T18n0869_金剛頂經瑜伽十八會指歸
大正藏第 18 冊 No. 0869 金剛頂經瑜伽十八會指歸
No. 869
金剛頂經瑜伽十八會指歸一卷
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
金剛頂經瑜伽有十萬偈十八會，初會名一切如來真實攝教王，有四大品：一名金剛界，二名降三世，三名遍調伏，四名一切義成就表四智印。于初品中有六曼茶羅，所謂金剛界大曼茶羅，並說毗盧遮那佛受用身，以五相現成等正覺(五相者所謂通達本心、修菩提心、成金剛心、證金剛身、佛身圓滿，此則五智通達)，成佛后以金剛三摩地現發，生三十七智，廣說曼荼羅儀則，為弟子受速證菩薩地佛地法。第二說陀羅尼曼茶羅，具三十七，此中聖眾皆住波羅蜜形，廣說入曼茶羅儀軌，為弟子受四種眼，說敬愛、鉤召、降伏、息災等儀軌。第三說微細金剛曼茶羅，亦具三十七聖眾，于金剛杵中畫，各持定印，廣說入曼茶羅儀軌，為弟子令心堪任、令心調柔、令心自在，說微細金剛三摩地，修四靜慮法、修四無量心及三解脫門。第四說一切如來廣大供養羯磨曼茶羅，亦具三十七，彼中聖眾，各持本幖幟，供養而住，廣說入曼茶羅法，為弟子說受十六大供養法，說四種秘
【現代漢語翻譯】 現代漢語譯本 大正藏第 18 冊 No. 0869 金剛頂經瑜伽十八會指歸 No. 869 金剛頂經瑜伽十八會指歸一卷 開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯 《金剛頂經瑜伽》有十萬偈十八會，初會名《一切如來真實攝教王》，有四大品：一名金剛界，二名降三世，三名遍調伏，四名一切義成就，表四智印。于初品中有六曼茶羅（Mandala），所謂金剛界大曼茶羅，並說毗盧遮那佛（Vairocana）受用身，以五相現成等正覺（五相者所謂通達本心、修菩提心、成金剛心、證金剛身、佛身圓滿，此則五智通達），成佛后以金剛三摩地（Vajra-samadhi）現發，生三十七智，廣說曼荼羅儀則，為弟子受速證菩薩地佛地法。第二說陀羅尼曼茶羅，具三十七，此中聖眾皆住波羅蜜（Paramita）形，廣說入曼茶羅儀軌，為弟子受四種眼，說敬愛、鉤召、降伏、息災等儀軌。第三說微細金剛曼茶羅，亦具三十七聖眾，于金剛杵中畫，各持定印，廣說入曼茶羅儀軌，為弟子令心堪任、令心調柔、令心自在，說微細金剛三摩地，修四靜慮法、修四無量心及三解脫門。第四說一切如來廣大供養羯磨曼茶羅，亦具三十七，彼中聖眾，各持本幖幟，供養而住，廣說入曼茶羅法，為弟子說受十六大供養法，說四種秘
【English Translation】 English version T18 No. 0869 The Guiding Principles of the Yoga Eighteen Assemblies of the Vajrasekhara Sutra No. 869 The Guiding Principles of the Yoga Eighteen Assemblies of the Vajrasekhara Sutra, one volume Translated by the Tripitaka Master Amoghavajra (Bukong), bearing the title Kaifu Yitong Sansi Tejin Shi Hongluqing Su Guogong, with a fief of three thousand households, granted purple robe, posthumously awarded Sikong, posthumous title Dajian, formally named Daguangzhi, of Daxingshan Temple, by imperial decree. The Yoga of the Vajrasekhara Sutra contains ten million verses in eighteen assemblies. The first assembly is named 'The King of Teachings that Gathers All Tathagatas' Reality,' and has four great sections: first, the Vajradhatu (Diamond Realm); second, the Trailokyavijaya (Conquering the Three Worlds); third, the Sarvasattvaparitapana (Universally Subduing); and fourth, the Sarvarthasiddhi (Accomplishment of All Meanings), representing the four wisdom seals. In the first section, there are six Mandalas, namely the Great Mandala of the Vajradhatu, which describes the Sambhogakaya (Enjoyment Body) of Vairocana Buddha, manifesting perfect enlightenment through the five aspects (the five aspects are: understanding the original mind, cultivating the Bodhi mind, forming the Vajra mind, realizing the Vajra body, and the perfection of the Buddha body, which means the thorough understanding of the five wisdoms). After attaining Buddhahood, it manifests through the Vajra-samadhi, giving rise to thirty-seven wisdoms, extensively explaining the Mandala rituals, and enabling disciples to quickly attain the Bodhisattva and Buddha stages. The second section speaks of the Dharani Mandala, complete with thirty-seven deities, in which all the holy beings reside in Paramita forms, extensively explaining the rituals for entering the Mandala, bestowing the four kinds of eyes upon disciples, and explaining the rituals for love and respect, summoning, subduing, pacifying disasters, and so on. The third section speaks of the Subtle Vajra Mandala, also complete with thirty-seven holy beings, depicted within the Vajra scepter, each holding a specific mudra, extensively explaining the rituals for entering the Mandala, enabling disciples to make their minds capable, gentle, and free, speaking of the Subtle Vajra-samadhi, cultivating the four Dhyanas (meditative absorptions), cultivating the four immeasurable minds, and the three doors of liberation. The fourth section speaks of the Karma Mandala of Vast Offerings to All Tathagatas, also complete with thirty-seven deities, in which the holy beings each hold their respective emblems, residing in offering, extensively explaining the methods for entering the Mandala, teaching disciples to receive the sixteen great offerings, and speaking of the four kinds of secrets.
