattva (Diamond Being) Sarva (All) Yamtetide (For you, personally open the eyes) Caksus (Eye) Ghatana (Opening) Tatra (Specifically) Udghataya (Cause to open) Sarva Aksus (All eyes) Vajra Caksus (Diamond Eye) Anuttara (Supreme) He Vajravesha (Call him to view the mandala). The commentary says: Vajrasattva personally and specifically for you, opens the five eyes and the supreme Diamond Eye. Then call the disciple and show him the aspects of all the divisions in the mandala. Because of this Dharma, he will be protected and remembered by all the Tathagatas (Thus Come Ones). Vajrasattva will always abide in his heart. Whatever he seeks, even to holding the Vajra body, he will obtain without fail. Gradually, he will enter into the Dharma of the essence of all the Tathagatas. Next, the disciple receives the initiation. The initiation mandala should be outside the heavenly gate of the great mandala, down to a height of two cubits, drawn with powder, square and equal on all sides, with one door opening on the front. In the four corners, draw images of those holding the Vajra (Diamond Scepter). The direction of Isana (Shiva), is called 'Dwelling without Play'. The corner of Agni (Fire), is called 'Space without Stain'. The Rakshasa (Demon) direction, is called 'Pure Eye'. The Vayu (Wind) direction, is called 'Holding Various Beautiful Garments'. In the center, draw a large lotus flower, with eight petals, complete with the platform and stamen. Around the outside of the flower, draw the appearance of a moon disc, with rays of light emanating outwards. On the four petals in the cardinal directions, draw four Bodhisattvas, each riding on the power of their past vows. The petal in the direction of Indra (Lord of Gods), is called Dharani (Total Recall) Sovereign King. The direction of Yama (Lord of Death), is called 'Generating Right Mindfulness'. The Dragon direction, is called 'Delighting and Benefiting Beings'. The Yaksha (Nature Spirit) direction, is called 'Great Compassionate One'. On the petals in the four corners, draw four messengers. The direction of Isana, is called 'Cultivating Superior Conduct'. The direction of Agni, is called 'One Who Can Fulfill Wishes'. The Rakshasa direction, is called 'Without Attachment'. The Vayu direction, is called...
勝解脫。于花臺上。想有婀字(義如前列)于婀字上。想一圓點(真如圓寂法身涅槃義也)余供養幡花莊嚴。一如大壇法式。應作是念。我今為某甲善男子灌頂。惟愿諸佛菩薩降臨道場。受我供養。諦想所請佛菩薩眾。皆來集會。移大壇中寶瓶。隨本方角置之。又于壇周圍界外。想四輪使四凈人。持上寶瓶。住月輪中。帝釋方人。想如普賢。琰羅方人。想如彌勒。龍方人。想如滅諸障礙。夜叉方人。想如離諸惡趣。即引所灌頂者。入帝釋方門。坐蓮臺上。以種種雜花涂香燒香油燈幡蓋清妙音樂。而以供養。如不辦者。隨力作之。所以爾者。是人坐佛位處故。復以種種歌詠贊嘆。令其殷重生歡喜心。說此頌曰。
諸佛睹史下生時 釋梵龍神隨侍衛 種種勝妙吉祥事 愿汝今時盡能獲 迦毗羅衛誕釋宮 龍王澍沐甘露水 諸天供養吉祥事 愿汝灌頂亦如是 金剛座上為群生 后夜降魔成正覺 現諸希有吉祥事 愿汝此座悉能成 波羅奈苑所莊嚴 為五仙人開妙法 成就無量吉祥事 愿汝今時咸證獲
若更有餘讚歎。隨意作之。勸發勝心。令生利喜。
次應與其灌頂。先想弟子頂有婀字。上有圓點。義同前釋。字放光焰熾然赫奕。又想弟子心中。有月輪相。內有八葉蓮花。
【現代漢語翻譯】 現代漢語譯本 勝解脫者，于花臺上觀想『婀』字（意義如前所述），于『婀』字之上，觀想一圓點（代表真如圓寂法身涅槃的意義）。其餘供養，如幡、花等莊嚴，一如大壇的法式。應當這樣想：我今為某某善男子灌頂，惟愿諸佛菩薩降臨道場，接受我的供養。仔細觀想所請的佛菩薩眾都已到來。將大壇中的寶瓶，按照其本來的方位角放置。又于壇的周圍界外，觀想四輪，使四位清凈之人，手持上好的寶瓶，住在月輪之中。帝釋方的人，觀想如普賢菩薩。閻羅方的人，觀想如彌勒菩薩。龍方的人，觀想如滅諸障礙菩薩。夜叉方的人，觀想如離諸惡趣菩薩。隨即引導接受灌頂的人，從帝釋方門進入，坐在蓮花臺上，用種種雜花、涂香、燒香、油燈、幡蓋、清妙音樂來供養。如果條件不允許，則隨自己的能力去做。之所以這樣做，是因為這個人坐在佛位之處。再用種種歌詠贊嘆，令其內心殷重，生起歡喜心。說此頌曰： 『諸佛睹史下生時，釋梵龍神隨侍衛，種種勝妙吉祥事，愿汝今時盡能獲。迦毗羅衛誕釋宮，龍王澍沐甘露水，諸天供養吉祥事，愿汝灌頂亦如是。金剛座上為群生，后夜降魔成正覺，現諸希有吉祥事，愿汝此座悉能成。波羅奈苑所莊嚴，為五仙人開妙法，成就無量吉祥事，愿汝今時咸證獲。』 如果還有其他的讚歎，可以隨意去做，勸發其殊勝之心，令其生起利益和歡喜。 接下來應當為其灌頂。先觀想弟子頭頂有『婀』字，『婀』字上面有一個圓點，意義與前面解釋相同。『婀』字放出光焰，熾盛而明亮。再觀想弟子心中，有月輪的形象，月輪內有八葉蓮花。
【English Translation】 English version Victorious Liberation: On a flower platform, visualize the syllable 'Ah' (婀) (meaning as previously explained). Above the syllable 'Ah', visualize a circle (representing the meaning of True Thusness, Perfect Tranquility, Dharma Body, and Nirvana). Other offerings, such as banners and flowers, should be arranged as adornments, just like the ritual format of the great mandala. One should contemplate thus: 'I am now performing the initiation for this virtuous man/woman, so-and-so. I sincerely hope that all Buddhas and Bodhisattvas will descend upon this sacred ground and accept my offerings.' Carefully visualize that all the Buddhas and Bodhisattvas invited have arrived. Move the precious vase from the great mandala and place it according to its original directional angle. Furthermore, around the perimeter