T18n0868_諸佛境界攝真實經
大正藏第 18 冊 No. 0868 諸佛境界攝真實經
No. 868
諸佛境界攝真實經
罽賓國三藏沙門般若奉 詔譯
序品第一
如是我聞。一時佛薄伽梵。妙善成就金剛威德三摩耶智種種希有最勝功德。已能獲得一切如來灌頂寶冠。超過三界。已能證入一切如來妙觀察智大瑜伽法。無礙自在。已能成就一切如來微妙智印。于所作事。善巧成就諸有情類種種愿求。隨其所樂。皆令滿足。大慈毗盧遮那如來。體性常住。無始無終。三業堅固。猶若金剛。十方諸佛。咸共尊重。一切菩薩恭敬讚歎。
時薄伽梵。住妙高山頂三十三天帝釋宮中摩訶摩尼最勝樓閣。三世諸佛常說法處□□柔軟如兜羅綿。白玉所成色瑩珂雪。有妙樓閣七寶莊嚴。寶鐸寶鈴處處懸列。微風吹動出微妙音。繒蓋幢幡華鬘瓔珞半滿月等而為嚴飾。光明照曜遍於虛空。無數天仙咸共稱讚。與大菩薩摩訶薩眾。十六俱胝那庾多百千菩薩眷屬俱。其名曰金剛藏菩薩。金剛弓菩薩。金剛善哉菩薩。金剛胎菩薩。金剛威德菩薩。金剛幢菩薩。金剛笑菩薩。金剛眼菩薩。金剛受持菩薩。金剛輪菩薩。金剛語言菩薩。金剛羯磨菩薩。金剛精進菩薩。金剛摧伏菩薩。金剛拳菩薩。如是等十六菩薩摩訶薩。一一各
【現代漢語翻譯】 現代漢語譯本 《諸佛境界攝真實經》
罽賓國三藏沙門般若奉詔譯
序品第一
如是我聞。一時，佛薄伽梵（Bhagavan，世尊）。以妙善成就金剛威德三摩耶智（Samaya-jnana-vajra-vikrama，誓約智慧金剛威力），具足種種希有最勝功德。已然獲得一切如來的灌頂寶冠。超越三界。已然證入一切如來的妙觀察智大瑜伽法。無礙自在。已然成就一切如來的微妙智印。對於所作之事，善巧成就諸有情類的種種愿求，隨其所樂，皆令滿足。大慈毗盧遮那如來（Vairocana，光明遍照），體性常住，無始無終，三業堅固，猶如金剛。十方諸佛，咸共尊重。一切菩薩，恭敬讚歎。
當時，薄伽梵（Bhagavan，世尊）住在妙高山頂三十三天帝釋宮中摩訶摩尼（Mahamani，大摩尼寶）最勝樓閣。三世諸佛常說法之處，柔軟如兜羅綿，白玉所成，色澤瑩潤如珂雪。有妙樓閣以七寶莊嚴，寶鐸寶鈴處處懸列，微風吹動，發出微妙之音。以繒蓋、幢幡、華鬘、瓔珞、半月等作為嚴飾，光明照耀，遍於虛空。無數天仙共同稱讚。與大菩薩摩訶薩眾，十六俱胝（koti，千萬）那庾多（Niyuta，億）百千菩薩眷屬在一起。他們的名字是：金剛藏菩薩（Vajragarbha，金剛藏）、金剛弓菩薩（Vajradhanus，金剛弓）、金剛善哉菩薩（Vajrasadhu，金剛善哉）、金剛胎菩薩（Vajragarbha，金剛胎）、金剛威德菩薩（Vajravikrama，金剛威德）、金剛幢菩薩（Vajradhvaja，金剛幢）、金剛笑菩薩（Vajrahāsa，金剛笑）、金剛眼菩薩（Vajralocana，金剛眼）、金剛受持菩薩（Vajradhara，金剛受持）、金剛輪菩薩（Vajracakra，金剛輪）、金剛語言菩薩（Vagvajra，金剛語言）、金剛羯磨菩薩（Vajrakarma，金剛羯磨）、金剛精進菩薩（Vajravirya，金剛精進）、金剛摧伏菩薩（Vajravidāraṇa，金剛摧伏）、金剛拳菩薩（Vajramuṣṭi，金剛拳）。像這樣的十六位菩薩摩訶薩，每一位各自
【English Translation】 English version The Sutra on the Collection of the Real in the Realm of All Buddhas
Translated by the Tripiṭaka Master Prajna from the Kingdom of Kipin under Imperial Decree
Chapter 1: Introduction
Thus have I heard. At one time, the Buddha, the Bhagavan (Bhagavan, World-Honored One), perfectly accomplished the Samaya-jnana-vajra-vikrama (Samaya-jnana-vajra-vikrama, the wisdom of the vow with diamond power), possessing various rare and supreme merits. He had already obtained the initiation crown of all the Tathagatas. Surpassing the three realms, he had already entered the great yoga dharma of the wonderful observing wisdom of all the Tathagatas, being unobstructed and free. He had already accomplished the subtle wisdom seal of all the Tathagatas. Skillfully accomplishing the various wishes and desires of all sentient beings in what he did, fulfilling them according to their pleasure. The greatly compassionate Vairocana Tathagata (Vairocana, the Illuminator), whose essence is constant, without beginning or end, whose three karmas are firm, like a diamond. All the Buddhas of the ten directions respect him together. All the Bodhisattvas respectfully praise him.
At that time, the Bhagavan (Bhagavan, World-Honored One) was dwelling in the most excellent pavilion of the Mahamani (Mahamani, Great Mani Jewel) in the palace of Indra in the Trayastrimsa Heaven on the summit of Mount Meru. It was a place where the Buddhas of the three times constantly expounded the Dharma, soft like cotton, made of white jade, with a luster like crystal snow. The wonderful pavilion was adorned with the seven treasures, with jeweled bells and chimes suspended everywhere. A gentle breeze stirred, producing subtle sounds. It was adorned with silken canopies, banners, flower garlands, necklaces, half-moons, and the like. The light shone throughout the void. Countless celestial beings praised him together. He was with a great assembly of Bodhisattvas Mahasattvas, sixteen kotis (koti, ten million) of niyutas (Niyuta, hundred million) of hundreds of thousands of Bodhisattvas. Their names were: Vajragarbha Bodhisattva (Vajragarbha, Diamond Essence), Vajradhanus Bodhisattva (Vajradhanus, Diamond Bow), Vajrasadhu Bodhisattva (Vajrasadhu, Diamond Excellent), Vajragarbha Bodhisattva (Vajragarbha, Diamond Womb), Vajravikrama Bodhisattva (Vajravikrama, Diamond Power), Vajradhvaja Bodhisattva (Vajradhvaja, Diamond Banner), Vajrahāsa Bodhisattva (Vajrahāsa, Diamond Laughter), Vajralocana Bodhisattva (Vajralocana, Diamond Eye), Vajradhara Bodhisattva (Vajradhara, Diamond Holder), Vajracakra Bodhisattva (Vajracakra, Diamond Wheel), Vagvajra Bodhisattva (Vagvajra, Diamond Speech), Vajrakarma Bodhisattva (Vajrakarma, Diamond Action), Vajravirya Bodhisattva (Vajravirya, Diamond Perseverance), Vajravidāraṇa Bodhisattva (Vajravidāraṇa, Diamond Destroyer), Vajramuṣṭi Bodhisattva (Vajramuṣṭi, Diamond Fist). Such were the sixteen Bodhisattvas Mahasattvas, each
有一億那庾多百千菩薩。以為眷屬。復有四金剛天女。其名曰金剛燒香天女。金剛散花天女。金剛然燈天女。金剛涂香天女。如是等金剛天女。一一各有一千金剛天女。為眷屬俱復有四金剛天。其名曰金剛鉤天。金剛索天。金剛鎖天。金剛鈴天。如是等金剛天。一一各有一千金剛天。為眷屬俱。復有忉利天主釋提桓因。大梵天王。摩醯首羅等諸大天王。及三十三天無數天子。無量俱胝那庾多諸天婇女。種種歌舞一心供養。復有恒河沙數無量無邊一切化佛。現閻浮提遍滿虛空。一一如來。示現無邊廣大佛剎。彼佛剎中。一一如來。無量無數海眾菩薩賢聖圍繞。說此大法。
爾時毗盧遮那如來。盡虛空界。常住不變。觀察海會。如大象王。入于遍滿一切虛空覺悟本性智慧希有金剛三昧。入三昧已。從胸臆中放青色光。照于東方無量世界。如紺琉璃。從其面門乃至足指。一一毛孔發青色光。此等光明合成一色。靡不周遍。下至阿鼻地獄。上至阿迦膩吒天。彼諸世界。無量化佛。一一化佛示現無邊廣大佛剎。彼諸佛剎中。一一如來。無量無邊海會菩薩大眾圍繞。說此大法。黑闇世界無日月處諸有情等。乃至生盲悉蒙光照。得見毗盧遮那如來一切化佛。永盡眾苦受無量樂。
爾時如來從定起已。復入一切虛空極微塵
【現代漢語翻譯】 現代漢語譯本 有一億那由他百千菩薩（菩薩：梵文Bodhisattva的音譯，指立志成佛的修行者），作為他們的眷屬。又有四位金剛天女，她們的名字是金剛燒香天女、金剛散花天女、金剛然燈天女、金剛涂香天女。像這樣的金剛天女，每一位都各有一千位金剛天女作為眷屬。又有四位金剛天，他們的名字是金剛鉤天、金剛索天、金剛鎖天、金剛鈴天。像這樣的金剛天，每一位都各有一千位金剛天作為眷屬。還有忉利天（忉利天：佛教宇宙觀中位於須彌山頂的天界）主釋提桓因（釋提桓因：忉利天之主），大梵天王（大梵天王：色界初禪天之主），摩醯首羅（摩醯首羅：佛教認為是三界之頂的神）等諸大天王，以及三十三天無數的天子，無量俱胝那由他的諸天婇女，用各種歌舞一心一意地供養。還有恒河沙數無量無邊的一切化佛（化佛：佛的化身），顯現在閻浮提（閻浮提：佛教宇宙觀中我們所居住的世界），遍滿虛空。每一位如來（如來：佛的稱號之一）都示現無邊廣大的佛剎（佛剎：佛所居住的國土）。那些佛剎中，每一位如來都被無量無數如海一般的大眾菩薩賢聖圍繞，宣說這大法。
這時，毗盧遮那如來（毗盧遮那如來：象徵佛的法身）遍滿虛空界，常住不變，觀察著海會（海會：比喻聚集眾多修行者的法會），就像大象王一樣，進入到遍滿一切虛空的覺悟本性智慧希有金剛三昧（三昧：佛教中的一種禪定狀態）。進入三昧后，從胸臆中放出青色光芒，照耀到東方無量世界，如同紺琉璃（紺琉璃：深青色的琉璃）。從他的面門乃至足指，每一個毛孔都發出青色光芒，這些光芒合成一種顏色，沒有不周遍的地方，下至阿鼻地獄（阿鼻地獄：佛教中最底層的地獄），上至阿迦膩吒天（阿迦膩吒天：色界最高的有頂天）。那些世界中，無量化佛，每一位化佛都示現無邊廣大的佛剎。那些佛剎中，每一位如來都被無量無邊如海一般的大眾菩薩圍繞，宣說這大法。黑暗世界中沒有日月光芒的地方的那些有情眾生，乃至天生的盲人，都蒙受光芒照耀，得見毗盧遮那如來的一切化佛，永遠消除各種痛苦，享受無量的快樂。
這時，如來從禪定中起身，又進入一切虛空極微塵（極微塵：佛教中物質的最小單位）
【English Translation】 English version There were a hundred thousand nayutas (nayuta: a large number in ancient Indian numeration) of Bodhisattvas (Bodhisattva: a being who is on the path to Buddhahood) as their retinue. There were also four Vajra Goddesses, named Vajra Incense-Burning Goddess, Vajra Flower-Scattering Goddess, Vajra Lamp-Lighting Goddess, and Vajra Perfume-Anointing Goddess. Each of these Vajra Goddesses had one thousand Vajra Goddesses as their retinue. There were also four Vajra Devas, named Vajra Hook Deva, Vajra Rope Deva, Vajra Lock Deva, and Vajra Bell Deva. Each of these Vajra Devas had one thousand Vajra Devas as their retinue. Furthermore, there were Shakra Devanam Indra (Shakra Devanam Indra: the lord of the Trāyastriṃśa Heaven), the Lord of the Great Brahma Heaven (Lord of the Great Brahma Heaven: the lord of the first Dhyana heaven in the Form Realm), Maheśvara (Maheśvara: a deity considered to be at the summit of the Three Realms) and other great Deva Kings, as well as countless Deva sons and immeasurable kotis (koti: a large number in ancient Indian numeration) of nayutas of celestial maidens from the Thirty-Three Heavens, offering various songs and dances with one-pointed devotion. Moreover, there were Buddhas transformed from countless sands of the Ganges River, appearing in Jambudvipa (Jambudvipa: the continent where we live, according to Buddhist cosmology), filling the entire space. Each Tathagata (Tathagata: one of the titles of a Buddha) manifested boundless and vast Buddha-fields (Buddha-field: the realm where a Buddha resides). In those Buddha-fields, each Tathagata was surrounded by immeasurable and countless assemblies of Bodhisattvas, sages, and saints, expounding this Great Dharma.
At that time, Vairochana Tathagata (Vairochana Tathagata: symbolizes the Dharmakaya of the Buddha), pervading the entire space realm, remained constant and unchanging, observing the sea of assemblies, like a great elephant king, entering the rare Vajra Samadhi (Samadhi: a state of meditative absorption in Buddhism) of awakening to the inherent nature of wisdom that pervades all space. Having entered the Samadhi, he emitted blue light from his chest, illuminating immeasurable worlds in the east, like lapis lazuli. From his face to his toes, each pore emitted blue light. These lights merged into one color, pervading everywhere, down to Avici Hell (Avici Hell: the lowest level of hell in Buddhism), and up to Akanishtha Heaven (Akanishtha Heaven: the highest heaven in the Form Realm). In those worlds, countless transformed Buddhas, each transformed Buddha manifested boundless and vast Buddha-fields. In those Buddha-fields, each Tathagata was surrounded by immeasurable and boundless assemblies of Bodhisattvas, expounding this Great Dharma. Those sentient beings in the dark worlds where there is no sun or moon, even those born blind, were illuminated by the light, seeing all the transformed Buddhas of Vairochana Tathagata, forever ending all suffering and experiencing immeasurable joy.
Then, the Tathagata arose from Samadhi and entered into every extremely minute dust particle (extremely minute dust particle: the smallest unit of matter in Buddhism) of all space.
數出生金剛威德大寶三昧。入三昧已。從右肩上放金色光。照于南方無量世界。從頂至足。一一毛孔放此光明。如是光明合成一色。照于南方靡不周遍。彼諸世界無量化佛。彼等諸佛示現無邊廣大佛剎。彼等佛剎一一如來。無量無邊海會菩薩大眾圍繞。說此大法。黑闇世界無日月處一切眾生。乃至生盲悉蒙光照。得見毗盧遮那如來及以化佛。眾苦皆除受無量樂。爾時如來從定起已。復入一切如來諸法本性清凈蓮華三昧。入三昧已。從其背上放紅蓮華色光。照于西方無量世界。乃至一切毛孔放紅蓮華色光。遍照西方盡虛空界。合成一色靡不周遍。彼等世界無量化佛。彼諸化佛現不可說廣大佛剎。彼等佛剎一一如來。無量無邊海會菩薩大眾圍繞。說此大法。黑闇世界無日月處一切眾生。乃至生盲悉蒙光照。得見毗盧遮那如來及以諸佛。永滅眾苦受無量樂。
爾時如來從此定起。復入一切如來摩訶菩提金剛堅牢不空最勝成就種種事業三昧。入三昧已。從左肩上放五色光。照于北方無量世界。一切身份乃至毛孔放五色光。遍滿北方盡虛空界。合成一色靡不周遍。彼諸世界無量化佛。彼諸如來示現難思廣大佛剎。彼等佛剎。一一如來。無量無邊海會菩薩大眾圍繞。說此大法。黑闇世界無日月處一切眾生。乃至生盲悉蒙光照
{ "translations": [ "現代漢語譯本", "數出生金剛威德大寶三昧（Shù Chūshēng Jīngāng Wēidé Dàbǎo Sānmèi，一種三昧的名稱）。入此三昧后，從右肩放出金色光芒，照耀南方無量世界。從頭頂到腳，每一個毛孔都放出這種光明。這些光明匯合成一種顏色，照耀南方，無不遍及。那些世界有無量化佛（Huà Fó，佛的化身）。那些佛示現無邊廣大的佛剎（Fóchà，佛的國土）。那些佛剎中，每一位如來（Rúlái，佛的稱號之一）都被無量無邊的海會菩薩大眾圍繞，宣說此大法。黑暗世界中沒有日月光芒的地方，一切眾生，乃至天生的盲人，都蒙受光照，得見毗盧遮那如來（Pílúzhēnà Rúlái，佛名）以及化佛，所有痛苦都消除，享受無量快樂。", "這時，如來從禪定中起身，又進入一切如來諸法本性清凈蓮華三昧（Yīqiè Rúlái Zhūfǎ Běnxìng Qīngjìng Liánhuā Sānmèi，一種三昧的名稱）。入此三昧后，從背上放出紅蓮華色的光芒，照耀西方無量世界。乃至一切毛孔都放出紅蓮華色的光芒，遍照西方整個虛空界，匯合成一種顏色，無不遍及。那些世界有無量化佛。那些化佛示現不可說廣大的佛剎。那些佛剎中，每一位如來都被無量無邊的海會菩薩大眾圍繞，宣說此大法。黑暗世界中沒有日月光芒的地方，一切眾生，乃至天生的盲人，都蒙受光照，得見毗盧遮那如來以及諸佛，永遠滅除所有痛苦，享受無量快樂。", "這時，如來從這個禪定中起身，又進入一切如來摩訶菩提金剛堅牢不空最勝成就種種事業三昧（Yīqiè Rúlái Móhē Pútí Jīngāng Jiānláo Bùkōng Zuìshèng Chéngjiù Zhǒngzhǒng Shìyè Sānmèi，一種三昧的名稱）。入此三昧后，從左肩放出五色光芒，照耀北方無量世界。一切身份乃至毛孔都放出五色光芒，遍滿北方整個虛空界，匯合成一種顏色，無不遍及。那些世界有無量化佛。那些如來示現難以思議的廣大佛剎。那些佛剎中，每一位如來都被無量無邊的海會菩薩大眾圍繞，宣說此大法。黑暗世界中沒有日月光芒的地方，一切眾生，乃至天生的盲人，都蒙受光照。" ], "english_translations": [ "English version", 'He then entered the Samadhi (Sānmèi, a state of meditative consciousness) of the Diamond-like Majestic Treasure of the Womb of Birth. Having entered this Samadhi, he emitted golden light from his right shoulder, illuminating the immeasurable worlds of the south. From the crown of his head to the soles of his feet, each and every pore emitted this light. This light merged into a single color, illuminating the south, pervading everywhere. In those worlds were immeasurable Transformation Buddhas (Huà Fó, Buddhas manifested from another Buddha). Those Buddhas manifested boundless and vast Buddha-lands (Fóchà, a Buddha\'s realm). In each of those Buddha-lands, each Tathagata (Rúlái, a title of the Buddha) was surrounded by an immeasurable and boundless assembly of Bodhisattvas. They expounded this great Dharma. All sentient beings in the dark worlds where there is no sun or moon, even those born blind, were illuminated by this light, and were able to see Vairochana Tathagata (Pílúzhēnà Rúlái, a Buddha\'s name) and the Transformation Buddhas. All suffering was eliminated, and they experienced immeasurable joy.', 'Then, the Tathagata arose from that Samadhi and entered again the Samadhi of the Pure Lotus Flower of the Fundamental Nature of All Dharmas of All Tathagatas (Yīqiè Rúlái Zhūfǎ Běnxìng Qīngjìng Liánhuā Sānmèi, a type of Samadhi). Having entered this Samadhi, he emitted light of the color of a red lotus flower from his back, illuminating the immeasurable worlds of the west. Even every pore emitted light of the color of a red lotus flower, illuminating the entire expanse of space in the west. It merged into a single color, pervading everywhere. In those worlds were immeasurable Transformation Buddhas. Those Transformation Buddhas manifested unspeakably vast Buddha-lands. In each of those Buddha-lands, each Tathagata was surrounded by an immeasurable and boundless assembly of Bodhisattvas. They expounded this great Dharma. All sentient beings in the dark worlds where there is no sun or moon, even those born blind, were illuminated by this light, and were able to see Vairochana Tathagata and all the Buddhas. They were forever freed from all suffering and experienced immeasurable joy.', 'Then, the Tathagata arose from this Samadhi and entered again the Samadhi of the Great Bodhi Diamond Solid Unempty Most Excellent Accomplishment of Various Activities of All Tathagatas (Yīqiè Rúlái Móhē Pútí Jīngāng Jiānláo Bùkōng Zuìshèng Chéngjiù Zhǒngzhǒng Shìyè Sānmèi, a type of Samadhi). Having entered this Samadhi, he emitted five-colored light from his left shoulder, illuminating the immeasurable worlds of the north. Every part of his body, even his pores, emitted five-colored light, filling the entire expanse of space in the north. It merged into a single color, pervading everywhere. In those worlds were immeasurable Transformation Buddhas. Those Tathagatas manifested inconceivable vast Buddha-lands. In each of those Buddha-lands, each Tathagata was surrounded by an immeasurable and boundless assembly of Bodhisattvas. They expounded this great Dharma. All sentient beings in the dark worlds where there is no sun or moon, even those born blind, were illuminated by this light.' ] }
。得見毗盧遮那如來及十方界一切諸佛。是等眾生。永離眾苦受無量樂。
爾時如來從此定起。復入遍滿一切極虛空際現諸境智慧善調伏盡眾生界最勝三昧。入三昧已從於頂上放白色光。照於十方無量世界一切佛剎。靡不周遍。前之所放四種光明。從四方來入此光內。遍滿虛空。微塵沙數諸佛菩薩無邊諸天眾。見是光明嘆未曾有。各作是念。以何因緣現此瑞相。
爾時佛薄伽梵。無始無終寂靜大聖主。護念眾生。最勝大仙。擁護世界利益有情。能為父母拔生死苦。有大方便最勝安樂。大慈大悲具他心智。大毗盧遮那如來。觀察大眾心之所疑。普告一切大會諸菩薩摩訶薩言。諦聽諦聽善思念之。我今演說摩訶瑜伽諸佛秘密心地法門諸佛境界攝真實經。永斷汝等所有疑網。唯修此法得成佛道。此法善能引導一切菩薩摩訶薩。坐菩提樹。此法即是諸佛根本。是法能滅一切惡業。是法能滿一切所愿。是法能竭一切眾生生老病死憂悲苦海。是法能過生死曠野。是法能靜生死波濤。此法即是諸佛種子。此法即是建大法幢。此法即是大師子座。此法即是無上法輪。此法即是能照生死長夜黑暗。大智慧炬。此法即是吹大法螺。此法即是擊大法鼓。此法即是大師子吼。能摧外道。
爾時大會無量無邊一切化佛。十六俱
【現代漢語翻譯】 現代漢語譯本：能夠見到毗盧遮那如來（Vairocana Buddha，光明遍照如來）以及十方世界一切諸佛。這些眾生，永遠脫離種種苦難，享受無量的快樂。
這時，如來從那個禪定中起身，再次進入遍滿一切極盡虛空的境界，顯現各種境智，善於調伏，窮盡眾生界的最殊勝三昧。進入三昧后，從頭頂放出白色光芒，照耀十方無量世界一切佛剎，沒有不遍及的。先前所放的四種光明，從四方而來，進入這道光芒之中，遍滿虛空。像微塵沙粒一樣多的諸佛菩薩和無邊諸天眾，見到這光明，讚歎前所未有，各自心想：『因為什麼因緣，顯現這種瑞相？』
這時，佛薄伽梵（Bhagavan，世尊），無始無終寂靜的大聖主，護念眾生，最殊勝的大仙，擁護世界，利益有情，能夠像父母一樣拔除眾生的生死苦難，具有極大的方便和最殊勝的安樂，大慈大悲，具備他心智，大毗盧遮那如來（Mahavairocana Buddha，大日如來），觀察大眾心中所疑惑的，普遍告訴一切大會中的諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）說：『仔細聽，仔細聽，好好地思念它。我現在演說摩訶瑜伽（Mahayoga，大瑜伽）諸佛秘密心地法門，諸佛境界攝真實經，永遠斷除你們所有疑惑的羅網。只有修習此法，才能成就佛道。此法善於引導一切菩薩摩訶薩，坐在菩提樹下。此法就是諸佛的根本。此法能夠滅除一切惡業。此法能夠滿足一切所愿。此法能夠使一切眾生的生老病死憂悲苦海乾涸。此法能夠度過生死曠野。此法能夠平息生死波濤。此法就是諸佛的種子。此法就是建立大法幢。此法就是大師子座。此法就是無上法輪。此法就是能夠照亮生死長夜黑暗的大智慧火炬。此法就是吹大法螺。此法就是擊大法鼓。此法就是大師子吼，能夠摧伏外道。』
這時，大會中無量無邊的一切化佛，十六俱胝（koti，一俱胝等於一千萬）
【English Translation】 English version: One can see Vairocana Tathagata (Vairocana Buddha, the Buddha of all-illuminating light) and all the Buddhas in the ten directions. These beings will be forever free from all suffering and enjoy immeasurable happiness.
At that time, the Tathagata arose from that Samadhi and entered again into the Samadhi that pervades all of the ultimate void, manifesting all kinds of wisdom of realms, skillfully subduing, and exhausting the realm of sentient beings. Having entered the Samadhi, he emitted white light from the crown of his head, illuminating all Buddha-lands in the immeasurable worlds of the ten directions, without exception. The four kinds of light previously emitted came from the four directions and entered into this light, pervading the void. Buddhas and Bodhisattvas as numerous as dust motes, and the boundless hosts of Devas, seeing this light, exclaimed that it was unprecedented. Each thought to themselves, 'For what reason is this auspicious sign manifested?'
At that time, the Bhagavan Buddha (Bhagavan, the World-Honored One), the great holy lord without beginning or end, who protects and cherishes sentient beings, the most supreme great sage, who upholds the world and benefits sentient beings, who can, like parents, deliver sentient beings from the suffering of birth and death, possessing great skillful means and the most supreme bliss, with great compassion and great pity, possessing the wisdom of knowing others' minds, the great Vairocana Tathagata (Mahavairocana Buddha, the Great Sun Buddha), observing the doubts in the minds of the assembly, universally proclaimed to all the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) in the great assembly: 'Listen carefully, listen carefully, and contemplate it well. I will now expound the secret mind-ground Dharma-gate of the Buddhas of Mahayoga (Mahayoga, Great Yoga), the Sutra of the Reality Gathered from the Realms of the Buddhas, forever cutting off all your nets of doubt. Only by practicing this Dharma can you attain Buddhahood. This Dharma is skillful in guiding all Bodhisattva-Mahasattvas to sit under the Bodhi tree. This Dharma is the root of all Buddhas. This Dharma can extinguish all evil karma. This Dharma can fulfill all wishes. This Dharma can dry up the ocean of suffering of birth, old age, sickness, and death for all sentient beings. This Dharma can cross the wilderness of birth and death. This Dharma can calm the waves of birth and death. This Dharma is the seed of all Buddhas. This Dharma is the establishment of the great Dharma banner. This Dharma is the great lion throne. This Dharma is the unsurpassed Dharma wheel. This Dharma is the great torch of wisdom that can illuminate the darkness of the long night of birth and death. This Dharma is the blowing of the great Dharma conch. This Dharma is the striking of the great Dharma drum. This Dharma is the great lion's roar, capable of subduing external paths.'
At that time, all the immeasurable and boundless transformation Buddhas in the great assembly, sixteen kotis (koti, one koti equals ten million)
胝那庾多諸菩薩摩訶薩。忉利天主釋提桓因。娑婆世界主大梵天王。夜摩天子都史多天子。樂變化天子自在天子。及以他方無數世界。百千萬億俱胝那庾多天子。親對佛前。聞諸佛境界大瑜伽大乘對法諸佛秘密攝真實經名。歡喜踴躍得未曾有。心生愛樂。各各脫身所著天衣。手執衣裓。旋轉空中以供養佛。亦以天曼陀羅花摩訶曼陀羅花。曼殊沙花摩訶曼殊法花。供養諸佛及諸大會。復以諸天上妙伎樂百千萬種。于虛空中供養諸佛。復雨天上種種妙花。所謂瞻卜迦花。蘇摩那花。阿提目多迦花。婆利師迦花等。供養于佛及諸大會。爾時大眾聞此經名。無量眾生獲大利益。恒河沙眾生得無生法忍。或有菩薩得歡喜地。或有菩薩得離垢地。或有菩薩得發光地。或有菩薩得焰慧地。或有菩薩得難勝地。或有菩薩得現前地。或有菩薩得遠行地。或有菩薩得不動地。或有菩薩得善慧地。或有菩薩得法雲地。復有無量無邊諸天子等。發菩提心。永不退轉于阿耨多羅三藐三菩提。
諸佛境界攝真實經出生品第二
爾時佛薄伽梵大毗盧遮那如來。住普賢心。頂上寶冠現難思事。一切化佛影現其中。是諸如來大觀自在。得大法智波羅蜜多。一切如來毗須羯磨不空無礙。能所作事皆得善巧。一切心願無不滿足。依大神力。一切佛
【現代漢語翻譯】 現代漢語譯本： 胝那庾多（Chinasayuta，數量單位，極大的數目）等諸位菩薩摩訶薩，忉利天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）主釋提桓因（Sakra Devanam Indra，帝釋天），娑婆世界（Saha World，我們所居住的這個世界）主大梵天王（Mahabrahma，色界天的天王），夜摩天子（Yama，欲界六天之一），都史多天子（Tusita，彌勒菩薩所在的天界），樂變化天子（Nirmanarati，欲界六天之一），自在天子（Vasavartin，欲界六天之頂），以及來自他方無數世界，百千萬億俱胝那庾多（Koti-nāyuta，數量單位，極大的數目）的天子們，親臨佛前，聽聞諸佛境界大瑜伽大乘對法諸佛秘密攝真實經之名，歡喜踴躍，感到前所未有。心中充滿愛慕，各自脫下身上所穿的天衣，手執衣角，在空中旋轉，以此供養佛陀。他們也用天界的曼陀羅花（Mandala，圓形的花），摩訶曼陀羅花（Mahamandala，大型曼陀羅花），曼殊沙花（Manjusaka，天界之花），摩訶曼殊沙花（Mahamanjusaka，大型曼殊沙花），供養諸佛以及所有與會大眾。他們還用天界各種美妙的伎樂，成百上千種，在虛空中供養諸佛。又降下天上的各種美妙花朵，如瞻卜迦花（Champaka，黃玉蘭），蘇摩那花（Sumana，茉莉花），阿提目多迦花（Atimuktaka，金銀花），婆利師迦花（Varshika，雨季開的花）等，供養佛陀以及所有與會大眾。當時，大眾聽聞此經名，無量眾生獲得巨大的利益，如恒河沙數般的眾生證得無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的深刻體悟）。或者有菩薩證得歡喜地（Pramudita，菩薩十地之第一地），或者有菩薩證得離垢地（Vimala，菩薩十地之第二地），或者有菩薩證得發光地（Prabhakari，菩薩十地之第三地），或者有菩薩證得焰慧地（Arcismati，菩薩十地之第四地），或者有菩薩證得難勝地（Sudurjaya，菩薩十地之第五地），或者有菩薩證得現前地（Abhimukhi，菩薩十地之第六地），或者有菩薩證得遠行地（Duramgama，菩薩十地之第七地），或者有菩薩證得不動地（Acala，菩薩十地之第八地），或者有菩薩證得善慧地（Sadhumati，菩薩十地之第九地），或者有菩薩證得法雲地（Dharmamegha，菩薩十地之第十地）。又有無量無邊的諸天子等，發起菩提心（Bodhi-citta，覺悟之心），永不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
諸佛境界攝真實經出生品第二
爾時，佛薄伽梵（Bhagavan，世尊）大毗盧遮那如來（Mahavairocana，大日如來），安住于普賢心（Samantabhadra，普賢菩薩），頂上的寶冠顯現不可思議之事，一切化佛的身影都顯現在其中。這些如來具有大觀自在（Avalokitesvara，觀世音菩薩）之德，證得大法智波羅蜜多（Maha-prajna-paramita，大智慧到彼岸）。一切如來毗須羯磨（Visvakarman，工巧天）不空無礙，所作所為皆得善巧，一切心願沒有不滿足的，依靠大神力，一切佛
【English Translation】 English version: Chinasayuta (a unit of number, an extremely large number) and other Bodhisattva-Mahasattvas, Sakra Devanam Indra (Lord Indra, ruler of the Trayastrimsa Heaven) the lord of Trayastrimsa Heaven (the Heaven on the summit of Mount Sumeru), Mahabrahma (the great Brahma king, ruler of the Form Realm) the lord of the Saha World (the world we live in), Yama (a deva of the desire realm), Tusita Deva (the heaven where Maitreya Bodhisattva resides), Nirmanarati Deva (a deva of the desire realm), Vasavartin Deva (the highest deva of the desire realm), and countless devas from numerous other worlds, hundreds of thousands of millions of Koti-nāyutas (a unit of number, an extremely large number), personally appeared before the Buddha. Hearing the name of the 'Tathāgatagarbha-saṃgraha-satya-dharmābhisamaya-mahāyoga-mahāyāna-sūtra', they rejoiced and were filled with unprecedented joy. Filled with love and adoration, each of them took off their celestial garments, held the hems of their robes, and whirled them in the air as an offering to the Buddha. They also offered celestial Mandala flowers (circular flowers), Maha-mandala flowers (large Mandala flowers), Manjusaka flowers (celestial flowers), and Maha-manjusaka flowers (large Manjusaka flowers) to all the Buddhas and the entire assembly. Furthermore, they offered hundreds of thousands of kinds of exquisite celestial music in the empty sky to the Buddhas. They also rained down various wonderful celestial flowers, such as Champaka flowers (Magnolia champaca), Sumana flowers (jasmine), Atimuktaka flowers (Quisqualis indica), and Varshika flowers (flowers that bloom in the rainy season), as offerings to the Buddha and the entire assembly. At that time, upon hearing the name of this sutra, countless beings obtained great benefits. Beings as numerous as the sands of the Ganges River attained Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas). Some Bodhisattvas attained the Pramudita (the first of the ten bhumis of a Bodhisattva), some attained the Vimala (the second bhumi), some attained the Prabhakari (the third bhumi), some attained the Arcismati (the fourth bhumi), some attained the Sudurjaya (the fifth bhumi), some attained the Abhimukhi (the sixth bhumi), some attained the Duramgama (the seventh bhumi), some attained the Acala (the eighth bhumi), some attained the Sadhumati (the ninth bhumi), and some attained the Dharmamegha (the tenth bhumi). Moreover, countless devas and others generated Bodhi-citta (the mind of enlightenment), never to regress from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).