密供養法。第五說四印曼茶羅法，弟子受四種速成就法，以此曼茶羅求悉地成就，像如上四曼茶羅中所求悉地，於此像前求成就。
第六說一印曼茶羅，若持毗盧遮那真言及金剛薩埵菩薩具十七尊，余皆具十三，亦說入曼茶羅儀，與弟子受先行法，修集本尊三摩地。
次說降三世大品，有六曼茶羅，如來成等正覺已，于須彌盧頂轉金剛界輪已，與諸菩薩名號受職已，摩醯首羅等剛強難化，不可以寂靜法而受化。盡虛空遍法界一切如來異口同音，請以一百八名贊禮金剛薩埵。如是諸天不可以寂靜法而受化，時金剛手菩薩受一切如來請已，即入悲怒金剛三摩地，現大威德身，以種種方便調伏，乃至命終。摩醯首羅死已，自見於下方過六十二恒河沙世界，名灰莊嚴，彼世界中成等正覺，名為怖畏自在王如來。執金剛菩薩以腳按之，誦金剛壽命真言，復得蘇。既受化已，金剛薩埵則說大曼茶羅，引入諸天，受金剛名號諸天有五類。
居上界天王，摩醯首羅等無量諸天及后。
第二游虛空諸天，日天子等無量諸天及后。
第三居虛空天，魔王等無量諸天及后。
第四地居天，主藏天等無量諸天及后。
第五地下嚩啰呬天等無量諸天及后。悉皆引入已，敕諸天建立諸曼茶羅，汝等赴會
【現代漢語翻譯】 現代漢語譯本： 秘密供養法。第五部分講述四印曼茶羅法，弟子接受四種快速成就之法，憑藉此曼茶羅祈求悉地（Siddhi，成就）的成就，就像在上述四種曼茶羅中所祈求的成就一樣，在此像前祈求成就。
第六部分講述一印曼茶羅，如果持有毗盧遮那（Vairocana）真言和金剛薩埵（Vajrasattva）菩薩，則具有十七尊，其餘則具有十三尊，也講述了進入曼茶羅的儀式，給予弟子接受先行之法，修習本尊三摩地（Samadhi，禪定）。
接下來講述降三世大品，有六個曼茶羅，如來（Tathagata）成就正等覺后，在須彌盧（Sumeru）頂端轉金剛界輪后，給予諸菩薩名號並授予職位后，摩醯首羅（Maheśvara）等剛強難以教化，不能用寂靜之法來接受教化。盡虛空遍法界一切如來異口同聲，請求用一百零八個名號贊禮金剛薩埵。像這樣的諸天不能用寂靜之法來接受教化，當時金剛手（Vajrapani）菩薩接受一切如來的請求后，立即進入悲怒金剛三摩地，顯現大威德身，用種種方便調伏，乃至命終。摩醯首羅死後，自己看到在下方經過六十二恒河沙世界，名為灰莊嚴，那個世界中成就正等覺，名為怖畏自在王如來。執金剛菩薩用腳按住他，誦金剛壽命真言，又得以甦醒。既然接受了教化，金剛薩埵就說出大曼茶羅，引入諸天，接受金剛名號的諸天有五類。
居住在上界的天王，摩醯首羅等無量諸天以及他們的眷屬。
第二類是游于虛空的諸天，日天子等無量諸天以及他們的眷屬。
第三類是居住在虛空的天，魔王等無量諸天以及他們的眷屬。
第四類是居住在地面的天，主藏天等無量諸天以及他們的眷屬。
第五類是地下的嚩啰呬（Varahi）天等無量諸天以及他們的眷屬。全部引入后，敕令諸天建立各種曼茶羅，『你們去赴會吧！』
【English Translation】 English version: The Secret Offering Method. The fifth part speaks of the Four Mudra Mandala method, where disciples receive the four methods of swift accomplishment, relying on this mandala to seek the attainment of Siddhi (accomplishment), just as the Siddhi sought in the above four mandalas, seeking accomplishment before this image.
The sixth part speaks of the One Mudra Mandala, if one holds the Vairocana mantra and Vajrasattva Bodhisattva, then it has seventeen deities, and the rest have thirteen deities, it also speaks of the ritual of entering the mandala, giving disciples the preliminary practice, cultivating the Samadhi (meditative absorption) of the principal deity.