of the mandala, outside the boundary, visualize four wheels, and have four pure individuals hold the excellent vases, residing within the moon wheels. In the direction of Indra (帝釋), visualize as Samantabhadra (普賢). In the direction of Yama (閻羅), visualize as Maitreya (彌勒). In the direction of the Dragon (龍), visualize as the one who extinguishes all obstacles. In the direction of the Yaksha (夜叉), visualize as the one who is free from all evil destinies. Then, guide the one receiving the initiation to enter through the gate of Indra's direction, and have them sit upon a lotus platform, making offerings with various mixed flowers, scented paste, burning incense, oil lamps, banners, canopies, and pure, wonderful music. If these are not available, do according to one's ability. The reason for this is that this person is sitting in the place of the Buddha. Again, use various songs and praises to cause them to be earnest in their hearts and generate joy. Recite this verse: 『When the Buddhas descend from Tushita (睹史) Heaven, Indra (釋), Brahma (梵), and the Dragon Gods attend as protectors. May you now fully obtain all kinds of supreme and auspicious events. In Kapilavastu (迦毗羅衛), in the Shakya (釋) palace, the Dragon Kings shower sweet dew. The gods make offerings of auspicious events. May your initiation be just like this. On the Vajra (金剛) seat, for the sake of all beings, in the later part of the night, subdue the demons and attain perfect enlightenment. Manifest all rare and auspicious events. May you fully accomplish this seat. In the adorned Parinayaka (波羅奈) Garden, open the wonderful Dharma for the five ascetics. Accomplish immeasurable auspicious events. May you now all attain realization.』 If there are other praises, do them as you wish, encouraging a supreme mind, causing them to generate benefit and joy. Next, one should perform the initiation for them. First, visualize the syllable 'Ah' (婀) on the crown of the disciple's head, with a circle above the 'Ah', the meaning being the same as previously explained. The syllable 'Ah' emits flames, blazing and radiant. Furthermore, visualize in the disciple's heart a moon wheel image, and within the moon wheel, an eight-petaled lotus flower.
臺上亦有婀字。若得金剛部。于婀字內想有跋折啰。得寶部者。有寶珠。蓮花部。有蓮花。羯磨部。有羯磨跋折啰。毗盧遮那部。想窣睹波。師應想己身如毗盧遮那像。執弟子所得部瓶(如來部瓶。若是畫像壇。即隨有空處。置之。若手印壇。即于壇上。置之)各想其部物體在瓶水內。如跋折啰寶珠等。各令結其所得部契。置其頂上。誦其部密語七遍。而用灌之。金剛部密語曰。
唵 跋折啰 薩埵阿毗詵者(灌頂也)吽
寶部密語曰。
唵 跋折啰啰 怛那阿毗詵者 怛啰
花部密語曰。
唵 跋折啰 達磨阿毗詵者 纈利
業部密語曰。
唵 跋折啰 羯磨阿毗詵者 婀
于彼額上。想有攞字。色相如金。想兩目上各有啰(上)字。其色如火。上生光焰。其二足間。想種種色為法輪相。八福莊嚴。次誦薩埵金剛心密語。加塗香已。涂彼胸前。所以作法加持者。為令弟子。成金剛薩埵故。
次以如上所說。頭上作五處置契法已。復結毗盧遮那契。誦本密語。置於彼心上。次喉次頂上已。即應諦想一切如來秘密勝上頭加彼頭上。即結如所說四種鬘。各隨其部法。以系其額。若作阿阇梨灌頂法者。應次第如上法。遍用五瓶。以四種鬘。鱗次以系其額。如是作已
【現代漢語翻譯】 現代漢語譯本： 臺上也有『婀』字（A字）。如果得到金剛部，就在『婀』字內觀想有跋折啰（Vajra，金剛杵）。得到寶部者，觀想有寶珠。蓮花部，觀想有蓮花。羯磨部，觀想有羯磨跋折啰（Karma Vajra，事業金剛杵）。毗盧遮那部，觀想窣睹波（Stupa，佛塔）。阿阇梨（Acharya，導師）應該觀想自己身體如同毗盧遮那佛像。拿著弟子所得部的瓶子（如來部瓶。如果是畫像壇，就隨有空處放置。如果是手印壇，就在壇上放置），各自觀想其部物體在瓶水內，如跋折啰、寶珠等，各自令結其所得部的手印，放置在其頂上，誦其部密語七遍，而用以灌頂。金剛部密語說： 『唵 跋折啰 薩埵 阿毗詵者（灌頂也） 吽』 寶部密語說： 『唵 跋折啰 啰 怛那 阿毗詵者 怛啰』 花部密語說： 『唵 跋折啰 達磨 阿毗詵者 纈利』 業部密語說： 『唵 跋折啰 羯磨 阿毗詵者 婀』 在他的額頭上，觀想有『攞』字（La字），顏色像黃金。觀想兩隻眼睛上各有『啰』字（Ra字），其顏色像火焰，向上生出光焰。在他的兩足之間，觀想種種顏色為法輪相，八福莊嚴。接著誦薩埵金剛心密語，加上涂香后，塗在他的胸前。之所以作法加持，是爲了令弟子成就金剛薩埵的緣故。 接著按照如上所說，在頭上作五處置契法后，再結毗盧遮那契，誦本密語，放置在他的心上，接著是喉嚨，最後是頂上。就應該仔細觀想一切如來秘密勝上頭加在他的頭上。就結如所說的四種鬘，各自隨著其部法，用來繫在他的額頭上。如果作阿阇梨灌頂法，應該次第按照如上方法，遍用五瓶，用四種鬘，鱗次地繫在他的額頭上。這樣做了之後。
【English Translation】 English version: On the platform, there is also the syllable 'Ah'. If one obtains the Vajra family, within the syllable 'Ah', visualize a Vajra (Vajra, diamond scepter). For those who obtain the Ratna family, visualize a jewel. For the Padma family, visualize a lotus. For the Karma family, visualize a Karma Vajra (Karma Vajra, action diamond scepter). For the Vairocana family, visualize a Stupa (Stupa, Buddhist reliquary). The Acharya (Acharya, teacher) should visualize their own body as the image of Vairocana. Holding the vase of the family obtained by the disciple (the Tathagata family vase; if it is a painted mandala, place it wherever there is space; if it is a hand-seal mandala, place it on the mandala), each should visualize the object of their family within the water of the vase, such as the Vajra, jewel, etc. Each should make the