Chapter Two: The Birth of the Tathāgatagarbha-saṃgraha-satya-dharmābhisamaya-sūtra
At that time, the Bhagavan (the Blessed One), the Tathagata Mahavairocana (the Great Sun Buddha), abiding in the Samantabhadra (Universal Worthy Bodhisattva) mind, the jeweled crown on his head manifested inconceivable events, and the images of all the manifested Buddhas appeared within it. These Tathagatas possessed the virtue of Avalokitesvara (the Bodhisattva of Compassion), having attained the Maha-prajna-paramita (the perfection of great wisdom). All the Tathagatas, like Visvakarman (the celestial architect), were infallible and unimpeded, skillful in all their actions, and all their wishes were fulfilled. Relying on great divine power, all the Buddhas
體安自心中。莊嚴法身。
是時如來。入一切諸佛普賢菩薩三摩耶出生金剛薩埵廣大威德三昧。從定起已。于自心中出生秘密真言曰。
oṃ va jra sa tva 唵(一) 縛(去) 日啰(二合)(二) 薩 怛婆(二合)(三)
爾時毗盧遮那如來。說此諸佛境界真實瑜伽秘密心地法。時十方無量無邊諸佛剎土。六種震動。妙高山頂三十三天帝釋宮中大摩尼寶最勝樓閣。亦復震動。天雨曼陀羅花摩訶曼陀羅花。曼殊沙花摩訶曼殊沙花。而散佛上及諸大眾時諸大眾。見此十方無量無數恒河沙等諸佛剎土六種震動。並見妙高山頂帝釋宮中大摩尼寶最勝樓閣六變震動。而作是念。今者如來現大神變。以何因緣。而有此瑞。爾時如來。知諸大會心之所念。而告之言。汝等於此莫生疑惑。我今已說是深妙法。三世諸佛心中之心。一切佛法攝入此經。一切佛法從此經出。是法名為一切如來真實境界大乘瑜伽微妙對法。此是一切如來之心。金剛真言最勝秘密。
爾時從諸佛心。出是法已。即是時薄伽梵普賢陀羅尼此秘密法。變成無量無數圓滿月輪。此滿月輪。能令眾生大菩提心皆得清凈。此等無數圓滿月輪。在於一切如來左右。從此月輪。現諸如來無量無數大智金剛。此大智
【現代漢語翻譯】 現代漢語譯本： 安住于自心之中，莊嚴法身（Dharmakāya，佛的法性之身）。 這時，如來（Tathāgata，佛的稱號）進入一切諸佛普賢菩薩（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）三摩耶（Samaya，誓言，本誓）出生金剛薩埵（Vajrasattva，象徵諸佛菩提心的菩薩）廣大威德三昧（Samādhi，禪定）。從禪定中起身之後，于自心中出生秘密真言（Mantra，咒語）曰： 唵(oṃ) 縛(va) 日啰(vajra) 薩 怛婆(sattva) 這時，毗盧遮那如來（Vairocana，光明遍照如來）宣說此諸佛境界真實瑜伽（Yoga，相應，結合）秘密心地法。當時，十方無量無邊諸佛剎土（Buddhakṣetra，佛所教化的國土），發生六種震動。妙高山（Sumeru，佛教宇宙觀中的須彌山）頂三十三天（Trāyastriṃśa，欲界六天之一）帝釋（Indra，三十三天之主）宮中大摩尼寶（Mahā-maṇi，大寶珠）最勝樓閣，也同樣震動。天空中降下曼陀羅花（Mandārava，天花名）摩訶曼陀羅花（Mahā-mandārava，大曼陀羅花），曼殊沙花（Mañjuṣaka，天花名）摩訶曼殊沙花（Mahā-mañjuṣaka，大曼殊沙花），散落在佛身之上以及諸位大眾身上。當時，諸位大眾見到此十方無量無數恒河沙等諸佛剎土發生六種震動，並且見到妙高山頂帝釋宮中大摩尼寶最勝樓閣發生六種變化震動，心中便想：『如今如來顯現大神變，是因何緣故，而有此祥瑞？』這時，如來知曉諸位大眾心中所想，便告訴他們說：『你們對此不要產生疑惑。我如今已宣說這甚深微妙之法，這是三世諸佛心中之心，一切佛法都攝入此經，一切佛法都從此經而出。此法名為一切如來真實境界大乘瑜伽微妙對法。』這是『一切如來之心，金剛真言最勝秘密』。 這時，從諸佛心中，出現此法之後，即刻薄伽梵（Bhagavan，世尊）普賢陀羅尼（Samantabhadra-dhāraṇī，普賢總持）此秘密法，變成無量無數圓滿月輪。此滿月輪，能令眾生大菩提心（Mahābodhicitta，求無上菩提之心）皆得清凈。此等無數圓滿月輪，在於一切如來左右。從此月輪，顯現諸如來無量無數大智金剛（Mahājñāna-vajra，大智慧金剛）。此大智
【English Translation】 English version: Dwelling peacefully within one's own mind, adorning the Dharmakāya (the body of the Dharma, the ultimate nature of the Buddha). At that time, the Tathāgata (the Thus-Come One, an epithet of the Buddha) entered the Samādhi (meditative absorption) of the Great Majestic Power of Vajrasattva (the Diamond Being, representing the Bodhicitta of all Buddhas) born from the Samaya (vow, commitment) of all Buddhas and Samantabhadra Bodhisattva (the Universal Worthy Bodhisattva, symbolizing the virtue of practice and vows of all Buddhas). Having arisen from that Samādhi, from within his own mind, he uttered the secret Mantra (sacred utterance) thus: oṃ vajra sattva At that time, the Vairocana Tathāgata (the Illuminating One, the Buddha of Universal Light) expounded this secret Dharma of the Mind-Ground of the True Yoga (union, integration) of the Realm of all Buddhas. At that time, in the immeasurable and boundless Buddha-kṣetras (Buddha-fields, lands where Buddhas teach) of the ten directions, there occurred six kinds of tremors. The most excellent pavilion of the Great Mani Jewel (Great Jewel) in the palace of Indra (the lord of the Trāyastriṃśa Heaven) on the summit of Mount Sumeru (the central mountain in Buddhist cosmology) also trembled. The heavens rained down Mandārava flowers (celestial flowers), Mahā-mandārava flowers (great Mandārava flowers), Mañjuṣaka flowers (celestial flowers), and Mahā-mañjuṣaka flowers (great Mañjuṣaka flowers), scattering them upon the Buddha and the assembly. At that time, the assembly saw the six kinds of tremors in the immeasurable and countless Buddha-kṣetras, as numerous as the sands of the Ganges River, in the ten directions, and also saw the six kinds of changes and tremors in the most excellent pavilion of the Great Mani Jewel in the palace of Indra on the summit of Mount Sumeru, and they thought to themselves: 'Now the Tathāgata is manifesting great miraculous powers. What is the cause and condition for such auspicious signs?' At that time, the Tathāgata, knowing the thoughts in the minds of the assembly, said to them: 'Do not harbor doubts about this. I have now expounded this profound and subtle Dharma, which is the heart of the hearts of the Buddhas of the three times. All Buddha-Dharma is contained within this scripture, and all Buddha-Dharma arises from this scripture.' This Dharma is called the Great Vehicle Yoga Subtle Counter-Dharma of the True Realm of all Tathāgatas. This is 'the Mind of all Tathāgatas, the most excellent secret of the Vajra Mantra'. At that time, after this Dharma emerged from the minds of all the Buddhas, immediately the Bhagavan (the Blessed One) Samantabhadra-dhāraṇī (the Dharani of Universal Worthy) this secret Dharma, transformed into immeasurable and countless perfect moon discs. These full moon discs can purify the great Bodhicitta (the mind of enlightenment) of all sentient beings. These countless perfect moon discs are on the left and right of all the Tathāgatas. From these moon discs, there appeared immeasurable and countless Great Wisdom Vajras (Great Wisdom Diamonds) of the Tathāgatas. This Great Wisdom
金剛從滿月出。復入毗盧遮那如來心中。依金剛薩埵三昧妙堅固力。及一切如來大威德力故。無量無數智慧金剛。合成一聚。量等虛空。現大光鬘。如是光鬘。即得變成一切如來妙身語意堅牢智性五股金剛。從諸佛心出。住于毗盧遮那如來兩手掌中。從此金剛。出種種色光金剛相貌無量無數光明。遍滿一切世界。平等無礙。此金剛光復從口出。現十方界微塵數等一切如來無礙法身遍法界海。以何因緣遍滿法界。謂諸如來。得平等慧及大神通。現能覺悟一切眾生。令發無上大菩提心。善能成就普賢難思種種妙行。一切如來因種性力。善能親近恭敬供養。大菩提樹。能滅一切惡魔波旬。證大菩提。自能覺悟能轉無上最妙法輪。乃至能護盡虛空界一切眾生。能作一切利益安樂。一切如來善能成就大智神通最勝悉地。一切如來善能示現種種神通。依普賢三昧體。及金剛三昧微妙堅牢和合力故。出現普賢大菩薩身。爾時普賢菩薩。立於毗盧遮那如來心中。而說偈言。
善哉希有我普賢 妙體堅固真實性 由堅固力無形相 為利生故現生身
爾時普賢大菩薩。從毗盧遮那如來心中出。對諸佛前。坐月輪中。右手執金剛杵。轉于掌內。是時毗盧遮那如來。入一切如來金剛不壞智大三摩耶三昧。依是三昧力。為普賢菩
【現代漢語翻譯】 現代漢語譯本 金剛從滿月出現，又進入毗盧遮那如來（Vairocana Buddha，光明遍照如來）的心中。依靠金剛薩埵（Vajrasattva，金剛持）三昧的微妙堅固之力，以及一切如來的大威德力，無量無數的智慧金剛合成一體，其量等同虛空，顯現出巨大的光鬘。這樣的光鬘，隨即轉變成一切如來妙身語意堅牢智性的五股金剛。從諸佛的心中出現，安住于毗盧遮那如來的兩手掌中。從此金剛發出種種顏色的光芒，金剛的相貌呈現出無量無數的光明，遍滿一切世界，平等無礙。這金剛光又從口中發出，顯現出十方世界微塵數等一切如來的無礙法身，遍佈法界海。以何種因緣遍滿法界呢？因為諸如來獲得了平等智慧及大神通，能夠覺悟一切眾生，令其發起無上大菩提心，善於成就普賢（Samantabhadra，普賢菩薩）難以思議的種種妙行。一切如來憑藉因種性力，善於親近、恭敬、供養大菩提樹，能夠滅除一切惡魔波旬（Mara，魔羅），證得大菩提，自己能夠覺悟，能夠轉動無上最妙法輪，乃至能夠護佑盡虛空界的一切眾生，能夠作一切利益安樂之事。一切如來善於成就大智神通最勝悉地（Siddhi，成就）。一切如來善於示現種種神通，依靠普賢三昧的本體，以及金剛三昧微妙堅牢的和合之力，出現普賢大菩薩的身相。當時，普賢菩薩立於毗盧遮那如來的心中，說偈頌道：
『善哉希有我普賢，妙體堅固真實性，由堅固力無形相，為利生故現生身。』
當時，普賢大菩薩從毗盧遮那如來的心中出來，在諸佛面前，坐在月輪之中，右手執持金剛杵，在掌中轉動。這時，毗盧遮那如來進入一切如來金剛不壞智大三摩耶（Samaya，誓言）三昧，依靠這種三昧的力量，爲了普賢菩薩。
【English Translation】 English version The Vajra (Diamond) emerges from the full moon and re-enters the heart of Vairocana Buddha (the Buddha of Universal Radiance). Relying on the wondrous, firm power of Vajrasattva's (the Diamond Being) Samadhi (meditative absorption), and the great majestic power of all the Tathagatas (Thus Come Ones), immeasurable and countless wisdom Vajras combine into one mass, its size equal to the void, manifesting a great garland of light. This garland of light then transforms into the five-pronged Vajra, representing the indestructible wisdom nature of the body, speech, and mind of all the Tathagatas. It emerges from the hearts of all the Buddhas and dwells in the palms of Vairocana Buddha's hands. From this Vajra emanate countless rays of light of various colors and Vajra appearances, filling all worlds equally and without obstruction. This Vajra light then emanates from the mouth, manifesting the unobstructed Dharma body of all the Tathagatas, equal to the number of dust motes in the ten directions, pervading the ocean of the Dharma realm. By what cause and condition does it pervade the Dharma realm? It is because the Tathagatas have attained equal wisdom and great supernatural powers, enabling them to awaken all sentient beings, causing them to generate the unsurpassed Great Bodhicitta (the mind of enlightenment), skillfully accomplishing the inconceivable and wondrous practices of Samantabhadra (the Universal Worthy Bodhisattva). All the Tathagatas, through the power of their inherent nature, are skilled at approaching, revering, and making offerings to the Great Bodhi Tree, able to extinguish all evil Mara (demons), attain Great Bodhi (enlightenment), awaken themselves, turn the unsurpassed and most wondrous Dharma wheel, and even protect all sentient beings throughout the entire realm of empty space, able to bring all benefit and happiness. All the Tathagatas are skilled at accomplishing the Great Wisdom, supernatural powers, and supreme Siddhi (accomplishments). All the Tathagatas are skilled at manifesting various supernatural powers, relying on the essence of Samantabhadra's Samadhi and the wondrous, firm, and harmonious power of the Vajra Samadhi, manifesting the body of the Great Bodhisattva Samantabhadra. At that time, Bodhisattva Samantabhadra stood in the heart of Vairocana Buddha and spoke this verse:
'Excellent and rare is I, Samantabhadra, My wondrous body is firm and of true nature, By the power of firmness, I am without form, For the benefit of beings, I manifest a living body.'
At that time, the Great Bodhisattva Samantabhadra emerged from the heart of Vairocana Buddha, sat before all the Buddhas in a moon disc, and held a Vajra in his right hand, turning it within his palm. At this time, Vairocana Buddha entered the Great Samaya (vow) Samadhi of the indestructible wisdom of all the Tathagatas. Relying on the power of this Samadhi, for the sake of Bodhisattva Samantabhadra.
薩令得諸佛戒定慧解脫解脫知見蘊微妙大法輪。利益眾生。大方便力智大三摩耶。救護一切盡眾生界。一切自在主。一切大安樂深心愛樂。乃至一切如來平等性智。最勝神通。大乘對法。最勝悉地。如是等果。是一切如來悉地。金剛為欲授與普賢大菩薩手故。為欲授與一切如來轉輪王體故。為欲授與一切如來不可思議佛事業故。為欲授與寶冠白繒灌頂故。毗盧遮那如來。以自兩手授與金剛印。時一切如來。與名字灌頂號金剛手。爾時金剛手菩薩摩訶薩。得此金剛已。右手執金剛杵。轉于掌中。安置當心。而說偈言。
此是一切諸如來 最勝金剛大悉地 諸佛授我以兩手 無相現相為利生
諸佛境界攝真實經金剛界大道場品第三
爾時金剛手菩薩摩訶薩。承佛威神。觀察十方無量無邊塵數世界一切眾生。如觀掌中阿摩勒果。為眾生故。生大悲心。即從座起。偏袒右肩。右膝著地。而白佛言。世尊一切世間諸有情類。或有貪著財寶。或有貪著飲食。或有貪著五欲憎嫌三寶。或有愛樂歌舞恣情遊戲。是等眾生。未曾見聞真實妙法。入于邪見外道法中。而不修習諸佛梵行。彼諸眾生。廣造惡業作地獄因。一切余法不能救度。唯有金剛界大曼陀羅無上大法。善能救護。何以故。若有眾生造種種罪。當墮地
【現代漢語翻譯】 現代漢語譯本：薩令得諸佛的戒、定、慧、解脫、解脫知見等五蘊所包含的微妙大法輪，以此利益眾生。憑藉大方便的智慧和大三摩耶（誓約），救護一切眾生直至眾生界終盡。您是一切自在之主，一切大安樂的源泉，我以深切的愛心愛樂您，乃至一切如來的平等性智，最殊勝的神通，大乘的對法，最殊勝的悉地（成就）。這些果報，是一切如來的悉地。金剛（金剛手菩薩）爲了將此悉地授予普賢大菩薩之手，爲了將一切如來的轉輪王之體授予他，爲了將一切如來不可思議的佛事業授予他，爲了授予寶冠和白繒灌頂，毗盧遮那如來用自己的雙手授予金剛印。當時，一切如來都給予名字灌頂，號為金剛手。爾時，金剛手菩薩摩訶薩得到這金剛印后，右手執持金剛杵，在掌中旋轉，然後安置於心間，並說偈頌道： 『此是一切諸如來，最勝金剛大悉地，諸佛授我以兩手，無相現相為利生。』 諸佛境界攝真實經金剛界大道場品第三 爾時，金剛手菩薩摩訶薩，承蒙佛的威神之力，觀察十方無量無邊如塵埃般眾多的世界中的一切眾生，如同觀看掌中的阿摩勒果（一種果實）一樣清晰。爲了這些眾生，生起大悲心。隨即從座位上站起，袒露右肩，右膝著地，對佛說道：『世尊，一切世間的有情眾生，有的貪戀財寶，有的貪戀飲食，有的貪戀五欲，憎恨、嫌棄三寶，有的喜愛歌舞，放縱情感，恣意遊戲。這些眾生，從未聽聞真實的妙法，陷入邪見外道之法中，不修習諸佛的梵行。他們廣造惡業，種下地獄之因，一切其他法門都不能救度他們，唯有金剛界大曼陀羅無上的大法，才能善巧地救護他們。』為什麼呢？如果眾生造作種種罪業，應當墮入地獄
【English Translation】 English version: Saling, you have attained the subtle great Dharma wheel of all Buddhas' precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation, which encompasses the five aggregates, benefiting all sentient beings. With the great expedient power of wisdom and the great Samaya (vow), you protect all sentient beings until the end of the realm of sentient beings. You are the lord of all freedom, the source of all great bliss. I deeply love and delight in you, even to the equality wisdom of all Tathagatas, the most supreme supernatural powers, the Abhidharma of the Mahayana, and the most supreme Siddhi (accomplishment). These fruits are the Siddhi of all Tathagatas. Vajra (Vajrapani Bodhisattva), desiring to bestow this Siddhi upon the hand of Samantabhadra Bodhisattva, desiring to bestow upon him the body of the Chakravartin King of all Tathagatas, desiring to bestow upon him the inconceivable Buddha-activities of all Tathagatas, desiring to bestow the crown and the white silk scarf initiation, Vairochana Tathagata bestowed the Vajra seal with his own two hands. At that time, all Tathagatas gave the name initiation, titled Vajrapani. Then, Vajrapani Bodhisattva Mahasattva, having obtained this Vajra, held the Vajra-pestle in his right hand, rotated it in his palm, and then placed it at his heart, and spoke this verse: 『This is the most supreme Vajra great Siddhi of all Tathagatas. The Buddhas bestow it upon me with both hands, manifesting the formless to benefit sentient beings.』 Chapter Three, The Great Mandala Assembly of the Vajra Realm, from the Sutra of the Reality of the Realm of the Buddhas At that time, Vajrapani Bodhisattva Mahasattva, relying on the majestic power of the Buddha, observed all sentient beings in the countless worlds of the ten directions, as numerous as dust particles, as clearly as looking at an Amalaka fruit (a type of fruit) in his palm. For the sake of these sentient beings, he generated great compassion. Immediately, he rose from his seat, bared his right shoulder, knelt on his right knee, and said to the Buddha: 『World Honored One, all sentient beings in the world, some are greedy for wealth, some are greedy for food and drink, some are greedy for the five desires, hating and disliking the Three Jewels, some love singing and dancing, indulging in emotions, and indulging in games. These sentient beings have never heard the true and wonderful Dharma, have fallen into the paths of heretical views and external doctrines, and do not cultivate the pure conduct of the Buddhas. They widely create evil karma, planting the seeds of hell. All other Dharmas cannot save them, only the unsurpassed great Dharma of the Vajra Realm Mandala can skillfully protect them.』 Why? If sentient beings commit various sins, they should fall into hell.
獄餓鬼畜生。及八難處。唯有此法而能拔濟。若有眾生希望一切最勝安樂。唯此秘密善能圓滿。復有眾生愛樂正法。愿求一切如來凈戒三昧智慧最勝悉地。此秘密法為方便行。曾多佛所修種種行。求于禪定解脫等果。如是眾生易入此曼陀羅。即便證得阿耨多羅三藐三菩提。何況世間福樂果報。今者世尊。發起最勝大慈悲心。為斯等事。今當演說陀羅尼法。
爾時佛薄伽梵。告金剛手菩薩言。善哉善哉金剛手。如是如是如汝所說。汝起大悲。為未來世一切眾生。示如實道。善男子諦聽諦聽善思念之。我今為汝。次第廣說此曼陀羅大道場法。善男子若有修學諸佛境界此金剛界瑜伽大曼陀羅法著。最初第一作何等事。瑜伽行者最初入道場時。先結滅罪印。以左右大母指頭指。更互相叉。以左右中指。直豎。次以二中指頭相屈。更互拄著。其左右無名指小指。如大拇指頭指。更互相叉。即持真言。如此名為三業秘密真言曰。
oṃ svā bhā va śu ddhā sa rva 唵(一) 薩縛(去二合)(二) 婆(去) 縛(三) 輸 陀(大聲)(四) 薩 嚕縛(去二合)(五) dha rmma svā bha va śu ddho 那 魯磨(二
【現代漢語翻譯】 現代漢語譯本：地獄、餓鬼、畜生，以及八難之處（指沒有機會聽聞佛法的八種障礙），只有這個法門能夠救拔濟度。如果有眾生希望得到一切最殊勝的安樂，只有這個秘密法門能夠圓滿他們的願望。又有眾生喜愛正法，希望求得一切如來的清凈戒律、三昧（指禪定）、智慧以及最殊勝的成就，這個秘密法門是他們方便修行的途徑。他們曾在許多佛的座下修行過各種法門，尋求禪定、解脫等果位。這樣的眾生容易進入這個曼陀羅（指壇城），就能證得阿耨多羅三藐三菩提（指無上正等正覺），更何況世間的福樂果報呢？現在世尊發起最殊勝的大慈悲心，爲了這些事情，現在將要演說陀羅尼（指咒語）之法。
這時，佛薄伽梵（指世尊）告訴金剛手菩薩（指手持金剛杵的菩薩）說：『好啊！好啊！金剛手。正是這樣，正是像你所說的。你發起大悲心，爲了未來世的一切眾生，指示真實之道。善男子，仔細聽，仔細聽，好好思念。我現在為你次第廣說這個曼陀羅（指壇城）的大道場法。善男子，如果有修學諸佛境界的金剛界瑜伽大曼陀羅法的人，最初第一步要做什麼事呢？瑜伽行者最初進入道場時，先結滅罪印。用左右手的大拇指和食指，互相交叉。用左右的中指，直豎起來。然後將兩個中指的指頭相屈，互相拄著。左右的無名指和小指，像大拇指和食指一樣，互相交叉。然後持誦真言（指咒語）。這叫做三業秘密真言。』
咒語是：
oṃ svā bhā va śu ddhā sa rva 唵(一) 薩縛(去二合)(二) 婆(去) 縛(三) 輸 陀(大聲)(四) 薩 嚕縛(去二合)(五) dha rmma svā bha va śu ddho 那 魯磨(二
【English Translation】 English version: Those in hells, hungry ghosts, and animals, as well as the eight difficult places (referring to the eight obstacles that prevent one from hearing the Dharma), only this Dharma can rescue and deliver them. If there are sentient beings who hope for all supreme bliss, only this secret Dharma can fulfill their wishes. Furthermore, if there are sentient beings who love the Right Dharma and wish to seek all the Tathagatas' (referring to Buddhas) pure precepts, Samadhi (referring to meditation), wisdom, and the most supreme Siddhi (referring to attainments), this secret Dharma is a convenient path for their practice. They have practiced various Dharmas under many Buddhas, seeking the fruits of Dhyana (referring to meditation), liberation, and so on. Such sentient beings can easily enter this Mandala (referring to a sacred space or cosmic diagram) and immediately attain Anuttara-samyak-sambodhi (referring to unsurpassed, complete, and perfect enlightenment), let alone worldly blessings and rewards. Now, the World Honored One (referring to the Buddha) has aroused the most supreme great compassion, and for these matters, will now expound the Dharani (referring to mantra) Dharma.
At that time, the Buddha Bhagavan (referring to the Blessed One) said to Vajrapani Bodhisattva (referring to the Bodhisattva who holds the Vajra scepter): 'Excellent! Excellent! Vajrapani. It is so, it is just as you have said. You have aroused great compassion, and for all sentient beings of the future world, you show the true path. Good son, listen carefully, listen carefully, and contemplate well. I will now explain to you in detail the great Mandala (referring to a sacred space or cosmic diagram) of this great Dharma assembly. Good son, if there are those who study the realm of all Buddhas, this Vajradhatu (referring to the Diamond Realm) Yoga great Mandala Dharma, what is the first thing they should do? When a Yogi (referring to a practitioner of Yoga) first enters the Dharma assembly, they should first form the Mudra (referring to a symbolic hand gesture) of extinguishing sins. Use the thumbs and index fingers of the left and right hands, crossing each other. Use the middle fingers of the left and right hands, pointing straight up. Then bend the tips of the two middle fingers, touching each other. The ring fingers and little fingers of the left and right hands, like the thumbs and index fingers, cross each other. Then recite the mantra (referring to a sacred utterance). This is called the secret mantra of the three karmas.'
The mantra is:
oṃ svā bhā va śu ddhā sa rva 唵(one) 薩縛(all)(two) 婆(nature)(three) 縛(nature)(four) 輸(pure)(five) 陀(pure)(six) 薩(all)(seven) 嚕縛(all)(eight) dha rmma svā bha va śu ddho 那(no) 魯磨(dirt)(two
合大聲)(六) 薩縛(去二合)(七) 婆(去) 縛(八) 戍 度(九) hūṃ 吽(大聲)(十)
持一遍已。作如是想。一切諸法本性清凈。我及眾生亦本性清凈。作是想已。
複次瑜伽行者。結金剛合掌印。先合二掌。次十指頭更互相叉。以右押左。即是金剛合掌印。一切印法皆從此生。持真言曰。
oṃ va jrāṃ ja li 唵(一) 縛 日讕(去二合)(二) 惹 哩(三)
持真言已。印身五處。一頂上。二右肩上。三左肩上。四心上。五喉上。於時行者。以此金剛合掌之印。加持五處。即時身上被金剛甲。行者及弟子。身心堅固悉得安穩。一切惡鬼毗那夜迦。不得其便。
複次喻伽行者。結金剛縛印。不解其前金剛合掌印。左右十指更互相握。以右五指堅握左手。以左五指堅握右手。如縛著相。持真言曰。
oṃ va jra va nva traṭ 唵(一) 縛(去) 日啰(二合)(二) 曼 陀(三) 怛喇吒(三合反舌半音)(四)
最後三字。重持三遍。每習三字一遍。左右中指直豎。彈指一遍。如是至三。於時行者。持真言已作想。我身及諸眾生身中所有一切煩惱。悉皆除滅。內外
【現代漢語翻譯】 現代漢語譯本： 吽 (hūṃ) (大聲)(六) 薩縛 (sarva) (去二合)(七) 婆 (va) (去)(八) 縛 (va) 戍 (śu) 度 (du)(九) 吽 (hūṃ) (大聲)(十)
持誦一遍后，作這樣的觀想：一切諸法的本性都是清凈的，我和眾生的本性也都是清凈的。作這樣的觀想后。
再次，瑜伽行者結金剛合掌印。先合攏雙手掌，然後十個手指頭互相交叉，用右手壓在左手上，這就是金剛合掌印。一切印法都從此產生。持誦真言說：
唵 (oṃ)(一) 縛 (va) 日藍 (vajrāṃ) (去二合)(二) 惹 (ja) 哩 (li)(三)
持誦真言后，用印加持身體的五個部位：一、頭頂上；二、右肩上；三、左肩上；四、心上；五、喉嚨上。這時，修行者用這個金剛合掌印加持五個部位，立刻身上就被金剛甲冑所覆蓋。修行者和弟子身心堅固，都得到安穩，一切惡鬼毗那夜迦 (Vinayaka) (障礙神)都無法得逞。
再次，瑜伽行者結金剛縛印。不要解開之前的金剛合掌印，左右十個手指頭互相緊握，用右手的五個手指緊緊握住左手，用左手的五個手指緊緊握住右手，呈現捆縛的樣子。持誦真言說：
唵 (oṃ)(一) 縛 (va) 日啰 (vajra) (二合)(二) 曼 陀 (bandha)(三) 怛喇吒 (traṭ) (三合，反舌半音)(四)
最後三個字，重複持誦三遍。每習誦三個字一遍，左右中指直立，彈指一遍。像這樣重複三次。這時，修行者持誦真言後作觀想：我身以及所有眾生身中所有的一切煩惱，全部都消除滅盡，內外
【English Translation】 English version: Hūṃ (loud sound)(six) Sarva (all)(seven) Va (eight) Va Śu Du (nine) Hūṃ (loud sound)(ten)
After reciting it once, contemplate thus: all dharmas are by nature pure, and I and all sentient beings are also by nature pure. After contemplating thus.
Furthermore, the yogi forms the Vajra (diamond) joined-palms mudra (hand gesture). First, join the two palms together, then interlock the tips of the ten fingers, with the right hand pressing on the left. This is the Vajra joined-palms mudra. All mudras arise from this. Recite the mantra:
Oṃ (one) Va Vajrāṃ (two) Ja Li (three)
After reciting the mantra, seal the five places on the body: one, on the crown of the head; two, on the right shoulder; three, on the left shoulder; four, on the heart; five, on the throat. At this time, the practitioner uses this Vajra joined-palms mudra to bless the five places, and immediately the body is covered with Vajra armor. The practitioner and disciples become firm in body and mind, and all are secure and peaceful. All evil ghosts and Vinayaka (obstacle-creating deities) cannot find an opportunity.
Furthermore, the yogi forms the Vajra binding mudra. Without releasing the previous Vajra joined-palms mudra, interlock the ten fingers of the left and right hands, with the five fingers of the right hand firmly grasping the left hand, and the five fingers of the left hand firmly grasping the right hand, as if bound together. Recite the mantra:
Oṃ (one) Va Vajra (two) Bandha (three) Traṭ (four)
Repeat the last three syllables three times. Each time practicing three syllables, straighten the left and right middle fingers and snap the fingers once. Repeat this three times. At this time, the practitioner recites the mantra and contemplates: all afflictions within my body and the bodies of all sentient beings are completely eliminated, both internal and external.
清凈猶如虛空。堪為諸佛。菩薩住處。一切毗那夜迦諸鬼神等。悉皆遠離。四攝十善十波羅蜜。一切善業皆隨圓滿。猶如眾流入于大海。作是想已。
複次瑜伽行者。將入道場。雙膝著地合掌禮拜。結覺起印。先結金剛拳。次以左右小指更互相鉤。以右鉤左。次舒左右頭指。其頭相拄。而作是想。如今毗盧遮那如來。敕於十方世界微塵沙數諸佛菩薩及賢聖眾。令止一切三昧說法等事。來集道場觀察行者。同共攝受利益眾生。作此觀已仰印向外。持真言曰。
oṃ va jre ti ṣṭa 唵(一) 縛(去) 日盧(二合)(二) 底 瑟吒(二合)(三)
複次瑜伽行者。結金剛拳印。先以左拳。安心之上。次以右拳。出於外邊。次舒左拳頭指。又舒右拳頭指。向外。持真言曰。
hūṃ 吽
持此真言一遍。即作此想。逐我身中並道場內所有。毗那夜迦一切惡鬼神等。行者持此真言時。右拳頭指。向外搖動。是驅逐相。即名遣出魔等已。
複次瑜伽行者。結金剛鉤印。先作金剛縛印。次舒右手頭指。少屈。想作鉤印。請諸佛菩薩一切聖眾。持真言曰。
oṃ va jra ku śa jaḥ 唵(一) 縛(去) 日羅(
【現代漢語翻譯】 現代漢語譯本： 清凈猶如虛空，堪為諸佛（Buddhas，覺悟者）。菩薩（Bodhisattvas，追求覺悟的修行者）住處。一切毗那夜迦（Vinayaka，障礙神）諸鬼神等，悉皆遠離。四攝（Four Embracing Dharmas）十善（Ten Virtuous Actions）十波羅蜜（Ten Paramitas，十種圓滿的修行），一切善業皆隨圓滿，猶如眾流入于大海。作是想已。
複次瑜伽行者，將入道場，雙膝著地合掌禮拜，結覺起印。先結金剛拳，次以左右小指更互相鉤，以右鉤左。次舒左右頭指，其頭相拄。而作是想，如今毗盧遮那如來（Vairocana Buddha，光明遍照佛），敕於十方世界微塵沙數諸佛菩薩及賢聖眾，令止一切三昧（Samadhi，禪定）說法等事，來集道場觀察行者，同共攝受利益眾生。作此觀已仰印向外，持真言曰：
om va jre ti ṣṭa 唵(一) 縛(去) 日盧(二合)(二) 底 瑟吒(二合)(三)
複次瑜伽行者，結金剛拳印。先以左拳，安心之上。次以右拳，出於外邊。次舒左拳頭指。又舒右拳頭指，向外。持真言曰：
hūṃ 吽
持此真言一遍，即作此想，逐我身中並道場內所有毗那夜迦一切惡鬼神等。行者持此真言時，右拳頭指，向外搖動，是驅逐相。即名遣出魔等已。
複次瑜伽行者，結金剛鉤印。先作金剛縛印，次舒右手頭指，少屈，想作鉤印，請諸佛菩薩一切聖眾。持真言曰：
om va jra ku śa jaḥ 唵(一) 縛(去) 日羅(二
【English Translation】 English version: Purity is like the void, a suitable dwelling place for all Buddhas (覺悟者, Awakened Ones) and Bodhisattvas (追求覺悟的修行者, beings who seek enlightenment). All Vinayakas (障礙神, obstacle-creating deities) and various ghosts and spirits are kept far away. The Four Embracing Dharmas (四攝), the Ten Virtuous Actions (十善), and the Ten Paramitas (十波羅蜜, ten perfections) are all completely fulfilled, like streams flowing into the great ocean. Having made this thought,
Furthermore, the Yoga practitioner, about to enter the Mandala (道場, sacred space), kneels on both knees, joins palms, and bows in reverence, forming the Awakening Mudra (覺起印, gesture of awakening). First, form the Vajra Fist (金剛拳, diamond fist). Then, hook the left and right little fingers together, with the right hooking the left. Next, extend the left and right index fingers, their tips touching. And make this thought: Now, Vairocana Buddha (毗盧遮那如來, the Buddha of universal light) commands the Buddhas, Bodhisattvas, and virtuous sages, as numerous as the dust motes in the ten directions, to cease all Samadhi (三昧, meditative absorption), Dharma-teaching, and other activities, to gather in the Mandala, observe the practitioner, and together embrace and benefit sentient beings. Having made this visualization, raise the Mudra outward, and recite the mantra:
om va jre ti ṣṭa 唵(一) 縛(去) 日盧(二合)(二) 底 瑟吒(二合)(三)
Furthermore, the Yoga practitioner forms the Vajra Fist Mudra. First, place the left fist over the heart. Then, extend the right fist outward. Next, extend the index finger of the left fist, and also extend the index finger of the right fist, outward. Recite the mantra:
hūṃ 吽
Reciting this mantra once, immediately make this thought: expel all Vinayakas and all evil ghosts and spirits from my body and within the Mandala. When the practitioner recites this mantra, the index finger of the right fist is shaken outward, which is the gesture of expulsion. This is called having expelled the demons and so on.