Next is the discourse on the Great Chapter of the Subjugation of the Three Worlds, which has six mandalas. After the Tathagata (Thus Come One) attained complete and perfect enlightenment, after turning the Vajra Realm Wheel on the summit of Mount Sumeru (wonderous high mountain), after giving the Bodhisattvas their names and bestowing their offices, Maheśvara (Great Lord) and others were stubborn and difficult to transform, and could not be converted by peaceful methods. All the Tathagatas throughout the entire space and dharma realm, with one voice, requested to praise Vajrasattva with one hundred and eight names. Such devas could not be converted by peaceful methods, at that time Vajrapani (Thunderbolt-in-Hand) Bodhisattva, after receiving the request of all the Tathagatas, immediately entered the Vajra Samadhi of Wrathful Compassion, manifested a body of great power and virtue, and subdued them with various skillful means, even to the point of death. After Maheśvara died, he saw himself passing through sixty-two Ganges sand worlds below, named Ash Adornment, in that world he attained complete and perfect enlightenment, named Fearless Sovereign King Tathagata. The Vajra-holding Bodhisattva pressed him with his foot, recited the Vajra Life Mantra, and he was revived. Since he had been converted, Vajrasattva then spoke of the Great Mandala, introducing the devas, the devas who received the Vajra name were of five categories.
The heavenly kings residing in the upper realm, Maheśvara and other immeasurable devas and their retinues.
The second category is the devas who roam in the sky, the Sun Deva and other immeasurable devas and their retinues.
The third category is the devas who reside in the sky, the Demon King and other immeasurable devas and their retinues.
The fourth category is the devas who reside on the ground, the Treasure-holding Deva and other immeasurable devas and their retinues.
The fifth category is the underground Varahi and other immeasurable devas and their retinues. After all were introduced, he commanded the devas to establish various mandalas, 'You should go to the assembly!'
，所求一切悉地皆與成辦，此等皆是外金剛部。
第一說大曼茶羅儀則，皆具三十七，說降伏法及修神通法。
第二說秘密曼茶羅，具三十七，說引弟子儀，此中諸音聲及金剛歌舞。
第三說法曼茶羅，具三十七，說引入弟子儀，此中說以慈悲喜捨，作阿毗遮嚕迦法，微細金剛調心儀軌。
第四說羯磨曼茶羅，具三十七，說入曼茶羅儀，令弟子學護摩儀軌，于無量佛菩薩所，成廣大供養，速得悉地現前，說二十五種護摩爐隨類所求法。
第五說四印曼茶羅，具二十一，成就諸藥法等。已上四曼茶羅中成就法，於此曼茶羅中成就法於此曼茶羅像前求。
第六說一印曼茶羅，具十七，說引入弟子及先行法。
次為外金剛部眾，說四種曼茶羅，各說本真言、本印契獻佛。佛為說教敕大曼茶羅，具三十七，說引入弟子儀，說為弟子使役外金剛部軌則，此中說大佛頂及光聚佛頂真言及契，亦通一字頂輪法。
次說第二教敕三昧耶曼茶羅，彼諸天后等各獻本真言，佛為說曼茶羅，具三十七，說為弟子說修藥叉藥叉女法，廣說諸儀軌。
次第三說教敕法曼茶羅，諸天說真言獻佛，佛為彼等說曼茶羅，具三十七，說引入弟子儀，為弟子說諸天之法印已，由此印不違越本誓。
【現代漢語翻譯】 現代漢語譯本：所求的一切成就（悉地，Siddhi）都能實現，這些都屬於外金剛部（Outer Vajra Section）。
第一部分講述大曼茶羅（Mahamandala）的儀軌，包含三十七尊聖眾，講述降伏法和修習神通的方法。
第二部分講述秘密曼茶羅（Samayamandala），包含三十七尊聖眾，講述引導弟子入門的儀軌，其中包含各種音聲和金剛歌舞。
第三部分講述法曼茶羅（Dharmamandala），包含三十七尊聖眾，講述引導弟子入門的儀軌，其中講述以慈、悲、喜、舍四無量心，修作阿毗遮嚕迦（Abhicaruka）法，以及微細的金剛調心儀軌。
第四部分講述羯磨曼茶羅（Karmamandala），包含三十七尊聖眾，講述進入曼茶羅的儀軌，令弟子學習護摩（Homa）儀軌，在無量佛菩薩面前，進行廣大的供養，迅速獲得成就的顯現，講述二十五種護摩爐以及隨各類所求的修法。
第五部分講述四印曼茶羅（Caturmudramandala），包含二十一尊聖眾，成就各種藥法等等。以上四種曼茶羅中的成就法，在此曼茶羅的畫像前祈求。
第六部分講述一印曼茶羅（Ekamudramandala），包含十七尊聖眾，講述引導弟子入門以及先行法。
接下來為外金剛部的聖眾，講述四種曼茶羅，各自講述本真言、本印契獻給佛。佛為他們講述教敕大曼茶羅（Adhistana-Mahamandala），包含三十七尊聖眾，講述引導弟子入門的儀軌，講述為弟子役使外金剛部的軌則，其中講述大佛頂（Mahasitatapatra）以及光聚佛頂（Usnisacakravarti）真言和手印，也通用於一字頂輪法。
接下來講述第二教敕三昧耶曼茶羅（Adhistana-Samayamandala），那些天后等各自獻上本真言，佛為他們講述曼茶羅，包含三十七尊聖眾，講述為弟子修習藥叉（Yaksa）、藥叉女（Yaksinis）法，廣泛講述各種儀軌。
接下來第三講述教敕法曼茶羅（Adhistana-Dharmamandala），諸天講述真言獻給佛，佛為他們講述曼茶羅，包含三十七尊聖眾，講述引導弟子入門的儀軌，為弟子講述諸天的法印之後，由此印不違越本誓。
【English Translation】 English version: All desired siddhis (Siddhi, accomplishments) will be achieved; all these belong to the Outer Vajra Section.