mudra (hand seal) of their obtained family, place it on their head, and recite the mantra of their family seven times, and use it for empowerment. The Vajra family mantra says: 'Om Vajra Sattva Abhishincha (empowerment) Hum' The Ratna family mantra says: 'Om Vajra Ratna Abhishincha Trah' The Padma family mantra says: 'Om Vajra Dharma Abhishincha Hrih' The Karma family mantra says: 'Om Vajra Karma Abhishincha Ah' On his forehead, visualize the syllable 'La', its color like gold. Visualize the syllable 'Ra' on each of his eyes, its color like fire, emitting flames upwards. Between his two feet, visualize various colors as the aspect of the Dharma wheel, adorned with the eight auspicious symbols. Then recite the Sattva Vajra heart mantra, and after adding scented paste, apply it to his chest. The reason for performing the practice of empowerment is to enable the disciple to become Vajrasattva. Then, according to what was said above, after performing the five-fold placement of seals on the head, again form the Vairocana mudra, recite the root mantra, and place it on his heart, then on his throat, and finally on his head. One should then contemplate carefully that the secret supreme head of all Tathagatas is added to his head. Then form the four kinds of garlands as described, each according to the Dharma of its family, and use them to tie on his forehead. If performing the Acharya empowerment ritual, one should sequentially follow the above method, using all five vases, and tie the four kinds of garlands on his forehead in a scale-like manner. Having done this.
。引出壇外。換去濕服。彆著凈衣。若是剎利居士。著本上衣。即于壇內。置下小床。以儭其濕。引入坐已師以觀羽。執五股拔折啰。授其雙手。應以種種方便言詞。開誘安慰。為說頌曰。
諸佛金剛灌頂儀 汝已如法灌頂竟 為成如來體性故 汝應受此金剛杵
說此偈已誦密語曰。
唵 跋折啰 禰缽提(尊主)微(亡桂反體性也)怛鑁阿鞞詵者弭(我今灌頂)底瑟咤(住)跋折啰三摩曳薩怛鑁(汝為三摩耶也)
論曰汝已灌頂。獲得金剛尊主竟。此跋折啰。常住汝所。為三摩耶。
復收取金剛杵。若是寶部者。又于跋折啰上。想有寶珠。餘部仿此。誦前偈時。應改初句金剛字。為寶珠字。諸部準此改之。
次於弟子本名上。加金剛字。作名呼之。應誦此密語。
唵 跋折啰 薩怛鑁磨含(二合汝也)阿毗詵者冥(我灌頂也)跋折啰 娜莽(以名號也)毗曬迦多(灌頂)系(呼聲)跋折啰 那莽(某甲)
論曰我與汝灌頂訖。以金剛名號。與汝作字。汝名金剛某甲。若是餘部。式加寶珠蓮花等。作字呼之。其人若受阿阇梨法者。但以本所得部。為名。若須改舊名者。隨意所樂。任擇諸波羅蜜勝名作之。
又以香花種種供具。供養所灌頂者。師應執小金
【現代漢語翻譯】 現代漢語譯本： 將他從壇場外引出，換下潮濕的衣服，另外穿上乾淨的衣服。如果是剎帝利（Kshatriya，印度教種姓制度中的第二等級，通常是武士或統治者）或居士（lay follower，在家佛教信徒），就穿他原來的上衣。然後在壇場內，放置一張小床，用來吸附他身上的濕氣。引導他坐下後，阿阇梨（Acharya，上師或導師）用孔雀羽毛拂拭，手持五股金剛杵（Vajra，一種象徵堅不可摧的法器），授予他的雙手，應該用各種方便的言語，開導安慰他，為他說頌詞： 『諸佛金剛灌頂儀，汝已如法灌頂竟，為成如來體性故，汝應受此金剛杵。』 說完這首偈頌后，誦唸密語： 『唵（Om，宇宙初始之音） 跋折啰（Vajra，金剛杵） 禰缽提（Netrapati，尊主） 微（Vi，體性） 怛鑁（Tvam，汝） 阿鞞詵者弭（Abhishincami，我今灌頂） 底瑟咤（Tistha，住） 跋折啰（Vajra，金剛杵） 三摩曳（Samaye，誓言） 薩怛鑁（Satvam，汝為）』 論曰：你已經灌頂，獲得了金剛尊主。這金剛杵，常住在你處，作為三摩耶（Samaya，誓言）。 再次取回金剛杵，如果是寶部（Ratna family，五佛部之一，代表增益）的弟子，又在金剛杵上，觀想有寶珠。其餘各部仿照這個做法。誦唸前面的偈頌時，應該把第一句的金剛字，改為寶珠字。各部都按照這個原則更改。 接下來在弟子的本名上，加上金剛字，作為他的名字來稱呼他。應該誦唸這個密語： 『唵（Om，宇宙初始之音） 跋折啰（Vajra，金剛杵） 薩怛鑁磨含（Satvamaham，汝也） 阿毗詵者冥（Abhishincami，我灌頂也） 跋折啰（Vajra，金剛杵） 娜莽（Nama，以名號也） 毗曬迦多（Abhishikta，灌頂） 系（He，呼聲） 跋折啰（Vajra，金剛杵） 那莽（Nama，某甲）』 論曰：我已經為你灌頂完畢，以金剛名號，給你作為名字。你的名字是金剛某甲。如果是其他各部，按照格式加上寶珠、蓮花等，作為名字來稱呼他。如果這個人要接受阿阇梨（Acharya，上師或導師）的法，只用他原來所屬的部，作為名字。如果需要更改舊的名字，隨意選擇自己喜歡的，任意選擇諸波羅蜜（Paramita，到達彼岸）的殊勝名字來作為他的名字。 又用香、花等各種供具，供養接受灌頂的人。阿阇梨（Acharya，上師或導師）應該拿著小金剛
【English Translation】 English version: Lead him out of the mandala. Change his wet clothes. Put on clean clothes. If he is a Kshatriya (Kshatriya, the second of the four Hindu castes, usually warriors or rulers) or a lay follower (lay follower, a Buddhist devotee who is not a monk), he should wear his original upper garment. Then, inside the mandala, place a small bed to absorb the moisture from his body. After guiding him to sit down, the Acharya (Acharya, a spiritual teacher or guide) should brush him with peacock feathers, hold the five-pronged Vajra (Vajra, a ritual object symbolizing indestructibility) and hand it to him. He should use various skillful words to enlighten and comfort him, and recite the following verse: 『The Vajra Abhisheka (Vajra Abhisheka, Vajra empowerment) ritual of all Buddhas, you have completed the Abhisheka (Abhisheka, empowerment) according to the Dharma (Dharma, the teachings of Buddha), in order to realize the Tathagata (Tathagata, 'one who has thus come' or 'one who has thus gone,' an epithet of the Buddha) nature, you should receive this Vajra (Vajra, a ritual object symbolizing indestructibility).』 