Furthermore, the Yoga practitioner forms the Vajra Hook Mudra (金剛鉤印, diamond hook gesture). First, make the Vajra Binding Mudra (金剛縛印, diamond binding gesture). Next, extend the index finger of the right hand, slightly bent, visualizing it as a hook, inviting all the Buddhas, Bodhisattvas, and all the holy assembly. Recite the mantra:
om va jra ku śa jaḥ 唵(一) 縛(去) 日羅(
二合)(二) 虞 遮 惹(入聲)(三)
才持此真言。一切諸佛菩薩聖眾降臨。
複次瑜伽行者。作集會印。先以兩手結金剛拳。次以左拳安右膝上。次以右拳。臆上交臂束心。即作是想。一切如來菩薩聖眾。皆悉集會。作此觀已。持真言曰。
oṃ va jra sa jā ma 唵(一) 縛(去) 日羅(二合)(二) 沙 摩 惹(引)(三)
持此真言已。即作是想。諸佛菩薩既集會已。發歡喜心。不搖兩臂。唯以左右拇指頭指。三遍彈指。爾時如來而說偈言。
定慧二翼金剛拳 交臂束心精進力 彈指發聲遍法界 諦觀普請諸如來
諸佛境界攝真實經卷上 大正藏第 18 冊 No. 0868 諸佛境界攝真實經
諸佛境界攝真實經卷中
罽賓三藏般若奉 詔譯金剛界大道場品之餘
複次瑜伽行者。作如是想。諸佛菩薩今當降臨。示現威德大神通力。作此想已。復應觀察釋迦如來成道之法。如釋迦菩薩。近菩提樹一由旬內。修諸苦行。滿足六年愿成佛道趣菩提樹坐金剛座入金剛定。爾時毗盧遮那如來。觀見是已。至菩提樹金剛道場。示現無數化佛。遍滿虛空猶如微塵。各共同聲告菩薩言。善男子云何不求成佛
【現代漢語翻譯】 現代漢語譯本 二合(二) 虞 遮 惹(入聲)(三)
才持誦此真言（mantra）。一切諸佛（Buddha）、菩薩（Bodhisattva）聖眾降臨。
再次，瑜伽行者（Yogī）作縛印（bandha-mudrā）。先以兩手結金剛拳（vajra-muṣṭi），次以左拳安於右膝之上，再以右拳于胸前交臂束心。即作是想：一切如來（Tathāgata）、菩薩聖眾，皆悉縛。作此觀想已，持真言曰：
唵(一) 縛(去) 日羅(二合)(二) 沙 摩 惹(引)(三) oṃ va jra sa jā ma
持此真言已，即作是想：諸佛菩薩既縛已，發歡喜心，不搖兩臂，唯以左右拇指頭指，三遍彈指。爾時如來而說偈言：
定慧二翼金剛拳 交臂束心精進力 彈指發聲遍法界 諦觀普請諸如來
《諸佛境界攝真實經》捲上 大正藏第 18 冊 No. 0868 《諸佛境界攝真實經》
《諸佛境界攝真實經》卷中
罽賓三藏般若奉 詔譯金剛界大道場品之餘
再次，瑜伽行者作如是想：諸佛菩薩今當降臨，示現威德大神通力。作此想已，復應觀察釋迦如來（Śākyamuni Tathāgata）成道之法。如釋迦菩薩，近菩提樹（bodhi-vṛkṣa）一由旬（yojana）內，修諸苦行，滿足六年愿成佛道趣菩提樹坐金剛座（vajrāsana）入金剛定（vajra-samādhi）。爾時毗盧遮那如來（Vairocana Tathāgata），觀見是已，至菩提樹金剛道場，示現無數化佛，遍滿虛空猶如微塵，各共同聲告菩薩言：『善男子，云何不求成佛？』
【English Translation】 English version Erhé (two combined)(two) Yu Zhē Rě (entering tone)(three)
Only by holding this mantra, all Buddhas (Buddha), Bodhisattvas (Bodhisattva), and holy assembly will descend.
Furthermore, the Yogī should make the bandha-mudrā. First, form the vajra-muṣṭi with both hands. Then, place the left fist on the right knee. Next, cross the right fist over the chest, binding the heart. Immediately think: all Tathāgatas, Bodhisattvas, and holy assembly are all bound. Having made this visualization, recite the mantra:
oṃ va jra sa jā ma
Having recited this mantra, immediately think: the Buddhas and Bodhisattvas, having been bound, generate joyful minds, do not shake the arms, only use the left and right thumbs and index fingers to snap three times. At that time, the Tathāgata speaks the verse:
The two wings of Samadhi and Prajna are the Vajra fists, crossing arms binding the heart with the power of diligence. Snapping fingers and emitting sound pervades the Dharmadhatu, contemplate attentively and universally invite all Tathagatas.
The Sutra of Gathering the Reality of the Realms of All Buddhas, Volume 1 Taisho Tripitaka Volume 18 No. 0868 The Sutra of Gathering the Reality of the Realms of All Buddhas
The Sutra of Gathering the Reality of the Realms of All Buddhas, Volume 2
Translated by Prajna of Kipin (Kashmir), under imperial decree, the remainder of the Vajradhātu Great Mandala Chapter
Furthermore, the Yogī should think thus: the Buddhas and Bodhisattvas will now descend, manifesting majestic virtue and great supernatural powers. Having made this thought, one should again observe the Dharma of Śākyamuni Tathāgata's attainment of Buddhahood. Like Śākyamuni Bodhisattva, within one yojana of the Bodhi tree (bodhi-vṛkṣa), practicing various ascetic practices, fulfilling six years of vows to attain Buddhahood, going to the Bodhi tree, sitting on the vajrāsana, entering vajra-samādhi. At that time, Vairocana Tathāgata, having seen this, went to the Bodhi tree Vajra-maṇḍa, manifesting countless transformation Buddhas, filling the empty space like fine dust, each speaking in unison, telling the Bodhisattva: 'Good man, why not seek to attain Buddhahood?'
之法。菩薩聞已。虔恭合掌。白佛言。我今未知成佛之法。唯愿慈悲示菩提路。時諸化佛告菩薩言。善男子心是菩提。當求自心。恒沙諸佛異口同音。說法身求心真言曰。
oṃ ci tta pra ti dhaṃ ka 唵(一) 室 多(二) 缽羅(二合) 底(丁以反)(三) 馱你(二合)(四) 迦 ro mi 嚕(五) 弭(六)
爾時菩薩聞是法已。結金剛縛印。二手相叉作拳。安之當心。一心觀察真言義趣。白諸佛言。我得是法。時佛問曰。得何等法。菩薩答言。心是菩提。我得是法。諸佛告言。更復微細觀察分別。菩薩白言。心意識法。入諸煩惱。共相和合。不可分別。然諸法中。求心心所。悉不可得。五蘊法中。求不可得。十二處中亦不可得。十八界中亦不可得。乃至十八空中亦不可得。蘊處界法一一分別。一切法體無我我所。補特伽羅無我我所。心心所法本來無生。亦無滅處。于諸世間一切心中。亦不可見。內無外無。中間亦無。過去心不可得。現在心不可得。未來心不可得。猶如幻化無有差別。我今自證皆悉如是。世尊如我解者。心心所法本來空寂。依何等法求成佛道。諸佛告言。心心所法和合之時。自覺苦樂。名自悟心。唯自能覺他所不悟。
【現代漢語翻譯】 現代漢語譯本： 這種法。菩薩聽了之後，虔誠地合起手掌，對佛說：『我現在還不知道成佛的方法，只希望您慈悲地指示菩提之路。』當時，眾多的化身佛告訴菩薩說：『善男子，心就是菩提，應當尋求自己的心。』無數的佛異口同聲，說示法身求心真言，說： 唵(oṃ)(一)，室(shì) 多(duō)(二)，缽羅(bō luó)(二合) 底(dǐ)(丁以反)(三)，馱你(tuó nǐ)(二合)(四)，迦(jiā) 嚕(lū)(五)，弭(mǐ)(六) 當時，菩薩聽了這種法之後，結金剛縛印，兩手交叉握拳，放在心口，一心觀察真言的意義。對眾佛說：『我得到了這種法。』佛問：『得到了什麼法？』菩薩回答說：『心就是菩提，我得到了這種法。』眾佛告訴他說：『再更仔細地觀察分辨。』菩薩說：『心意識法，進入各種煩惱，互相混合在一起，不可分辨。然而在各種法中，尋求心和心所，都無法得到。在五蘊法中，尋求也無法得到。在十二處中也無法得到。在十八界中也無法得到。乃至在十八空中也無法得到。蘊、處、界法一一分別，一切法的本體無我，也無我所。補特伽羅(pǔ tè qié luó)(人)無我，也無我所。心和心所法本來沒有生，也沒有滅處。在各種世間一切心中，也無法看見。內無，外無，中間也無。過去心不可得，現在心不可得，未來心不可得，猶如幻化沒有差別。我現在自己證悟都是這樣。世尊，如我所理解的，心和心所法本來空寂，依靠什麼法來求成佛之道？』眾佛告訴他說：『心和心所法和合的時候，自覺苦樂，名叫自悟心。只有自己能夠覺悟，他人不能覺悟。』
【English Translation】 English version: This Dharma. Having heard this, the Bodhisattva reverently joined his palms and said to the Buddha, 'I still do not know the method of attaining Buddhahood, I only hope that you will compassionately show me the path to Bodhi.' At that time, the many manifested Buddhas told the Bodhisattva, 'Good man, the mind is Bodhi, you should seek your own mind.' Countless Buddhas spoke with one voice, revealing the Dharma body's mantra for seeking the mind, saying: oṃ citta pra ti dhaṃ ka ro mi At that time, having heard this Dharma, the Bodhisattva formed the Vajra Bandha Mudra (金剛縛印), crossing his hands to make fists, placing them at his heart, and wholeheartedly observing the meaning of the mantra. He said to the Buddhas, 'I have obtained this Dharma.' The Buddha asked, 'What Dharma have you obtained?' The Bodhisattva replied, 'The mind is Bodhi, I have obtained this Dharma.' The Buddhas told him, 'Observe and discern more subtly.' The Bodhisattva said, 'The mind, consciousness, and Dharma enter into various afflictions, mixing together and are indistinguishable. However, in all Dharmas, seeking the mind and mental functions, all are unobtainable. In the five skandhas (五蘊), seeking is also unobtainable. In the twelve ayatanas (十二處) it is also unobtainable. In the eighteen dhatus (十八界) it is also unobtainable. Even in the eighteen emptinesses (十八空) it is also unobtainable. Skandhas, ayatanas, and dhatus are each distinguished, the essence of all Dharmas is without self and without what belongs to self. Pudgala (補特伽羅)(person) is without self and without what belongs to self. The mind and mental functions are originally without arising, and also without a place of cessation. In all minds of all worlds, it is also invisible. There is no inner, no outer, and no middle. The past mind is unobtainable, the present mind is unobtainable, the future mind is unobtainable, like an illusion without difference. I now self-realize that all are like this. World Honored One, as I understand it, the mind and mental functions are originally empty and still, relying on what Dharma to seek the path to Buddhahood?' The Buddhas told him, 'When the mind and mental functions come together, one is aware of suffering and joy, this is called self-awakened mind. Only oneself can awaken, others cannot awaken.'
依止此心立菩提心。
複次瑜伽行者。如彼菩薩。觀察心已。結加趺坐。作金剛縛印。安之當心。閉于兩目。諦觀自心。口習求心真言。意想秘密之義。爾時世尊而說偈言。
行者想月輪 定中普禮足 唯愿諸如來 示我所行處 諸佛同音告 汝應觀自心 既聞是語已 如教而觀察 久住諦思惟 不見自心相 復想禮佛足 白言最勝尊 我不見自心 此心為何相 諸佛咸告語 心相難測量 授汝心真言 如理諦觀察
複次瑜伽行者。結金剛縛印。作菩提心相狀之觀。並習真言。是諸化佛。告菩薩言善男子應發無上大菩提心。菩薩問言。云何名為大菩提心諸佛告言。無量智慧猶如微塵。三阿僧祇一百劫中。精進修習之所成就。遠離一切煩惱過失。成就福智猶如虛空。能生如是最勝妙果。即是無上大菩提心。譬如人身心為第一。大菩提心亦復如是。三千界中最為第一。以何義故名為第一。謂一切佛及諸菩薩。從菩提心而得出生。菩薩問言。大菩提心其相云何。諸佛告言。譬如五十由旬圓滿月輪。清涼皎潔無諸雲翳。當知此是菩提心相。作是語已。無量諸佛異口同音。說大菩提心真言曰。
oṃ bo dhi ci tta mu tpa
【現代漢語翻譯】 現代漢語譯本 依靠此心，立下菩提心（bodhicitta，覺悟之心）。
再次，瑜伽行者（yogin，修行瑜伽之人），如那位菩薩（bodhisattva，追求覺悟的修行者）一般，觀察自己的心之後，結跏趺坐，結金剛縛印（vajrabandha mudra，一種手印），安放在心前，閉上雙眼，仔細觀察自己的心。口中唸誦求心真言（mantra，具有神秘力量的咒語），心中思量真言的秘密含義。這時，世尊（Bhagavan，佛的尊稱）說偈語：
『修行者觀想月輪， 在禪定中普禮佛足。 唯愿諸位如來（Tathagata，佛的稱號）， 指示我所應行的道路。 諸佛同聲告知： 『你應該觀察自己的心。』 聽聞此語之後， 如教導那樣觀察。 長久安住，仔細思惟， 卻不見自心的形相。 再次觀想禮拜佛足， 稟告最殊勝的尊者： 『我看不見自己的心， 這心究竟是什麼樣的形相？』 諸佛都告知： 『心的形相難以測量， 現在傳授你心真言， 如理如實地仔細觀察。』
再次，瑜伽行者結金剛縛印，觀想菩提心的形狀，並唸誦真言。這時，諸位化佛（nirmana-buddha，佛的化身）告訴菩薩說：『善男子，應當發起無上大菩提心。』菩薩問道：『什麼叫做大菩提心？』諸佛告訴他：『無量智慧猶如微塵，經過三大阿僧祇劫（asamkhya kalpa，極長的時間單位）一百劫的精進修習才能成就。遠離一切煩惱過失，成就的福德和智慧猶如虛空。能夠產生如此最殊勝美妙的果實，就是無上大菩提心。譬如在人身中心為第一重要，大菩提心也是如此，在三千大千世界中最為第一。』以什麼意義稱為第一呢？因為一切佛和諸位菩薩，都是從菩提心而出生。菩薩問道：『大菩提心的形相是什麼樣的？』諸佛告訴他：『譬如五十由旬（yojana，古印度長度單位）圓滿的月輪，清涼皎潔，沒有一絲雲彩遮蔽。應當知道這就是菩提心的形相。』說完這些話后，無量諸佛異口同聲地說大菩提心真言：
oṃ bodhicitta mutpa
【English Translation】 English version Relying on this mind, establish the Bodhicitta (the mind of enlightenment).
Furthermore, the yogin (one who practices yoga), like that Bodhisattva (one who seeks enlightenment), having observed his own mind, sits in the lotus position, forms the Vajrabandha Mudra (a hand gesture), places it before his heart, closes his eyes, and attentively observes his own mind. He verbally practices the heart-seeking mantra (a sacred utterance with transformative power), and mentally contemplates the secret meaning of the mantra. At that time, the Bhagavan (the Blessed One) speaks the following verses:
『The practitioner visualizes the moon disc, In samadhi (a state of meditative consciousness) prostrates to the feet of all Buddhas. May all the Tathagatas (the Buddhas), Show me the path I should follow. The Buddhas unanimously declare: 『You should observe your own mind.』 Having heard these words, He observes as instructed. Dwelling long, contemplating carefully, Yet sees no form of his own mind. Again, visualizing prostration to the Buddha's feet, He reports to the most supreme one: 『I do not see my own mind, What is the form of this mind?』 The Buddhas all reply: 『The form of the mind is difficult to measure, Now I impart to you the heart mantra, Observe carefully, according to the truth.』
Again, the yogin forms the Vajrabandha Mudra, visualizes the form of the Bodhicitta, and recites the mantra. At this time, the Nirmana-Buddhas (emanations of the Buddha) tell the Bodhisattva: 『Good man, you should generate the unsurpassed great Bodhicitta.』 The Bodhisattva asks: 『What is called the great Bodhicitta?』 The Buddhas tell him: 『Limitless wisdom, like particles of dust, is achieved through diligent practice over three asamkhya kalpas (incalculable eons) and one hundred kalpas. It is free from all afflictions and faults, and the merit and wisdom it achieves are like the vastness of space. It can produce such a most supreme and wonderful fruit, which is the unsurpassed great Bodhicitta. Just as the heart is the most important part of the human body, so too is the great Bodhicitta, which is the most supreme in the three thousand great thousand worlds.』 In what sense is it called the most supreme? Because all Buddhas and Bodhisattvas are born from the Bodhicitta. The Bodhisattva asks: 『What is the form of the great Bodhicitta?』 The Buddhas tell him: 『It is like a full moon disc of fifty yojanas (an ancient Indian unit of distance), clear, cool, and without any clouds obscuring it. You should know that this is the form of the Bodhicitta.』 After saying these words, countless Buddhas speak in unison the great Bodhicitta mantra:
oṃ bodhicitta mutpa
da ya 唵(一) 謨 尼(上)(二) 室 多(三) 牟 膩婆(二合) 馱(四) 野 mi 弭(五)
如彼菩薩觀菩提心。瑜伽行者亦復如是。
爾時如來而說偈曰。
一念見凈心 圓滿如秋月 復作是思惟 是心為何物 煩惱習種子 善惡皆由心 心為阿賴耶 與凈識為本 六度熏習故 彼心為大心 藏識本非染 清凈無瑕穢 無始修福智 猶如凈滿月 無體亦無用 即月亦非月 由具福智故 滿月如自心 菩薩心歡喜 復白諸佛言 我已見心相 清凈如月輪 離諸煩惱垢 能執所執等 諸佛咸告言 汝心本如是 為客塵所翳 不悟菩提心 汝觀凈月輪 唸唸而觀照 能令智明顯 得悟菩提心
複次瑜伽行者。結金剛縛印。依前觀察。並習真言。如前化佛告菩薩言。善男子復有堅固菩提心真言曰。
oṃ ni ṣṭa va jra 唵(一) 膩 瑟陀(二合)(二) 嚩 日啰(二合)(三)
爾時菩薩。依前觀照而白佛言。我今已見。佛言云何為見。菩薩答言。見滿月中五股金剛。一切煩惱悉皆摧碎。如銷黃金其色煥然。如此智慧最為第一。即是諸佛不生不滅金剛
【現代漢語翻譯】 現代漢語譯本 da ya 唵(ōng)(一) 謨 尼(ní) (二) 室 多(shì duō)(三) 牟 膩婆(móu nì pó)(二合) 馱(tuó)(四) 弭(mǐ)(五)
如彼菩薩觀菩提心。瑜伽行者亦復如是。
爾時如來而說偈曰。
一念見凈心 圓滿如秋月 復作是思惟 是心為何物 煩惱習種子 善惡皆由心 心為阿賴耶(ālàiyé) 與凈識為本 六度熏習故 彼心為大心 藏識本非染 清凈無瑕穢 無始修福智 猶如凈滿月 無體亦無用 即月亦非月 由具福智故 滿月如自心 菩薩心歡喜 復白諸佛言 我已見心相 清凈如月輪 離諸煩惱垢 能執所執等 諸佛咸告言 汝心本如是 為客塵所翳 不悟菩提心 汝觀凈月輪 唸唸而觀照 能令智明顯 得悟菩提心
複次瑜伽行者。結金剛縛印。依前觀察。並習真言。如前化佛告菩薩言。善男子復有堅固菩提心真言曰。
oṃ ni ṣṭa va jra 唵(ōng)(一) 膩 瑟陀(nì sè tuó)(二合)(二) 嚩 日啰(pó rì luō)(二合)(三)
爾時菩薩。依前觀照而白佛言。我今已見。佛言云何為見。菩薩答言。見滿月中五股金剛。一切煩惱悉皆摧碎。如銷黃金其色煥然。如此智慧最為第一。即是諸佛不生不滅金剛
【English Translation】 English version da ya Oṃ (one) Mo ni (two) Śi duo (three) Mou ni po (four) Tuo (five) Mi (six)
Like that Bodhisattva contemplates the Bodhi mind, so too does the practitioner of Yoga.
At that time, the Tathagata spoke in verse, saying:
In a single thought, see the pure mind, perfect like the autumn moon. Reflect again, 'What is this mind?' The seeds of afflictions and habits, good and evil, all arise from the mind. The mind is the Ālaya (storehouse consciousness), with pure consciousness as its foundation. Through the熏習(xūnxí, influence) of the Six Perfections, that mind becomes a great mind. The storehouse consciousness is inherently undefiled, pure and without blemish. From beginningless time, cultivating merit and wisdom, it is like a pure, full moon. Without substance or function, it is the moon and yet not the moon. Because of possessing merit and wisdom, the full moon is like one's own mind. The Bodhisattva rejoiced and said to all the Buddhas: 'I have seen the aspect of the mind, pure like the moon's disc, Free from all afflictions and defilements, capable of grasping and being grasped.' All the Buddhas said, 'Your mind is inherently like this, Obscured by adventitious dust, not realizing the Bodhi mind. Contemplate the pure moon's disc, contemplate it thought after thought, It can make wisdom manifest and realize the Bodhi mind.'
Furthermore, the practitioner of Yoga forms the Vajra-bound Mudra. Based on the previous contemplation, and practicing the mantra, as the transformed Buddha previously told the Bodhisattva, 'Good son, there is also a mantra for firm Bodhi mind, which is:'
Oṃ Ni ṣṭa Vajra Oṃ (one) Ni ṣṭa (two) Vajra (three)
At that time, the Bodhisattva, based on the previous contemplation, said to the Buddha, 'I have now seen.' The Buddha said, 'What have you seen?' The Bodhisattva replied, 'I see a five-pronged Vajra in the full moon. All afflictions are completely shattered, like melting gold, its color radiant. Such wisdom is the foremost. It is the indestructible Vajra of all the Buddhas, neither arising nor ceasing.'
之身。如彼菩薩觀于月輪。瑜伽行者亦復如是。
複次瑜伽行者。自觀我身金剛薩埵。並復結印持念百言(金剛薩埵即是毗盧遮那如來變化身)如諸化佛告菩薩言。善男子復有如金剛真言曰。
oṃ va jro tma ko hūṃ 唵(一) 嚩(去) 日嚕(二合)(二) 陀摩(二合) 虞(三) 吽(去大聲)(四)
爾時菩薩依前觀之。白諸佛言。我今已見佛言云何已見。白言。我身已成金剛薩埵。頭上寶冠有五化佛。手執金剛以為法主。利益安樂一切眾生。如彼菩薩觀金剛薩埵。瑜伽行者亦復如是。閉目端坐而作是想。我身即是金剛薩埵。頂有寶冠。寶冠之中五方化佛結跏趺坐。右手把金剛杵。當右臆下。若舉此杵。即能摧破一切眾生。及自身中所有一切重障煩惱。作此觀已。結金剛縛印持此真言。
複次瑜伽行者。次觀五方諸佛菩薩。及其眷屬入自身中。如諸化佛告菩薩言。善男子有同三世諸佛真言曰。
oṃ ya thā sa rva ta thā ga tā 唵(上) 野 他(引)(二) 薩 嚕嚩(二合去)(三) 怛 他(引) 蘗 多(四) sta tha hūṃ 娑怛(二合) 他(五)
【現代漢語翻譯】 現代漢語譯本： 自身。如同那位菩薩觀想月輪一般，瑜伽行者也應如此觀想。
其次，瑜伽行者觀想自身為金剛薩埵（Vajrasattva，金剛薩埵即是毗盧遮那如來（Vairocana）的變化身），並且結印持念百字明咒。如同諸化佛告訴菩薩說：『善男子，還有如金剛一般的真言，如下：』
唵(oṃ) 嚩(va) 日嚕(vajro)（二合） 陀摩(tma)（二合） 虞(ko) 吽(hūṃ)
這時，菩薩依照之前的觀想，稟告諸佛說：『我如今已經看見了。』佛說：『你看見了什麼？』菩薩稟告說：『我身已經成就為金剛薩埵，頭上的寶冠有五化佛，手執金剛杵作為法主，利益安樂一切眾生。』如同那位菩薩觀想金剛薩埵一般，瑜伽行者也應如此。閉目端坐，作這樣的觀想：我身即是金剛薩埵，頂有寶冠，寶冠之中五方化佛結跏趺坐，右手把金剛杵，放在右胸下方。如果舉起此杵，就能摧破一切眾生以及自身中所有一切重障煩惱。』作此觀想后，結金剛縛印，持此真言。
其次，瑜伽行者依次觀想五方諸佛菩薩及其眷屬進入自身中。如同諸化佛告訴菩薩說：『善男子，有與三世諸佛相同的真言，如下：』
唵(oṃ) 野 他(yathā)（引） 薩 嚕嚩(sarva)（二合去） 怛 他(tathā)（引） 蘗 多(gata) 娑怛(sta)（二合） 他(tha) 吽(hūṃ)
【English Translation】 English version: Oneself. Just as that Bodhisattva contemplates the moon disc, so too should the yogi contemplate.
Furthermore, the yogi visualizes himself as Vajrasattva (Vajrasattva, meaning the transformation body of Vairocana Tathagata), and forms a mudra while reciting the hundred-syllable mantra. Just as the emanated Buddhas tell the Bodhisattva: 'Good man, there is also a Vajra-like mantra, as follows:'
oṃ va jro tma ko hūṃ
At this time, the Bodhisattva, according to the previous visualization, reports to the Buddhas, saying: 'I have now seen it.' The Buddha says: 'What have you seen?' The Bodhisattva reports, saying: 'My body has become Vajrasattva, with five emanated Buddhas in the jeweled crown on my head, holding the vajra as the lord of the Dharma, benefiting and bringing happiness to all sentient beings.' Just as that Bodhisattva visualizes Vajrasattva, so too should the yogi. Close your eyes and sit upright, contemplating thus: 'My body is Vajrasattva, with a jeweled crown on my head, and within the jeweled crown, the five emanated Buddhas of the five directions are seated in the lotus position, holding the vajra in the right hand, below the right chest. If this vajra is raised, it can destroy all sentient beings and all heavy obstacles and afflictions within oneself.' After making this visualization, form the Vajra Bond mudra and hold this mantra.
Furthermore, the yogi then visualizes the Buddhas and Bodhisattvas of the five directions and their retinues entering into oneself. Just as the emanated Buddhas tell the Bodhisattva: 'Good man, there is a mantra identical to the Buddhas of the three times, as follows:'
oṃ yathā sarva tathā gata sta tha hūṃ
吽(去大聲)(六)
爾時菩薩。依前觀之。白言已見。云何見之。答言三世諸佛。及其眷屬微塵菩薩無數天龍。從十方界入出我身。如五方色。青黃赤白及以雜色。是五方佛入我身中。具三真實總成我體。諸佛所證唯此法身。如彼菩薩觀諸佛等入于身中。瑜伽行者亦復如是。閉目端坐結金剛縛印。而作是想。五方諸佛一切菩薩。各各自將無數眷屬。及天音樂。入我身中。其諸佛身。第一白色。第二青色。第三金色。第四紅色。第五雜色。又作此想。三身妙果並三真實。我身之中皆得圓滿。如是念念常觀。作此觀已習彼真言。復作是念。如斯觀門是佛境界。我今始覺知心清凈。見身作佛。眾相圓滿得成菩提。于其定中遍禮諸佛。愿垂加護令證法身。
複次瑜伽行者。作報身觀。如諸化佛告菩薩言。善男子有報身真言曰。
oṃ svā hā va śu ddho haṃ 唵(一) 娑嚩(二合引)(二) 婆(去) 嚩(去)(三) 戍 度(四) 憾(去)(五)
爾時菩薩依前觀之白言。我今已見。佛言云何見之。答言法與非法本性清凈。譬如蓮華雖生泥中。而塵不染。我今觀此。即是報身。如彼菩薩作報身觀。瑜伽行者亦復如是。安心端坐結金剛縛印。當作
【現代漢語翻譯】 現代漢語譯本 吽（去聲，大聲）（六）
這時，菩薩依照之前的觀想，稟告說已經看見了。佛問：『你如何看見的？』菩薩回答說：『我看見三世諸佛，以及他們的眷屬、無數微塵般的菩薩和天龍，從十方世界出入我的身體，就像五種顏色：青、黃、赤、白以及雜色。這代表五方佛進入我的身體中，具足三種真實，總合成為我的身體。諸佛所證悟的，唯有這法身。』就像那位菩薩觀想諸佛等進入身體中一樣，瑜伽行者也應當如此。閉上眼睛，端正坐好，結金剛縛印，然後這樣觀想：五方諸佛和一切菩薩，各自帶領無數眷屬和天上的音樂，進入我的身體中。諸佛的身色，第一尊是白色，第二尊是青色，第三尊是金色，第四尊是紅色，第五尊是雜色。』
又這樣觀想：三種身（法身、報身、應身）的妙果，以及三種真實（法身真實、報身真實、應身真實），在我的身體中都得到圓滿。像這樣唸唸不斷地觀想。在做了這樣的觀想后，學習那個真言。又這樣想：『這樣的觀想之門是佛的境界，我現在才覺悟到自心清凈，看見自身成佛，各種相好圓滿，得以成就菩提。』在禪定中遍禮諸佛，愿諸佛垂憐加護，讓我證得法身。
其次，瑜伽行者，作報身觀。就像諸化佛告訴菩薩說：『善男子，有報身真言，如下：』
唵(om)(一)，娑嚩（二合，引）(svā)(二)，婆（去）(hā)(三)，嚩（去）(va)(四)，戍度(śu ddho)(五)，憾（去）(haṃ)(六)
這時，菩薩依照之前的觀想，稟告說：『我現在已經看見了。』佛說：『你如何看見的？』菩薩回答說：『法與非法，其本性都是清凈的。譬如蓮花，雖然生長在泥土中，卻不被塵土所污染。我現在觀想這個，就是報身。』就像那位菩薩作報身觀一樣，瑜伽行者也應當如此。安心端坐，結金剛縛印，應當...
【English Translation】 English version Hūṃ (pronounced loudly with a descending tone) (6)
At that time, the Bodhisattva, relying on the previous contemplation, reported that he had already seen it. The Buddha asked, 'How did you see it?' The Bodhisattva replied, 'I saw the Buddhas of the three times, along with their retinues, countless Bodhisattvas like dust motes, and nāgas (dragons) entering and exiting my body from the ten directions, like the five colors: blue, yellow, red, white, and mixed colors. This represents the Five Dhyani Buddhas entering my body, fully possessing the three truths, and collectively becoming my body. What the Buddhas have realized is only this Dharmakāya (Dharma body).' Just as that Bodhisattva contemplated the Buddhas entering his body, so too should the yogi. Close your eyes, sit upright, form the Vajra Bandha Mudra (Diamond Binding Seal), and then contemplate thus: 'The Five Dhyani Buddhas and all the Bodhisattvas, each leading countless retinues and celestial music, enter my body. The colors of the Buddhas' bodies are: first, white; second, blue; third, gold; fourth, red; and fifth, mixed colors.'
Furthermore, contemplate thus: 'The wonderful fruits of the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya) and the three truths (Dharmakāya truth, Sambhogakāya truth, Nirmāṇakāya truth) are all perfected within my body.' Contemplate in this way constantly, thought after thought. After doing this contemplation, learn that mantra. And think thus: 'This gate of contemplation is the realm of the Buddha. I now realize that my mind is pure, and I see myself becoming a Buddha, with all the auspicious marks perfected, and able to attain Bodhi (enlightenment).' In that samādhi (meditative absorption), prostrate to all the Buddhas, wishing that they bestow their blessings and protection, so that I may realize the Dharmakāya.
Next, the yogi should perform the Sambhogakāya (Enjoyment Body) contemplation. Just as the Nirmāṇakāya (Transformation Body) Buddhas told the Bodhisattva: 'Good man, there is a Sambhogakāya mantra, as follows:'
oṃ svā hā va śu ddho haṃ
At that time, the Bodhisattva, relying on the previous contemplation, reported, 'I have now seen it.' The Buddha said, 'How did you see it?' The Bodhisattva replied, 'Dharma (law, truth) and non-dharma are both pure in their essence. Just like a lotus flower, although it grows in the mud, it is not stained by the dust. I now contemplate this, and it is the Sambhogakāya.' Just as that Bodhisattva performed the Sambhogakāya contemplation, so too should the yogi. Calm your mind, sit upright, form the Vajra Bandha Mudra, and should...
此想。法與非法本來清凈。猶如蓮華雖生泥中。塵不能染。諸佛報身。及我報身亦復如是。雖似受用衣服飲食諸天音樂。心不染著。作是想已習其真言。複次瑜伽行者。作化身觀。如諸化佛告菩薩言。善男子有化身真言曰。
oṃ sa rva sa mo hūṃ 唵(一) 薩 嚕嚩(去二合)(二) 娑 謨(引)(三) 吽(四)
爾時菩薩依前觀之。白諸佛言。我今已見。佛言云何見之。答言種種相狀具人聖道。或為一一眾生。各變化身。或觀一切有情各成一佛。我今觀此即是化身。爾時菩薩聞是真言。應時證獲三身妙果。如彼菩薩作化身觀。瑜伽行者亦復如是。端坐正念結金剛縛印。而作是想。我今自有種種名號種種色相。或從睹史多天降入母胎。或壽命成就六根圓滿。或如日月出現。或坐菩提樹下。或降四種魔軍。或受梵天王請。而轉法輪度諸眾生。或時論議摧諸外道。或從忉利天宮下三道寶階。或為降伏魔醯首羅天及諸惡鬼神故。變化金剛怒菩薩勝於三界大曼陀羅。或教化已畢入無等等寂靜法界。瑜伽行者亦復如是。應觀自身。作是想已持此真言。
複次瑜伽行者。結金剛縛印當作此想。譬如十方世界虛空無盡。我觀三身及三真實。堅固常住亦復如是。為利益安
【現代漢語翻譯】 現代漢語譯本： 如此觀想。法與非法，其本性皆是清凈的，猶如蓮花雖然生長在泥土中，卻不被塵土所污染。諸佛的報身，以及我的報身，也是如此。雖然看似在享用衣服、飲食和諸天的音樂，內心卻不被這些所染著。這樣觀想之後，修習這個真言。接下來，瑜伽行者，作化身觀。如同諸化佛告訴菩薩說：『善男子，有化身真言，如下：』 唵(oṃ)(種子字) 薩 嚕嚩(sarva)(一切) 娑 謨(sa mo)(迷惑) 吽(hūṃ)(種子字) 這時，菩薩依照之前的觀想，對諸佛說：『我現在已經看見了。』佛說：『你看見了什麼？』回答說：『我看見種種相狀，具備人天聖道的莊嚴。或者爲了每一個眾生，各自變化出不同的身形。或者觀想一切有情眾生，各自成就一尊佛。我現在所觀想的，就是化身。』這時，菩薩聽聞這個真言，應時證得三身（法身、報身、化身）的妙果。如同那位菩薩作化身觀一樣，瑜伽行者也應當如此。端正坐好，以正念結金剛縛印，然後這樣觀想：『我現在有種種名號，種種色相。或者從睹史多天（兜率天）降生到人間，進入母親的子宮。或者壽命圓滿，六根圓滿。或者像日月一樣出現。或者坐在菩提樹下。或者降伏四種魔軍。或者接受梵天王的邀請，而轉法輪，度化眾生。或者辯論議事，摧伏各種外道。或者從忉利天宮（三十三天）沿著三道寶階下降。或者爲了降伏魔醯首羅天（大自在天）以及各種惡鬼神，變化成金剛怒菩薩，勝過三界的大曼陀羅。或者教化完畢，進入無等等的寂靜法界。』瑜伽行者也應當如此，應當觀想自身。這樣觀想之後，持誦這個真言。 接下來，瑜伽行者，結金剛縛印，應當這樣觀想：譬如十方世界的虛空沒有窮盡，我觀想三身（法身、報身、化身）以及三真實（法身真實、報身真實、化身真實），堅固常住，也是如此。爲了利益安樂一切眾生。
【English Translation】 English version: Contemplate thus: Dharma and non-dharma are originally pure, like a lotus flower that grows in the mud but is not stained by the dust. The Reward Body (Sambhogakaya) of all Buddhas, and my own Reward Body, are also like this. Although seemingly enjoying clothes, food, drink, and the music of the heavens, the mind is not attached to them. After contemplating in this way, practice this mantra. Furthermore, the yogi should contemplate the Emanation Body (Nirmanakaya). It is like the Emanation Buddhas telling the Bodhisattvas: 'Good men, there is an Emanation Body mantra, which is:' oṃ (seed syllable) sarva (all) sa mo (delusion) hūṃ (seed syllable) At this time, the Bodhisattva, according to the previous contemplation, says to all the Buddhas: 'I have now seen it.' The Buddha says: 'What have you seen?' He replies: 'I have seen various forms and appearances, possessing the adornments of the path to sainthood for humans and gods. Or, for each individual sentient being, each transforms into a different form. Or, contemplate all sentient beings, each becoming a Buddha. What I am contemplating now is the Emanation Body.' At this time, the Bodhisattva, upon hearing this mantra, immediately attains the wonderful fruit of the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). Just as that Bodhisattva contemplates the Emanation Body, so too should the yogi. Sit upright with correct mindfulness, form the Vajra-bandha Mudra (Diamond Binding Mudra), and then contemplate thus: 'I now have various names and various forms. Or, descending from the Tushita Heaven (inner court of Tushita Heaven) into the mother's womb. Or, life is fulfilled, and the six senses are complete. Or, appearing like the sun and moon. Or, sitting under the Bodhi tree. Or, subduing the four kinds of demonic armies. Or, accepting the invitation of the Brahma King, and turning the Dharma wheel, liberating all sentient beings. Or, debating and refuting various heretics. Or, descending from the Trayastrimsa Heaven (Heaven of Thirty-three) along the three jeweled stairways. Or, in order to subdue Mahesvara Deva (Great Lord of the World) and various evil ghosts and spirits, transforming into the Vajrakrodha Bodhisattva (Vajra Wrathful Bodhisattva), surpassing the great Mandala of the Three Realms. Or, having completed the teaching, entering the unequaled and tranquil Dharma realm.' The yogi should also be like this, and should contemplate oneself. After contemplating in this way, recite this mantra. Furthermore, the yogi, forming the Vajra-bandha Mudra (Diamond Binding Mudra), should contemplate thus: Just as the space of the ten directions of the world is endless, I contemplate the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and the Three Truths (Truth of Dharmakaya, Truth of Sambhogakaya, Truth of Nirmanakaya), being firm and permanent, are also like this. For the benefit and happiness of all sentient beings.