The first part describes the rituals of the Mahamandala (Great Mandala), containing thirty-seven deities, and discusses methods for subjugation and the practice of supernormal powers.
The second part describes the Samayamandala (Mandala of Vows), containing thirty-seven deities, and discusses the rituals for initiating disciples, including various sounds and Vajra songs and dances.
The third part describes the Dharmamandala (Mandala of Dharma), containing thirty-seven deities, and discusses the rituals for initiating disciples, including the practice of Abhicaruka (fierce rites) using the four immeasurables of loving-kindness, compassion, joy, and equanimity, as well as subtle Vajra methods for taming the mind.
The fourth part describes the Karmamandala (Mandala of Action), containing thirty-seven deities, and discusses the rituals for entering the mandala, instructing disciples in the Homa (fire offering) rituals, making vast offerings before countless Buddhas and Bodhisattvas, quickly attaining the manifestation of siddhis, and describes twenty-five types of Homa furnaces and the practices for various desired outcomes.
The fifth part describes the Caturmudramandala (Mandala of Four Seals), containing twenty-one deities, and the accomplishment of various medicinal practices, etc. The accomplishment practices in the above four mandalas are sought before the image of this mandala.
The sixth part describes the Ekamudramandala (Mandala of One Seal), containing seventeen deities, and discusses the initiation of disciples and preliminary practices.
Next, for the assembly of the Outer Vajra Section, four types of mandalas are described, each presenting their respective root mantras and mudras to the Buddha. The Buddha then describes the Adhistana-Mahamandala (Command Mandala), containing thirty-seven deities, and discusses the rituals for initiating disciples, as well as the rules for disciples to employ the Outer Vajra Section. This includes the mantras and mudras of Mahasitatapatra (Great White Umbrella Buddha) and Usnisacakravarti (Crown Wheel Buddha), and also applies to the Ekaksara-Usnisa-Cakra (One-Syllable Crown Wheel) practice.
Next, the second Adhistana-Samayamandala (Command Samaya Mandala) is described, where the goddesses and others each offer their root mantras. The Buddha then describes the mandala, containing thirty-seven deities, and discusses the practice of Yaksa (male nature spirit) and Yaksinis (female nature spirit) methods for disciples, extensively detailing various rituals.
Next, the third Adhistana-Dharmamandala (Command Dharma Mandala) is described, where the deities offer mantras to the Buddha. The Buddha then describes the mandala to them, containing thirty-seven deities, and discusses the rituals for initiating disciples. After explaining the Dharma seals of the deities to the disciples, these seals ensure that they do not violate their original vows.
次第四說教敕羯磨曼茶羅，具三十七，說引入弟子儀。彼等諸天各說本真言，佛為說曼茶羅，說諸天舞儀，說成就諸事業速疾法。
次說遍調伏大品，有六種曼茶羅。
第一大曼茶羅，具三十七，皆觀自在菩薩變現，說引入弟子儀，此中說十六種成就速疾神通三摩地儀。
第二說三昧耶曼茶羅，具三十七，皆觀自在菩薩變現，說引入弟子儀，此中說鉤召、敬愛十六種三摩地。
第三說法曼茶羅，具三十七，皆觀自在菩薩變現，說引入弟子儀，此中說修心及求智慧辯才法十六種。
第四說羯磨曼茶羅，具三十七，皆觀自在菩薩變現，說引入弟子儀，此中說蓮花部供養儀，及轉罪障報障、蓋纏業障法。
第五說蓮花部四印曼茶羅，具二十一，皆觀自在菩薩變現，說引入弟子儀，此中說成就，先行法及成就先行如上四種曼茶羅法。
第六說蓮花部中一印曼茶羅，具十三，皆觀自在菩薩變現，說引入弟子儀，此中說修本尊法，通修世間出世間法。
次說一切義成就大品中，有六曼茶羅。第一大曼茶羅，具三十七，此中說引入弟子儀，由入此曼茶羅，除貧匱業，說求豐財，求佛菩薩位及世間榮位。
第二秘密三昧耶曼茶羅，具三十七，此中說引入弟子儀，說求伏
【現代漢語翻譯】 現代漢語譯本 接下來依次講述教敕羯磨曼茶羅（Karma Mandala，行為壇城），包含三十七尊神祇，並講述引導弟子進入的儀式。其中諸天各自宣說其本真言（ मूलमंत्र，mūlamantra，根本咒），佛陀為之宣說曼茶羅，講述諸天舞蹈的儀軌，以及迅速成就各種事業的方法。
接下來講述遍調伏大品，其中有六種曼茶羅。