After reciting this verse, recite the mantra: 『Om (Om, the primordial sound of the universe) Vajra (Vajra, a ritual object symbolizing indestructibility) Netrapati (Netrapati, Lord) Vi (Vi, nature) Tvam (Tvam, you) Abhishincami (Abhishincami, I now empower) Tistha (Tistha, abide) Vajra (Vajra, a ritual object symbolizing indestructibility) Samaye (Samaye, vow) Satvam (Satvam, you are)』 The commentary says: You have been empowered and have obtained the Vajra Lord. This Vajra (Vajra, a ritual object symbolizing indestructibility) always abides with you, as a Samaya (Samaya, vow). Again, take back the Vajra (Vajra, a ritual object symbolizing indestructibility). If he is a disciple of the Ratna family (Ratna family, one of the five Buddha families, representing increase), then visualize a jewel on the Vajra (Vajra, a ritual object symbolizing indestructibility). The other families should follow this example. When reciting the previous verse, the word 'Vajra' in the first line should be changed to 'jewel'. All families should change it according to this principle. Next, add the word 'Vajra' to the disciple's original name, and call him by that name. This mantra should be recited: 『Om (Om, the primordial sound of the universe) Vajra (Vajra, a ritual object symbolizing indestructibility) Satvamaham (Satvamaham, you are) Abhishincami (Abhishincami, I empower you) Vajra (Vajra, a ritual object symbolizing indestructibility) Nama (Nama, by name) Abhishikta (Abhishikta, empowered) He (He, calling sound) Vajra (Vajra, a ritual object symbolizing indestructibility) Nama (Nama, so-and-so)』 The commentary says: I have completed the Abhisheka (Abhisheka, empowerment) for you, and I give you the Vajra (Vajra, a ritual object symbolizing indestructibility) name as your name. Your name is Vajra (Vajra, a ritual object symbolizing indestructibility) so-and-so. If it is another family, add jewel, lotus, etc., according to the format, as his name to call him. If this person is to receive the Dharma (Dharma, the teachings of Buddha) of the Acharya (Acharya, a spiritual teacher or guide), only use the family to which he originally belongs as his name. If it is necessary to change the old name, choose whatever you like, and choose any of the excellent names of the Paramitas (Paramita, perfections) to be his name. Also, use incense, flowers, and various offerings to make offerings to the person who receives the Abhisheka (Abhisheka, empowerment). The Acharya (Acharya, a spiritual teacher or guide) should hold a small Vajra (Vajra, a ritual object symbolizing indestructibility)
杵子。如治眼法。拭其兩目。而告之言。善男子世間醫王。能治眼翳。諸佛如來。今日為汝開無明翳。亦復如是。為令汝等。生智慧眼見法實相故。
次復執鏡。令其觀照。為說諸法性相。說此偈言。
一切諸法性 垢凈不可得 非實亦非虛 皆從因緣現 應當知諸法 自性無所依 汝今真佛子 應廣利眾生
次復收取金剛杵。師于弟子。當生恭敬。此人能紹諸佛種故。師應授以商佉。作是告言。自今已后。諸佛法輪。汝應轉之。當吹無上法螺。令大法聲遍一切處。不應於此法中而生疑怖。于諸密語究竟清凈修行理趣。汝應廣為眾生方便開示。善男子諦聽。若能如是作者。一切如來皆知此人能報佛恩。是故於一切時處。一切持金剛者之所衛護。令汝安樂。
次應引起。至大壇前。為說三摩耶。令其堅固。告言善男子汝應堅守正法。設遭逼迫惱害乃至斷命。不應舍離修菩提心。于求法人不應慳吝。于諸眾生有少不利益事。亦不應作。此是最上句義。聖所行處。我今具足為汝說竟。汝當隨順如說修行。弟子應自慶幸合掌頂受。
又執五股金剛杵。而授與之告言。此是諸佛體性。金剛薩埵手所執者。汝應堅護禁戒。常畜持之。弟子受已。授此決定要誓密語。令其誦之密語曰。
【現代漢語翻譯】 現代漢語譯本： 阿阇黎（Acharya，導師）。如同治療眼睛的方法，先擦拭他的雙眼，然後告訴他說：『善男子，世間的醫王能夠治療眼翳（眼病）。諸佛如來今天為你開啟無明之翳，也是如此，爲了讓你生出智慧之眼，見到諸法的真實相。』 接著，再拿出一面鏡子，讓他觀看照鏡子，為他說諸法的體性和現象，說這首偈頌： 『一切諸法的體性，垢與凈都不可得；非實有，也非虛無，都從因緣而生現。應當了知諸法，自性無所依。你現在是真正的佛子，應當廣利眾生。』 然後，再取回金剛杵（Vajra，一種法器）。阿阇黎對於弟子，應當生起恭敬心，因為此人能夠紹隆諸佛的種子。阿阇黎應當授予他商佉（Shankha，海螺），這樣告訴他說：『從今以後，諸佛的法輪，你應當轉動它。應當吹響無上的法螺，令大法之聲遍及一切處。不應於此法中生起疑惑和怖畏。對於諸多的秘密真言，究竟清凈的修行理趣，你應當廣為眾生方便開示。善男子，仔細聽著，如果能夠這樣做，一切如來都知道此人能夠報答佛恩。』因此，在一切時處，一切持金剛者都會衛護你，讓你安樂。 接著，應當引導他，到大壇城前，為他說三摩耶（Samaya，誓言），令其堅固。告訴他說：『善男子，你應當堅守正法，即使遭遇逼迫惱害，乃至斷命，也不應舍離修菩提心。對於求法的人，不應慳吝。對於諸眾生，即使是稍微的不利益之事，也不應做。這是最上的句義，聖者所行之處，我現在都為你詳細說完了，你應當隨順，如所說而修行。』弟子應當自我慶幸，合掌頂戴領受。 又拿起五股金剛杵，授予他，告訴他說：『這是諸佛的體性，是金剛薩埵（Vajrasattva，金剛薩埵）手所執持的。你應當堅護禁戒，常常持有它。』弟子接受后，授予他決定的要誓密語，令他誦唸。密語是：