樂一切眾生故。日夜常作如是妙觀。作是觀已持真言曰。
oṃ sa rva ta thā ga tā vi saṃ 唵(一) 薩 嚕嚩(去二合)(二) 怛 他(引) 誐 多(引)(三) 毗 薩你(二合) maṃ dṛ ḍha va jra ti ṣṭa 滿 怛盧(二合) 陀(四) 嚩 日啰(二合)(五) 底 瑟吒(二合)(六)
複次瑜伽行者。結圓滿印。仰掌以右手大拇指。押小指上。余之三指豎立。以掌盛水。加持七遍。先以一分灑于頂上。次以一分飲之。后以一分散於四方。散已當作是想。我身堅固猶如金剛。一切眾生亦獲長壽。若以此印真言。加持水灑一切供養等物。悉得吉祥最勝清凈。毗那夜迦諸惡鬼神不能污穢。亦不得便其真言曰。
oṃ va jro da ka ṭhaḥ 唵(一) 縛(去) 日嚕(二合引)(二) 馱(重聲) 迦 吒(反舌呼)(三)
瑜伽行者。如是如是日夜觀察。得何利益。謂依如是如是觀察。速疾得入一切諸佛秘密境界。若瑜伽行者修此觀時諸佛菩薩常加衛護。心有諸愿皆得圓滿。諸佛菩薩來就。如前彈指告言。善哉善哉。善男子善女人。勤加功力
【現代漢語翻譯】 現代漢語譯本：爲了讓一切眾生都快樂，（修行者）日夜經常作這樣的殊勝觀想。作這樣的觀想后，持誦真言如下： 唵(om)(1)，薩(sa) 嚕嚩(sarva)(一切)(去二合)(2)，怛(ta) 他(tathā)(如來)(引)(3)，誐(ga) 多(gata)(去)(引)(4)，毗(vi) 薩你(visam)(二合) 滿(mam)(5)，怛盧(dru)(二合) 陀(dha)(6)，嚩(va) 日啰(vajra)(金剛)(二合)(7)，底(ti) 瑟吒(tiṣṭha)(立)(二合)(8)。
再次，瑜伽行者結圓滿印。仰掌，用右手大拇指按在小指上，其餘三指豎立。用掌心盛水，加持七遍。先用一分灑在頭頂上，其次用一分飲用，然後用一分向四方散灑。散灑后應當這樣想：我的身體堅固猶如金剛，一切眾生也獲得長壽。如果用此印和真言，加持水灑在一切供養等物上，都能得到吉祥、最殊勝和清凈。毗那夜迦(Vinayaka)(象頭神)等諸惡鬼神不能夠玷污，也不能得便。其真言如下： 唵(om)(1)，縛(va)(去) 日嚕(vajro)(金剛)(二合引)(2)，馱(dha)(重聲) 迦(ka) 吒(ṭaḥ)(3)。
瑜伽行者，像這樣日夜觀察，能得到什麼利益？就是依靠像這樣觀察，能夠快速進入一切諸佛的秘密境界。如果瑜伽行者修習此觀想時，諸佛菩薩經常加以衛護，心中所有的願望都能圓滿。諸佛菩薩會來到他身邊，像之前那樣彈指告知：『善哉善哉！善男子善女人，勤加功力！』
【English Translation】 English version: For the sake of making all beings happy, (the practitioner) constantly performs such wonderful contemplation day and night. After performing this contemplation, he holds the mantra as follows: oṃ sa rva ta thā ga tā vi saṃ mam dṛ ḍha va jra ti ṣṭa
Furthermore, the yoga practitioner forms the perfect seal. With palms facing up, he presses the right thumb on the little finger, and the remaining three fingers are upright. He holds water in the palm and blesses it seven times. First, he sprinkles one portion on the top of his head, then drinks one portion, and then scatters one portion in all four directions. After scattering, he should think like this: 'My body is as firm as a diamond, and all beings also obtain longevity.' If this seal and mantra are used to bless water and sprinkle it on all offerings and other items, all will obtain auspiciousness, supreme victory, and purity. Vinayaka (elephant-headed god) and all evil ghosts and spirits cannot defile it, nor can they take advantage. The mantra is as follows: oṃ va jro da ka ṭhaḥ
Yoga practitioner, what benefits can be obtained by observing in this way day and night? It means that by relying on such observation, one can quickly enter the secret realm of all Buddhas. If a yoga practitioner practices this contemplation, all Buddhas and Bodhisattvas will constantly protect him, and all the wishes in his heart will be fulfilled. All Buddhas and Bodhisattvas will come to him and, like before, snap their fingers and say: 'Excellent, excellent! Good man, good woman, diligently apply effort!'
修此法門。一切世間最上勝果不求自得。于當來世速證菩提。
複次瑜伽行者。入毗盧遮那三昧。端身正坐勿令動搖。舌拄上腭。繫心鼻端。自想頂有五寶天冠。天冠之中有五化佛。結跏趺坐。作此觀已。即結堅牢金剛拳印。先以左右大拇指。各入左右手掌內。又以左右餘四指。堅握指作拳。即是堅牢金剛拳印。次豎立左頭指。其左拳背。安當心上。其掌面轉向左邊。即以右拳小指。握著左拳頭指一節。又以右拳頭指之頭。拄著右拳拇指一節。亦安心前。是名菩提引導第一智印。亦名能滅無明黑闇印。緣此印加持。諸佛與行者。授無上菩提最勝決定之記。即是毗盧遮那如來大妙智印。瑜伽行者結此印已。運心作想。一切眾生同結此印。十方世界無三惡道八難苦果。悉皆受用第一義樂持真言曰。
oṃ hūṃ ja ho sa 唵(一) 吽(二) 惹(大聲)(三) 翳(上)(四) 佐(五)
複次瑜伽行者。持此真言。一一觀察五字色相。
第一結菩提印。入毗盧遮那如來三昧。當觀oṃ 唵字色。及我身十方世界悉皆白色。若瑜伽行者。修此觀門之時。自身及與一切眾生。所有無明煩惱惡業。自然消滅。行者及一切眾生。速得成佛故。
第二結破魔印。右手舒
【現代漢語翻譯】 現代漢語譯本：修習此法門，一切世間最上殊勝的果報，不求也能自然獲得。在未來的世間，迅速證得菩提（覺悟）。
再次，瑜伽行者進入毗盧遮那（Vairocana）三昧（Samadhi，禪定），端正身體，正直坐好，不要動搖。舌頭抵住上顎，心專注于鼻尖。觀想自己頭頂有五寶天冠，天冠之中有五尊化佛，結跏趺坐。完成此觀想后，立即結堅牢金剛拳印。先將左右大拇指，各自放入左右手掌內，再用左右其餘四指，緊握拇指作拳。這就是堅牢金剛拳印。然後豎起左手食指，將左拳背面，安放在心前，掌面轉向左邊。再用右拳小指，握住左拳食指的第一節，又用右拳食指的指尖，抵住右拳拇指的第一節，也安放在心前。這名為菩提引導第一智印，也名能滅無明黑暗印。憑藉此印的加持，諸佛會給予行者，授予無上菩提最殊勝決定的授記。這就是毗盧遮那如來（Vairocana Tathagata）的大妙智印。瑜伽行者結此印后，用心觀想，一切眾生一同結此印，十方世界沒有三惡道（地獄、餓鬼、畜生）和八難（沒有機會修行佛法的八種障礙）的苦果，全部都能受用第一義樂。持誦真言如下：
oṃ hūṃ ja ho sa 唵(一) 吽(二) 惹(大聲)(三) 翳(上)(四) 佐(五)
再次，瑜伽行者，持誦此真言，一一觀察五個字（oṃ, hūṃ, ja, ho, sa）的色相。
首先結菩提印，進入毗盧遮那如來（Vairocana Tathagata）三昧（Samadhi，禪定）。應當觀想oṃ 唵字（Om）的顏色，以及自身和十方世界都呈現白色。如果瑜伽行者，修習此觀想時，自身以及一切眾生，所有的無明煩惱和惡業，自然消滅。行者以及一切眾生，迅速成就佛果。
【English Translation】 English version: By cultivating this Dharma method, the most supreme and excellent fruits of all realms will be attained naturally without seeking. In the future, one will quickly attain Bodhi (enlightenment).
Furthermore, the Yoga practitioner enters the Vairocana Samadhi (state of meditative absorption). Sit upright with the body straight, without moving. The tongue touches the upper palate, and the mind is focused on the tip of the nose. Visualize a five-jeweled crown on the top of one's head, and within the crown are five manifested Buddhas, sitting in the lotus position. After completing this visualization, immediately form the Vajra Fist Mudra of Firmness. First, place the left and right thumbs each into the respective palms. Then, firmly clench the remaining four fingers of each hand into a fist. This is the Vajra Fist Mudra of Firmness. Next, raise the left index finger and place the back of the left fist against the chest, with the palm facing to the left. Then, grasp the first joint of the left index finger with the little finger of the right fist, and touch the tip of the index finger of the right fist to the first joint of the right thumb, also placing it in front of the chest. This is called the First Wisdom Mudra of Bodhi Guidance, also known as the Mudra that Destroys the Darkness of Ignorance. Through the blessing of this mudra, the Buddhas will bestow upon the practitioner the most supreme and definitive prediction of unsurpassed Bodhi. This is the Great Wonderful Wisdom Mudra of Vairocana Tathagata. After the Yoga practitioner forms this mudra, contemplate with the mind that all beings are forming this mudra together, and that in the ten directions, there are no evil destinies of the three lower realms (hell, hungry ghosts, animals) and the suffering consequences of the eight difficulties (eight unfavorable conditions for practicing the Dharma), and that all can enjoy the bliss of the ultimate meaning. Recite the mantra as follows:
oṃ hūṃ ja ho sa Om (one) Hum (two) Ja (loudly) (three) E (above) (four) Sa (five)
Furthermore, the Yoga practitioner, while holding this mantra, observes the color and appearance of each of the five syllables (oṃ, hūṃ, ja, ho, sa) individually.
First, form the Bodhi Mudra and enter the Samadhi (state of meditative absorption) of Vairocana Tathagata. One should contemplate the color of the syllable oṃ (Om), and that one's own body and the ten directions all appear white. If the Yoga practitioner cultivates this visualization, one's own and all beings' ignorance, afflictions, and evil karma will naturally be eliminated. The practitioner and all beings will quickly attain Buddhahood.
五指以按于地。左手五指執持衣角。入東方不動如來三昧。當觀hūṃ 吽字色。及我身盡東方界。及以九方無量世界諸佛菩薩。一切眾生山川草木咸皆青色。以右手掌面用按于地。此印能令諸魔鬼神一切煩惱。悉皆不動。是名能滅毗那夜迦及諸惡魔鬼神之印。
第三結施諸愿印。左手同前。舒右五指仰掌。入南方寶生如來三昧。當觀ja 惹字色。及我身盡南方世界。及以九方無量世界諸佛菩薩。一切眾生卉木山川皆黃金色。即作是想。從五指間雨如意珠。此如意珠雨天衣服天妙甘露天妙音樂天寶宮殿。乃至眾生一切所樂。皆令圓滿。是印名為能令圓滿一切眾生所愛樂印。能滿眾生一切愿故。
第四結除散亂心印。先舒左五指。安臍輪前。次舒右五指。安左掌上。結此印已。入西方無量壽如來三昧。當觀ho 翳字色。及我身盡西方界。並與九方無量世界諸佛菩薩。一切眾生山川草木悉作紅蓮華色。能令行者及諸眾生。除散亂心入三昧故。
第五結無怖畏印。左手如前。次舒右五指。以掌面向外。入北方不空成就如來三昧。當觀sa 佐字色。及我身盡北方界。並與九方無量世界諸佛菩薩。一切眾生山河大地草木叢林悉皆五色。以何因緣名無怖畏。謂備四義稱無怖畏。一者中方毗盧遮那如來。能
【現代漢語翻譯】 現代漢語譯本： 五指按在地上，左手五指抓住衣角，進入東方不動如來（Akshobhya）三昧。應當觀想hūṃ（種子字）字為青色，以及我的身體遍及東方世界，以及九方無量世界諸佛菩薩，一切眾生、山川草木都呈現青色。用右手掌面按在地上。這個手印能使諸魔鬼神和一切煩惱都不能動搖。這被稱為能滅除毗那夜迦（Vinayaka，像頭神）及各種惡魔鬼神的手印。
第三，結施諸愿印。左手姿勢同前，伸展右手的五指，手掌向上。進入南方寶生如來（Ratnasambhava）三昧。應當觀想ja（種子字）字為黃色，以及我的身體遍及南方世界，以及九方無量世界諸佛菩薩，一切眾生、花草樹木、山川都呈現黃金色。然後作這樣的觀想：從五指間降下如意寶珠。這些如意寶珠降下天上的衣服、天上的美妙甘露、天上的美妙音樂、天寶宮殿，乃至眾生一切所喜愛的，都令其圓滿。這個手印名為能令圓滿一切眾生所愛樂印，因為它能滿足眾生的一切願望。
第四，結除散亂心印。先伸展左手的五指，放在臍輪前。然後伸展右手的五指，放在左手掌上。結成這個手印后，進入西方無量壽如來（Amitabha）三昧。應當觀想ho（種子字）字為紅色，以及我的身體遍及西方世界，以及九方無量世界諸佛菩薩，一切眾生、山川草木都呈現紅蓮花的顏色。這個手印能使修行者和一切眾生，去除散亂心而進入三昧。
第五，結無怖畏印。左手姿勢同前，然後伸展右手的五指，手掌面向外。進入北方不空成就如來（Amoghasiddhi）三昧。應當觀想sa（種子字）字為綠色，以及我的身體遍及北方世界，以及九方無量世界諸佛菩薩，一切眾生、山河大地、草木叢林都呈現五種顏色。因為什麼緣故稱為無怖畏？因為具備四種含義才稱為無怖畏。第一是中央的毗盧遮那如來（Vairocana），能夠...
【English Translation】 English version: Place the five fingers on the ground. Hold the corner of the robe with the five fingers of the left hand. Enter the Samadhi of Akshobhya (不動如來) Tathagata (如來) of the East. One should contemplate the color of the syllable hūṃ (吽 - seed syllable), and my body pervading the Eastern realm, as well as the Buddhas and Bodhisattvas of the nine directions and countless worlds, all sentient beings, mountains, rivers, grass, and trees all appearing blue. Press the ground with the palm of the right hand. This mudra (印) can render all demons, ghosts, and all afflictions immovable. This is called the mudra that can destroy Vinayaka (毗那夜迦 - elephant-headed deity) and all evil demons and ghosts.
Third, form the Mudra of Granting All Wishes. The left hand is the same as before. Extend the five fingers of the right hand with the palm facing upwards. Enter the Samadhi of Ratnasambhava (寶生如來) Tathagata of the South. One should contemplate the color of the syllable ja (惹 - seed syllable), and my body pervading the Southern realm, as well as the Buddhas and Bodhisattvas of the nine directions and countless worlds, all sentient beings, flowers, trees, mountains, and rivers all appearing golden. Then, visualize this: from between the five fingers, rain down wish-fulfilling jewels (如意珠). These wish-fulfilling jewels rain down heavenly clothes, heavenly exquisite nectar, heavenly exquisite music, heavenly jeweled palaces, and even everything that sentient beings desire, fulfilling them all. This mudra is called the Mudra that can fulfill all sentient beings' love and desires, because it can fulfill all the wishes of sentient beings.
Fourth, form the Mudra of Eliminating Distracted Mind. First, extend the five fingers of the left hand and place it in front of the navel. Then, extend the five fingers of the right hand and place it on the palm of the left hand. After forming this mudra, enter the Samadhi of Amitabha (無量壽如來) Tathagata of the West. One should contemplate the color of the syllable ho (翳 - seed syllable), and my body pervading the Western realm, along with the Buddhas and Bodhisattvas of the nine directions and countless worlds, all sentient beings, mountains, rivers, and trees all appearing the color of red lotus flowers. This mudra can enable practitioners and all sentient beings to eliminate distracted minds and enter Samadhi.
Fifth, form the Mudra of Fearlessness. The left hand is the same as before. Then, extend the five fingers of the right hand with the palm facing outwards. Enter the Samadhi of Amoghasiddhi (不空成就如來) Tathagata of the North. One should contemplate the color of the syllable sa (佐 - seed syllable), and my body pervading the Northern realm, along with the Buddhas and Bodhisattvas of the nine directions and countless worlds, all sentient beings, rivers, mountains, lands, grass, and forests all appearing five-colored. For what reason is it called Fearlessness? Because it possesses four meanings, it is called Fearlessness. First, Vairocana (毗盧遮那如來) Tathagata of the Central direction, is able to...
滅無明黑暗。出生般若波羅蜜等盡虛空界洞達光明。二者東方不動如來。能摧一切頻那夜迦惡魔鬼神等。悉令不動。三者南方寶生如來。能除貧乏。施天宮殿天飲食天衣服天音樂。悉皆圓滿。四者西方無量壽如來。能與行者三昧大樂。譬如十方虛空無量無盡。亦如眾生無量無盡。亦如煩惱無量無盡。如是瑜伽行者三昧大樂。亦復無量無盡。如是四義具足圓滿。是故北方不空成就如來。告行者言。善男子善女人。汝勿怖畏。由是義故名無怖畏印。
爾時毗盧遮那如來。告金剛手菩薩言。我今已說五佛印契及以真言。
次說四波羅蜜天印契及以真言。
複次東北角金剛波羅蜜天。屬阿閦如來。印契想觀皆同阿閦如來。行者結印持真言曰。
oṃ sa tva va jri 唵(一) 薩 怛婆(二合)(二) 嚩(去) 日哩(二合)(三)
複次東南角寶波羅蜜天。屬寶生如來。印契想觀皆如寶生如來。行者結印持真言曰。
oṃ ra tna va jri 唵(一) 啰 馱那(二合)(二) 嚩(去) 日哩(二合)(三)
複次西南角法波羅蜜天。屬無量壽如來。印契想觀皆如無量壽如來。行者結印持真言曰。
oṃ
【現代漢語翻譯】 現代漢語譯本 破除無明的黑暗，生出般若波羅蜜（Prajna Paramita，智慧到彼岸）等，使盡虛空界都洞徹光明。第二，東方不動如來（Akshobhya Buddha），能摧毀一切頻那夜迦（Vinayaka，障礙神）惡魔鬼神等，使他們都不能動搖。第三，南方寶生如來（Ratnasambhava Buddha），能消除貧乏，佈施天宮殿、天飲食、天衣服、天音樂，使一切都圓滿。第四，西方無量壽如來（Amitabha Buddha），能給予修行者三昧大樂（Samadhi，禪定），譬如十方虛空無量無盡，也如眾生無量無盡，也如煩惱無量無盡，這樣瑜伽修行者的三昧大樂，也同樣是無量無盡。這樣四種意義具足圓滿，所以北方不空成就如來（Amoghasiddhi Buddha）告訴修行者說：『善男子善女人，你們不要怖畏。』因為這個緣故，叫做無怖畏印。 這時，毗盧遮那如來（Vairocana Buddha）告訴金剛手菩薩（Vajrapani Bodhisattva）說：『我今天已經說了五佛印契以及真言。』 其次，說四波羅蜜天（Four Paramita Goddesses）印契以及真言。 再次，東北角金剛波羅蜜天（Vajra Paramita Goddess），屬於阿閦如來（Akshobhya Buddha）。印契、觀想都和阿閦如來相同。修行者結印持真言說： 唵（om） 薩 怛婆（sat tva） 嚩（va） 日哩（vajri） 再次，東南角寶波羅蜜天（Ratna Paramita Goddess），屬於寶生如來（Ratnasambhava Buddha）。印契、觀想都如寶生如來。修行者結印持真言說： 唵（om） 啰 馱那（ra tna） 嚩（va） 日哩（vajri） 再次，西南角法波羅蜜天（Dharma Paramita Goddess），屬於無量壽如來（Amitabha Buddha）。印契、觀想都如無量壽如來。修行者結印持真言說：
【English Translation】 English version Destroying the darkness of ignorance, giving birth to Prajna Paramita (Wisdom Gone Beyond) and so on, making the entire space realm thoroughly illuminated. Secondly, Akshobhya Buddha (Immovable Buddha) in the East can destroy all Vinayaka (Obstacle Gods), demons, ghosts, and spirits, etc., making them all unable to move. Thirdly, Ratnasambhava Buddha (Jewel-Born Buddha) in the South can eliminate poverty, bestow heavenly palaces, heavenly food and drink, heavenly clothing, and heavenly music, making everything complete. Fourthly, Amitabha Buddha (Infinite Life Buddha) in the West can give practitioners the great bliss of Samadhi (Meditation), just as the space of the ten directions is immeasurable and endless, just as sentient beings are immeasurable and endless, just as afflictions are immeasurable and endless, so too is the great bliss of Samadhi for Yoga practitioners immeasurable and endless. These four meanings are complete and perfect, therefore Amoghasiddhi Buddha (Infallible Success Buddha) in the North tells practitioners: 'Good men and good women, do not be afraid.' For this reason, it is called the Fearless Mudra. At that time, Vairocana Buddha (Illuminating Buddha) told Vajrapani Bodhisattva (Vajra-Handed Bodhisattva): 'I have now spoken of the Five Buddhas' Mudras and Mantras.' Next, I will speak of the Mudras and Mantras of the Four Paramita Goddesses (Four Perfections Goddesses). Furthermore, the Vajra Paramita Goddess (Diamond Perfection Goddess) in the northeast corner belongs to Akshobhya Buddha (Immovable Buddha). The Mudra and visualization are the same as Akshobhya Buddha. The practitioner forms the Mudra and recites the Mantra: oṃ (om) sa tva (sat tva) va (va) jri (vajri) Furthermore, the Ratna Paramita Goddess (Jewel Perfection Goddess) in the southeast corner belongs to Ratnasambhava Buddha (Jewel-Born Buddha). The Mudra and visualization are the same as Ratnasambhava Buddha. The practitioner forms the Mudra and recites the Mantra: oṃ (om) ra tna (ra tna) va (va) jri (vajri) Furthermore, the Dharma Paramita Goddess (Dharma Perfection Goddess) in the southwest corner belongs to Amitabha Buddha (Infinite Life Buddha). The Mudra and visualization are the same as Amitabha Buddha. The practitioner forms the Mudra and recites the Mantra:
dha rmma va jri 唵(一) 馱 嚕摩(二合)(二) 嚩(去) 日哩(二合)(三)
複次西北角羯磨波羅蜜天。屬不空成就如來。印契想觀皆如不空成就如來。行者結印持真言曰。
oṃ ka rmma va jri 唵(一) 迦 嚕摩(二合)(二) 縛(去) 日哩(二合)(三)
複次金剛手。我今已說內供養法。皆是有相月輪等觀。次當演說無相妙觀。瑜伽行者端坐正觀。諦想月輪。結諸契印。歌舞燒香涂香花鬘。園林城邑聚落河海。雪山黑山日月星宿。國王大臣比丘比丘尼善友眷屬。乃至十地菩薩聲聞緣覺。四攝十善六波羅蜜。如是等數一切相狀。乃至微塵悉皆空寂。若夢中見如是相狀。亦勿歡喜。設見十方諸佛菩薩。雖現其前亦勿歡喜。唯自一心求成佛果。無分別觀堅立不動如須彌山。遠離一切妄想分別。若瑜伽行者。未獲悉地。應觀三十七尊相狀。若證悉地不取相狀。安立無上大菩提心。若觀菩提心相。猶如月輪水精乳色。此等諸相。皆是凡夫所觀之境。若凡夫人修此觀門。雖造五逆一闡提等極重惡業。皆悉消滅。應時便獲五種三昧。一剎那三昧。二微塵三昧。三白縷三昧。四隱顯三昧。五安住三昧。汝金剛手。我今已說五方如
【現代漢語翻譯】 現代漢語譯本 dha rmma va jri 唵(一) 馱 嚕摩(二合)(二) 嚩(去) 日哩(二合)(三)
複次西北角羯磨波羅蜜天（Karma-paramita Deva，掌管行為功德的波羅蜜多天神）。屬不空成就如來（Amoghasiddhi Buddha）。印契想觀皆如不空成就如來。行者結印持真言曰：
oṃ ka rmma va jri 唵(一) 迦 嚕摩(二合)(二) 縛(去) 日哩(二合)(三)
複次金剛手（Vajrapani，佛教中的一位重要菩薩）。我今已說內供養法。皆是有相月輪等觀。次當演說無相妙觀。瑜伽行者端坐正觀。諦想月輪。結諸契印。歌舞燒香涂香花鬘。園林城邑聚落河海。雪山黑山日月星宿。國王大臣比丘比丘尼善友眷屬。乃至十地菩薩聲聞緣覺。四攝十善六波羅蜜。如是等數一切相狀。乃至微塵悉皆空寂。若夢中見如是相狀。亦勿歡喜。設見十方諸佛菩薩。雖現其前亦勿歡喜。唯自一心求成佛果。無分別觀堅立不動如須彌山。遠離一切妄想分別。若瑜伽行者。未獲悉地（Siddhi，成就）。應觀三十七尊相狀。若證悉地不取相狀。安立無上大菩提心。若觀菩提心相。猶如月輪水精乳色。此等諸相。皆是凡夫所觀之境。若凡夫人修此觀門。雖造五逆（Panca Anantarya，五種極惡的罪行）一闡提（Icchantika，斷善根的人）等極重惡業。皆悉消滅。應時便獲五種三昧（Samadhi，禪定）。一剎那三昧。二微塵三昧。三白縷三昧。四隱顯三昧。五安住三昧。汝金剛手。我今已說五方如
【English Translation】 English version dha rmma va jri Oṃ(1) dha ru-ma (joined)(2) va (gone) jri (joined)(3)
Furthermore, the Karma-paramita Deva (the Karma-paramita Deva, the deity in charge of the paramita of meritorious deeds) is in the northwest corner. It belongs to Amoghasiddhi Buddha (Amoghasiddhi Buddha). The mudra, visualization, and contemplation are all like those of Amoghasiddhi Buddha. The practitioner forms the mudra and recites the mantra, saying:
oṃ ka rmma va jri Oṃ(1) ka ru-ma (joined)(2) va (gone) jri (joined)(3)
Furthermore, Vajrapani (Vajrapani, an important Bodhisattva in Buddhism). I have now spoken of the inner offering method. All are visualizations of the moon disc with form. Next, I shall expound the wonderful contemplation without form. The yogi sits upright in correct contemplation. He contemplates the moon disc attentively. He forms various mudras. He sings, dances, burns incense, applies fragrant paste, and offers flower garlands. Gardens, cities, villages, rivers, seas, snow mountains, black mountains, the sun, moon, stars, constellations, kings, ministers, bhikshus, bhikshunis, good friends, and relatives. Even the Bodhisattvas of the ten bhumis, sravakas, pratyekabuddhas. The four means of conversion, the ten wholesome deeds, the six paramitas. All such forms and appearances, even down to the smallest dust particle, are all empty and still. If one sees such forms and appearances in a dream, do not rejoice. Even if one sees Buddhas and Bodhisattvas of the ten directions appearing before one, do not rejoice. Only with a single mind seek to attain Buddhahood. Establish the non-discriminating contemplation firmly and immovably like Mount Sumeru. Stay far away from all deluded thoughts and discriminations. If the yogi has not yet attained siddhi (Siddhi, accomplishment), he should contemplate the forms and appearances of the thirty-seven deities. If he has attained siddhi, he does not grasp at forms and appearances. He establishes the unsurpassed great Bodhi mind. If he contemplates the form of the Bodhi mind, it is like a moon disc, crystal-like and milky white. All these forms and appearances are the realm of contemplation for ordinary people. If ordinary people cultivate this method of contemplation, even if they have committed extremely grave evil deeds such as the five heinous crimes (Panca Anantarya, the five extremely evil deeds) and being an icchantika (Icchantika, a person who has severed their roots of goodness), all will be extinguished. Immediately, they will attain five kinds of samadhi (Samadhi, meditative absorption). First, the instantaneous samadhi. Second, the dust particle samadhi. Third, the white thread samadhi. Fourth, the hidden and manifest samadhi. Fifth, the abiding samadhi. You, Vajrapani. I have now spoken of the five directions like
來四波羅蜜真言印法。亦各別說金剛薩埵等真言及印。當爲汝說坐位次第。
諸佛境界攝真實經金剛外界品第四
爾時金剛手菩薩白佛言。世尊唯愿說之唯愿說之。我深渴仰愿樂欲聞。佛言善男子。然其印法有差別名。五方如來四波羅蜜十六菩薩。皆得印名。余諸契法。雖得印名義有差別。云何差別。謂五方佛四波羅蜜十六菩薩。名為真印。金剛嬉等名影相印。金剛燒香等名親近印。金剛鉤等名為智印。以是義故有差別名。瑜伽行者。以身語意印契真言。供養本尊毗盧遮那如來。諸供養中最為第一。
複次從西北角羯磨波羅蜜三昧起。當觀東方不動如來四大菩薩。金剛薩埵三昧正觀。其名曰金剛薩埵菩薩。金剛王菩薩。金剛愛菩薩。金剛善哉菩薩。其毗盧遮那如來。當中而坐。面向東方。東方不動如來面向西方。四大菩薩亦復如是。
複次正觀金剛薩埵菩薩。瑜伽行者自觀。我身是金剛薩埵。我語是金剛我心是金剛。我身之色。及諸佛菩薩一切眾生。十方世界山川河池草木叢林。悉皆青色。作此觀已。即以右手作金剛拳。以大拇指入其掌中。以餘四指堅握拇指。安置當心。次以左手作金剛拳。安左腰上。此名金剛不退轉印。結此手印。作如是想。我今未得成佛已來常不退轉。恭敬供養毗盧遮
【現代漢語翻譯】 現代漢語譯本 來四波羅蜜（Paramita，意為「度」、「到彼岸」）真言印法。也分別講述金剛薩埵（Vajrasattva，意為「金剛勇識」）等的真言和手印。現在為你們講述坐位的次第。
《諸佛境界攝真實經》金剛外界品第四
這時，金剛手（Vajrapani，意為「手持金剛」）菩薩對佛說：『世尊，懇請您宣說，懇請您宣說。我深深地渴求仰慕，願意聽聞。』佛說：『善男子，這些手印法有不同的名稱。五方如來（Five Dhyani Buddhas）、四波羅蜜、十六菩薩（Sixteen Bodhisattvas）都可稱為印。其餘的契合法，雖然也稱為印，但意義有所差別。』什麼是差別呢？五方佛、四波羅蜜、十六菩薩，稱為真印。金剛嬉（Vajra-lasya，意為「金剛嬉戲」）等稱為影相印。金剛燒香（Vajra-dhupa，意為「金剛香」）等稱為親近印。金剛鉤（Vajra-ankusa，意為「金剛鉤」）等稱為智印。因為這個緣故，名稱有所差別。瑜伽行者，以身語意印契真言，供養本尊毗盧遮那（Vairocana，意為「光明遍照」）如來，在所有供養中最為殊勝。
其次，從西北角羯磨波羅蜜（Karma-paramita，意為「事業圓滿」）三昧（Samadhi，意為「禪定」）開始，應當觀想東方不動如來（Akshobhya，意為「不動如來」）和四大菩薩。金剛薩埵三昧正觀。他們的名字是金剛薩埵菩薩、金剛王菩薩（Vajraraja，意為「金剛王」）、金剛愛菩薩（Vajraraga，意為「金剛愛」）、金剛善哉菩薩（Vajrasadhu，意為「金剛善哉」）。毗盧遮那如來坐在中央，面向東方。東方不動如來面向西方。四大菩薩也是如此。
其次，正確觀想金剛薩埵菩薩。瑜伽行者自我觀想：我的身體是金剛薩埵，我的語言是金剛，我的心是金剛。我的身體的顏色，以及諸佛菩薩、一切眾生、十方世界、山川河流、草木叢林，全部都是青色。做完這個觀想后，就用右手做金剛拳（Vajra-fist），將大拇指放入掌中，用其餘四指緊握拇指，安置在心口。然後用左手做金剛拳，放在左腰上。這稱為金剛不退轉印（Vajra-avaivartika-mudra）。結這個手印，作這樣的想法：我今未得成佛以來，常不退轉，恭敬供養毗盧遮那。
【English Translation】 English version The Mantra and Mudra Method of the Four Paramitas (Paramita, meaning 'perfection', 'to the other shore'). Also, individual mantras and mudras of Vajrasattva (Vajrasattva, meaning 'Vajra Hero') and others are explained. Now I will tell you the order of seating.