第一種是大曼茶羅，包含三十七尊神祇，都是觀自在菩薩（Avalokiteśvara）的變現，講述引導弟子進入的儀式，其中講述十六種迅速成就神通三摩地（Samādhi，禪定）的儀軌。
第二種是三昧耶曼茶羅（Samaya Mandala，誓言壇城），包含三十七尊神祇，都是觀自在菩薩的變現，講述引導弟子進入的儀式，其中講述鉤召、敬愛十六種三摩地。
第三種是法曼茶羅（Dharma Mandala，法壇城），包含三十七尊神祇，都是觀自在菩薩的變現，講述引導弟子進入的儀式，其中講述修心以及求智慧辯才之法十六種。
第四種是羯磨曼茶羅，包含三十七尊神祇，都是觀自在菩薩的變現，講述引導弟子進入的儀式，其中講述蓮花部供養儀，以及轉化罪障、報障、蓋纏業障之法。
第五種是蓮花部四印曼茶羅（Caturmudrā Mandala，四印壇城），包含二十一尊神祇，都是觀自在菩薩的變現，講述引導弟子進入的儀式，其中講述成就先行法以及成就先行如上四種曼茶羅之法。
第六種是蓮花部中一印曼茶羅（Ekamudrā Mandala，一印壇城），包含十三尊神祇，都是觀自在菩薩的變現，講述引導弟子進入的儀式，其中講述修本尊法，通修世間和出世間之法。
接下來講述一切義成就大品中，有六種曼茶羅。第一種是大曼茶羅，包含三十七尊神祇，其中講述引導弟子進入的儀式，通過進入此曼茶羅，可以消除貧困的業報，講述求得豐厚的財富，求得佛菩薩的果位以及世間的榮華富貴。
第二種是秘密三昧耶曼茶羅，包含三十七尊神祇，其中講述引導弟子進入的儀式，講述求得降伏之法。
【English Translation】 English version Next, in order, it describes the teaching and commands of the Karma Mandala (行為壇城), which contains thirty-seven deities, and explains the ritual for introducing disciples. The deities each recite their own मूलमंत्र (mūlamantra, root mantra), and the Buddha explains the Mandala, the dance rituals of the deities, and the swift methods for accomplishing various tasks.
Next, it describes the chapter on Universal Subjugation, which contains six types of Mandalas.
The first is the Great Mandala, containing thirty-seven deities, all manifestations of Avalokiteśvara (觀自在菩薩). It describes the ritual for introducing disciples, and within it, it explains sixteen types of rituals for swiftly achieving supernatural powers and Samādhi (三摩地, concentration).
The second is the Samaya Mandala (誓言壇城), containing thirty-seven deities, all manifestations of Avalokiteśvara. It describes the ritual for introducing disciples, and within it, it explains sixteen types of Samādhi for summoning and affection.
The third is the Dharma Mandala (法壇城), containing thirty-seven deities, all manifestations of Avalokiteśvara. It describes the ritual for introducing disciples, and within it, it explains sixteen types of methods for cultivating the mind and seeking wisdom and eloquence.
The fourth is the Karma Mandala, containing thirty-seven deities, all manifestations of Avalokiteśvara. It describes the ritual for introducing disciples, and within it, it explains the offering ritual of the Lotus family, and the methods for transforming the karmic obstacles of sin, retribution, and the obscurations of afflictions.
The fifth is the Caturmudrā Mandala (四印壇城) of the Lotus family, containing twenty-one deities, all manifestations of Avalokiteśvara. It describes the ritual for introducing disciples, and within it, it explains the preliminary practices for accomplishment and the methods for accomplishing the preliminary practices of the above four types of Mandalas.
The sixth is the Ekamudrā Mandala (一印壇城) within the Lotus family, containing thirteen deities, all manifestations of Avalokiteśvara. It describes the ritual for introducing disciples, and within it, it explains the practice of the principal deity, and the general practice of worldly and transcendental methods.
Next, it describes the chapter on the Accomplishment of All Meanings, which contains six Mandalas. The first is the Great Mandala, containing thirty-seven deities. It describes the ritual for introducing disciples, and by entering this Mandala, one can eliminate the karmic retribution of poverty, and it explains seeking abundant wealth, attaining the positions of Buddhas and Bodhisattvas, and worldly glory and wealth.
The second is the Secret Samaya Mandala, containing thirty-seven deities. It describes the ritual for introducing disciples, and explains seeking the method of subjugation.