【English Translation】 English version: Acharya (Teacher). Like the method of treating eyes, first wipe his eyes and then tell him: 'Good man, the worldly physician king can cure eye diseases (eye ailments). The Buddhas and Tathagatas today open the darkness of ignorance for you, just like that, in order to let you generate the eye of wisdom and see the true nature of all dharmas.' Then, take out a mirror and let him look at the mirror, and explain to him the nature and phenomena of all dharmas, saying this verse: 'The nature of all dharmas, impurity and purity are unattainable; neither real nor unreal, all arise from causes and conditions. You should know that all dharmas have no basis in their own nature. You are now a true son of the Buddha, and you should benefit all sentient beings extensively.' Then, take back the Vajra (a ritual implement). The Acharya should have respect for the disciple, because this person can continue the lineage of the Buddhas. The Acharya should give him the Shankha (conch shell), telling him: 'From now on, you should turn the Dharma wheel of the Buddhas. You should blow the supreme Dharma conch, so that the sound of the great Dharma pervades everywhere. You should not have doubts or fears in this Dharma. Regarding the many secret mantras and the ultimate pure principles of practice, you should widely and expediently reveal them to sentient beings. Good man, listen carefully, if you can do this, all Tathagatas will know that this person can repay the Buddha's kindness.' Therefore, at all times and places, all Vajra holders will protect you and make you happy. Then, he should be led to the front of the great mandala and told the Samaya (vow), so that it is firm. Tell him: 'Good man, you should firmly uphold the Dharma, even if you encounter persecution and harm, even to the point of losing your life, you should not abandon the mind of Bodhi. You should not be stingy to those who seek the Dharma. You should not do even the slightest thing that is not beneficial to all sentient beings. This is the supreme meaning, the place where the saints walk. I have now told you everything in detail, you should follow and practice as you have been told.' The disciple should rejoice, put his palms together, and receive it with the top of his head. Again, holding the five-pronged Vajra, he gives it to him, telling him: 'This is the nature of all Buddhas, held by Vajrasattva (Vajrasattva). You should firmly protect the precepts and always hold it.' After the disciple receives it, he is given the decisive secret mantra of the vow, and he is told to recite it. The secret mantra is:
唵 薩婆怛他揭多悉地 跋折啰三摩耶底瑟咤(愿住)翳沙(今也)怛嚩(亡可反)含(尤甘反於我)馱啰野冥(我今持也)跋折啰 薩埵系(形以反)繫系系吽
論曰一切如來金剛薩埵成就三摩耶。愿住我所。我常守護。如是作法已。所有一切漫茶啰。秘密三摩耶智。師應教授。若弟子於三摩耶契。有退失者。師應遮制莫令毀壞。弟子于師。應恭敬尊重。莫見師短。于同學所。莫相嫌恨。應告之言。汝於一切眾生。常生慈愍。哀矜示誨莫生厭離。為說偈言。
三界極重罪 不過於厭離 汝于貪慾處 應生厭離心
欲令弟子堅持歡喜故。為說偈言。
此等三摩耶 諸佛為汝說 守持善愛護 當如保身命
弟子受師教已。頂禮師足白言。如師教誨。我誓修行。
復應為諸已灌頂弟子。令其圓滿寂靜法故。為除其災障故。應與作護摩法。于灌頂壇火天方。不應絕遠。作四肘壇。高一磔手。中鑿君茶。徑圓一肘。深十二指。好凈泥拭。兩重作椽。內椽高闊各一指。外椽高闊各有四指。底須平正。即于其底。泥作輪像。式跋折啰像。柄向南出。如世丁字。柄長四指。闊亦四指。橫頭長八指。高闊各四指。次外作土臺。形如蓮葉。次外敷師坐位。君茶周圍布吉祥草。為聖眾
【現代漢語翻譯】 現代漢語譯本 唵（om，種子字） 薩婆怛他揭多悉地（sarva-tathāgata-siddhi，一切如來成就） 跋折啰三摩耶底瑟咤（vajra-samaya-tistha，金剛誓句安住） 翳沙（eṣa，此） 怛嚩（tvā，汝） 含（aham，我） 馱啰野冥（dhārayāmi，我持） 跋折啰 薩埵（vajra-sattva，金剛薩埵） 系（he，呼格） 系 系 吽（hūṃ，種子字）
論曰：一切如來金剛薩埵成就三摩耶（samaya，誓句）。愿住我所。我常守護。如是作法已。所有一切漫茶啰（maṇḍala，壇城）。秘密三摩耶智。師應教授。若弟子於三摩耶契。有退失者。師應遮制莫令毀壞。弟子于師。應恭敬尊重。莫見師短。于同學所。莫相嫌恨。應告之言。汝於一切眾生。常生慈愍。哀矜示誨莫生厭離。為說偈言：
三界極重罪 不過於厭離 汝于貪慾處 應生厭離心
欲令弟子堅持歡喜故。為說偈言：
此等三摩耶 諸佛為汝說 守持善愛護 當如保身命
弟子受師教已。頂禮師足白言。如師教誨。我誓修行。
復應為諸已灌頂弟子。令其圓滿寂靜法故。為除其災障故。應與作護摩法。于灌頂壇火天方。不應絕遠。作四肘壇。高一磔手。中鑿君茶。徑圓一肘。深十二指。好凈泥拭。兩重作椽。內椽高闊各一指。外椽高闊各有四指。底須平正。即于其底。泥作輪像。式跋折啰像。柄向南出。如世丁字。柄長四指。闊亦四指。橫頭長八指。高闊各四指。次外作土臺。形如蓮葉。次外敷師坐位。君茶周圍布吉祥草。為聖眾
【English Translation】 English version Oṃ sarva-tathāgata-siddhi vajra-samaya-tistha eṣa tvāṃ ahaṃ dhārayāmi vajra-sattva he he he hūṃ
The commentary says: May the Vajrasattva (vajra-sattva, diamond being) of all Tathāgatas (tathāgata, thus-gone one) accomplish the samaya (samaya, vow/pledge). May you abide with me. I will always protect you. Having performed this ritual, the teacher should impart all maṇḍala (maṇḍala, sacred diagram), secret samaya wisdom. If a disciple regresses from the samaya, the teacher should restrain and prevent them from destroying it. The disciple should respect the teacher, not see their faults, and not harbor resentment towards fellow disciples. The teacher should tell them: 'Towards all beings, constantly generate compassion. Have pity, instruct, and do not become weary of them.' A verse is spoken:
The heaviest sin in the three realms is no greater than aversion. Towards places of greed, you should generate a mind of aversion.