Chapter Four, Vajra Outer Realm, of the Sutra of the Reality Gathered from the Realms of All Buddhas
At that time, Vajrapani (Vajrapani, meaning 'Vajra in Hand') Bodhisattva said to the Buddha: 'World Honored One, I beseech you to speak of it, I beseech you to speak of it. I deeply thirst and yearn to hear it.' The Buddha said: 'Good man, these mudra methods have different names. The Five Dhyani Buddhas, the Four Paramitas, and the Sixteen Bodhisattvas (Sixteen Bodhisattvas) can all be called mudras. Other binding methods, although also called mudras, have different meanings.' What are the differences? The Five Dhyani Buddhas, the Four Paramitas, and the Sixteen Bodhisattvas are called true mudras. Vajra-lasya (Vajra-lasya, meaning 'Vajra Dance') and others are called shadow mudras. Vajra-dhupa (Vajra-dhupa, meaning 'Vajra Incense') and others are called close mudras. Vajra-ankusa (Vajra-ankusa, meaning 'Vajra Hook') and others are called wisdom mudras. For this reason, there are different names. The yogi, with body, speech, and mind, seals the mantra, and makes offerings to the principal deity Vairocana (Vairocana, meaning 'Illuminating Everywhere') Tathagata, which is the most supreme among all offerings.
Furthermore, starting from the Karma-paramita (Karma-paramita, meaning 'Perfection of Action') Samadhi (Samadhi, meaning 'Concentration') in the northwest corner, one should contemplate Akshobhya (Akshobhya, meaning 'Immovable One') Tathagata of the East and the Four Great Bodhisattvas. The correct contemplation of Vajrasattva Samadhi. Their names are Vajrasattva Bodhisattva, Vajraraja Bodhisattva (Vajraraja, meaning 'Vajra King'), Vajraraga Bodhisattva (Vajraraga, meaning 'Vajra Love'), and Vajrasadhu Bodhisattva (Vajrasadhu, meaning 'Vajra Good'). Vairocana Tathagata sits in the center, facing east. Akshobhya Tathagata of the East faces west. The Four Great Bodhisattvas are also like this.
Furthermore, correctly contemplate Vajrasattva Bodhisattva. The yogi contemplates himself: my body is Vajrasattva, my speech is Vajra, my mind is Vajra. The color of my body, as well as all Buddhas and Bodhisattvas, all sentient beings, the ten directions of the world, mountains, rivers, pools, grasses, trees, and forests, are all blue. After completing this contemplation, make the Vajra-fist (Vajra-fist) with the right hand, put the thumb into the palm, and firmly grasp the thumb with the remaining four fingers, placing it at the heart. Then make the Vajra-fist with the left hand and place it on the left waist. This is called the Vajra-avaivartika-mudra (Vajra-avaivartika-mudra). Forming this mudra, think like this: From now until I attain Buddhahood, I will never regress, and I will respectfully make offerings to Vairocana.
那如來。即是獲得金剛不壞不退三昧。結不退轉印持真言曰。
oṃ va jra sa tva 唵(一) 嚩(去) 日啰(二合)(二) 娑 怛嚩(二合)(三)
複次觀金剛王菩薩。瑜伽行者自想。我是金剛王。我身之色。及諸佛菩薩一切眾生。十方世界山川土地草木河池。皆悉青色。作此觀已。次結手印。以其兩手作金剛拳。舒二頭指。成屈鉤狀。仰上並立。以其兩拳中指及無名指小指。指背相著。立安心上。當作此念。諸佛菩薩以鉤引來。是即名為金剛鉤王。結此契印持真言曰。
oṃ va jra rā ja 唵(一) 嚩(去) 日啰(二合)(二) 啰(引) 惹(三)
複次觀金剛愛菩薩。瑜伽行者自想。我是金剛愛。我身之色。及諸佛菩薩一切眾生。十方世界山川河池土地草木。皆悉青色。作此觀已。次結契印。以其二手作金剛拳。想左拳把弓。右拳執箭。以慈悲眼。射一切魔貪瞋癡等一切煩惱。是印名為滅瞋恚印。以何因緣名金剛愛。謂此菩薩能施行者所愛樂故。結此契印持真言曰。
oṃ va jra rā ga 唵(一) 嚩(去) 日啰(二合)(二) 啰(引) 誐(三)
複次觀金剛善
【現代漢語翻譯】 現代漢語譯本： 那位如來，就是獲得了金剛不壞不退三昧（一種堅不可摧、永不退轉的禪定狀態）的佛。結不退轉印，持真言（mantra）曰： 唵(oṃ) 嚩(va)日啰(vajra，金剛) 娑(sa)怛嚩(tva，真實) 再次觀想金剛王菩薩（Vajraraja Bodhisattva）。瑜伽行者自觀想：『我是金剛王。』我的身體的顏色，以及諸佛菩薩、一切眾生，十方世界（指東、西、南、北、東南、西南、東北、西北、上、下十個方向的世界）的山川土地、草木河池，都呈現青色。完成此觀想后，接著結手印。用兩手做成金剛拳（握拳，拇指藏於拳內），伸出兩個食指，彎曲成鉤狀，向上並立。用兩個拳頭的中指、無名指和小指，指背互相靠著，立於心上。應當這樣想：諸佛菩薩用鉤子引來。這就被稱為金剛鉤王。結此契印，持真言曰： 唵(oṃ) 嚩(va)日啰(vajra，金剛) 啰(rā)惹(ja，國王) 再次觀想金剛愛菩薩（Vajraraga Bodhisattva）。瑜伽行者自觀想：『我是金剛愛。』我的身體的顏色，以及諸佛菩薩、一切眾生，十方世界的山川河池、土地草木，都呈現青色。完成此觀想后，接著結契印。用兩手做成金剛拳，想像左拳握弓，右拳執箭。用慈悲的眼睛，射一切魔、貪、嗔、癡等一切煩惱。這個手印名為滅瞋恚印。因為什麼因緣稱為金剛愛呢？因為這位菩薩能夠施行者所愛樂的緣故。結此契印，持真言曰： 唵(oṃ) 嚩(va)日啰(vajra，金剛) 啰(rā)誐(ga，愛) 再次觀想金剛善
【English Translation】 English version: That Tathagata (如來, one of the titles of a Buddha) is the one who has attained the Vajra (金剛, diamond-like, indestructible) indestructible and non-retrogressing Samadhi (三昧, a state of meditative consciousness). Form the non-retrogressing Mudra (印, hand gesture) and recite the mantra: oṃ vajra satva Furthermore, contemplate Vajraraja Bodhisattva (金剛王菩薩, Diamond King Bodhisattva). The yogi should visualize himself: 'I am Vajraraja.' The color of my body, as well as all Buddhas and Bodhisattvas, all sentient beings, the mountains, rivers, land, grass, trees, and ponds of the ten directions (十方, the four cardinal directions, the four intermediate directions, plus up and down) are all blue. After completing this visualization, then form the Mudra. Make Vajra fists (金剛拳, fists with the thumbs inside) with both hands, extend the two index fingers, forming a hooked shape, and place them upright and together. With the middle, ring, and little fingers of the two fists, place the backs of the fingers together, and place them on the heart. One should think: The Buddhas and Bodhisattvas are drawn in with a hook. This is called the Vajra Hook King. Form this Samaya Mudra and recite the mantra: oṃ vajra rāja Furthermore, contemplate Vajraraga Bodhisattva (金剛愛菩薩, Diamond Love Bodhisattva). The yogi should visualize himself: 'I am Vajraraga.' The color of my body, as well as all Buddhas and Bodhisattvas, all sentient beings, the mountains, rivers, ponds, land, grass, and trees of the ten directions are all blue. After completing this visualization, then form the Samaya Mudra. Make Vajra fists with both hands, imagine the left fist holding a bow, and the right fist holding an arrow. With compassionate eyes, shoot all demons, greed, anger, ignorance, and all afflictions. This Mudra is called the 'Extinguishing Anger Mudra.' For what reason is it called Vajraraga? Because this Bodhisattva is loved by those who practice giving. Form this Samaya Mudra and recite the mantra: oṃ vajra rāga Furthermore, contemplate Vajra Good
哉菩薩。行者自想。我是金剛善哉。我身之色。及諸佛菩薩一切眾生。十方世界山川河池草木叢林。皆悉青色。作此觀已。次結契印。以其兩手作金剛拳。先以左拳。安右臆上。后以右拳安左臆上。定慧二法是。金剛拳交臂束心是精進力。即舒左右拇指頭指。三遍彈指。是歡喜相。若結此印。即得出離無明城故。結此契印持真言曰。
oṃ va jra sa dhu 唵(一) 嚩(去) 日啰(二合)(二) 娑 努(三)
複次從東方金剛善哉菩薩觀起。當入南方金剛寶觀門。謂觀南方寶生如來四大菩薩。其名曰金剛寶菩薩。金剛威德菩薩。金剛幢菩薩。金剛笑菩薩。南方寶生如來。面向北方。四大菩薩亦復如是。行者自想。我是金剛寶。我身之色。及諸佛菩薩一切眾生。十方世界山川草木。皆黃金色。作此觀已。次結印契。以其兩手作金剛拳。以二拳面。安兩肩上。復作是想。今者我與諸佛菩薩眾生灌頂結此契印持真言曰。
oṃ va jra ra tna 唵(一) 嚩(去) 日啰(二合)(二) 啰 怛那(二合)(三)
複次觀金剛威德菩薩。行者自想。我身是日光天子。于剎那頃。悉能滅盡一切眾生內外黑闇。我身之色。及諸佛菩薩一切
【現代漢語翻譯】 現代漢語譯本： 善哉菩薩。修行者這樣觀想：『我是金剛善哉。』我的身體的顏色，以及諸佛菩薩和一切眾生，十方世界、山川河流、草木叢林，都呈現青色。完成這種觀想后，接著結契印。用雙手結成金剛拳，先將左拳放在右胸前，然後將右拳放在左胸前。這代表定慧二法。金剛臂束縛內心，代表精進的力量。然後舒展左右拇指和食指，彈指三次，這是歡喜的象徵。如果結此印，就能出離無明之城。結此契印，持誦真言說： 『oṃ va jra sa dhu』 （唵(一) 嚩(去) 日啰(二合)(二) 娑 努(三)） 再次，從東方金剛善哉菩薩的觀想開始，應當進入南方金剛寶觀門。觀想南方寶生如來和四大菩薩，他們的名字是金剛寶菩薩、金剛威德菩薩、金剛幢菩薩、金剛笑菩薩。南方寶生如來面向北方，四大菩薩也同樣如此。修行者這樣觀想：『我是金剛寶。』我的身體的顏色，以及諸佛菩薩和一切眾生，十方世界、山川草木，都呈現黃金色。完成這種觀想后，接著結印契。用雙手結成金剛拳，將兩個拳面放在兩肩上。再次這樣觀想：『現在我與諸佛菩薩眾生一起接受灌頂。』結此契印，持誦真言說： 『oṃ va jra ra tna』 （唵(一) 嚩(去) 日啰(二合)(二) 啰 怛那(二合)(三)） 再次，觀想金剛威德菩薩。修行者這樣觀想：『我的身體是日光天子，在剎那間，能夠完全滅盡一切眾生內外黑暗。』我的身體的顏色，以及諸佛菩薩一切...
【English Translation】 English version: O Bodhisattva. The practitioner should contemplate thus: 'I am Vajra Sadhu (Diamond Goodness).' The color of my body, as well as all Buddhas, Bodhisattvas, and all sentient beings, the ten directions, mountains, rivers, ponds, grasses, trees, and forests, are all blue. After completing this contemplation, then form the mudra (hand gesture). With both hands, make the Vajra fists. First, place the left fist on the right chest, then place the right fist on the left chest. This represents the two dharmas of Samatha (concentration) and Vipassanā (insight). The Vajra arms binding the heart represent the power of diligence. Then extend the thumbs and index fingers of both hands and snap the fingers three times, which is a sign of joy. If you form this mudra, you can escape the city of ignorance. Forming this mudra, recite the mantra: 'oṃ va jra sa dhu' (唵(one) 嚩(going tone) 日啰(two combined)(two) 娑 努(three)) Furthermore, starting from the contemplation of Vajra Sadhu (Diamond Goodness) Bodhisattva in the east, one should enter the southern gate of Vajra Jewel contemplation. Contemplate the Ratnasambhava (Treasure Born) Tathagata (Thus Come One) and the four great Bodhisattvas in the south, whose names are Vajra Jewel Bodhisattva, Vajra Power Bodhisattva, Vajra Banner Bodhisattva, and Vajra Laugh Bodhisattva. Ratnasambhava (Treasure Born) Tathagata (Thus Come One) in the south faces north, and the four great Bodhisattvas are also like this. The practitioner should contemplate thus: 'I am Vajra Jewel.' The color of my body, as well as all Buddhas, Bodhisattvas, and all sentient beings, the ten directions, mountains, rivers, grasses, and trees, are all golden. After completing this contemplation, then form the mudra. With both hands, make the Vajra fists and place the backs of the two fists on both shoulders. Contemplate again thus: 'Now I am receiving abhiseka (consecration) with all Buddhas, Bodhisattvas, and sentient beings.' Forming this mudra, recite the mantra: 'oṃ va jra ra tna' (唵(one) 嚩(going tone) 日啰(two combined)(two) 啰 怛那(two combined)(three)) Furthermore, contemplate Vajra Power Bodhisattva. The practitioner should contemplate thus: 'My body is the Sun Deva (Sun God), and in an instant, I can completely extinguish the internal and external darkness of all sentient beings.' The color of my body, as well as all Buddhas, Bodhisattvas, and all...
眾生。十方世界山川河池草木叢林。皆黃金色。作是想已。次結契印。以其兩手作金剛拳。以此兩拳並安心上。左右兩拳更互輪轉。如日右轉。如是三轉。當成日天光明輪故。結此契印持真言曰。
oṃ va jra te ja 唵(一) 嚩(去) 日羅(二合)(二) 提 惹(三)
複次觀金剛幢菩薩。行者自想。我身是金剛幢。一切眾生所愛樂物。雨我身邊。我身之色及諸佛菩薩一切眾生。十方世界山川草木。皆黃金色。作此觀已。次結契印。先以兩手作金剛拳。以其拳面。向行者面。左右二拳直立空中。名金剛幢印。一切眾生所愛之物能圓滿故。結此契印持真言曰。
oṃ va jra ke tu 唵(一) 嚩(去) 日啰(二合)(二) 雞 睹(三)
複次觀金剛笑菩薩。行者自想。我身是金剛笑。我身之色。及諸佛菩薩一切眾生。十方世界山川草木。皆黃金色。作此觀已。次結契印。以其兩手作金剛拳。安口左右。三遍微笑。先以拳面。安口左右微笑。次以拳背安口左右微笑。后以拳面安口左右微笑。如是能令十方眾生。皆獲怡悅受大安樂。結此契印持真言曰。
oṃ va jra ha sa 唵(一) 嚩(
【現代漢語翻譯】 現代漢語譯本： （觀想）眾生，十方世界（指所有方向的世界）的山川、河流、池塘、草木、叢林，都呈現黃金色。這樣觀想完畢后，接著結契印。用兩手結成金剛拳（一種手勢），將這兩個拳頭併攏，放在心口。左右兩拳交替輪轉，如同太陽右轉一般。這樣轉動三次，就能成就日天的光明輪。結此契印，持誦真言如下： oṃ va jra te ja 唵(一) 嚩(去) 日羅(二合)(二) 提 惹(三) 再次觀想金剛幢菩薩（Vajra-ketu Bodhisattva）。修行者觀想自身就是金剛幢，一切眾生所喜愛的物品，都如雨般降落在我的身邊。我的身體的顏色，以及諸佛菩薩、一切眾生，十方世界（指所有方向的世界）的山川草木，都呈現黃金色。這樣觀想完畢后，接著結契印。先用兩手結成金剛拳（一種手勢），將拳面朝向修行者的面部。左右兩拳直立在空中，這叫做金剛幢印。因為一切眾生所喜愛的物品都能圓滿的緣故。結此契印，持誦真言如下： oṃ va jra ke tu 唵(一) 嚩(去) 日啰(二合)(二) 雞 睹(三) 再次觀想金剛笑菩薩（Vajra-hāsa Bodhisattva）。修行者觀想自身就是金剛笑，我的身體的顏色，以及諸佛菩薩、一切眾生，十方世界（指所有方向的世界）的山川草木，都呈現黃金色。這樣觀想完畢后，接著結契印。用兩手結成金剛拳（一種手勢），放在嘴巴左右，微笑三次。先用拳面，放在嘴巴左右微笑。接著用拳背，放在嘴巴左右微笑。然後用拳面，放在嘴巴左右微笑。這樣能夠使十方眾生，都獲得喜悅，接受大安樂。結此契印，持誦真言如下： oṃ va jra ha sa 唵(一) 嚩(去)
【English Translation】 English version: (Visualize) sentient beings, the mountains, rivers, ponds, grasses, and forests of the ten directions' worlds (referring to all directions' worlds) all appear golden in color. After completing this visualization, then form the mudra (hand gesture). Make the vajra fists (a type of hand gesture) with both hands, bring these two fists together, and place them on the heart. The left and right fists alternately rotate, like the sun turning to the right. Rotating in this way three times will accomplish the light wheel of the Sun Deity. Form this mudra and recite the mantra: oṃ va jra te ja oṃ va jra te ja Next, visualize Vajra-ketu Bodhisattva (Golden Banner Bodhisattva). The practitioner visualizes that their own body is the vajra banner, and all things loved by all sentient beings rain down around me. The color of my body, as well as all Buddhas and Bodhisattvas, all sentient beings, the mountains and rivers of the ten directions' worlds (referring to all directions' worlds), and the grasses and trees, all appear golden in color. After completing this visualization, then form the mudra. First, make the vajra fists (a type of hand gesture) with both hands, with the fist surfaces facing the practitioner's face. The left and right fists stand upright in the air; this is called the Vajra Banner Mudra. Because all things loved by all sentient beings can be fulfilled. Form this mudra and recite the mantra: oṃ va jra ke tu oṃ va jra ke tu Next, visualize Vajra-hāsa Bodhisattva (Vajra Smile Bodhisattva). The practitioner visualizes that their own body is the vajra smile, the color of my body, as well as all Buddhas and Bodhisattvas, all sentient beings, the mountains and rivers of the ten directions' worlds (referring to all directions' worlds), and the grasses and trees, all appear golden in color. After completing this visualization, then form the mudra. Make the vajra fists (a type of hand gesture) with both hands, place them to the left and right of the mouth, and smile three times. First, with the fist surfaces, place them to the left and right of the mouth and smile. Then, with the backs of the fists, place them to the left and right of the mouth and smile. Then, with the fist surfaces, place them to the left and right of the mouth and smile. In this way, it can cause all sentient beings in the ten directions to obtain joy and receive great bliss. Form this mudra and recite the mantra: oṃ va jra ha sa oṃ va jra ha sa
一) 日啰(二合)(二) 訶(引急大聲) 佐(上)(三)
複次從南方金剛笑菩薩觀門起。當入西方金剛法觀門。謂觀西方無量壽佛。面向東方。四大菩薩亦復如是。行者自想。我是金剛法(觀音菩薩)我身之色。及諸佛菩薩一切眾生。十方世界山川草木。皆紅蓮色。作此想已。次結契印。以其兩手。仰金剛拳。先以右拳安左拳上。右轉一遍。次以左拳安右拳上。亦轉一遍。復以右拳安左拳上。亦轉一遍。是金剛蓮華印。能令眾生厭離世間。出世法入甘露城。持真言曰。
oṃ va jra dha rmma 唵(一) 嚩(去) 日啰(二合)(二) 馱 嚕摩(二合)(三)
複次觀金剛利(文殊)菩薩。行者自想。我是真金剛利。我能斷除一切眾生貪瞋癡等。我身之色。及諸佛菩薩一切眾生。十方世界山川河池草木叢林。皆紅蓮華色。作此觀已。舒出右拳即作是想。我今右手執大利劍。能斷眾生一切煩惱。持真言曰。
oṃ va jra ti kṣṇa 唵(一) 嚩(去) 日啰(二合)(二) 底(丁以反)(引) 瑟那(二合)(三)
複次觀金剛因菩薩。行者作想。我是金剛因。我是世間醍醐甘露。我是金剛大教法輪。我身之
【現代漢語翻譯】 現代漢語譯本 一) 日啰(二合) (Rila，梵語，此處指種子字) 訶(引急大聲) 佐(上)
再次，從南方金剛笑菩薩觀門開始。應當進入西方金剛法觀門。即觀想西方無量壽佛（Amitabha Buddha），面向東方。四大菩薩（Four Great Bodhisattvas）也同樣如此。修行者自己觀想：『我是金剛法（觀音菩薩，Avalokiteśvara），我的身體的顏色，以及諸佛菩薩、一切眾生，十方世界、山川草木，都是紅蓮色。』 作此觀想后，接著結契印。用兩手，仰金剛拳。先將右拳放在左拳上，向右轉動一週。然後將左拳放在右拳上，也轉動一週。再將右拳放在左拳上，也轉動一週。這是金剛蓮華印（Vajra Lotus Mudra），能令眾生厭離世間，從出世法進入甘露城。持誦真言，如下：
唵(om) 嚩(va) 日啰(vajra) (二合) 馱(dha) 嚕摩(ruma) (二合)
再次，觀想金剛利（Vajra Sword，文殊，Manjushri）菩薩。修行者自己觀想：『我是真金剛利，我能斷除一切眾生的貪瞋癡等。我的身體的顏色，以及諸佛菩薩、一切眾生，十方世界、山川河池、草木叢林，都是紅蓮華色。』 作此觀想后，伸出右拳，即作是想：『我今右手執持大利劍，能斷眾生一切煩惱。』 持誦真言，如下：
唵(om) 嚩(va) 日啰(vajra) (二合) 底(ti) (丁以反)(引) 瑟那(tiksna) (二合)
再次，觀想金剛因（Vajra Hetu）菩薩。修行者作想：『我是金剛因，我是世間醍醐甘露，我是金剛大教法輪。我身之
【English Translation】 English version I) Rila (Diphthong) (Seed syllable) Ha (Loud and urgent) Za (Rising tone)
Furthermore, starting from the Southern Vajra Smile Bodhisattva contemplation gate, one should enter the Western Vajra Dharma contemplation gate. This involves contemplating Amitabha Buddha (Amita-fo), facing east. The Four Great Bodhisattvas are also the same. The practitioner should contemplate: 'I am Vajra Dharma (Avalokiteśvara), the color of my body, as well as all Buddhas and Bodhisattvas, all sentient beings, the ten directions, mountains, rivers, grass, and trees, are all the color of red lotus.' After making this contemplation, then form the mudra. With both hands, make the Vajra fist facing upwards. First, place the right fist on top of the left fist, rotating it once to the right. Then, place the left fist on top of the right fist, also rotating it once. Again, place the right fist on top of the left fist, rotating it once. This is the Vajra Lotus Mudra, which can cause sentient beings to be disgusted with the world and enter the city of nectar from the transcendental dharma. Recite the mantra as follows:
oṃ vajra dharma
Furthermore, contemplate Vajra Sword (Manjushri) Bodhisattva. The practitioner should contemplate: 'I am True Vajra Sword, I can cut off all sentient beings' greed, anger, ignorance, etc. The color of my body, as well as all Buddhas and Bodhisattvas, all sentient beings, the ten directions, mountains, rivers, ponds, grass, trees, and forests, are all the color of red lotus.' After making this contemplation, extend the right fist and think: 'Now, my right hand holds the great sword, which can cut off all sentient beings' afflictions.' Recite the mantra as follows:
oṃ vajra tikṣṇa
Furthermore, contemplate Vajra Hetu Bodhisattva. The practitioner should contemplate: 'I am Vajra Hetu, I am the nectar of the world, I am the great Vajra Dharma wheel. My body'
色。及諸佛菩薩一切眾生。十方世界山川河池草木叢林。皆紅蓮色。作此念已。結金剛拳。以二拳面並安心上。兩拳中指中節相著。左右更互輪轉三遍。即作是想。我今三轉金剛法輪於十方界。持真言曰。
oṃ va jra he tu 唵(一) 嚩(去) 日啰(二合)(二) 翳 睹(引)(三)
複次觀金剛語言菩薩。行者作想。我是金剛語言。我今能與一切眾生蘇悉地法。我身之色。及諸佛菩薩一切眾生。十方世界山川河池草木叢林。皆紅蓮色。作此想已。作金剛拳。安口左右。作往來相猶加語言。結於此印。能達一切眾生語言。持真言曰。
oṃ va jra bhā ṣa 唵(一) 嚩(去) 日啰(二合)(二) 么(引) 沙(上聲呼)(三)
複次從西方金剛語言菩薩觀起。當入北方金剛羯磨觀門。謂觀北方不空成就如來四大菩薩。其名曰金剛羯磨菩薩。金剛護菩薩。金剛藥叉菩薩。金剛拳菩薩。行者作想。我是金剛羯磨。我是金剛不空(必定得果是不空義)我是種種事業能成就。我是能到一切處。我是能作種種事。我是能成就妙事業。我身之色。及諸佛菩薩一切眾生。十方世界山川河池草木叢林。皆悉五色。作是想已。結金剛拳作
【現代漢語翻譯】 現代漢語譯本： 觀想自身及諸佛菩薩、一切眾生，以及十方世界的山川、河流、池塘、草木叢林，都呈現紅蓮之色。完成此觀想后，結金剛拳印（結法：握金剛拳，兩拳拳面併攏，置於心口，兩拳的中指中節相觸，左右交替輪轉三遍），然後作如下觀想：我現在於十方世界轉金剛法輪。持誦真言曰： 唵(oṃ) 嚩(va, 去聲) 日啰(vajra, 二合) 翳(e) 睹(tu, 引) 其次，觀想金剛語言菩薩。行者作想：我是金剛語言，我現在能給予一切眾生蘇悉地法（成就一切事業之法）。我的身色，以及諸佛菩薩、一切眾生，十方世界的山川、河流、池塘、草木叢林，都呈現紅蓮之色。完成此觀想后，結金剛拳印，置於口部左右，做往來之狀，猶如說話。結此印，能通達一切眾生的語言。持誦真言曰： 唵(oṃ) 嚩(va, 去聲) 日啰(vajra, 二合) 么(ma, 引) 沙(ṣa, 上聲呼) 再次，從西方金剛語言菩薩開始觀想，應當進入北方金剛羯磨觀門。即觀想北方不空成就如來（Amoghasiddhi）的四大菩薩，他們的名字是：金剛羯磨菩薩（Vajra-karma Bodhisattva），金剛護菩薩（Vajra-raksha Bodhisattva），金剛藥叉菩薩（Vajra-yaksha Bodhisattva），金剛拳菩薩（Vajra-mushti Bodhisattva）。行者作想：我是金剛羯磨（Vajra-karma），我是金剛不空（Vajra-amogha，必定得果是不空的含義），我是種種事業都能成就，我是能到達一切處，我是能做種種事，我是能成就妙事業。我的身色，以及諸佛菩薩、一切眾生，十方世界的山川、河流、池塘、草木叢林，都呈現五種顏色。完成此觀想后，結金剛拳印，作……
【English Translation】 English version: Visualize yourself, all Buddhas and Bodhisattvas, and all sentient beings, as well as the mountains, rivers, ponds, grasses, trees, and forests of the ten directions, all appearing in the color of red lotuses. After completing this visualization, form the Vajra Fist mudra (Method: Make a Vajra Fist, bring the surfaces of the two fists together, place them at the heart, touch the middle joints of the middle fingers of both fists, and rotate them alternately three times), then visualize as follows: I am now turning the Vajra Dharma wheel in the ten directions. Recite the mantra: oṃ vajra hetu Next, visualize Vajra Language Bodhisattva. The practitioner should think: I am Vajra Language, and I can now give all sentient beings the Susiddhi Dharma (the Dharma of accomplishing all undertakings). The color of my body, as well as all Buddhas and Bodhisattvas, all sentient beings, and the mountains, rivers, ponds, grasses, trees, and forests of the ten directions, all appear in the color of red lotuses. After completing this visualization, form the Vajra Fist mudra, place it to the left and right of the mouth, and make a back-and-forth motion as if speaking. By forming this mudra, one can understand the languages of all sentient beings. Recite the mantra: oṃ vajra bhāṣa Furthermore, starting the visualization from the western Vajra Language Bodhisattva, one should enter the northern Vajra Karma visualization gate. That is, visualize the four great Bodhisattvas of the northern Amoghasiddhi Tathagata (不空成就如來): Vajra-karma Bodhisattva (金剛羯磨菩薩), Vajra-raksha Bodhisattva (金剛護菩薩), Vajra-yaksha Bodhisattva (金剛藥叉菩薩), and Vajra-mushti Bodhisattva (金剛拳菩薩). The practitioner should think: I am Vajra-karma (金剛羯磨), I am Vajra-amogha (金剛不空, meaning 'sure to attain results, not empty'), I am able to accomplish all kinds of undertakings, I am able to reach all places, I am able to do all kinds of things, I am able to accomplish wonderful undertakings. The color of my body, as well as all Buddhas and Bodhisattvas, all sentient beings, and the mountains, rivers, ponds, grasses, trees, and forests of the ten directions, all appear in five colors. After completing this visualization, form the Vajra Fist mudra, and...
舞三遍。是名種種事業印。所以者何。謂能成就種種業持真言曰。
oṃ va jra ka rmma 唵(一) 嚩(去) 日啰(二合)(二) 羯 嚕磨
複次觀金剛護菩薩。行者作想。我是金剛護。我是金剛甲。堅實牢固不可破壞。我是金剛精進。我是守護十方無量一切眾生。施無怖畏。我身之色。及諸佛菩薩一切眾生。十方世界山川泉源草木叢林。悉皆五色。作此想已。結金剛拳。舒兩頭指安於臍上。分拳兩邊到于背上。復從背上還到臍輪。兩頭指端相輪一遍。自作此想是繫縛義。次二頭指如前當心引到于背。卻還至胸。以二指端相輪一遍。自作此想。亦繫縛義。次又至頸亦復如是。自作此想亦如繫縛持真言曰。
oṃ va jra ra kṣa 唵(一) 嚩(去) 日啰(二合)(二) 啰 吉叉(二合)(三)
複次觀金剛藥叉菩薩。行者作想。我是金剛藥叉。所謂諸佛大方便力神通變化。我口中有金剛利牙。一切見者。懷大恐怖。善能摧滅一切魔怨。我身五色。諸佛菩薩一切眾生十方世界。亦皆五色。作此想已。結金剛拳印。左右小指相鉤著口。舒二頭指安左右頰。是二牙相持真言曰。
oṃ va jra ya
【現代漢語翻譯】 現代漢語譯本： 舞三遍。這被稱為種種事業印（Sarva-karma-mudra，一切事業手印）。為什麼這麼說呢？因為這個手印能夠成就種種事業，持誦真言如下：
om̐ vajra karma 唵(om, 種子字) 嚩(va, 音) 日啰(vajra, 金剛) 羯 嚕磨(karma, 事業)
複次，觀想金剛護菩薩（Vajra-raksha Bodhisattva，金剛守護菩薩）。修行者作這樣的觀想：『我是金剛護，我是金剛甲（Vajra-kavacha，金剛鎧甲），堅實牢固不可破壞。我是金剛精進（Vajra-virya，金剛精進）。我是守護十方無量一切眾生的，施予他們無畏。』我的身體的顏色，以及諸佛菩薩和一切眾生，十方世界、山川、泉源、草木叢林，都變成五色。作這樣的觀想之後，結金剛拳印（Vajra-mushti-mudra，金剛拳手印），伸出兩頭指，安放在臍上，然後分開拳頭到背後，再從背後回到臍輪，兩頭指的指端互相輪轉一週。自己作這樣的觀想，這是繫縛的含義。然後，二頭指如前一樣，從心口引到背後，再回到胸前，以二指端互相輪轉一週。自己作這樣的觀想，也是繫縛的含義。然後，又到頸部，也像前面一樣。自己作這樣的觀想，也是繫縛的含義。持誦真言如下：
om̐ vajra raksha 唵(om, 種子字) 嚩(va, 音) 日啰(vajra, 金剛) 啰 吉叉(raksha, 守護)
複次，觀想金剛藥叉菩薩（Vajra-yaksha Bodhisattva，金剛夜叉菩薩）。修行者作這樣的觀想：『我是金剛藥叉，具有諸佛的大方便力神通變化。我的口中有金剛利牙，一切見到我的人，都懷有大恐怖，我善於摧滅一切魔怨。』我的身體是五色的，諸佛菩薩和一切眾生，十方世界，也都是五色的。作這樣的觀想之後，結金剛拳印，左右小指互相鉤住，放在口邊，伸出二頭指，安放在左右臉頰上，這是二牙的形狀。持誦真言如下：
om̐ vajra ya English version: Dance three times. This is called the Sarva-karma-mudra (all actions mudra). Why is it so called? Because this mudra can accomplish all kinds of actions. Recite the mantra:
om̐ vajra karma om (seed syllable), va (sound), vajra (diamond/thunderbolt), karma (action)
Furthermore, visualize Vajra-raksha Bodhisattva (Diamond Protector Bodhisattva). The practitioner should visualize: 'I am Vajra-raksha, I am Vajra-kavacha (Diamond Armor), firm and unbreakable. I am Vajra-virya (Diamond Perseverance). I am protecting all limitless beings in the ten directions, giving them fearlessness.' The color of my body, as well as all Buddhas and Bodhisattvas and all beings, the ten directions, mountains, rivers, springs, grass, trees, and forests, all become five-colored. After making this visualization, form the Vajra-mushti-mudra (Diamond Fist Mudra), extend the two index fingers, place them on the navel, then separate the fists to the back, and then return from the back to the navel, rotating the tips of the two index fingers once. Visualize this as the meaning of binding. Then, with the two index fingers as before, bring them from the heart to the back, and then back to the chest, rotating the tips of the two fingers once. Visualize this as also the meaning of binding. Then, also to the neck, do the same as before. Visualize this as also the meaning of binding. Recite the mantra:
om̐ vajra raksha om (seed syllable), va (sound), vajra (diamond/thunderbolt), raksha (protection)
Furthermore, visualize Vajra-yaksha Bodhisattva (Diamond Yaksha Bodhisattva). The practitioner should visualize: 'I am Vajra-yaksha, possessing the great skillful means, power, and miraculous transformations of all Buddhas. In my mouth are diamond sharp teeth, all who see me feel great terror, I am skilled at destroying all demonic enemies.' My body is five-colored, and all Buddhas and Bodhisattvas and all beings, the ten directions, are also five-colored. After making this visualization, form the Vajra fist mudra, hook the left and right little fingers together at the mouth, extend the two index fingers, and place them on the left and right cheeks, representing the shape of two teeth. Recite the mantra:
om̐ vajra ya
【English Translation】 Dance three times. This is called the 'Sarva-karma-mudra' (all actions mudra). Why is it so called? Because this mudra can accomplish all kinds of actions. Recite the mantra:
om̐ vajra karma Furthermore, visualize 'Vajra-raksha Bodhisattva' (Diamond Protector Bodhisattva). The practitioner should visualize: 'I am Vajra-raksha, I am 'Vajra-kavacha' (Diamond Armor), firm and unbreakable. I am 'Vajra-virya' (Diamond Perseverance). I am protecting all limitless beings in the ten directions, giving them fearlessness.' The color of my body, as well as all Buddhas and Bodhisattvas and all beings, the ten directions, mountains, rivers, springs, grass, trees, and forests, all become five-colored. After making this visualization, form the 'Vajra-mushti-mudra' (Diamond Fist Mudra), extend the two index fingers, place them on the navel, then separate the fists to the back, and then return from the back to the navel, rotating the tips of the two index fingers once. Visualize this as the meaning of binding. Then, with the two index fingers as before, bring them from the heart to the back, and then back to the chest, rotating the tips of the two fingers once. Visualize this as also the meaning of binding. Then, also to the neck, do the same as before. Visualize this as also the meaning of binding. Recite the mantra:
om̐ vajra raksha Furthermore, visualize 'Vajra-yaksha Bodhisattva' (Diamond Yaksha Bodhisattva). The practitioner should visualize: 'I am Vajra-yaksha, possessing the great skillful means, power, and miraculous transformations of all Buddhas. In my mouth are diamond sharp teeth, all who see me feel great terror, I am skilled at destroying all demonic enemies.' My body is five-colored, and all Buddhas and Bodhisattvas and all beings, the ten directions, are also five-colored. After making this visualization, form the Vajra fist mudra, hook the left and right little fingers together at the mouth, extend the two index fingers, and place them on the left and right cheeks, representing the shape of two teeth. Recite the mantra:
om̐ vajra ya
kṣa 唵(一) 嚩(去) 日啰(二合)(二) 夜 吉叉(二合)(三)
複次觀金剛拳菩薩。行者作想。我是金剛拳。我能示現諸眾生前。我是能解脫金剛繫縛者。我身之色。諸佛菩薩一切眾生。十方世界亦皆五色。作此想已。結真金剛拳印。左右小指更互相鉤。合二拳面。堅握莫緩。是真金剛拳印持真言曰。
oṃ va jra saṃ dhi 唵(一) 嚩(去) 日啰(二合)(二) 散 尼(去)(三)
諸佛境界攝真實經卷中 大正藏第 18 冊 No. 0868 諸佛境界攝真實經
諸佛境界攝真實經卷下
罽賓三藏般若奉 詔譯
金剛界外供養品第五
爾時世尊。告金剛手菩薩摩訶薩言。我今已說五佛如來四波羅蜜四方十六大菩薩觀門。二十五契印真言法則。次當演說金剛嬉等十二菩薩外院供養。利益安樂求佛道者。現獲悉地當證菩提。
複次瑜伽行者。從此北方金剛拳菩薩觀門起。入東北角金剛嬉戲菩薩觀門。自作此想。我是金剛嬉戲。我今能與十方世界諸佛菩薩眾生喜樂。作此想已。仰金剛拳安兩膝上。閉目迴轉。遍禮十方諸佛菩薩。是印名為金剛嬉戲。其真言曰。
oṃ va jra l
【現代漢語翻譯】 現代漢語譯本 kṣa 唵(om)(一) 嚩(va)(去) 日啰(vajra)(二合)(二) 夜(ya) 吉叉(jiksha)(二合)(三)
再次觀想金剛拳菩薩（Vajra Fist Bodhisattva）。修行者作這樣的觀想：『我是金剛拳，我能示現在所有眾生面前，我是能夠解脫金剛束縛的人。我的身體的顏色，諸佛菩薩和一切眾生，以及十方世界，也都是五色的。』作這樣的觀想后，結真金剛拳印：左右小指互相勾住，合攏兩個拳面，緊緊握住不要放鬆。這就是真金剛拳印。持誦真言說：
唵(om)(一) 嚩(va)(去) 日啰(vajra)(二合)(二) 散(sam) 尼(ni)(去)(三)
出自《諸佛境界攝真實經》卷中 《大正藏》第18冊 No. 0868 《諸佛境界攝真實經》
《諸佛境界攝真實經》卷下
罽賓三藏般若（Prajna）奉 詔翻譯
金剛界外供養品第五
這時，世尊告訴金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva）說：『我已經說了五佛如來（Five Tathagatas），四波羅蜜（Four Paramitas），四方十六大菩薩（Sixteen Great Bodhisattvas）的觀門，以及二十五契印真言法則。接下來應當演說金剛嬉（Vajra Play）等十二菩薩外院供養，利益安樂那些尋求佛道的人，使他們現在獲得悉地（siddhi），最終證得菩提（bodhi）。』
再次，瑜伽修行者，從北方金剛拳菩薩觀門開始，進入東北角金剛嬉戲菩薩觀門。自己作這樣的觀想：『我是金剛嬉戲，我今天能夠給予十方世界諸佛菩薩和眾生喜樂。』作這樣的觀想后，仰放金剛拳印在兩膝上，閉上眼睛迴轉，遍禮十方諸佛菩薩。這個印叫做金剛嬉戲。它的真言是：
唵(om)(一) 嚩(va)(去) 日啰(vajra) 啰(ra)
【English Translation】 English version kṣa Oṃ va jra jiksha
Furthermore, contemplate Vajra Fist Bodhisattva (Vajra Fist Bodhisattva). The practitioner should visualize: 'I am Vajra Fist. I can appear before all sentient beings. I am the one who can liberate those bound by Vajra fetters. The color of my body, all Buddhas, Bodhisattvas, and all sentient beings, as well as the ten directions, are all five-colored.' After making this visualization, form the True Vajra Fist Mudra: hook the left and right little fingers together, join the two fist surfaces, and hold them firmly without loosening. This is the True Vajra Fist Mudra. Recite the mantra:
Oṃ va jra saṃ dhi
From the Middle Volume of the Sutra of the Reality of the Realm of All Buddhas Taisho Tripitaka Volume 18, No. 0868, Sutra of the Reality of the Realm of All Buddhas
Lower Volume of the Sutra of the Reality of the Realm of All Buddhas
Translated by Prajna (Prajna), Tripitaka Master from Kashmir, under Imperial Decree
Chapter Five: Outer Mandala Offerings of the Vajra Realm
At that time, the World Honored One said to Vajrapani Bodhisattva Mahasattva (Vajrapani Bodhisattva Mahasattva): 'I have already spoken of the contemplation gates of the Five Tathagatas (Five Tathagatas), the Four Paramitas (Four Paramitas), and the Sixteen Great Bodhisattvas (Sixteen Great Bodhisattvas) in the four directions, as well as the twenty-five Samaya Mudra mantra principles. Next, I shall expound on the outer court offerings of the twelve Bodhisattvas, such as Vajra Play (Vajra Play), to benefit and bring peace to those who seek the Buddha path, enabling them to attain siddhi (siddhi) in this life and ultimately realize bodhi (bodhi).'