藏法，速滿檀波羅蜜福德聚法。
第三法曼茶羅，具三十七，此中說引入弟子儀，說寶部中修三摩地法，令心安住、令心堪任、令心調柔、令心自在，見虛空藏菩薩法。
第四羯磨曼茶羅，具三十七，此中說引入弟子儀，說加持掘伏藏事業法，並說寶部中廣大供養諸佛儀。
第五四印曼茶羅，具二十一，說引入弟子儀，說修先行法，及說四曼茶羅中悉地法。
第六一印曼茶羅，具十三，說引入弟子儀，說修一尊法，及修諸藥等三摩地，皆是則彼婆伽梵執金剛虛空藏變化。次都說如前一一曼茶羅中，秘密助成方便散誦。次後示釋迦牟尼佛，降於閻浮提，變化身八相成道，皆是普賢菩薩幻化，一切如來還以一百八名，讚揚金剛薩埵。如是第一會。
次說第二會，名一切如來秘密王瑜伽，於色究竟天說。具四大品，廣說微細實相理，及廣說降摩醯首羅、摩醯首羅天，以偈與金剛菩薩酬答。
次說第三會，名一切教集瑜伽，於法界宮殿說。一切如來異口同音，問金剛薩埵菩薩一百八問，金剛薩埵菩薩一一答。此經中說大曼茶羅五部，一一部中五曼茶羅，各具三十七，都成一大曼茶羅。一一尊各各說四印，所謂大印、三昧耶印、法印、羯磨印，各說成就法，此經中說一百二十五種護摩爐，
【現代漢語翻譯】 現代漢語譯本： 藏法，迅速圓滿檀波羅蜜（Dān bō luó mì，佈施波羅蜜）的福德積聚之法。
第三法曼茶羅（Màn chá luó，壇城），具有三十七尊，其中講述引入弟子的儀軌，講述寶部中修習三摩地（Sān mó dì，禪定）的方法，令心安住、令心堪任、令心調柔、令心自在，見到虛空藏菩薩（Xūkōngzàng Púsà）之法。
第四羯磨曼茶羅（Jié mó Màn chá luó，事業壇城），具有三十七尊，其中講述引入弟子的儀軌，講述加持掘伏藏事業之法，並講述寶部中廣大供養諸佛的儀軌。
第五四印曼茶羅（Sì yìn Màn chá luó，四印壇城），具有二十一尊，講述引入弟子的儀軌，講述修習先行法，以及講述四曼茶羅中成就悉地（Xī dì，成就）之法。
第六一印曼茶羅（Yī yìn Màn chá luó，一印壇城），具有十三尊，講述引入弟子的儀軌，講述修習一尊法，以及修習諸藥等三摩地，這些都是彼婆伽梵（Pó qié fàn，世尊）執金剛（Zhí jīn gāng，金剛手）虛空藏（Xūkōngzàng）的變化。接下來總的說如前一一曼茶羅中，秘密助成方便的散誦。然後示現釋迦牟尼佛（Shìjiāmóuní Fó），降臨于閻浮提（Yán fú tí，南贍部洲），變化身八相成道，這些都是普賢菩薩（Pǔxián Púsà）的幻化，一切如來還以一百八名，讚揚金剛薩埵（Jīngāng Sàduǒ）。這是第一會。
接下來講述第二會，名為一切如來秘密王瑜伽（Yíqiè Rúlái Mìmì Wáng Yújiā），於色究竟天（Sè jiūjìng tiān）說。具有四大品，廣泛講述微細實相之理，以及廣泛講述降伏摩醯首羅（Mó xī shǒu luó，大自在天）、摩醯首羅天，以偈頌與金剛菩薩（Jīngāng Púsà）酬答。
接下來講述第三會，名為一切教集瑜伽（Yíqiè Jiào Jí Yújiā），於法界宮殿說。一切如來異口同音，問金剛薩埵菩薩一百八問，金剛薩埵菩薩一一回答。此經中說大曼茶羅五部，一部之中有五個曼茶羅，每個曼茶羅各具有三十七尊，總共成為一個大曼茶羅。每一尊各各說四印，所謂大印（Dà yìn，大手印）、三昧耶印（Sānm昧yé yìn，三昧耶印）、法印（Fǎ yìn，法印）、羯磨印（Jié mó yìn，事業印），各說成就之法，此經中說一百二十五種護摩爐（Hù mó lú，火供爐）。
【English Translation】 English version: The secret Dharma, the Dharma of swiftly perfecting the accumulation of merit of Dān bō luó mì (Dāna pāramitā, the perfection of generosity).
The third Dharma Mandala (Màn chá luó, sacred circle), possessing thirty-seven deities, wherein is discussed the ritual for introducing disciples, the method for cultivating Samādhi (Sān mó dì, meditative concentration) within the Ratna family, to pacify the mind, to make the mind capable, to make the mind gentle, to make the mind free, and the Dharma for seeing the Bodhisattva Ākāśagarbha (Xūkōngzàng Púsà).
The fourth Karma Mandala (Jié mó Màn chá luó, action mandala), possessing thirty-seven deities, wherein is discussed the ritual for introducing disciples, the Dharma for blessing and excavating hidden treasures, and the ritual for making vast offerings to all Buddhas within the Ratna family.
The fifth Four Mudrā Mandala (Sì yìn Màn chá luó, four seals mandala), possessing twenty-one deities, discussing the ritual for introducing disciples, discussing the practice of preliminary methods, and discussing the Dharma for attaining Siddhi (Xī dì, accomplishment) within the four mandalas.
The sixth One Mudrā Mandala (Yī yìn Màn chá luó, one seal mandala), possessing thirteen deities, discussing the ritual for introducing disciples, discussing the practice of the one deity method, and cultivating Samādhi with various medicines, etc., all of which are transformations of the Bhagavan (Pó qié fàn, the Blessed One) Vajrapāṇi (Zhí jīn gāng, Vajra-holder) Ākāśagarbha (Xūkōngzàng). Next, generally speaking, in each of the aforementioned mandalas, there are secret recitations to assist in the expedient accomplishment. Afterwards, it reveals Śākyamuni Buddha (Shìjiāmóuní Fó), descending to Jambudvīpa (Yán fú tí, the continent of Jambudvīpa), transforming into the eight aspects of attaining enlightenment, all of which are emanations of Samantabhadra Bodhisattva (Pǔxián Púsà), and all the Tathāgatas also praise Vajrasattva (Jīngāng Sàduǒ) with one hundred and eight names. This is the first assembly.