Desiring to make the disciple firm and joyful, a verse is spoken:
These samayas have been spoken to you by all the Buddhas. Guard, uphold, cherish, and protect them as you would your own life.
Having received the teacher's instruction, the disciple bows at the teacher's feet and says: 'As the teacher has instructed, I vow to practice.'
Furthermore, for those disciples who have already received initiation, in order to perfect their peaceful practice and to remove their calamities and obstacles, a homa (homa, fire ritual) should be performed. The fire deity direction of the initiation altar should not be too far away. Construct an altar four cubits in size and one span high. Carve a kuṇḍa (kuṇḍa, fire pit) in the center, one cubit in diameter and twelve fingers deep. Wipe it clean with good mud. Make two layers of rafters. The inner rafters should be one finger in height and width, and the outer rafters should be four fingers in height and width. The bottom must be level and upright. On the bottom, make an image of a wheel out of mud, and an image of a vajra (vajra, diamond/thunderbolt), with the handle pointing south, like the letter T. The handle should be four fingers long and four fingers wide. The horizontal head should be eight fingers long and four fingers in height and width. Next, make an earthen platform in the shape of a lotus leaf. Outside of that, place the teacher's seat. Arrange auspicious grass around the kuṇḍa for the holy assembly.
坐位。灑凈香水。敷草灑水。皆順轉作。應以酥酪乳蜜乳糜餅果五穀者謂稻穀菉豆油麻小麥等是。取吉祥樹為柴。如無此樹。取有白汁樹代之。謂谷桑等是。齊整短截。別取小枝如拇指大。長十二指。一百八枚。酥谷及柴。並置臺右。若不能鑿作君茶即以赤色畫其形狀。中安火爐。余如上若。師北面坐。引諸弟子。左次列跪。取先凈火。或新鉆者。以香水二具。置其臺上。一供養佛菩薩。一供火天灑水作凈。置君茶內。已誦此密語。
南莫三漫多 跋折啰南怛𡃤旃茶摩訶路灑那薩發啰耶 𤙖唅(引)摩含(二合)
誦此密語三遍。凈水灑火。並灑茅草諸供具等。
次即然火。勿以口吹。當以物扇。取白檀香泥。遍涂君茶。以白香花。散臺四面。於火焰中。想有啰(上)字。變為火天。白色發黃。三目四臂。右邊二手。一執君持。一手執杖。左邊二手。一作無畏相(直前舒掌豎掌向外)一捻數珠。想火天身遍生火焰。次執香爐。請佛菩薩。所請法式。如大壇中說。諦想諸佛菩薩。皆來赴會。坐吉祥草。其師觀羽作無畏相。止羽握腕。如臂釧像。即召火天。誦此密語。
唵 婀揭娜多曳(平)你卑(必迦反)你跛耶 你嚩(無可反)濕尾穰(而佉反上)系哩 使薩哆三摩釳哩呬(上)怛嚩(無可
反)婀虎低摩賀㘕婀薩民 散你係睹婆嚩 唵 阿揭娜曳賀卑(卑迦反)劫弊(毗迦反)婆呵那耶你卑(必也反)你跛耶 薩婆訶
誦此密語時。想有火天。來依如上所想身中。即以香水。彈手灑火。次執祭杓。酌上酥油乳蜜等物。各三杓。以沃火中。以祭火天。或和雜一處。共酌三杓。亦得。祭時每杓誦此密語一遍。密語曰。
納莫三漫多勃陀南 唵婀伽娜曳(平)薩婆呵
師以止羽執金剛杵。以檀度。鉤弟子觀羽智度。別以小杓。如前沃火。人各各二十一杓。一一心念諸佛菩薩及火天。於五部中心密語。隨喜誦之。一杓一遍。以用供養若須除災者。誦此密語。
納莫三漫多 勃馱南 婀摩訶扇地(平)伽多摩訶扇陀迦羅缽唎舍忙達摩涅哩若(人者反)多薩破婆窣睹婆達摩三漫多 缽啰多薩婆訶
一一弟子準此作之。若阿阇梨法。加誦之至一百八遍。又以酥油乳蜜等。相拌和已。小杓酌之。數至一百八遍。沃火供養。每杓誦上大乘三摩耶百字密語一遍。若意欲別須供養諸菩薩等。即各隨誦本心密語。或三七。七七。隨意沃之。以上一百八枚小柴。一一兩頭。刺酥蜜中。時時投火。所作法已。次應供養給施如上所說座后外八方諸天神眷屬等。準前誦密語法。酌沃火中。如是作已。師出
【現代漢語翻譯】 現代漢語譯本 反) 婀虎低摩賀㘕婀薩民 散你係睹婆嚩 唵 阿揭娜曳賀卑(卑迦反)劫弊(毗迦反)婆呵那耶你卑(必也反)你跛耶 薩婆訶
誦此密語時，想像有火天（Agni，火神）來依附於如上所想像的身中。即以香水彈手灑向火。然後手持祭杓，舀取酥油、乳、蜜等物，各三杓，倒入火中，用以祭祀火天。或者將這些東西混合在一起，共舀三杓也可以。祭祀時，每舀一杓誦此密語一遍。密語如下：
納莫三漫多勃陀南 唵婀伽娜曳(平)薩婆訶
阿阇梨（Acharya，導師）用止羽執持金剛杵（Vajra），用檀度鉤召弟子觀羽智度。另外用小杓，如前所述倒入火中，每人各二十一杓，每一次都一心念誦諸佛菩薩及火天，於五部中心密語，隨喜誦唸。一杓一遍，用以供養。如果需要消除災難，誦此密語：
納莫三漫多 勃馱南 婀摩訶扇地(平)伽多摩訶扇陀迦羅缽唎舍忙達摩涅哩若(人者反)多薩破婆窣睹婆達摩三漫多 缽啰多薩婆訶
每一位弟子都按照這個方法去做。如果是阿阇梨的法，則增加誦唸至一百零八遍。又將酥油、乳、蜜等混合在一起，用小杓舀取，數量至一百零八遍，倒入火中供養。每舀一杓誦唸大乘三摩耶百字密語一遍。如果想要特別供養諸菩薩等，就各自隨誦本心密語，或者三七、七七遍，隨意倒入火中。以上用一百零八枚小柴，每一根的兩頭都刺入酥蜜中，時時投入火中。所作之法完畢后，接下來應當供養給施，如上所說座后外八方的諸天神眷屬等，按照之前的誦密語法，舀取倒入火中。這樣做了之後，阿阇梨出去。
【English Translation】 English version 反) Ah-hu-di-mo-he-lang-e-sa-min San-ni-xi-du-po-wa Om A-jie-na-ye-he-bei (bei-jia-fan) jie-bi (pi-jia-fan) po-he-na-ye-ni-bei (bi-ye-fan) ni-bo-ye Sa-po-he
While reciting this mantra, visualize Agni (the fire deity) coming to reside within the body as imagined above. Then, sprinkle fragrant water towards the fire by snapping your fingers. Next, hold the sacrificial ladle and scoop three ladles each of ghee, milk, and honey, pouring them into the fire to offer to Agni. Alternatively, mix these items together and scoop three ladles in total. During the offering, recite this mantra once for each ladle. The mantra is:
Namo Samanta Buddhanam Om Agnanaye (ping) Svaha
The Acharya (teacher) holds the Vajra (diamond scepter) with the Zhi Mudra and uses the Danda to invoke the disciple's wisdom. Separately, using a small ladle, pour into the fire as before, twenty-one ladles for each person, each time mindfully reciting the names of all Buddhas, Bodhisattvas, and Agni, along with the heart mantra of the five families, joyfully reciting. One ladle per recitation, using it for offering. If there is a need to remove calamities, recite this mantra:
Namo Samanta Buddhanam A Maha Shanti (ping) Gada Maha Shantakaraparishamang Dharma Nirjya (ren-zhe-fan) ta Sapova Vastuva Dharma Samanta Pratasa Svaha
Each disciple should act accordingly. If it is the Acharya's method, then increase the recitation to one hundred and eight times. Also, mix ghee, milk, and honey together, scoop with a small ladle, up to one hundred and eight times, and pour into the fire for offering. Recite the Mahayana Samaya Hundred Syllable Mantra once for each ladle. If you wish to make separate offerings to the Bodhisattvas, then recite their respective heart mantras, either three times seven or seven times seven, pouring into the fire as desired. Use one hundred and eight small pieces of firewood, each with both ends pierced into ghee and honey, and throw them into the fire from time to time. After the ritual is completed, then offer and give alms to the deities and their retinues in the eight directions outside the seat, as mentioned above, according to the previous method of reciting the mantra, scooping and pouring into the fire. After doing this, the Acharya exits.
洗手。還歸本座。如前酌三杓。供養火天訖。告弟子言。汝已具足得灌頂法。假使以諸世間種種供養。不如己身奉施諸佛菩薩。汝應各發如是心。令諸弟子各自發愿已。師應手執香爐。遍供養佛菩薩及火天已。即誦密語。請歸本處。即從座起。就大壇位。告弟子言。諸佛為利益一切眾生故。說此殊勝福田妙法。汝應隨力。各辦香花。供養大眾。能令汝得無量果報。復為供養一切如來及金剛部眾。應以羯磨契。及三摩耶契如上供養。復以金剛讚歎密語。作四種密供養法已。誦此伽他曰。
金剛薩埵攝授故 得成無上金剛寶 今以金剛法歌詠 愿為我作金剛事
復以金剛舞合掌。及金剛戲笑等。作密供養法。
次應手執香花。供養外壇聖眾已。告諸弟子言。汝等各隨力能。供養諸佛。彼等修供養畢。為欲護諸弟子身故。應于諸佛菩薩所。請所獻花香果餅等少分。各各分賜諸弟子。復令重作要誓。如上所說。不得輒說此法。作教誡已。令弟子各還本位。師即隨力。如常唸誦禮讚已。即請壇中佛菩薩。及眷屬等。歸本土。即豎結薩埵金剛契。誦此密語。
唵 訖哩睹嚩(已作勝上也)薩婆薩埵(一切眾生也)遏他(利益)悉提(成就)捺多(授與也)曳(入)他努(隨愿)伽[木*奢]達凡(三
【現代漢語翻譯】 現代漢語譯本 洗手，然後回到原來的座位。像之前一樣舀三勺（供品），供養火天（Agni Deva，火神）完畢，告訴弟子們：『你們已經完全得到了灌頂法（Abhiṣeka，一種宗教儀式）。即使用世間種種供養，也不如將自己奉獻給諸佛菩薩。』你們應該各自發起這樣的心願。 令諸弟子各自發愿后，上師應該手持香爐，遍供養佛菩薩及火天完畢，就誦唸密語，請他們回到原來的地方。然後從座位起身，到大壇的位置，告訴弟子們：『諸佛爲了利益一切眾生，說了這種殊勝福田的妙法。你們應該隨自己的能力，各自準備香花，供養大眾，能讓你們得到無量的果報。』 再次爲了供養一切如來（Tathāgata，佛的稱號）及金剛部眾，應該用羯磨契（Karma-mudrā，行動手印）及三摩耶契（Samaya-mudrā，誓言手印）如上面所說進行供養。再用金剛讚歎的密語，做四種秘密供養法完畢，誦唸這首伽陀（Gāthā，偈頌）： 『金剛薩埵（Vajrasattva，金剛薩埵）攝受的緣故，得以成就無上的金剛寶。現在用金剛法歌詠，愿（你）為我做金剛事業。』 再次用金剛舞合掌，以及金剛戲笑等，做秘密供養法。 接著應該手持香花，供養外壇的聖眾完畢，告訴諸位弟子：『你們各自隨自己的能力，供養諸佛。』他們修供養完畢，爲了保護諸位弟子的身體，應該在諸佛菩薩那裡，請（取）所獻的花香果餅等少部分，各自分給諸位弟子。再次讓他們重作要誓，如上面所說，不得輕易說出此法。 作了教誡后，讓弟子們各自回到原來的位置。上師就隨自己的能力，如常唸誦禮讚完畢，就請壇中的佛菩薩及眷屬等，回到他們的本土。然後豎立結薩埵金剛契（Sattva-vajra-mudrā，薩埵金剛手印），誦唸這段密語： 『唵（Om，種子字） 訖哩睹嚩（Kṛtva，已作勝上也） 薩婆薩埵（Sarva-sattva，一切眾生也） 遏他（Artha，利益） 悉提（Siddhi，成就） 捺多（Datta，授與也） 曳（Ye，入） 他努（Yatha-anu，隨愿） 伽[木*奢]達凡（Gacchata-van，三...）』