Furthermore, the yoga practitioner, starting from the northern Vajra Fist Bodhisattva contemplation gate, enters the northeastern corner Vajra Play Bodhisattva contemplation gate. Visualize: 'I am Vajra Play. Today, I can give joy and happiness to all Buddhas, Bodhisattvas, and sentient beings in the ten directions.' After making this visualization, place the Vajra Fist Mudra face up on both knees, close your eyes, and turn around, paying homage to all Buddhas and Bodhisattvas in the ten directions. This mudra is called Vajra Play. Its mantra is:
Oṃ va jra ra
a se 唵(一) 嚩(去) 日啰(二合)(二) 羅 洗(長引半音)(三)
複次觀東南角金剛鬘菩薩。行者作想。我是金剛鬘。我今持此一切花鬘。供養十方諸佛菩薩。作是想已。結金剛拳並著額上。復分兩拳引至腦後。兩拳更互相輪兩遍。每輪一遍作相結想。自作此想。繫縛花鬘。是名金剛鬘印。其真言曰。
oṃ va jra mā le 唵(一) 嚩(去) 日啰(二合)(二) 么(引) 㘑(半引)(三)
複次觀西南角金剛歌菩薩。行者作想。我是金剛歌。我今歌贊十方三世諸佛菩薩。發微妙聲從口中出。充滿十方無量世界。作此想已。結金剛拳安於口上。漸漸引出。即是歌贊音聲印。其真言曰。
oṃ va jra gī te 唵(一) 嚩(去) 日啰(二合)(二) 霓(愚以反) 底(半音)(三)
複次觀西北角金剛舞菩薩。行者作想。我是金剛舞。我作金剛舞。供養十方無量世界三世諸佛一切菩薩。作是想已。結金剛拳。兩臂作舞。即是金剛舞印。作此舞印。諸佛菩薩即大歡喜。與一切愿護行者身。其真言曰。
oṃ va jra dṛ tye 唵(一) 嚩(去) 日啰(二合)
【現代漢語翻譯】 現代漢語譯本 唵(om)(一)，嚩(va，去聲)(二)，日啰(vajra，二合)(二)，羅，洗(ra kṣi，長音半音)(三)。
其次觀想東南角的金剛鬘菩薩(Vajra-mālā Bodhisattva)。修行者這樣觀想：『我是金剛鬘。我現在用這所有的花鬘，供養十方諸佛菩薩。』這樣觀想后，結金剛拳，並放在額頭上。再將兩個拳頭分開，引到腦後。兩個拳頭互相輪轉兩遍。每輪轉一遍，就作一個相結的觀想。自己這樣觀想，繫縛花鬘。這叫做金剛鬘印。它的真言是：
唵(om)(一)，嚩(va，去聲)(二)，日啰(vajra，二合)(二)，么(mā，長音)(三)，㘑(le，半長音)(三)。
其次觀想西南角的金剛歌菩薩(Vajra-gīta Bodhisattva)。修行者這樣觀想：『我是金剛歌。我現在歌頌讚嘆十方三世諸佛菩薩。』發出微妙的聲音從口中出來，充滿十方無量世界。這樣觀想后，結金剛拳，安放在口上，漸漸引出。這就是歌贊音聲印。它的真言是：
唵(om)(一)，嚩(va，去聲)(二)，日啰(vajra，二合)(二)，霓(gī，愚以反)，底(te，半音)(三)。
其次觀想西北角的金剛舞菩薩(Vajra-nṛtya Bodhisattva)。修行者這樣觀想：『我是金剛舞。我作金剛舞，供養十方無量世界三世諸佛一切菩薩。』這樣觀想后，結金剛拳，兩臂作舞。這就是金剛舞印。作這個舞印，諸佛菩薩就非常歡喜，給予一切願望，護持修行者的身體。它的真言是：
唵(om)(一)，嚩(va，去聲)(二)，日啰(vajra，二合)
【English Translation】 English version Oṃ (one), va (gone)(two), vajra (two combined)(two), ra, kṣi (long drawn out semi-tone)(three).
Furthermore, visualize Vajra-mālā Bodhisattva (Diamond Garland Bodhisattva) in the southeast corner. The practitioner should contemplate: 'I am Vajra-mālā. I now offer these all flower garlands to the Buddhas and Bodhisattvas of the ten directions.' After this contemplation, form the vajra fist mudra and place it on the forehead. Then separate the two fists and draw them to the back of the head. Rotate the two fists against each other twice. Each time you rotate, visualize the joining of the garland. Contemplate that you are tying the flower garland. This is called the Vajra-mālā mudra. Its mantra is:
Oṃ (one), va (gone)(two), vajra (two combined)(two), mā (long sound)(three), le (semi-long sound)(three).
Furthermore, visualize Vajra-gīta Bodhisattva (Diamond Song Bodhisattva) in the southwest corner. The practitioner should contemplate: 'I am Vajra-gīta. I now sing praises to the Buddhas and Bodhisattvas of the ten directions and three times.' Emit a subtle sound from the mouth, filling the immeasurable worlds of the ten directions. After this contemplation, form the vajra fist mudra and place it on the mouth, gradually drawing it out. This is the mudra of singing praise. Its mantra is:
Oṃ (one), va (gone)(two), vajra (two combined)(two), gī (gī, read as 'yí'), te (semi-tone)(three).
Furthermore, visualize Vajra-nṛtya Bodhisattva (Diamond Dance Bodhisattva) in the northwest corner. The practitioner should contemplate: 'I am Vajra-nṛtya. I perform the Vajra dance, offering it to all the Buddhas and all Bodhisattvas of the three times in the immeasurable worlds of the ten directions.' After this contemplation, form the vajra fist mudra and perform the dance with both arms. This is the Vajra dance mudra. By performing this dance mudra, all the Buddhas and Bodhisattvas will be greatly pleased, granting all wishes and protecting the practitioner's body. Its mantra is:
Oṃ (one), va (gone)(two), vajra (two combined)
(二) 你盧(二合) 底曳(二合)(三)
複次行者。從此金剛舞觀門起。入東北角金剛燒香菩薩觀門。自作是想。我是金剛燒香云。充滿十方無量世界。于虛空中。供養十方諸佛菩薩。作此想已。結金剛拳。相併二拳。拳面向下。舒出兩拳。即作是想。無量香云從印上出。即名金剛燒香印。結於此印。即能燒滅內外所有一切煩惱。得清凈心。其真言曰。
oṃ va jra dhu pe 唵(一) 嚩(去) 日啰(二合)(二) 怒(引) 閉(半音)(三)
複次入東南角金剛妙華菩薩觀門。行者作想。我是金剛花。我今採取十方無量無邊世界。所有無主一切妙花。供養十方諸佛菩薩。作是想已。結金剛拳。相併二拳。仰上舒出。是金剛花印。結於此印有何利益。為欲摧滅一切重障。其真言曰。
oṃ va jra pu ṣpe 唵(一) 嚩(去) 日啰(二合)(二) 補 澀閉(二合下字半音)(三)
複次觀西南角金剛燃燈菩薩。行者作想。我是金剛燈。我今燃無盡燈。充滿十方無量世界虛空之中。供養十方不可說不可說無量無邊諸佛菩薩。作此想已。結金剛拳相合兩拳。近於心前。即名金剛燈印。結此燈印有何利益。現身成就
【現代漢語翻譯】 現代漢語譯本 （二）你盧(二合) 底曳(二合)(三)
再次，修行者，從這金剛舞觀門開始，進入東北角的金剛燒香菩薩觀門。自己這樣想：『我是金剛燒香云，充滿十方無量世界，在虛空中供養十方諸佛菩薩。』這樣想之後，結金剛拳印，將兩個拳頭並在一起，拳面向下，伸出兩個拳頭。就想著無量的香云從手印上發出，這叫做金剛燒香印。結這個印，就能燒滅內外所有一切煩惱，得到清凈心。它的真言是：
唵(om)(一) 嚩(va，去聲)(二) 日啰(vajra，二合)(二) 怒(dhu，引)(三) 閉(pe，半音)(三)
再次，進入東南角的金剛妙華菩薩觀門。修行者這樣想：『我是金剛花，我現在採集十方無量無邊世界所有無主的一切妙花，供養十方諸佛菩薩。』這樣想之後，結金剛拳印，將兩個拳頭並在一起，向上伸出，這是金剛花印。結這個印有什麼利益呢？爲了摧滅一切重障。它的真言是：
唵(om)(一) 嚩(va，去聲)(二) 日啰(vajra，二合)(二) 補(pu) 澀閉(shpe，二合，下字半音)(三)
再次，觀想西南角的金剛燃燈菩薩。修行者這樣想：『我是金剛燈，我現在燃無盡燈，充滿十方無量世界虛空之中，供養十方不可說不可說無量無邊的諸佛菩薩。』這樣想之後，結金剛拳印，將兩個拳頭合在一起，靠近心前，這叫做金剛燈印。結這個燈印有什麼利益呢？現身成就。
【English Translation】 English version (II) Ni-lu (ligature) Di-ye (ligature) (3)
Furthermore, practitioner, starting from this Vajra Dance Contemplation Gate, enter the Vajra Incense-Burning Bodhisattva Contemplation Gate in the northeast corner. Think to yourself: 'I am the Vajra Incense-Burning Cloud, filling the ten directions of immeasurable worlds, offering to all Buddhas and Bodhisattvas in the ten directions in the empty space.' After thinking this, form the Vajra Fist mudra, joining the two fists together, with the fists facing downwards, and extend the two fists. Then think that immeasurable incense clouds are emitted from the mudra. This is called the Vajra Incense-Burning Mudra. By forming this mudra, one can burn away all internal and external afflictions and attain a pure mind. Its mantra is:
oṃ vajra dhu pe
Furthermore, enter the Vajra Wonderful Flower Bodhisattva Contemplation Gate in the southeast corner. The practitioner thinks: 'I am the Vajra Flower. I am now collecting all ownerless wonderful flowers in the immeasurable and boundless worlds of the ten directions, offering them to all Buddhas and Bodhisattvas in the ten directions.' After thinking this, form the Vajra Fist mudra, joining the two fists together, extending them upwards. This is the Vajra Flower Mudra. What is the benefit of forming this mudra? It is to destroy all heavy obstacles. Its mantra is:
oṃ vajra pu ṣpe
Furthermore, contemplate the Vajra Lamp-Burning Bodhisattva in the southwest corner. The practitioner thinks: 'I am the Vajra Lamp. I am now lighting endless lamps, filling the empty space of the immeasurable worlds in the ten directions, offering them to the unspeakable, unspeakable, immeasurable, and boundless Buddhas and Bodhisattvas in the ten directions.' After thinking this, form the Vajra Fist mudra, joining the two fists together, close to the heart. This is called the Vajra Lamp Mudra. What is the benefit of forming this lamp mudra? To achieve enlightenment in this very life.
如來五眼。其真言曰。
oṃ va jra dī pe 唵(一) 嚩(去) 日啰(二合)(二) 膩(上引) 閉(半音)(三)
複次觀西北角金剛涂香菩薩。行者作想。我是金剛涂香。我今最上白檀涂香。充滿十方無量世界太虛空中。猶如大云遍滿世界。供養十方諸佛菩薩。作此想已。兩金剛拳。摩左右頸乃至胸腹。即作是念。我今持此牛頭栴檀最上涂香。涂於十方諸佛菩薩及眾生身。其真言曰。
oṃ va jra ga nvi 唵(一) 嚩(去) 日啰(二合)(二) 俄 你泥(二合下字半音)(三)
複次行者。從此三昧起。入正南方金剛鉤菩薩觀門。自作此想。我是金剛鉤。我是諸佛菩薩方便智慧大金剛鉤。作此想已。兩手結金剛拳。舒左右頭指。少屈相鉤。又舒左右小指少屈。其二小指兩頭相向。三遍鉤召一切諸天及鬼神等。令入道場。才結此印。能令行者得大勢力。驅使一切諸天神等。營辦眾事。持真言曰。
oṃ va jra ku śa 唵(一) 嚩(去) 日啰(二合)(二) 俱 奢(三)
複次行者從此三昧起。當觀正西方金剛索菩薩觀門。自作此想。我是金剛索。在先鉤召。一切諸天
【現代漢語翻譯】 現代漢語譯本： 如來的五眼，其真言（mantra）如下： 唵(oṃ) 嚩(va) 日啰(vajra，金剛)(二合) 膩(dī) 閉(pe) 其次，觀想西北角的金剛涂香菩薩（Vajra Gandha Bodhisattva）。修行者作這樣的觀想：『我是金剛涂香。我今以最上等的白檀涂香，充滿十方無量世界和太虛空中，猶如大云遍滿世界，供養十方諸佛菩薩。』作此觀想后，雙手結金剛拳印，摩擦左右頸部乃至胸腹。然後作這樣的念頭：『我今持此牛頭栴檀最上涂香，涂於十方諸佛菩薩及眾生身。』其真言如下： 唵(oṃ) 嚩(va) 日啰(vajra，金剛)(二合) 俄 你泥(ga nvi)(二合下字半音) 其次，修行者從這個三昧（samadhi）中起身，進入正南方的金剛鉤菩薩（Vajra Ankusa Bodhisattva）觀門。自己作這樣的觀想：『我是金剛鉤。我是諸佛菩薩方便智慧的大金剛鉤。』作此觀想后，兩手結金剛拳印，伸出左右手的食指，稍微彎曲互相鉤住。又伸出左右手的小指，稍微彎曲，兩個小指的指尖相對。以此手印三遍鉤召一切諸天及鬼神等，令其進入道場。才結此印，就能令修行者得到巨大的勢力，驅使一切諸天神等，營辦各種事務。持誦真言如下： 唵(oṃ) 嚩(va) 日啰(vajra，金剛)(二合) 俱 奢(kuśa) 其次，修行者從這個三昧中起身，應當觀想正西方的金剛索菩薩（Vajra Pasa Bodhisattva）觀門。自己作這樣的觀想：『我是金剛索。』在先前鉤召一切諸天
【English Translation】 English version: The Tathagata's Five Eyes. The mantra (true words) is: oṃ va jra dī pe Next, contemplate the Vajra Gandha Bodhisattva (Diamond Incense Bodhisattva) in the northwest corner. The practitioner should visualize: 'I am Vajra Gandha. Now I offer the supreme white sandalwood incense, filling the ten directions, the immeasurable worlds, and the great empty space, like a great cloud covering the world, offering to all Buddhas and Bodhisattvas in the ten directions.' After making this visualization, form the Vajra fists with both hands and rub the left and right neck, and even the chest and abdomen. Then make this thought: 'Now I hold this supreme incense of ox-head sandalwood, applying it to the bodies of all Buddhas and Bodhisattvas in the ten directions, as well as to all sentient beings.' The mantra is: oṃ va jra ga nvi Next, the practitioner arises from this samadhi (state of meditative consciousness) and enters the contemplation gate of Vajra Ankusa Bodhisattva (Diamond Hook Bodhisattva) in the due south. Visualize: 'I am the Vajra Hook. I am the great Vajra Hook of expedient wisdom of all Buddhas and Bodhisattvas.' After making this visualization, form the Vajra fists with both hands, extend the index fingers of the left and right hands, slightly bent and hooked together. Also extend the little fingers of the left and right hands, slightly bent, with the tips of the two little fingers facing each other. With this mudra (hand gesture), summon all devas (gods) and spirits three times, causing them to enter the mandala (sacred space). Just by forming this mudra, the practitioner can gain great power, commanding all devas and spirits to manage all affairs. Recite the mantra: oṃ va jra ku śa Next, the practitioner arises from this samadhi and should contemplate the Vajra Pasa Bodhisattva (Diamond Rope Bodhisattva) in the due west. Visualize: 'I am the Vajra Rope.' Having previously summoned all the devas
及鬼神等。其未來者令入道場。我今以此大金剛索。堅嚩不放。作此想已。即以前印。改前金剛鉤印。頭指中指無名三指。而用作拳。以左右大指。更互相鉤。左右小指少屈相向。是名堅縛諸眾生印。持真言曰。
oṃ va jra pa śa 唵(一) 嚩(去) 日啰(二合)(二) 波 奢(三)
複次行者。從此三昧起。當觀正北方金剛鎖菩薩觀門。自作此想。我是金剛鎖。作此想已。便結手印。先以左右母指頭指。更互相鉤猶如鐵鎖。左右余指皆以作拳。是金剛鎖印。才結此印。能令行者。善與教習之法。持真言曰。
oṃ va jra spho ṭ 唵(一) 嚩(去) 日啰(二合)(二) 娑普(二合) 吒(三)
複次行者。從此三昧起。當觀正東方金剛鈴菩薩觀門。自作此想。我是金剛鈴。作此想已。當結金剛鈴印。以左右指頭以右押左。皆各相叉猶如鈴狀。才結此印。即得諸佛菩薩愛念。持真言曰。
oṃ va jra ghaṃ ṭ 唵(一) 嚩 日啰(二合)(二) 誐你(二合) 吒(反舌呼)(三)
爾時毗盧遮那如來。說此三十七尊真實契印秘密法已。告金剛手等諸菩薩言。若有國土城邑
【現代漢語翻譯】 現代漢語譯本： 以及鬼神等等。對於未來到的人，讓他們進入道場。我現在用這大金剛索，堅固地縛住不放。這樣想之後，就用之前的印，改變之前的金剛鉤印。將頭指、中指、無名指三指握成拳頭，用左右大拇指互相勾住，左右小指稍微彎曲相向。這叫做堅縛諸眾生印。持誦真言說： 唵(om)(一)，嚩(va)(去聲)(二)，日啰(vajra)(二合)(二)，波(pa)，奢(śa)(三)。 再次，修行者從這個三昧（samadhi）中起身，應當觀想正北方的金剛鎖菩薩觀門。自己這樣想：『我是金剛鎖。』這樣想之後，就結手印。先用左右拇指和頭指互相勾住，像鐵鎖一樣，左右其餘手指都握成拳頭。這是金剛鎖印。才結此印，能讓修行者，很好地學習教習之法。持誦真言說： 唵(om)(一)，嚩(va)(去聲)(二)，日啰(vajra)(二合)(二)，娑普(spho)(二合)，吒(ṭa)(三)。 再次，修行者從這個三昧（samadhi）中起身，應當觀想正東方的金剛鈴菩薩觀門。自己這樣想：『我是金剛鈴。』這樣想之後，應當結金剛鈴印。用左右手指頭，以右手壓住左手，都互相交叉，像鈴鐺的形狀。才結此印，就能得到諸佛菩薩的愛念。持誦真言說： 唵(om)(一)，嚩(va)，日啰(vajra)(二合)(二)，誐你(ghaṃ)(二合)，吒(ṭa)(反舌呼)(三)。 這時，毗盧遮那如來（Vairocana Tathagata）說完這三十七尊真實契印秘密法之後，告訴金剛手（Vajrapani）等諸菩薩說：『如果有的國土城邑……』
【English Translation】 English version: and spirits, etc. For those who are yet to come, let them enter the Mandala. I now use this great Vajra (diamond) rope to firmly bind and not release. After making this thought, then use the previous mudra (hand gesture), changing the previous Vajra hook mudra. Make a fist with the index, middle, and ring fingers, and hook the left and right thumbs together, with the left and right little fingers slightly bent towards each other. This is called the mudra of firmly binding all beings. Recite the mantra: oṃ vajra pa śa Furthermore, the practitioner, arising from this samadhi (state of meditative consciousness), should contemplate the Vajra Lock Bodhisattva contemplation gate in the due north direction. Think to oneself, 'I am the Vajra Lock.' After making this thought, then form the hand mudra. First, hook the left and right thumbs and index fingers together like an iron lock, and make fists with the remaining fingers on both hands. This is the Vajra Lock mudra. Just by forming this mudra, it enables the practitioner to be good at the methods of teaching and learning. Recite the mantra: oṃ vajra spho ṭ Furthermore, the practitioner, arising from this samadhi, should contemplate the Vajra Bell Bodhisattva contemplation gate in the due east direction. Think to oneself, 'I am the Vajra Bell.' After making this thought, then form the Vajra Bell mudra. Cross the tips of the left and right fingers, with the right hand pressing on the left, all intertwined like the shape of a bell. Just by forming this mudra, one immediately obtains the love and mindfulness of all Buddhas and Bodhisattvas. Recite the mantra: oṃ vajra ghaṃ ṭ At that time, Vairocana Tathagata, after speaking this secret Dharma of the thirty-seven true mudras, said to Vajrapani and other Bodhisattvas, 'If there are countries and cities...'
聚落。有一凈信男子女人。起大悲心。為報四恩。建立道場。修是法者。于其國中。無有七難。國王王子。日夜增長廣大福聚。所以者何。是道場地至金剛際。乃至微塵。屬國王故。譬如寶珠安於宅中。辟除災難七寶現前。此妙經典亦復如是。若依法式修此秘密。所在國土安穩豐樂。若有善男子善女人。欲得六神通力。於一念頃。普詣十方無量佛所。來集眾中而為上首。勸請諸佛轉正法輪。為諸眾生作導師者。初夜后夜入道場中。應當繫念所歸本尊。依法觀行。現身必得廣大福智。利益眾生無有等比。經萬億劫不入惡道。恒遇善友常不退轉。彌勒會中得佛授記。速證阿耨多羅三藐三菩提。善男子若有眾生。遇此秘法。住于空間如說修行。現身證得極歡喜地。何況世間福德果報。若有菩薩。不修是法證佛果者。必無是處。是法名為頓證菩提真實正路。爾時大會無量天人。聽佛所說。悉證道果。大梵天王忉利天王主。證不退轉陀羅尼。得受記別。無量百千萬億天人。遠塵離垢得法眼凈。
諸佛境界攝真實經修行儀軌品第六
爾時金剛手菩薩摩訶薩。承佛廣大自在神力。說真實瑜伽甚深秘密。行者應當閉目寂然諦想。真實秘密教主最勝最尊得大自在。大慈大悲毗盧遮那如來。在須彌頂善法堂中。與十六俱胝那庾
【現代漢語翻譯】 現代漢語譯本：聚落中，若有具足凈信的男子或女子，發起大悲心，爲了報答父母恩、眾生恩、國王恩、三寶恩這四重恩情，建立道場，修習此法，那麼他們的國家中就不會有七種災難。國王和王子，日夜增長廣大的福德聚集。這是什麼原因呢？因為這個道場，其地界直至金剛際，乃至微塵，都屬於國王所有。譬如寶珠安放在家中，可以辟除災難，七寶自然顯現。這部微妙的經典也是如此。如果按照儀軌修習這個秘密法，所在的國土就會安定豐樂。若有善男子、善女人，想要獲得六神通力，在一念之間，普遍到達十方無量佛的處所，來聚集在法會中作為上首，勸請諸佛轉正法輪，為眾生作導師，那麼在初夜和后夜進入道場中，應當繫念所歸依的本尊，依法觀行。現世必定得到廣大的福德和智慧，利益眾生沒有可以比擬的。經歷萬億劫也不會墮入惡道，恒常遇到善友，常常不退轉。在彌勒菩薩的法會上得到佛的授記，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善男子，若有眾生，遇到這個秘密法，安住在虛空中如所說修行，現世就能證得極歡喜地。何況世間的福德果報呢？若有菩薩，不修習這個法就能證得佛果，那必定沒有這樣的道理。這個法名為頓證菩提真實正路。當時大會上無量的天人和人，聽了佛所說，都證得了道果。大梵天王（Mahābrahmā，色界初禪天之主）和忉利天王（Śakra，欲界第二天之主），證得不退轉陀羅尼（dhāraṇī，總持），得到佛的授記。無量百千萬億的天人和人，遠離塵垢，得到清凈的法眼。
《諸佛境界攝真實經修行儀軌品》第六
這時，金剛手菩薩摩訶薩（Vajrapāṇi Bodhisattva Mahāsattva，手持金剛杵的大菩薩），承蒙佛廣大的自在神力，宣說真實瑜伽甚深秘密。修行者應當閉上眼睛，寂靜地如實觀想：真實秘密教主，最殊勝最尊貴，得到大自在，大慈大悲的毗盧遮那如來（Vairocana，光明遍照），在須彌山頂的善法堂中，與十六俱胝那庾
【English Translation】 English version: In a settlement, if there is a man or woman of pure faith who generates great compassion, to repay the four debts of gratitude—to parents, sentient beings, the king, and the Three Jewels—and establishes a Maṇḍala (道場, sacred space) to practice this Dharma, then their country will be free from the seven calamities. The king and princes will increase their vast accumulation of merit day and night. Why is this so? Because this Maṇḍala, its ground extending to the Vajra (金剛, diamond) realm and even to the smallest dust particle, belongs to the king. Just as a precious jewel placed in a house can ward off disasters and bring forth the seven treasures, so too is this wonderful scripture. If one practices this secret Dharma according to the prescribed rituals, the country where it is practiced will be peaceful and prosperous. If there are good men or good women who desire to attain the six supernormal powers, to universally visit the immeasurable Buddhas in the ten directions in an instant, to gather in the assembly as leaders, to exhort the Buddhas to turn the Dharma wheel, and to be guides for sentient beings, then they should enter the Maṇḍala in the first and last watches of the night, and focus their minds on the principal deity to whom they have taken refuge, practicing contemplation according to the Dharma. In this very life, they will surely obtain vast merit and wisdom, benefiting sentient beings beyond comparison. For billions of kalpas (劫, eons), they will not fall into the evil paths, will always encounter good friends, and will never regress. In the assembly of Maitreya (彌勒, the future Buddha), they will receive the prediction of Buddhahood and quickly attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment). Good men, if there are sentient beings who encounter this secret Dharma and abide in space, practicing as instructed, they will attain the Ground of Supreme Joy in this very life. How much more so the worldly blessings and rewards! If there is a Bodhisattva (菩薩, enlightenment being) who can attain Buddhahood without practicing this Dharma, there is certainly no such possibility. This Dharma is called the True and Direct Path to Instantaneous Enlightenment. At that time, the immeasurable gods and humans in the assembly, hearing what the Buddha said, all attained the fruits of the Path. Mahābrahmā (大梵天王, the Great Brahma King) and Śakra (忉利天王, the King of the Trayastrimsa Heaven) attained the non-retrogressive Dhāraṇī (陀羅尼, mnemonic incantation) and received the prediction of Buddhahood. Immeasurable hundreds of thousands of millions of gods and humans were freed from dust and defilement and attained the pure Dharma eye.