Next, it speaks of the second assembly, named the Secret King Yoga of All Tathāgatas (Yíqiè Rúlái Mìmì Wáng Yújiā), spoken in the Akaniṣṭha Heaven (Sè jiūjìng tiān). It possesses four great sections, extensively discussing the subtle reality, and extensively discussing the subduing of Maheśvara (Mó xī shǒu luó, the Great Lord), Maheśvara Deva, responding to Vajra Bodhisattva (Jīngāng Púsà) with verses.
Next, it speaks of the third assembly, named the Yoga Gathering of All Teachings (Yíqiè Jiào Jí Yújiā), spoken in the Dharmadhātu Palace. All the Tathāgatas, with one voice, ask Vajrasattva Bodhisattva one hundred and eight questions, and Vajrasattva Bodhisattva answers each one. In this scripture, it speaks of the five sections of the great mandala, with five mandalas in each section, each mandala possessing thirty-seven deities, altogether forming one great mandala. Each deity speaks of the four mudrās, namely the Mahāmudrā (Dà yìn, great seal), the Samaya Mudrā (Sānm昧yé yìn, samaya seal), the Dharma Mudrā (Fǎ yìn, dharma seal), and the Karma Mudrā (Jié mó yìn, karma seal), each speaking of the method of accomplishment. In this scripture, it speaks of one hundred and twenty-five kinds of Homa furnaces (Hù mó lú, fire offering furnace).
一一爐所求各異。
次說第四會，名降三世金剛瑜伽，于須彌盧頂說。金剛藏等八大菩薩，一一尊各說四種曼茶羅，初會說降伏摩醯首羅及諸天入曼茶羅授職位授名號四種曼茶羅，所謂大曼茶羅、三昧耶曼茶羅、法曼茶羅、羯磨曼茶羅，及一一尊說引入弟子儀及成就法，后都說諸尊三昧耶結印次第，及說秘密禁戒及秘密修行。
第五會名世間出世間金剛瑜伽，于波羅奈國空界中，略說五佛曼茶羅，及諸菩薩諸外金剛部曼茶羅，一一曼茶羅具四種，各說引入弟子儀及求悉地法。
第六會名大安樂不空三昧耶真實瑜伽，於他化自在天宮說。此經中說普賢菩薩曼茶羅，次說毗盧遮那曼茶羅，次後說金剛藏等，至金剛拳菩薩及外金剛部，說般若理趣。一一尊具說四種曼茶羅，各說引入弟子儀，授理趣般若波羅蜜多法及受四種印法，品中各說求世間出世間悉地法。
第七會名普賢瑜伽，于普賢菩薩宮殿中說。此經中說普賢菩薩等，至金剛拳菩薩及外金剛部，一一尊各說四種曼茶羅，說引入弟子儀，說受四種印，修世間出世間悉地。此經中說修行人無時無方，不依世間禁戒，以菩提心為先，無為戒為本。
第八會名勝初瑜伽，于普賢宮殿說。普賢菩薩等，至外金剛部，各各說四種曼茶羅，說實相理
【現代漢語翻譯】 現代漢語譯本：每個人所追求的目標各不相同。
接下來講述第四會，名為降三世金剛瑜伽，在須彌山頂講述。金剛藏（Vajragarbha）等八大菩薩，每一位都各自宣說四種曼茶羅（Mandala），初會講述降伏摩醯首羅（Maheśvara）及諸天進入曼茶羅，授予職位、授予名號這四種曼茶羅，即所謂的大曼茶羅（Mahamandala）、三昧耶曼茶羅（Samayamandala）、法曼茶羅（Dharmamandala）、羯磨曼茶羅（Karmamandala），以及每一位都講述引入弟子的儀軌及成就之法，最後總述諸尊的三昧耶（Samaya）結印次第，以及講述秘密禁戒及秘密修行。
第五會名為世間出世間金剛瑜伽，在波羅奈國（Varanasi）的虛空中，簡略地宣說五佛曼茶羅，以及諸菩薩、諸外金剛部曼茶羅，每一曼茶羅都具備四種，各自講述引入弟子的儀軌及求悉地（Siddhi）之法。
第六會名為大安樂不空三昧耶真實瑜伽，在他化自在天宮（Paranirmita-vasavartin）宣說。此經中宣說普賢菩薩（Samantabhadra）曼茶羅，其次宣說毗盧遮那（Vairocana）曼茶羅，之後宣說金剛藏等，直至金剛拳菩薩（Vajramusti）及外金剛部，宣說般若理趣。每一位都詳細宣說四種曼茶羅，各自講述引入弟子的儀軌，授予理趣般若波羅蜜多（Prajnaparamita）法及接受四種印法，品中各自宣說求世間出世間悉地之法。
第七會名為普賢瑜伽，在普賢菩薩宮殿中宣說。此經中宣說普賢菩薩等，直至金剛拳菩薩及外金剛部，每一位都各自宣說四種曼茶羅，宣說引入弟子的儀軌，宣說接受四種印，修習世間出世間悉地。此經中說修行人沒有時間地點的限制，不依賴世間的禁戒，以菩提心為先，以無為戒為根本。
第八會名為勝初瑜伽，在普賢宮殿宣說。普賢菩薩等，直至外金剛部，各自宣說四種曼茶羅，宣說實相理。
【English Translation】 English version: Each person's aspirations differ.