【English Translation】 English version Wash your hands and return to your seat. As before, scoop three ladles (of offerings). After offering to Agni Deva (Fire God), tell the disciples: 'You have fully received the Abhiṣeka (initiation ritual). Even with all kinds of offerings in the world, it is not as good as dedicating oneself to all Buddhas and Bodhisattvas.' You should each generate such a aspiration. After the disciples have each made their vows, the teacher should hold the incense burner and offer it to all Buddhas, Bodhisattvas, and Agni Deva. Then, recite the mantra and invite them to return to their original places. Then, rise from the seat and go to the position of the great altar, and tell the disciples: 'The Buddhas, for the benefit of all sentient beings, have spoken this wonderful Dharma of the supreme field of merit. You should, according to your ability, each prepare incense and flowers to offer to the assembly, which will enable you to obtain immeasurable rewards.' Again, in order to offer to all Tathāgatas (Buddhas) and the Vajra assembly, you should use the Karma-mudrā (action hand seal) and Samaya-mudrā (vow hand seal) to make offerings as described above. Then, using the secret words of Vajra praise, after performing the four kinds of secret offerings, recite this Gāthā (verse): 'Because of the embrace of Vajrasattva (Diamond Being), one can attain the supreme Vajra jewel. Now, with the Vajra Dharma, I sing praises, may (you) perform the Vajra deeds for me.' Again, using the Vajra dance with joined palms, as well as Vajra playfulness and laughter, perform the secret offering method. Next, you should hold incense and flowers and offer them to the holy assembly of the outer altar. Tell the disciples: 'Each of you, according to your ability, make offerings to the Buddhas.' After they have completed the offerings, in order to protect the bodies of the disciples, you should request (take) a small portion of the offered flowers, incense, fruits, cakes, etc., from the Buddhas and Bodhisattvas, and distribute them to each of the disciples. Again, have them repeat the essential vows, as mentioned above, and do not easily reveal this Dharma. After giving the instructions, let the disciples return to their original positions. The teacher, according to their ability, should recite praises as usual, and then invite the Buddhas, Bodhisattvas, and their retinues in the mandala to return to their native lands. Then, raise and form the Sattva-vajra-mudrā (Being-Diamond hand seal) and recite this mantra: 'Om (seed syllable) Kṛtva (having done excellently) Sarva-sattva (all sentient beings) Artha (benefit) Siddhi (accomplishment) Datta (given) Ye (enter) Yatha-anu (according to wish) Gacchata-van (go...)'
合歸還)勃陀蜜灑鹽(佛國土)布那啰虐(魚伽反上)么娜耶微(無桂反覆垂降赴也)唵跋折啰 薩埵牟
論曰已作勝上利益成就。授與一切眾生竟。愿一切諸佛菩薩。歸還本國。若重請召。惟愿降赴。
此契及密語。一切壇中。請佛菩薩諸部眷屬還本處者。皆悉用。
金剛頂瑜伽中略出唸誦經卷第四
【現代漢語翻譯】 現代漢語譯本： 『合歸還』勃陀蜜灑鹽（Buddhamitra，佛國土），『布那啰虐』（Punaraga，音譯）么娜耶微（Manaye 微，音譯）。『唵 跋折啰 薩埵牟』（Om Vajra Sattva Muh，金剛薩埵種子字）。
論曰：已經完成了殊勝的利益和成就，並將其授予了一切眾生。現在，我願一切諸佛菩薩迴歸各自的本國。如果再次需要請召，懇請諸佛菩薩再次降臨。
此手印和真言，在一切壇城中，用於請佛菩薩及其眷屬返回本處時，都可以使用。
出自《金剛頂瑜伽中略出唸誦經》卷第四。
【English Translation】 English version: 'He Gui Huan' Buddhamitra (Buddhamitra, Buddha's land), 'Bu Na Luo Nue' (Punaraga, transliteration) Manaye Wei (Manaye Wei, transliteration). 'Om Vajra Sattva Muh' (Om Vajra Sattva Muh, Vajrasattva's seed syllable).
Commentary: Having accomplished supreme benefits and achievements, and bestowed them upon all sentient beings, I now wish that all Buddhas and Bodhisattvas return to their respective lands. If there is a need to summon them again, I earnestly request that the Buddhas and Bodhisattvas descend once more.
This mudra and mantra can be used in all mandalas when inviting Buddhas, Bodhisattvas, and their retinues to return to their original places.
Extracted from the fourth volume of the 'Abbreviated Recitation Sutra from the Vajrasekhara Yoga'.