The Sixth Chapter: The Ritual for Practicing the Essence of Reality Gathered from the Realms of All Buddhas
At that time, Vajrapāṇi Bodhisattva Mahāsattva (金剛手菩薩摩訶薩, the great being Bodhisattva Vajrapani), empowered by the Buddha's vast and sovereign spiritual power, spoke of the profound secret of True Yoga. The practitioner should close their eyes, be silent, and contemplate truthfully: the Lord of True Secrets, the most supreme and venerable, possessing great sovereignty, the greatly compassionate Vairocana Tathagata (毗盧遮那如來, the Illuminator), in the Good Dharma Hall on the summit of Mount Sumeru, with sixteen kotis (俱胝, ten million) of nayutas (那庾
多等菩薩眷屬。具足圓滿。頂上天冠五佛端坐。一切瓔珞莊嚴佛身。有五種相。一寂靜相。二瞋怒相。三歡喜相。四清涼相。五種種相。五方如來其色各異。第一白色。第二青色。第三金色。第四紅色。第五雜色。東方門首帝釋坐位。南方琰摩羅王坐位。西方水天坐位。北方毗沙門天王坐位。東北角大自在天坐位。東南角火天坐位。西南角羅剎天坐位。西北角風天坐位。上方大梵天坐位。下方堅牢地神坐位。我今已說坐位次第。后當一一說真言曰。
i ndra ya svā hā 因 陀羅 野 娑婆 訶(帝釋真言)
a gna ye svā hā 阿 祇那(二合) 曳 娑婆 訶(火天真言)
yaṃ ma ya svā hā 夜 摩 野 娑婆 訶(炎么羅王真言)
nṛ tye svā hā 你哩 啼 娑婆 訶(羅剎天真言)
va ru ṇa ya svā hā 嚩 嚕 娜(反舌呼) 耶 娑婆 訶(水天真言)
vā ya ve svā hā 嚩(去) 野 謎(半音) 娑婆 訶(風天真言)
ku vai rā ya sv
【現代漢語翻譯】 現代漢語譯本： 還有多等菩薩及其眷屬，都具足圓滿。頂上的天冠有五佛端坐，一切瓔珞莊嚴佛身，有五種相：一、寂靜相；二、瞋怒相；三、歡喜相；四、清涼相；五、種種相。五方如來其顏色各異：第一，白色；第二，青色；第三，金色；第四，紅色；第五，雜色。東方門首是帝釋（Indra，天神之王）的坐位，南方是琰摩羅王（Yamaraja，掌管死亡之神）的坐位，西方是水天（Varuna，水神）的坐位，北方是毗沙門天王（Vaisravana，北方守護神）的坐位，東北角是大自在天（Mahesvara，濕婆神）的坐位，東南角是火天（Agni，火神）的坐位，西南角是羅剎天（Rakshasa，羅剎神）的坐位，西北角是風天（Vayu，風神）的坐位，上方是大梵天（Brahma，創造之神）的坐位，下方是堅牢地神（Prithvi，地神）的坐位。我現在已經說了坐位的次第，後面應當一一說真言，如下：
因 陀羅 野 娑婆 訶 (帝釋真言)
阿 祇那 曳 娑婆 訶 (火天真言)
夜 摩 野 娑婆 訶 (炎摩羅王真言)
你哩 啼 娑婆 訶 (羅剎天真言)
嚩 嚕 娜 耶 娑婆 訶 (水天真言)
嚩 野 謎 娑婆 訶 (風天真言)
矩 吠 啰 野 娑婆
【English Translation】 English version: Also present are the Bodhisattvas and their retinues, all perfectly complete. On the crown of the head, the Five Buddhas are seated. The Buddha's body is adorned with all kinds of ornaments, and it has five aspects: first, the aspect of tranquility; second, the aspect of anger; third, the aspect of joy; fourth, the aspect of coolness; fifth, the aspect of various forms. The colors of the Five Dhyani Buddhas in the five directions are different: first, white; second, blue; third, gold; fourth, red; fifth, mixed colors. At the head of the eastern gate is the seat of Indra (King of the Gods), in the south is the seat of Yamaraja (Lord of Death), in the west is the seat of Varuna (God of Water), in the north is the seat of Vaisravana (Guardian King of the North), in the northeast corner is the seat of Mahesvara (Great Lord, Shiva), in the southeast corner is the seat of Agni (God of Fire), in the southwest corner is the seat of Rakshasa (Demon God), in the northwest corner is the seat of Vayu (God of Wind), above is the seat of Brahma (Creator God), and below is the seat of Prithvi (Earth Goddess). I have now spoken of the order of the seats; later I shall speak of each mantra individually, as follows:
i ndra ya svā hā (Mantra of Indra)
a gna ye svā hā (Mantra of Agni)
yaṃ ma ya svā hā (Mantra of Yamaraja)
nṛ tye svā hā (Mantra of Rakshasa)
va ru ṇa ya svā hā (Mantra of Varuna)
vā ya ve svā hā (Mantra of Vayu)
ku vai rā ya svā
ā hā 俱 謎(半音) 羅(引) 野 娑婆 訶(毗沙門真言)
ī śā na ya svā hā 伊 舍(引) 娜 耶 娑婆 訶(大自在天真言)
a di tya ya svā hā 阿 膩 底也(二合) 野 娑婆 訶(日天子真言)
ca ndra ya svā hā 舍你(二合) 陀羅(二合) 野 娑婆 訶(月天子真言)
dha ra na ya svā hā 捺 羅 那(反舌) 夜(二合) 娑婆 訶(地天真言)
vra hma ne svā hā 么啰(二合) 阿(急呼)摩(二合) 寧(半音反) 娑婆 訶(梵天王真言)
複次瑜伽行者。求道場地。遠離冢間沙石瓦礫堿鹵荊棘穢濁之地。及以虎狼諸惡難處。如是之地不名吉祥。若有白鶴孔雀鸚鵡舍利鳧雁鴛鴦蓮花水池。如是等地堪立道場。應以右手中三指小屈。以大拇指。捻頭指中節。以小指捻無名指中節。盛水加持。散灑四方。持真言曰。
oṃ va jro da ka ṭhaḥ 唵(一) 嚩 日嚕 馱 迦 吒(反舌大呼)
複次行
【現代漢語翻譯】 現代漢語譯本 ā hā 俱 謎(半音) 羅(引) 野 娑婆 訶(毗沙門真言：Vaiśravaṇa mantra)
ī śā na ya svā hā 伊 舍(引) 娜 耶 娑婆 訶(大自在天真言：Maheśvara mantra)
a di tya ya svā hā 阿 膩 底也(二合) 野 娑婆 訶(日天子真言：Āditya mantra)
ca ndra ya svā hā 舍你(二合) 陀羅(二合) 野 娑婆 訶(月天子真言：Chandra mantra)
dha ra na ya svā hā 捺 羅 那(反舌) 夜(二合) 娑婆 訶(地天真言：Pṛthivī mantra)
vra hma ne svā hā 么啰(二合) 阿(急呼)摩(二合) 寧(半音反) 娑婆 訶(梵天王真言：Brahmā mantra)
複次，瑜伽行者在尋求修道場地時，應遠離墳墓、沙石、瓦礫、鹽堿地、荊棘叢生以及污穢不潔之地，還有虎狼出沒等各種兇險之處。這樣的地方不能稱作吉祥之地。如果某地有白鶴、孔雀、鸚鵡、舍利鳥、野鴨、大雁、鴛鴦、蓮花以及水池等，這樣的地方就可以作為修道的場所。應該用右手中三指略微彎曲，用大拇指按住食指的中間關節，用小指按住無名指的中間關節，然後盛滿水並加以持咒加持，向四方散灑。所持的真言是：
oṃ va jro da ka ṭhaḥ 唵(一) 嚩 日嚕 馱 迦 吒(反舌大呼)
複次行
【English Translation】 English version ā hā Ku Mí (half tone) Luo (extended) Yě Suōpó Hē (Vaiśravaṇa mantra)
ī śā na ya svā hā Yī Shě (extended) Nuó Yē Suōpó Hē (Maheśvara mantra)
a di tya ya svā hā A Nì Dǐyě (conjunction) Yē Suōpó Hē (Āditya mantra)
ca ndra ya svā hā Shě Nǐ (conjunction) Tuóluó (conjunction) Yē Suōpó Hē (Chandra mantra)
dha ra na ya svā hā Nà Luó Nà (retroflex) Yè (conjunction) Suōpó Hē (Pṛthivī mantra)
vra hma ne svā hā Mo Luó (conjunction) Ā (urgent call) Mó (conjunction) Níng (half tone reversed) Suōpó Hē (Brahmā mantra)
Furthermore, when a practitioner of Yoga seeks a place for cultivation, they should stay away from graveyards, sandy or stony ground, places with rubble, alkaline or saline soil, thorny thickets, and filthy or unclean areas, as well as dangerous places infested with tigers and wolves. Such places cannot be called auspicious. If a place has white cranes, peacocks, parrots, śāri birds, ducks, geese, mandarin ducks, lotus flowers, and ponds, such a place can be used as a site for cultivation. One should slightly bend the three middle fingers of the right hand, press the middle joint of the index finger with the thumb, and press the middle joint of the ring finger with the little finger. Then, fill it with water, empower it with mantras, and sprinkle it in all directions. The mantra to be recited is:
oṃ va jro da ka ṭhaḥ Oṃ (one) Wa Rìlū Tuó Jiā 吒 (retroflex loud call)
Furthermore, practice
者。加持水已。灑于凈地。便立道場。釋迦如來說曼荼羅道場儀軌。廣狹大小有三千五百。第一道場一千由旬。是金輪聖王持念儀軌。次有五百一百五十一十。如是漸小。乃至掌中爪甲之量。建立道場皆獲悉地。若欲建立第一道場。結金剛縛印。次改縛印。立左右中指。少屈。更互相捻二中指端。以真言加持。於一切處皆得通用。或時行者不及洗浴。以此法印加持真言。即得清凈。其真言曰。
oṃ svā hā va śu ddhā sa rva dha 唵(引)(一) 娑嚩(二合) 婆(引去) 嚩 輸 馱(大呼) 薩 嚩 馱 rmma svā hā va śu ddho hūṃ 嚕摩(二合) 薩嚩(二合) 婆 嚩 戍 度 吽(二合大呼)
複次瑜伽行者。欲建道場。先立四方界。若多人持念。即用四門。若少人持念。隨意所量。門外左右各立一柱。一一柱上安五明鏡。如滿月輪。左右安置種種瓔珞。及以花鬘。七寶香爐金銀燈燭。種種莊嚴。恒燒鬱金白檀龍腦沉水等香。勿用麝香。又以白拂孔雀翠羽。各安寶鈴分列左右。種種床榻。種種裍褥。種種音聲。種種歌舞。種種飲食。至誠供養。于道場中。安毗盧遮那佛像。于其佛前安置
【現代漢語翻譯】 現代漢語譯本： 然後，加持水，灑在乾淨的地上，就可以建立道場了。釋迦牟尼佛所說的曼荼羅（maṇḍala）道場儀軌，根據大小廣狹有三千五百種。第一種道場有一千由旬（yojana，古印度長度單位），是金輪聖王持唸的儀軌。其次有五百、一百、五十、十由旬的，這樣逐漸變小，乃至掌中指甲蓋的大小。建立道場都能獲得成就（siddhi）。如果想要建立第一種道場，就結金剛縛印（vajrabandha-mudrā），然後改變縛印，豎立左右中指，稍微彎曲，再互相捻二中指的指端，用真言加持，在任何地方都可以通用。或者有時修行者來不及洗浴，用這個法印加持真言，就能得到清凈。這個真言是： 唵（oṃ） 娑嚩（svā） 婆（bhā） 嚩（va） 輸（śu） 馱（ddhā） 薩（sa） 嚩（rva） 馱（dha） 嚕摩（rmma） 娑嚩（svā） 婆（bhā） 嚩（va） 戍（śu） 度（ddho） 吽（hūṃ） 再次，瑜伽行者想要建立道場，先設立四方界限。如果多人持念，就用四門。如果少人持念，就隨意衡量大小。門外左右各立一根柱子，每一根柱子上安放五面明鏡，像滿月輪一樣。左右安置各種瓔珞（a type of jewelry），以及花鬘（garland）。七寶香爐、金銀燈燭，用各種物品莊嚴。經常焚燒鬱金、白檀、龍腦、沉水等香，不要用麝香。又用白拂、孔雀翠羽，各自安上寶鈴，分列左右。各種床榻、各種被褥、各種音聲、各種歌舞、各種飲食，至誠供養。在道場中，安放毗盧遮那佛（Vairocana）像，在佛像前安置……
【English Translation】 English version: Then, bless the water and sprinkle it on a clean ground, and then the maṇḍala can be established. According to Śākyamuni Buddha, there are three thousand five hundred kinds of maṇḍala construction rituals, depending on the size. The first type of maṇḍala is one thousand yojanas (an ancient Indian unit of length), which is the ritual practiced by the Cakravartin (the universal monarch). The next ones are five hundred, one hundred, fifty, and ten yojanas, gradually decreasing in size, even to the size of a fingernail. Establishing a maṇḍala will bring about siddhi (accomplishment). If you want to establish the first type of maṇḍala, form the vajrabandha-mudrā (diamond bond mudra), then change the mudra, erect the left and right middle fingers, bend them slightly, and then touch the tips of the two middle fingers together. Bless it with the mantra, and it can be used anywhere. Or, if a practitioner does not have time to bathe, blessing the mantra with this mudra will purify them. The mantra is: oṃ svā hā va śu ddhā sa rva dha rmma svā hā va śu ddho hūṃ Furthermore, if a yoga practitioner wants to establish a maṇḍala, they should first establish the boundaries of the four directions. If many people are chanting, then use four gates. If few people are chanting, then measure the size as desired. Place a pillar on the left and right sides outside the gate, and place five bright mirrors on each pillar, like a full moon. Place various types of jewelry (瓔珞) and garlands (花鬘) on the left and right sides. Use seven-treasure incense burners, gold and silver lamps and candles, and various items for adornment. Constantly burn turmeric, white sandalwood, borneol, agarwood, and other incense, but do not use musk. Also, use white whisks and peacock feathers, each with a jeweled bell attached, arranged on the left and right sides. Various beds, various bedding, various sounds, various songs and dances, and various foods are offered with utmost sincerity. In the maṇḍala, place an image of Vairocana (毗盧遮那佛), and place it in front of the Buddha image...
舍利。此曼荼羅名金剛界。複次建立既畢。瑜伽行者。當結金剛縛印。五輪著地。每方四拜。第一禮拜西方。第二禮拜北方。第三禮拜東方。第四禮拜南方。禮四方已。卻就本位。結金剛合掌印。印身四處。一頂二口三額四心。印四處已。當作此想。我今以身。佈施十方三世諸佛諸大菩薩。始從今日。乃至未來。永作僮僕。生生世世常依三寶。終不歸依天魔外道等法。我從無始生死以來。所作五逆。及無間罪。今對十方三世諸佛諸菩薩一切賢聖諸眾生前。至心懇切發露懺悔。不敢覆藏。未來之罪更不敢造。普愿十方諸佛菩薩。受我懺悔。速令獲得最勝悉地。
諸佛境界攝真實經建立道場發願品第七
爾時金剛手菩薩摩訶薩。告諸大眾言。瑜伽行者。作金剛合掌。諦想眾聖而作此想。我今建立道場。供養十方一切諸佛菩薩。至誠供養無勝負心。不求作國王。不求名利。不求生天殊勝妙樂。不求自身種種利益。應當至誠發願。我今隨力所建道場。或有見者。或有聞者。或有覺者。或有知者。皆令獲得殊勝妙果。一切所愿無不隨心。愿我此身生生世世。譬如如意珠能雨眾寶。所有愛樂財法二寶。充足一切眾生。令無所乏。乃至速證無上菩提。
諸佛境界攝真實經持念品第八
爾時金剛手菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本： 舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）。這個曼荼羅（maṇḍala，壇城）名為金剛界（Vajradhātu）。再次，建立完畢后，瑜伽行者應當結金剛縛印（vajrabandha-mudrā），五輪著地，每一方拜四次。第一次禮拜西方，第二次禮拜北方，第三次禮拜東方，第四次禮拜南方。禮拜四方后，回到原來的位置，結金剛合掌印（vajra-añjali-mudrā），印身體的四個部位：一、頭頂，二、口，三、額頭，四、心。印完四個部位后，應當這樣想：我現在將身體佈施給十方三世諸佛和諸大菩薩。從今天開始，乃至未來，永遠作為他們的僮僕，生生世世常依三寶（triratna，佛、法、僧），終不歸依天魔外道等法。我從無始生死以來，所作的五逆（pañcānantarya，殺父、殺母、殺阿羅漢、破和合僧、出佛身血）及無間罪（ānantarika-karma，死後立即墮入無間地獄的罪），現在對十方三世諸佛、諸菩薩、一切賢聖、諸眾生前，至心懇切地發露懺悔，不敢覆藏，未來之罪更不敢造。普愿十方諸佛菩薩，接受我的懺悔，速令我獲得最勝悉地（siddhi，成就）。
《諸佛境界攝真實經》建立道場發願品第七
這時，金剛手菩薩摩訶薩（Vajrapāṇi Bodhisattva Mahāsattva）告訴大眾說：瑜伽行者，作金剛合掌，諦想眾聖，而作此想：我現在建立道場，供養十方一切諸佛菩薩，至誠供養，沒有勝負之心，不求作國王，不求名利，不求生天殊勝妙樂，不求自身種種利益。應當至誠發願：我現在隨力所建道場，或者有人見到，或者有人聽到，或者有人覺悟，或者有人知道，都令他們獲得殊勝妙果，一切所愿無不隨心。愿我此身生生世世，譬如如意珠（cintāmaṇi）能雨眾寶，所有愛樂的財寶和法寶，充足一切眾生，令無所乏，乃至速證無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。
《諸佛境界攝真實經》持念品第八
這時，金剛手菩薩摩訶薩
【English Translation】 English version: Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom). This mandala (sacred diagram) is called Vajradhātu (Diamond Realm). Furthermore, once the construction is complete, the yogi should form the vajrabandha-mudrā (diamond binding hand gesture), with the five limbs touching the ground, prostrating four times in each direction. First, prostrate to the west; second, prostrate to the north; third, prostrate to the east; fourth, prostrate to the south. After prostrating to the four directions, return to the original position and form the vajra-añjali-mudrā (diamond joined-palms gesture), marking the four places on the body: first, the crown of the head; second, the mouth; third, the forehead; fourth, the heart. After marking the four places, one should think thus: 'I now offer my body to all the Buddhas and great Bodhisattvas of the ten directions and the three times. From this day forward, until the future, I will forever be their servant, relying on the Three Jewels (triratna - Buddha, Dharma, Sangha) in every lifetime, and never taking refuge in the teachings of heavenly demons or heretics. From beginningless time in this cycle of birth and death, I have committed the five heinous crimes (pañcānantarya - patricide, matricide, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha) and the sins of uninterrupted suffering (ānantarika-karma - karma that leads to immediate rebirth in Avici hell). Now, before all the Buddhas and Bodhisattvas of the ten directions and the three times, all the virtuous sages, and all sentient beings, I sincerely and earnestly confess and repent, daring not to conceal anything, and daring not to commit such sins again in the future. May all the Buddhas and Bodhisattvas of the ten directions accept my repentance and quickly enable me to attain the supreme siddhi (accomplishment).'
The Chapter Seven, Establishing the Maṇḍala and Making Vows, of the Sutra of the Essence of Reality Gathered from the Realms of All Buddhas
At that time, Vajrapāṇi Bodhisattva Mahāsattva (great being) said to the assembly: 'Yogis, form the vajra-añjali-mudrā, contemplate the assembly of sages, and think thus: I now establish this maṇḍala to offer to all the Buddhas and Bodhisattvas of the ten directions, making sincere offerings without any thought of competition, not seeking to become a king, not seeking fame and profit, not seeking the supreme bliss of rebirth in heaven, and not seeking any personal benefits. One should sincerely make this vow: Now, with the maṇḍala I have constructed to the best of my ability, whether someone sees it, or someone hears of it, or someone awakens to it, or someone knows of it, may they all attain supreme and wonderful fruits, and may all their wishes be fulfilled. May this body of mine, in every lifetime, be like a cintāmaṇi (wish-fulfilling jewel) that rains down all kinds of treasures, and may all the wealth and Dharma treasures that I cherish fulfill all sentient beings, leaving them with nothing lacking, until they quickly attain anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment).'
The Chapter Eight, Holding and Reciting, of the Sutra of the Essence of Reality Gathered from the Realms of All Buddhas
At that time, Vajrapāṇi Bodhisattva Mahāsattva
。告大會眾言。瑜伽行者。欲得成就一切如來三昧。及一切智智。應當修習是曼荼羅成佛之法。修此法時。先作金剛降伏半跏趺坐。端身正念。以右足押左足。持真言時。住心凝寂。口習真言。唯自耳聞。勿令他解。心中觀想一一梵字。了了分明無令錯謬。持習之時不遲不速。是即名為金剛語言。
複次持習之法。雖有多種。今當略說。秘密之門持習之要。有其三種。一數二時三者形像。云何名數。謂習真言。一十一百千萬等數。云何名時。所謂七日一月一年。或復一生乃至成佛。云何形像。謂習觀行。求放光明。若未放光即不休息。如是三事。隨行者意。如其所愿依法修持。
複次挍量念珠。五部差別。若持佛部用菩提子。若持金剛部用金剛子。若持寶部用金銀頗梨種種諸寶。若持蓮花部用蓮花子。若持迦嚕摩部用種種間錯雜色寶珠。
複次作佛部持念。以右拇指頭指。執持念珠。余指普舒。若金剛部持念。以右拇指中指。持念珠。若寶部持念。以右拇指無名指。執持念珠。若蓮花部持念。以大拇指無名指小指。執持念珠。若迦嚕摩部持念。用上四種。執持皆得。
複次挍量所獲功德。若以香木等珠。得一分福。若用鍮石銅鐵。得二分福。若用水精真珠。得一俱胝分福。若以蓮子金剛子珠
。得二俱胝分福。若用間錯種種諸寶及菩提子。得無量無邊不可說不可說分福。即是過去無量恒河沙諸佛所說。一百八數爲念珠量。
複次行者結金剛縛印。當於胸前繫心鼻端。持真言曰。
oṃ mo kṣma va jra 唵(一) 謨 計娑摩(三合) 嚩(去) 日啰(二合)
瑜伽行者。持此真言。自作此想。我心之中有一切智。洞達無礙。
複次若行者。貧乏不辨圖畫本尊形像。但隨取一佛像或菩薩像。對佛塔前。繫心而住。想念佛像。心不散亂。而常寂然。即賢聖無異。若得繫心鼻。為最上品。便同諸聖人定無異。
諸佛境界攝真實經護摩品第九
爾時金剛手菩薩摩訶薩。承佛威神。為修一切瑜伽行者。演說真實內護摩法。永為調伏滅煩惱賊。及一切鬼神故。作如護摩。增長三昧。各觀本尊並本方色。若作佛部成就護摩。瑜伽行者諦觀毗盧遮那如來。想我即是金剛薩埵。從其身中流出白光。如凈琉璃內外明徹。于月輪中結跏趺坐。從我身中光焰涌出。即成圓光。莊嚴自身最勝第一。一切眾生悉皆喜見。想十方諸佛皆悉白色。猶如三千大千世界微塵數量。入我身中。是名寂靜護摩之法。
複次若作調伏護摩之法。當觀東方阿閦如來。從其身
【現代漢語翻譯】 現代漢語譯本：如果得到兩俱胝（koṭi，一俱胝等於一千萬）份的福報。如果使用摻雜的各種珍寶以及菩提子，就能得到無量無邊不可說不可說的福報。這就是過去無量恒河沙數諸佛所說的，一百零八顆念珠的數量。
再次，修行者結金剛縛印（Vajra-bandha mudrā），在胸前，專注于鼻尖，持誦真言，如下：
唵(oṃ) 謨 計娑摩(kṣma，三合) 嚩(va，去) 日啰(jra，二合)
瑜伽修行者，持誦此真言，並作如下觀想：我的心中具有一切智慧，通達無礙。
再次，如果修行者貧困，無法準備本尊的畫像，只需隨意取一尊佛像或菩薩像，在佛塔前，專注于佛像，心不散亂，保持寂靜，就與賢聖無異。如果能專注于鼻尖，這是最上等的，與諸聖人的禪定沒有區別。
《諸佛境界攝真實經》護摩品第九
這時，金剛手菩薩摩訶薩（Vajrapāṇi Bodhisattva Mahāsattva）承蒙佛的威神力，爲了修習一切瑜伽的修行者，演說真實的內在護摩法（homa），永遠調伏並滅除煩惱賊以及一切鬼神，因此作這樣的護摩，增長三昧（samādhi）。各自觀想本尊以及本方位的顏色。如果作佛部的成就護摩，瑜伽修行者仔細觀想毗盧遮那如來（Vairocana Tathāgata），觀想我就是金剛薩埵（Vajrasattva），從他的身體中流出白光，像清凈的琉璃一樣內外明徹，在月輪中結跏趺坐。從我的身體中涌出光焰，就成為圓光，莊嚴自身，最為殊勝第一，一切眾生都歡喜見到。觀想十方諸佛都是白色，猶如三千大千世界的微塵數量，進入我的身體中。這叫做寂靜護摩之法。
再次，如果作調伏護摩之法，應當觀想東方阿閦如來（Akshobhya Tathagata），從他的身體中...
【English Translation】 English version: If one obtains two koṭis (koṭi, one koṭi equals ten million) of merit. If one uses mixed various jewels and Bodhi seeds, one will obtain immeasurable, boundless, and inexpressible merit. This is what the past immeasurable Ganges river sands of Buddhas have said, the number of 108 beads as the quantity of a rosary.
Furthermore, the practitioner forms the Vajra-bandha mudrā, focuses on the tip of the nose in front of the chest, and recites the mantra as follows:
oṃ mo kṣma (saṃdhi) va jra (saṃdhi)
The yoga practitioner, holding this mantra, should contemplate thus: In my heart, there is all wisdom, penetrating and unobstructed.
Furthermore, if the practitioner is poor and cannot prepare a painted image of the principal deity, simply take any Buddha image or Bodhisattva image, in front of a stupa, focus on the Buddha image, with the mind not scattered, and always remain in stillness, then there is no difference from the sages. If one can focus on the tip of the nose, this is the highest quality, and there is no difference from the samādhi of the saints.
Chapter Nine, Homa Ritual, from the Sutra of Gathering the Real Realm of All Buddhas
At that time, Vajrapāṇi Bodhisattva Mahāsattva, receiving the Buddha's majestic power, for the practitioners who cultivate all yogas, expounded the true inner homa method, to forever subdue and extinguish the thieves of afflictions and all ghosts and spirits. Therefore, perform such homa to increase samādhi. Each contemplates the principal deity and the color of their respective direction. If performing the accomplishment homa of the Buddha family, the yoga practitioner carefully contemplates Vairocana Tathāgata, contemplating that I am Vajrasattva, from his body flows white light, like pure crystal, clear inside and out, sitting in the lotus position in the moon disc. From my body, flames surge forth, becoming a halo, adorning myself, most supreme and foremost, all beings are delighted to see. Contemplate that all Buddhas of the ten directions are white, like the number of dust motes in the three thousand great thousand worlds, entering my body. This is called the method of peaceful homa.
Furthermore, if performing the method of subduing homa, one should contemplate Akshobhya Tathagata of the East, from his body...
中流出青光。眾德圓滿。坐于東方月輪之中。結跏趺坐。圓光巍巍莊嚴自身最勝第一十方世界。想一切菩薩作金剛怒。入我身中。摧滅煩惱諸惡鬼神故。若作求財護摩之法。當觀南方寶生如來。想一切菩薩。皆悉歡喜入我身中。從自身中流出金色光。瑩凈圓滿。坐于南方月輪之中。結跏趺坐莊嚴其身。眾生喜見。令一切煩惱。不能亂心。一切惡鬼不敢親近。
複次若作愛敬護摩。行者當觀西方無量壽佛。從其身中流出紅光。瑩凈圓滿。坐于西方月輪之中。結跏趺坐。眾生喜見。自作此想。十方世界一切菩薩。如三千世界微塵等數。以百億寶無數瓔珞無量天衣種種寶物。莊嚴其身。猶如無比天女形狀。悉入我身。能令國王大臣一切眾生見者悉皆歡喜。
複次若作增益護摩法者。當觀北方不空成就如來。從其身中流出五色光。瑩凈圓滿。坐于北方月輪之中。結跏趺坐莊嚴其身。眾生喜見。想十方世界諸佛菩薩。如三千大千世界微塵等數。放五色光入我身中。能令一切事業無不通達。
如是所說內護摩法。過去諸佛已說。未來諸佛當說。現在十方一切世尊現今演說。若觀行者。常作如是護摩之法。三昧善法福德智慧日夜增長。一切諸佛親近行者。摩頂護念。若瑜伽行者。能作如是內護摩法。現身得見一一
【現代漢語翻譯】 現代漢語譯本： 從（本尊）身體中流出青色光芒。所有功德圓滿具足。（行者觀想本尊）安坐于東方月輪之中，結跏趺坐。圓滿的光芒巍峨盛大，莊嚴自身，勝過十方世界。（行者）觀想一切菩薩都呈現金剛怒相，進入我的身體之中，摧毀煩惱和各種惡鬼神。如果修作求財的護摩之法，應當觀想南方寶生如來（Ratnasambhava），觀想一切菩薩，都歡喜地進入我的身體之中，從自身中流出金色光芒，光芒晶瑩透亮，圓滿具足。（本尊）安坐于南方月輪之中，結跏趺坐，莊嚴自身，令眾生喜悅見到。（此觀想）能使一切煩惱不能擾亂我的心，一切惡鬼不敢親近。
再次，如果修作敬愛護摩，修行者應當觀想西方無量壽佛（Amitābha），從他的身體中流出紅色光芒，光芒晶瑩透亮，圓滿具足。（本尊）安坐于西方月輪之中，結跏趺坐，令眾生喜悅見到。自己作這樣的觀想：十方世界的一切菩薩，如同三千大千世界微塵一樣多的數量，用百億種珍寶、無數的瓔珞、無量的天衣和各種寶物，莊嚴他們的身體，猶如無比殊勝的天女的形象，全部進入我的身體。能使國王、大臣和一切眾生見到我的人都歡喜。
再次，如果修作增益護摩法，應當觀想北方不空成就如來（Amoghasiddhi），從他的身體中流出五色光芒，光芒晶瑩透亮，圓滿具足。（本尊）安坐于北方月輪之中，結跏趺坐，莊嚴自身，令眾生喜悅見到。觀想十方世界諸佛菩薩，如同三千大千世界微塵一樣多的數量，放出五色光芒進入我的身體之中，能使一切事業沒有不通達的。
像這樣所說的內護摩法，過去諸佛已經說過，未來諸佛將要說，現在十方一切世尊現在正在演說。如果觀想的修行者，經常修作這樣的護摩之法，三昧、善法、福德、智慧就會日夜增長。一切諸佛親近修行者，摩頂護念。如果瑜伽修行者，能夠修作這樣的內護摩法，現世就能得見一一（本尊）。
【English Translation】 English version: From (the deity's) body emanates a blue light. All merits are perfectly fulfilled. (The practitioner visualizes the deity) sitting in the eastern moon disc, in the lotus position. The perfect light is majestic and adorns the self, surpassing the ten directions. (The practitioner) visualizes all Bodhisattvas appearing in Vajra wrathful forms, entering my body, destroying afflictions and all evil ghosts and spirits. If performing the Homa ritual for seeking wealth, one should visualize Ratnasambhava (寶生如來), the Tathagata of the South, and visualize all Bodhisattvas joyfully entering my body, emanating golden light from my body, the light is crystal clear and perfectly fulfilled. (The deity) sits in the southern moon disc, in the lotus position, adorning the self, causing sentient beings to rejoice upon seeing. (This visualization) enables all afflictions to not disturb my mind, and all evil ghosts dare not approach.
Furthermore, if performing the Love and Respect Homa, the practitioner should visualize Amitābha (無量壽佛), the Tathagata of the West, emanating red light from his body, the light is crystal clear and perfectly fulfilled. (The deity) sits in the western moon disc, in the lotus position, causing sentient beings to rejoice upon seeing. One should visualize thus: all Bodhisattvas of the ten directions, as numerous as the dust motes in three thousand great thousand worlds, adorn their bodies with billions of treasures, countless necklaces, immeasurable celestial garments, and various precious objects, resembling incomparably beautiful celestial maidens, all entering my body. This enables the king, ministers, and all sentient beings who see me to rejoice.
Furthermore, if performing the Increasing Benefit Homa, one should visualize Amoghasiddhi (不空成就如來), the Tathagata of the North, emanating five-colored light from his body, the light is crystal clear and perfectly fulfilled. (The deity) sits in the northern moon disc, in the lotus position, adorning the self, causing sentient beings to rejoice upon seeing. Visualize the Buddhas and Bodhisattvas of the ten directions, as numerous as the dust motes in three thousand great thousand worlds, emitting five-colored light entering my body, enabling all endeavors to be accomplished without obstruction.
Such is the inner Homa method described, which past Buddhas have spoken, future Buddhas will speak, and all World Honored Ones of the ten directions are now expounding. If the practitioner who visualizes, constantly performs such Homa practice, Samadhi, virtuous Dharma, merit, and wisdom will increase day and night. All Buddhas will be close to the practitioner, patting the head and protecting and mindful. If the Yoga practitioner can perform such inner Homa practice, one can see each (deity) in this very life.
佛剎微塵等數諸佛世尊。是諸如來。哀愍行者。令得成就一切悉地。諸天宮殿寶閣金臺。諸天甘露盈滿寶器。乃至阿修羅宮。皆得隨心現行者前。譬如摩尼寶珠懸虛空中。能雨一切眾生愛樂之物。此妙瑜伽最勝教主。亦復如是。能令行者。圓滿一切世出世愿。瑜伽行者。應常想愿。我從無始已來。所作一切種種善根。悉皆回施十方無量世界一切地獄餓鬼傍生修羅八難受苦眾生。所有罪障愿皆消滅。得如意樂。此諸眾生所有眾罪。應受諸苦。我以此身。愿當代受。一切眾生罪業既除。悉當成佛。持真言曰。
oṃ sa rva ku śa ra mo rni pa 唵(一) 薩 嚕嚩(二合) 俱 奢 羅 謨 羅你(二合) 波 ri na ma ya mi 利 那(反舌呼) 摩 野 弭
此是迴向發願真言。
爾時灌頂阿阇梨。告弟子言。汝若不修此秘法者。破三摩耶。生生世世斷滅佛種。設有惡人。殺十方界一切諸佛諸大菩薩佛眼血肉。此罪尚輕。汝罪過彼五逆眾生。墮落地獄尚有出期。若人破壞三摩耶法。入于地獄無有出期。云何名為三摩耶法。謂大瑜伽真實教王。云何名為破三摩耶。謂有凡夫。唯有能受不能修行。若求法人。未受五種灌頂
【現代漢語翻譯】 現代漢語譯本： 數量如佛剎微塵般眾多的諸佛世尊（Buddha-loka-dust-equal number of Buddhas），這些如來（Tathagata）哀憐愍念修行者，使他們能夠成就一切悉地（Siddhi，成就、神通）。諸天宮殿、寶閣金臺，諸天甘露盈滿寶器，乃至阿修羅（Asura，非天）宮，都能隨修行者的心意顯現在他們面前。譬如摩尼寶珠（Mani jewel）懸掛在虛空中，能夠降下一切眾生喜愛的物品。這妙瑜伽（Yoga）最殊勝的教主，也同樣如此，能夠使修行者圓滿一切世間和出世間的願望。瑜伽修行者，應當常常發願：『我從無始以來，所作的一切種種善根，全部迴向施與十方無量世界的一切地獄、餓鬼、傍生、修羅、八難受苦眾生。所有的罪障，愿都消滅，得到如意的快樂。這些眾生所有的罪業，應當承受的各種痛苦，我願用此身，代替他們承受。一切眾生的罪業既然消除，都應當成佛。』持誦真言曰： oṃ sarva ku śa ra mo rṇi pa ri na ma ya mi 這是迴向發願真言。 這時，灌頂阿阇梨（Abhiseka Acarya，灌頂金剛上師）告訴弟子說：『你如果不修習此秘密法，就是破壞三摩耶（Samaya，誓言），生生世世斷滅佛種。即使有惡人，殺害十方世界一切諸佛、諸大菩薩的佛眼血肉，此罪尚且輕微。你的罪過超過那些五逆眾生，墮落地獄尚且有出離之期。如果有人破壞三摩耶法，進入地獄就沒有出離之期。』什麼叫做三摩耶法？就是指大瑜伽真實教王。什麼叫做破壞三摩耶？就是指有些凡夫，只有能力接受灌頂，卻不能修行。如果求法之人，沒有接受五種灌頂。
【English Translation】 English version: The Buddhas, the World-Honored Ones, as numerous as the dust particles in Buddha-lands (Buddha-loka-dust-equal number of Buddhas), these Tathagatas (Tathagata) have compassion for practitioners, enabling them to achieve all Siddhis (Siddhi, accomplishments, supernatural powers). Heavenly palaces, jeweled pavilions, golden platforms, heavenly nectar filling precious vessels, and even the palaces of Asuras (Asura, non-gods), can appear before the practitioners according to their wishes. Just like a Mani jewel (Mani jewel) hanging in the empty sky, capable of raining down all things that beings love. This wonderful Yoga (Yoga), the most supreme teacher, is also like this, able to fulfill all the worldly and other-worldly wishes of practitioners. Yoga practitioners should always make the vow: 'All the various good roots that I have accumulated since beginningless time, I dedicate and bestow them entirely upon all beings suffering in hells, as hungry ghosts, as animals, as Asuras, and in the eight difficulties, in the immeasurable worlds of the ten directions. May all their karmic obstacles be eliminated, and may they obtain wish-fulfilling joy. All the sins of these beings, all the sufferings they should endure, I am willing to bear in their place with this body. Since the karmic debts of all beings are eliminated, they should all attain Buddhahood.' Recite the mantra: oṃ sarva ku śa ra mo rṇi pa ri na ma ya mi This is the mantra for dedication and aspiration. At this time, the Abhiseka Acarya (Abhiseka Acarya, initiation Vajra master) said to the disciple: 'If you do not practice this secret Dharma, you will break the Samaya (Samaya, vow), and the seed of Buddhahood will be cut off in every life. Even if there is an evil person who kills all the Buddhas and great Bodhisattvas in the ten directions, shedding their blood and flesh, this sin is still light. Your sin exceeds those of the five rebellious beings, and even if you fall into hell, there is still a time for release. If someone breaks the Samaya Dharma, entering hell will have no time for release.' What is called Samaya Dharma? It refers to the true king of teachings of Great Yoga. What is called breaking Samaya? It refers to some ordinary people who only have the ability to receive initiation but cannot practice. If a Dharma seeker has not received the five kinds of initiations.
法者。不應與授此瑜伽法。若阿阇梨與授灌頂時。先須三月觀察其心。然後授與灌頂之法。若有善心深懷慚愧。調柔無疾呼為法子。然後傳授。世間父子繼嗣一生。今為法子能紹佛種。未成佛來不斷慈念。如父愛子如子敬父。如是名為三摩耶法。金剛阿阇梨。即為弟子說真言曰。
oṃ a na sa ma ya di ha ra mi bhya 唵(一) 阿 那 三 摩 耶 膩 賀 羅 謎 毗阿(二合大呼) hūṃ ḍha ṭ 吽(大呼) 發 吒(反舌大呼)
複次金剛阿阇梨。為于弟子說此真言深義。若人破三摩耶法。由是因緣。其身破壞碎如微塵。彼人福德自然滅盡。猶如朽樹不生枝葉。告金剛阿阇梨。欲為弟子受灌頂時。當先教習此真言曰。
oṃ sa rva ta thā ga ta pu ja ka 唵(一) 薩 魯嚩(二合) 怛 他(引) 蘗 多 補 惹 迦 rma ṇa ā tmā naṃ ni ryā 魯摩(二合) 那(上反舌呼) 阿(引) 都摩(二合引) 難 你 哩野(二合引) ta yā mi 多 耶(引) 弭
複次金剛阿阇
【現代漢語翻譯】 現代漢語譯本： 法，不應該傳授給不適合的人。如果阿阇梨（Āchārya，導師）要授予灌頂時，必須先用三個月的時間觀察他的心性，然後才能授予灌頂之法。如果有人心地善良，深懷慚愧，性情調柔沒有疾病，就稱他為法子。然後才能傳授。世間的父子關係只能繼承一生，現在成為法子，能夠繼承佛種，在未成佛之前，慈悲的念頭不會斷絕，如同父親愛護兒子，兒子尊敬父親。這樣就叫做三摩耶法（Samaya，誓言）。金剛阿阇梨（Vajra Āchārya，金剛上師）就為弟子說這個真言：
om a na sa ma ya di ha ra mi bhya 唵(一) 阿 那 三 摩 耶 膩 賀 羅 謎 毗阿(二合大呼) hūṃ ḍha ṭ 吽(大呼) 發 吒(反舌大呼)
再次，金剛阿阇梨為弟子解說這個真言的深奧含義。如果有人違背三摩耶法（Samaya，誓言），由於這個因緣，他的身體會破碎如微塵，他的福德自然會滅盡，猶如朽木不會再生枝葉。告訴金剛阿阇梨，想要為弟子授予灌頂時，應當先教習這個真言：
om sa rva ta thā ga ta pu ja ka 唵(一) 薩 魯嚩(二合) 怛 他(引) 蘗 多 補 惹 迦 rma ṇa ā tmā naṃ ni ryā 魯摩(二合) 那(上反舌呼) 阿(引) 都摩(二合引) 難 你 哩野(二合引) ta yā mi 多 耶(引) 弭
再次，金剛阿阇梨
【English Translation】 English version: The Dharma should not be taught to those who are not suitable. If the Āchārya (teacher) is to bestow initiation, he must first observe the disciple's mind for three months before bestowing the initiation Dharma. If someone has a good heart, deep shame, is gentle and free from illness, call him a Dharma son. Then transmit the teachings. Worldly father-son relationships only last for one lifetime, but becoming a Dharma son can inherit the Buddha-seed, and before becoming a Buddha, the thought of compassion will not cease, like a father loving his son and a son respecting his father. This is called the Samaya (vow) Dharma. The Vajra Āchārya (Vajra master) then speaks this mantra to the disciple:
om a na sa ma ya di ha ra mi bhya om (one) a na sa ma ya ni ha ra mi bhya (two combined loud call) hūṃ ḍha ṭ hum (loud call) pha ṭa (retroflex loud call)
Furthermore, the Vajra Āchārya explains the profound meaning of this mantra to the disciple. If someone breaks the Samaya (vow) Dharma, due to this cause, his body will be broken into dust, and his merit will naturally be exhausted, like a rotten tree that does not grow branches and leaves. Tell the Vajra Āchārya that when he wants to bestow initiation on a disciple, he should first teach this mantra:
om sa rva ta thā ga ta pu ja ka om (one) sarva tathāgata puja ka rma ṇa ā tmā naṃ ni ryā rma ṇa ā tmānaṃ ni ryā ta yā mi ta yā mi
Furthermore, the Vajra Āchārya
梨。為彼弟子。說此真言所詮之義。我今以身。施一切佛。為作種種供養事故。金剛阿阇梨。次教弟子習真言曰。
sa rva ta thā ga ta va jra ka 薩 魯嚩(二合) 怛 他(引) 蘗 多 嚩(去) 日羅(二合) 迦 rmma ku ru māṃ 盧摩(二合) 俱 魯 𤚥(引)
複次阿阇梨。為彼弟子。說真言義。愿一切如來加護於我。教我金剛事業。如金剛手菩薩。平等無異。乃至未證大菩提道。于其中間。歸依三寶。發此愿已。令著赤衣。緋帛覆眼。擊于腦後。時彼弟子結金剛手印以十指頭更互相叉。皆內掌中。以右押左。結此印已。金剛阿阇梨。當教弟子習此心中心真言曰。
sa ma ya stvaṃ 娑 摩 耶 薩睹婆你(四合)
複次阿阇梨教於弟子。令結手印。改前金剛手印。豎左右中指。繫於花鬘。引導弟子。到道場門。教習入道場真言曰。
sa ma ya hūṃ 娑 摩 野 吽(長引)
持此真言已時。阿阇梨執弟子手。引入道場。入道場已。便當告言。汝今得入一切如來種族之中。我當令汝心中生金剛智。獲此智故。證得一切如來法身
【現代漢語翻譯】 現代漢語譯本： 然後，金剛阿阇梨（Vajra Acarya，金剛上師）為他的弟子解說這個真言所詮釋的意義：『我現在以我的身體，佈施給一切佛，爲了做種種供養的緣故。』金剛阿阇梨接著教導弟子學習真言，唸誦： 『sa rva ta thā ga ta va jra ka rmma ku ru māṃ』 然後阿阇梨為他的弟子解說真言的意義：『愿一切如來加持和保護我，教導我金剛事業，如同金剛手菩薩（Vajrapani Bodhisattva）一樣平等無異，乃至未證得大菩提道（Mahabodhi）的期間，於此期間，我歸依三寶（Triple Gem）。』發此愿之後，讓弟子穿上紅色的衣服，用紅色的絲綢遮蓋眼睛，擊打他的腦後。這時，弟子結金剛手印（Vajrapani Mudra），用十個手指頭互相交叉，都放在掌心裡面，用右手壓在左手上。結完這個手印后，金剛阿阇梨應當教導弟子學習這個心中心真言，唸誦： 『sa ma ya stvaṃ』 然後，阿阇梨教導弟子，讓他結手印，改變之前的金剛手印，豎起左右手的中指，繫在花鬘上，引導弟子到道場門口，教導他學習進入道場的真言，唸誦： 『sa ma ya hūṃ』 持誦這個真言之後，阿阇梨執著弟子的手，引入道場。進入道場后，就應當告訴他說：『你現在得以進入一切如來的種族之中，我應當讓你心中生起金剛智慧（Vajra Jnana）。獲得這個智慧的緣故，證得一切如來法身（Dharmakaya）。』
【English Translation】 English version: Then, the Vajra Acarya (金剛阿阇梨, Vajra Master) explains to his disciple the meaning expressed by this mantra: 'I now offer my body to all Buddhas, for the sake of making various offerings.' The Vajra Acarya then teaches the disciple to practice the mantra, reciting: 'sa rva ta thā ga ta va jra ka rmma ku ru māṃ' Then the Acarya explains the meaning of the mantra to his disciple: 'May all the Tathagatas (如來) bless and protect me, teach me the Vajra (金剛) activities, just like Vajrapani Bodhisattva (金剛手菩薩) equally without difference, until I attain the Great Bodhi Path (大菩提道, Mahabodhi), during this period, I take refuge in the Triple Gem (三寶).' After making this vow, have the disciple put on red clothes, cover his eyes with red silk, and strike him on the back of the head. At this time, the disciple forms the Vajrapani Mudra (金剛手印), crossing the ten fingers with each other, all placed inside the palms, with the right hand pressing on the left. After forming this mudra, the Vajra Acarya should teach the disciple to practice this heart-center mantra, reciting: 'sa ma ya stvaṃ' Then, the Acarya teaches the disciple, instructing him to form a mudra, changing the previous Vajrapani Mudra, raising the middle fingers of the left and right hands, tying them to a flower garland, guiding the disciple to the entrance of the mandala (道場), teaching him to practice the mantra for entering the mandala, reciting: 'sa ma ya hūṃ' After reciting this mantra, the Acarya takes the disciple's hand and leads him into the mandala. After entering the mandala, he should then say: 'You are now able to enter into the lineage of all the Tathagatas, I shall cause Vajra Jnana (金剛智慧, Vajra Wisdom) to arise in your heart. Because of obtaining this wisdom, you will attain the Dharmakaya (法身, Dharma Body) of all the Tathagatas.'
。何況世間一切悉地。善男子汝為未入道場行者。莫說此法。若說此法。即破三摩耶。
如是告已。阿阇梨結金剛薩埵印。舒其兩拳。並仰安弟子頂上。告言。此是三摩耶。若汝為未受灌頂人說此法者。金剛薩埵當破汝頭。告此語已。結金剛合掌印。秘密真言曰。
oṃ va jyo da ka ṭhaḥ 唵 嚩(去) 日嚕(二合) 那 迦 吒(反舌呼)
以此真言加持水已。與弟子頂。為說持念秘密深義。汝愿此水。金剛薩埵入汝身中。複次金剛阿阇梨。告弟子言。從今以往。汝見於我。如金剛手菩薩無異。莫違我言。勿輕慢我。若汝違我。命終之後入阿鼻獄。
如是告已。阿阇梨當發願言。一切如來以無礙力。加護大曼陀啰。能令金剛薩埵。速疾來入弟子身中。發是愿已。習此召入本尊真言曰。
oṃ va jra ve śa ha 唵 嚩(去) 日啰(二合) 謎 奢 訶(大聲)
持真言已。金剛阿阇梨。速疾結金剛薩埵印。說此偈言。
此是金剛三摩耶 亦名金剛大薩埵 于剎那頃證不退 最勝堅牢智金剛
說此偈已。金剛阿阇梨。以先所結金剛薩埵印。左手拳印安弟子頂。作瞋怒眼。視於弟子。作
【現代漢語翻譯】 現代漢語譯本：更何況世間一切成就（悉地，Siddhi）。善男子，你作為尚未進入道場的修行者，不要說這種法。如果說了這種法，就是破壞了三摩耶（Samaya，誓言）。 這樣告誡之後，阿阇梨（Acharya，導師）結金剛薩埵（Vajrasattva）印，舒展雙拳，並仰放在弟子的頭頂上，告誡說：『這是三摩耶（Samaya，誓言）。如果你為尚未接受灌頂的人說這種法，金剛薩埵（Vajrasattva）會擊破你的頭。』說完這些話后，結金剛合掌印，秘密真言如下： 唵（oṃ） 嚩（va，去聲） 日嚕（jyo，二合） 那（da） 迦（ka） 吒（ṭhaḥ，反舌呼） 用這個真言加持水后，給弟子灌頂，併爲他說持念秘密深義。你愿此水，金剛薩埵（Vajrasattva）進入你的身中。再次，金剛阿阇梨（Vajra Acharya，金剛導師）告訴弟子說：『從今以後，你見我，如同金剛手菩薩（Vajrapani）一樣，不要違揹我的話，不要輕慢我。如果你違揹我，命終之後會墮入阿鼻地獄。』 這樣告誡之後，阿阇梨（Acharya，導師）應當發願說：『一切如來以無礙之力，加護大曼陀羅（Mandala，壇城），能令金剛薩埵（Vajrasattva），快速進入弟子身中。』發這個愿之後，練習這個召入本尊真言： 唵（oṃ） 嚩（va，去聲） 日啰（jra，二合） 謎（ve） 奢（śa） 訶（ha，大聲） 持誦真言后，金剛阿阇梨（Vajra Acharya，金剛導師）快速結金剛薩埵（Vajrasattva）印，說這個偈頌： 『這是金剛三摩耶（Vajra Samaya，金剛誓言），也叫金剛大薩埵（Vajra Mahasattva，金剛大勇士），于剎那間證得不退轉，是最勝堅牢的智慧金剛。』 說完這個偈頌后，金剛阿阇梨（Vajra Acharya，金剛導師）用先前所結的金剛薩埵（Vajrasattva）印，左手拳印放在弟子的頭頂，作出嗔怒的表情，看著弟子。
【English Translation】 English version: Moreover, what about all the Siddhis (Siddhi, accomplishments) in the world? Good son, since you are a practitioner who has not yet entered the Mandala, do not speak of this Dharma. If you speak of this Dharma, you will break the Samaya (Samaya, vows). After saying this, the Acharya (Acharya, teacher) forms the Vajrasattva (Vajrasattva) mudra, extends both fists, and places them facing upwards on the disciple's head, saying: 'This is the Samaya (Samaya, vows). If you speak this Dharma to someone who has not received initiation, Vajrasattva (Vajrasattva) will break your head.' After saying these words, he forms the Vajra joined-palms mudra. The secret mantra is: oṃ va jyo da ka ṭhaḥ After blessing the water with this mantra, he gives it to the disciple's head, and explains the profound meaning of reciting and holding it. May this water allow Vajrasattva (Vajrasattva) to enter your body. Again, the Vajra Acharya (Vajra Acharya, Vajra teacher) tells the disciple: 'From now on, when you see me, see me as no different from Vajrapani (Vajrapani). Do not disobey my words, do not disrespect me. If you disobey me, you will fall into Avici Hell after death.' After saying this, the Acharya (Acharya, teacher) should make a vow, saying: 'May all the Tathagatas, with their unobstructed power, protect the great Mandala (Mandala, sacred circle), and enable Vajrasattva (Vajrasattva) to quickly enter the disciple's body.' After making this vow, practice this mantra for summoning the principal deity: oṃ va jra ve śa ha After reciting the mantra, the Vajra Acharya (Vajra Acharya, Vajra teacher) quickly forms the Vajrasattva (Vajrasattva) mudra and speaks this verse: 'This is the Vajra Samaya (Vajra Samaya, Vajra vow), also called Vajra Mahasattva (Vajra Mahasattva, Great Vajra Being), in an instant, one attains non-retrogression, the most supreme and firm wisdom Vajra.' After saying this verse, the Vajra Acharya (Vajra Acharya, Vajra teacher) places the previously formed Vajrasattva (Vajrasattva) mudra, the left fist mudra, on the disciple's head, makes an angry face, and looks at the disciple.
想言入。即習前真言。此是莊嚴出現大乘對法三摩耶金剛語言。其阿阇梨習此真言。三十七尊於此弟子。昔有緣者。當即降臨隨。其一尊。入心已訖。當獲五通。了知三世。得不退地。作諸難事無有滯礙。刀杖毒藥夜叉惡獸。永不能害。一切如來當加護念。一切悉地速疾現前。得未曾有安樂之事。或有弟子得種種三昧。或有獲種種陀羅尼門。或有一切所愿皆得圓滿。或有當證無上菩提。
爾時金剛阿阇梨。去弟子頂上金剛拳。印弟子心上。教弟子言。當愿金剛堅住心中。不動不搖猶如山王。於三世中常不捨我。加護我念心。及以施我一切悉地。作是愿已。習真言曰。
hūṃ haṃ ha va ha he 吽(大聲長呼) 唅(大聲短呼) 訶(大聲) 縛(平) 訶(急呼) 翳
持真言已。阿阇梨復教弟子。習真言曰。
pra ti ccha va jra he 缽羅(二合) 底(丁以反) 室奢(二合下字平呼) 嚩(去) 日羅(二合) 翳
持真言。已時阿阇梨執弟子手。于道場中。令散諸花。隨花落處。即是本尊。捧取此花習真言曰。
oṃ pra ti gṛ hṇa tva 唵 缽羅(二合)
【現代漢語翻譯】 現代漢語譯本： 想要進入（真言的境界），就學習之前的真言。這是莊嚴出現大乘對法三摩耶金剛語言。阿阇梨（Acharya，導師）修習此真言，三十七尊（指三十七尊佛菩薩）會降臨於此弟子。過去有緣者，會立即降臨跟隨。其中一尊進入心中之後，當獲得五神通，了知過去、現在、未來三世之事，得到不退轉的地位，做各種困難的事情都沒有阻礙。刀杖、毒藥、夜叉、惡獸，永遠不能傷害。一切如來（Tathagata，佛）都會加護憶念，一切悉地（Siddhi，成就）迅速顯現，得到前所未有的安樂之事。或者有的弟子得到種種三昧（Samadhi，禪定），或者獲得種種陀羅尼門（Dharani，總持法門），或者一切所愿都能圓滿，或者將證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
這時，金剛阿阇梨從弟子頭頂拿開金剛拳，印在弟子心上，教導弟子說：『應當發願金剛堅固地住在心中，不動不搖猶如山王，在過去、現在、未來三世之中，永遠不捨棄我，加護憶念我的心，並且施予我一切成就。』發願完畢后，修習真言，唸誦：
hūṃ haṃ ha va ha he 吽(大聲長呼) 唅(大聲短呼) 訶(大聲) 縛(平) 訶(急呼) 翳
持誦真言完畢后，阿阇梨又教導弟子，修習真言，唸誦：
pra ti ccha va jra he 缽羅(二合) 底(丁以反) 室奢(二合下字平呼) 嚩(去) 日羅(二合) 翳
持誦真言完畢后，阿阇梨執持弟子的手，在道場中，令其散花，隨著花朵落下的地方，就是本尊（Iṣṭa-deva，所尊奉的本尊）。捧起此花，修習真言，唸誦：
oṃ pra ti gṛ hṇa tva 唵 缽羅(二合)
【English Translation】 English version: If one wishes to enter (the realm of mantra), then study the previous mantra. This is the Adorned Manifestation of the Mahayana Dharma Samaya Vajra Language. When the Acharya (teacher) practices this mantra, the thirty-seven deities (referring to the thirty-seven Buddhas and Bodhisattvas) will descend upon this disciple. Those who have affinity from the past will immediately descend and follow. After one of them enters the heart, one will obtain the five supernormal powers, understand the past, present, and future, attain the stage of non-retrogression, and accomplish all difficult tasks without hindrance. Swords, staves, poisons, yakshas, and evil beasts will never be able to harm. All Tathagatas (Buddhas) will protect and remember, and all Siddhis (accomplishments) will quickly manifest, bringing unprecedented joy. Some disciples may attain various Samadhis (meditative states), or obtain various Dharani (mantra) gates, or have all their wishes fulfilled, or will realize Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).
At this time, the Vajra Acharya removes the Vajra fist from the disciple's head, imprints it on the disciple's heart, and instructs the disciple: 'You should vow that the Vajra firmly dwells in your heart, unmoving and unshakable like a mountain king, never abandoning me in the three times (past, present, and future), protecting and remembering my mind, and bestowing upon me all accomplishments.' After making this vow, practice the mantra, reciting:
hūṃ haṃ ha va ha he Hūṃ (loud long call) Haṃ (loud short call) Ha (loud) Va (flat) Ha (urgent call) He
After reciting the mantra, the Acharya again instructs the disciple to practice the mantra, reciting:
pra ti ccha va jra he Pra (combined) ti (pronounced as 'di') ccha (combined, the last character pronounced flatly) va (departing tone) jra (combined) he
After reciting the mantra, the Acharya holds the disciple's hand and has them scatter flowers in the Mandala (sacred space). The place where the flowers fall is the Iṣṭa-deva (personal deity). Pick up this flower and practice the mantra, reciting:
oṃ pra ti gṛ hṇa tva Oṃ Pra (combined)
底 疑嚧(二合) 翳穩那(上二合反舌呼) 怛嚩(去二合) mi māṃ ma hā va la 弭 摩𤚥 摩 訶 嚩(平) 啰
持真言已。即便繫於本尊之頂。以其花鬘。安本尊已。金剛薩埵。當受花鬘速獲悉地。
複次阿阇梨。習開眼真言曰。
oṃ va jra sa tva svā ya 唵(一) 嚩(去) 日啰(二合) 薩 怛嚩(去二合) 娑嚩(二合) 娑(浮呼) nta ddhya ca kṣu dgha ṭa 你多(二合) 膩耶 奢 吉芻(二合) 馱誐(二合) 吒(反舌) na ta tma ra u dgha ṭa ya 那 多 怛摩(二合) 啰(急呼) 盂 馱誐(二合引) 吒(反舌呼) 野 ti sa rva kṣi va jra ca kṣu 底 薩 嚕嚩(二合) 吉史(二合) 嚩(去) 日啰(二合) 奢 吉芻(二合) ra ḍa ta raṃ he va jra 啰 怒 哆 啰吽(二合) 翳穩 嚩(去) 日羅(二合) pa śa 波 寫
持此真言已。即開兩眼。告弟子
【現代漢語翻譯】 現代漢語譯本 底 疑嚧(二合) 翳穩那(上二合反舌呼) 怛嚩(去二合) mi māṃ ma hā va la：這是梵文音譯，在此不做翻譯。 弭 摩𤚥 摩 訶 嚩(平) 啰：這是梵文音譯，在此不做翻譯。
持誦真言之後，就將花鬘繫在本尊的頭頂。安放好本尊后，金剛薩埵（Vajrasattva）當能接受花鬘，迅速獲得成就（siddhi）。
其次，阿阇梨（Ācārya，導師）學習開眼真言，如下：
oṃ vajra satva svā ya：這是梵文音譯，在此不做翻譯。 nta ddhya ca kṣu dgha ṭa：這是梵文音譯，在此不做翻譯。 na ta tma ra u dgha ṭa ya：這是梵文音譯，在此不做翻譯。 ti sa rva kṣi va jra ca kṣu：這是梵文音譯，在此不做翻譯。 ra ḍa ta raṃ he va jra：這是梵文音譯，在此不做翻譯。 pa śa：這是梵文音譯，在此不做翻譯。
持誦此真言后，就睜開（本尊的）雙眼，告訴弟子。
【English Translation】 English version 底 疑嚧(二合) 翳穩那(上二合反舌呼) 怛嚩(去二合) mi māṃ ma hā va la: This is a transliteration of Sanskrit and will not be translated here. 弭 摩𤚥 摩 訶 嚩(平) 啰: This is a transliteration of Sanskrit and will not be translated here.
After reciting the mantra, then tie the garland to the top of the principal deity (本尊). After placing the principal deity, Vajrasattva (金剛薩埵) should receive the garland and quickly attain accomplishment (siddhi).
Next, the Ācārya (阿阇梨, teacher) learns the eye-opening mantra, as follows:
oṃ vajra satva svā ya: This is a transliteration of Sanskrit and will not be translated here. nta ddhya ca kṣu dgha ṭa: This is a transliteration of Sanskrit and will not be translated here. na ta tma ra u dgha ṭa ya: This is a transliteration of Sanskrit and will not be translated here. ti sa rva kṣi va jra ca kṣu: This is a transliteration of Sanskrit and will not be translated here. ra ḍa ta raṃ he va jra: This is a transliteration of Sanskrit and will not be translated here. pa śa: This is a transliteration of Sanskrit and will not be translated here.
After reciting this mantra, then open (the principal deity's) eyes and tell the disciple.
言。金剛薩埵大菩薩摩訶薩。今日自來。與汝開眼。非但開汝肉眼。已開五眼及最大金剛眼。汝善男子。今者道場。是時金剛阿阇梨。一一教示道場中事。便得一切如來加持。應時本尊入於心中。或見種種天上宮殿。或見種種光明。或見種種神通。依諸如來加持力故。金剛手菩薩。玄現立其前。問所求事。隨愿便與。乃至授與大金剛智一切種智及一切智。
複次阿阇梨。教諸事已。及閼伽(唐云圓滿)瓶水。右手盛之。習灌頂真言。告弟子曰。金剛手菩薩。今日與汝最勝灌頂作此語已。灑水頂上。即時阿阇梨。作金剛合掌印。授與弟子兩手。告言。一切如來與灌頂竟。作是語已。阿阇梨于弟子名上。加金剛字呼之。以五股金剛。安兩手掌中。告弟子言。此是一切如來大智金剛。我今持以授汝兩手。為令成就妙悉地故。是時瑜伽行者。習送諸佛各還本土真言曰。
oṃ kro te va sa rva sa tva 唵 俱嚕(二合) 帝(平) 嚩(去大聲) 薩 嚕嚩(二合) 薩 怛嚩(去) rtha si dvi rta thā a nu 嚕吒(二合下字反舌) 悉 地 魯怛(二合) 陀(引) 阿 努(反舌) ta ra ga c
【現代漢語翻譯】 現代漢語譯本： 金剛薩埵（Vajrasattva，金剛界五智如來中的東方阿閦如來，代表凈化）大菩薩摩訶薩，今日親自前來，為你開眼。不僅僅是開啟你的肉眼，而是已經開啟了五眼以及最大的金剛眼。你這位善男子，現在這個道場，是時候由金剛阿阇梨（Vajra Acharya，金剛上師）一一教示道場中的事務，便能得到一切如來的加持。應時本尊進入你的心中，或者見到種種天上宮殿，或者見到種種光明，或者見到種種神通。依靠諸如來的加持力，金剛手菩薩（Vajrapani，大勢至菩薩的忿怒化身，代表力量）會顯現並立於你的面前，詢問你所求之事，隨你的願望給予，乃至授予你大金剛智、一切種智以及一切智。
再次，阿阇梨教導完所有事務后，用右手盛滿閼伽（Arghya，唐云圓滿）瓶中的水，唸誦灌頂真言，告知弟子說：『金剛手菩薩，今日授予你最殊勝的灌頂。』說完此語后，將水灑在弟子頭頂上。即時，阿阇梨作金剛合掌印，授予弟子雙手，告知說：『一切如來已經為你灌頂完畢。』說完此語后，阿阇梨在弟子的名字上加上『金剛』二字來稱呼他，並將五股金剛杵安放在弟子的兩手掌中，告知弟子說：『這是所有如來的大智慧金剛，我現在拿來授予你的雙手，爲了讓你成就妙悉地（Siddhi，成就）的緣故。』這時，瑜伽行者唸誦送諸佛各還本土的真言，內容如下：
唵 俱嚕(二合) 帝(平) 嚩(去大聲) 薩 嚕嚩(二合) 薩 怛嚩(去) 嚕吒(二合下字反舌) 悉 地 魯怛(二合) 陀(引) 阿 努(反舌) 怛 啰 誐 蹉
【English Translation】 English version: Vajrasattva (the bodhisattva representing purification) Mahasattva, has come here today to open your eyes. Not only to open your physical eyes, but has already opened the five eyes and the greatest Vajra eye. You, virtuous man, now in this mandala, it is time for the Vajra Acharya (Vajra Master) to instruct you in all matters of the mandala, so that you may receive the blessings of all the Tathagatas. At that moment, the principal deity enters your heart, or you may see various heavenly palaces, or see various lights, or see various supernatural powers. Relying on the power of the blessings of all the Tathagatas, Vajrapani (the wrathful manifestation of Mahasthamaprapta, representing power) Bodhisattva will manifest and stand before you, asking what you seek, and granting it according to your wishes, even bestowing upon you the Great Vajra Wisdom, the Omniscient Wisdom, and all wisdom.
Furthermore, after the Acharya has taught all matters, he fills his right hand with water from the Arghya (meaning 'complete' or 'perfect') vase, recites the initiation mantra, and tells the disciple: 'Vajrapani Bodhisattva, today bestows upon you the most supreme initiation.' After saying these words, he sprinkles water on the disciple's head. Immediately, the Acharya makes the Vajra joined-palms mudra and gives it to the disciple's two hands, saying: 'All the Tathagatas have completed the initiation for you.' After saying these words, the Acharya adds the word 'Vajra' to the disciple's name when calling him, and places the five-pronged Vajra in the palms of the disciple's two hands, telling him: 'This is the Great Wisdom Vajra of all the Tathagatas. I now give it to your two hands, so that you may attain wonderful Siddhi (accomplishment).' At this time, the Yoga practitioner recites the mantra for sending all the Buddhas back to their respective lands, as follows:
oṃ kro te va sa rva sa tva rtha si dvi rta thā a nu ta ra ga c
cha tu maṃ bu ddhā vi ṣa 多 羅 誐 室者(二合急呼) 睹 𤚥 沒 馱 毗 沙(浮呼) ya pu na rā ga ma nā ya ca 野 補 那 羅(引) 誐 摩 那(引) 野 遮
瑜伽行者習真言已。振金剛鈴三遍。
即自高聲。歌贊十六金剛菩薩一百八名。隨力堪能種種供養。
爾時行者。歌贊金剛一百八名。至心頂戴金剛縛印。習送諸佛菩薩真言曰。
oṃ va jra me kṣa muḥ 唵 嚩(去) 日啰(二合) 謎(引) 吉沙(二合) 牟(上)
持真言已。即時解印。行者自想。然今此法。大慈毗盧遮那如來。但為利益鈍根人故。大智慧海中。略出秘密法。
於時行者。作是法已。迴向發願。依此功德。第一國王第二父母第三施主第四法界一切眾生。悉皆速證無上菩提。
爾時金剛手菩薩摩訶薩。告諸大眾言。廣大之法。非我境界。是佛境界。我今承佛大威神力。略說諸佛境界瑜伽秘密真實妙法大金剛界道場法已。我曾過去百千劫中。修諸愿海。乃遇大慈毗盧遮那如來。第一會中得聞是法。超第八地證等覺位。此秘密法難得難遇。
【現代漢語翻譯】 現代漢語譯本 拶(zhā) 都(dōu) 誐(yé) 室者(shì zhě)(二合急呼) 睹(dǔ) 𤚥(màn) 沒(mò) 馱(tuó) 毗(pí) 沙(shā)(浮呼) 野(yě) 補(bǔ) 那(nà) 羅(luó)(引) 誐(yé) 摩(mó) 那(nà)(引) 野(yě) 遮(zhē)
瑜伽行者修習真言后，振動金剛鈴三遍。
隨即高聲歌頌十六金剛菩薩一百零八名，並盡力供養各種供品。
此時，修行者歌頌金剛一百零八名，至誠頂戴金剛縛印，修習奉送諸佛菩薩的真言，唸誦：
唵(ōng) 嚩(pó)(去) 日啰(zhé)(二合) 謎(mí)(引) 吉沙(jí shā)(二合) 牟(móu)(上)
持誦真言后，立即解開手印。修行者心中想：現在這個法門，是大慈毗盧遮那如來(Vairochana Tathagata)爲了利益鈍根之人，從大智慧海中略微提出的秘密法。
此時，修行者完成此法后，進行迴向併發愿：依此功德，第一回向國王，第二回向父母，第三回向施主，第四回向法界一切眾生，愿他們都能迅速證得無上菩提(Anuttara-samyak-sambodhi)。
這時，金剛手菩薩摩訶薩(Vajrapani Bodhisattva Mahasattva)告訴大眾說：『如此廣大的法，不是我所能達到的境界，而是佛的境界。我今天承蒙佛的大威神力，略微講述諸佛境界的瑜伽秘密真實妙法，以及大金剛界道場法。我曾在過去百千劫中，修習各種愿海，才得以遇到大慈毗盧遮那如來(Vairochana Tathagata)，在第一會中聽聞此法，超越第八地，證得等覺位。此秘密法難得難遇。』
【English Translation】 English version Cha tu maṃ bu ddhā vi ṣa Tāra ārya śata dū maṃ buddha vi ṣa Ya pu na rā ga ma nā ya ca
After the yogi practices the mantra, he rings the vajra bell three times.
Then, he loudly sings the one hundred and eight names of the sixteen Vajra Bodhisattvas, and offers various offerings to the best of his ability.
At this time, the practitioner sings the one hundred and eight names of the Vajras, sincerely prostrates with the Vajra Bandhana Mudra, and practices the mantra for sending off all the Buddhas and Bodhisattvas, reciting:
Oṃ vajra mekṣa muḥ
After reciting the mantra, he immediately releases the mudra. The practitioner thinks to himself: 'Now, this Dharma, the Great Compassionate Vairochana Tathagata, only for the benefit of those with dull roots, has briefly extracted this secret Dharma from the ocean of great wisdom.'
At this time, after the practitioner completes this Dharma, he dedicates the merit and makes a vow: 'Based on this merit, first, may it benefit the king; second, may it benefit my parents; third, may it benefit the donors; fourth, may it benefit all sentient beings in the Dharma realm, may they all quickly attain Anuttara-samyak-sambodhi (無上菩提).'
At this time, Vajrapani Bodhisattva Mahasattva (金剛手菩薩摩訶薩) said to the assembly: 'This vast Dharma is not within my realm, but within the realm of the Buddha. Today, I rely on the great power of the Buddha to briefly explain the yoga secret, true, and wonderful Dharma of the realm of the Buddhas, as well as the mandala Dharma of the Great Vajra Realm. In the past hundreds of thousands of kalpas, I cultivated various vows and was able to meet the Great Compassionate Vairochana Tathagata (毗盧遮那如來), and in the first assembly, I heard this Dharma, transcended the eighth bhumi, and attained the position of Equal Enlightenment. This secret Dharma is rare and difficult to encounter.'
設使得遇信心難生。汝等大眾于無量劫。積功累德今得是法。若遇是法。不久當坐菩提樹下金剛寶座。摧諸魔軍破無明㲉。竭煩惱河永斷生死。證無等等阿耨多羅三藐三菩提。為諸眾生起大悲願。在在處處廣宣流佈。利益眾生令法久住。引導六趣令證菩提。是時海會一切大眾。聞佛所說。皆大歡喜作禮而去。
諸佛境界攝真實經卷下
靈云校本末云 時貞享三年五月十六日一校了凈嚴(四十八歲)
【現代漢語翻譯】 現代漢語譯本：假設使得遇到此法信心難以生起。你們這些大眾，于無量劫以來，積累功德，如今才得以聽聞此法。如果遇到此法，不久將會在菩提樹下金剛寶座上，摧毀一切魔軍，破除無明之殼，竭盡煩惱之河，永遠斷絕生死輪迴，證得無與倫比的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。爲了一切眾生髮起大悲願，在任何地方都廣泛宣揚流佈此法，利益眾生，使佛法長久住世，引導六道眾生證得菩提（Bodhi，覺悟）。 這時，法會中的一切大眾，聽聞佛所說之法，都非常歡喜，作禮后離去。
《諸佛境界攝真實經》卷下
靈云校本末尾記載：時值貞享三年五月十六日，第一次校對完畢，凈嚴（當時四十八歲）。
【English Translation】 English version: Suppose that encountering this Dharma (law, teaching) makes it difficult for faith to arise. You, the great assembly, have accumulated merit and virtue over countless kalpas (aeons), and now you are able to receive this Dharma. If you encounter this Dharma, before long you will sit upon the Vajra (diamond) throne under the Bodhi (enlightenment) tree, destroy all the armies of Mara (demon), break the shell of ignorance, exhaust the river of afflictions, forever cut off the cycle of birth and death, and attain the unsurpassed Anuttara-samyak-sambodhi (perfect enlightenment). For the sake of all sentient beings, arouse great compassion and vow to widely proclaim and spread this Dharma everywhere, benefiting sentient beings, so that the Dharma may long abide in the world, and guide the six realms of beings to attain Bodhi. At that time, the entire assembly of the Dharma gathering, hearing what the Buddha said, were all greatly delighted, paid homage, and departed.
The Sutra of Gathering the Real Meaning of the Realms of All Buddhas, Volume 2
Postscript of the Lingyun Collated Edition: On the sixteenth day of the fifth month of the third year of the Genroku era, the first collation was completed by Jōgon (age 48 at the time).