Next is the fourth assembly, named 'Vajra Yoga of Subduing the Three Worlds,' spoken at the summit of Mount Sumeru. The eight great Bodhisattvas, such as Vajragarbha (Diamond Womb), each expound four types of Mandala. The first assembly speaks of subduing Maheśvara (the Great Lord) and the deities, entering the Mandala, bestowing positions, and bestowing titles—these four types of Mandala, namely the Mahamandala (Great Mandala), Samayamandala (Vow Mandala), Dharmamandala (Dharma Mandala), and Karmamandala (Action Mandala). Each also speaks of the initiation rituals for disciples and the methods for attaining accomplishment. Finally, they all speak of the order of the Samaya (vows) mudras (seals) of the deities, as well as the secret prohibitions and secret practices.
The fifth assembly is named 'Worldly and Transcendent Vajra Yoga,' spoken in the empty realm of Varanasi (Benares). It briefly expounds the Mandala of the Five Buddhas, as well as the Mandalas of the Bodhisattvas and the Outer Vajra families. Each Mandala possesses four types, and each speaks of the initiation rituals for disciples and the methods for seeking Siddhi (accomplishment).
The sixth assembly is named 'Great Blissful Non-Empty Samaya True Yoga,' spoken in the Paranirmita-vasavartin (Heaven of Free Enjoyment of Transformations). In this sutra, the Samantabhadra (Universal Worthy) Bodhisattva Mandala is expounded, followed by the Vairocana (Illuminator) Mandala, and then Vajragarbha and others, up to Vajramusti (Diamond Fist) Bodhisattva and the Outer Vajra families, expounding the principles of Prajnaparamita (Perfection of Wisdom). Each elaborately expounds the four types of Mandala, each speaks of the initiation rituals for disciples, bestows the Dharma of the Prajnaparamita, and receives the four types of seals. In each chapter, the methods for seeking worldly and transcendent Siddhi are expounded.
The seventh assembly is named 'Samantabhadra Yoga,' spoken in the palace of Samantabhadra Bodhisattva. In this sutra, Samantabhadra Bodhisattva and others are expounded, up to Vajramusti Bodhisattva and the Outer Vajra families. Each expounds the four types of Mandala, speaks of the initiation rituals for disciples, speaks of receiving the four types of seals, and practices worldly and transcendent Siddhi. This sutra states that practitioners are not restricted by time or place, do not rely on worldly prohibitions, take Bodhicitta (the mind of enlightenment) as the priority, and take non-action as the foundation of precepts.
The eighth assembly is named 'Supreme First Yoga,' spoken in the palace of Samantabhadra. Samantabhadra Bodhisattva and others, up to the Outer Vajra families, each expound the four types of Mandala, and speak of the principle of true reality.
，及分別諸曼茶羅儀則，稍廣于第七會，說大略同。
第九會名一切佛集會拏吉尼戒網瑜伽，于真言宮殿說。此中說立自身為本尊瑜伽，訶身外主形像瑜伽者，廣說實相理，並說五部根源，並說瑜伽法具九味，所謂華麗(金剛薩埵)、勇健(毗盧遮那)、大悲(持金剛)、喜笑(觀自在)、瞋怒(金剛光)、恐怖(降三世)、厭患(釋迦牟尼佛)、奇特(金剛笑)、寂靜(瑜伽中毗盧遮那)。說普賢菩薩等，至金剛拳，各說四種曼茶羅，及引入弟子儀，及受四種印，並說五部中歌贊舞儀。
第十會名大三昧耶瑜伽，於法界宮殿說。普賢菩薩等，至金剛拳菩薩十六大菩薩，各各說四種曼茶羅，說引入弟子儀，受四種印法。此中說偈云：
「愚童覆無智， 不知此理趣， 余處而求佛， 不悟此處有。 十方世界中， 余處不可得， 心自為等覺， 余處不說佛。」
第十一會名大乘現證瑜伽，于阿迦尼吒天說。毗盧遮那佛等，至金剛毗首羯磨菩薩，及八大供養四攝出生同真實攝瑜伽，一一尊具四種曼茶羅四種印，廣說實相理心建立曼茶羅儀則。
第十二會名三昧耶最勝瑜伽，于空界菩提場說。毗盧遮那等四部中上首菩薩，金剛拳等八菩薩及外金剛部，各各說四種曼荼羅四印等
【現代漢語翻譯】 現代漢語譯本：以及分別各種曼茶羅（Mandala，壇城）的儀軌法則，比第七會稍微詳細，所說的大致相同。
第九會名為一切佛**拏吉尼戒網瑜伽，在真言宮殿宣說。此中講述了將自身觀想為本尊的瑜伽，否定身外尋求主尊形象的瑜伽，廣泛闡述了實相之理，並講述了五部的根源，以及瑜伽法所具備的九種味道，分別是：華麗（金剛薩埵 Vajrasattva）、勇健（毗盧遮那 Vairocana）、大悲（持金剛 Vajrapani）、喜笑（觀自在 Avalokiteshvara）、瞋怒（金剛光）、恐怖（降三世 Trailokyavijaya）、厭患（釋迦牟尼佛 Shakyamuni Buddha）、奇特（金剛笑）、寂靜（瑜伽中的毗盧遮那 Vairocana）。講述了普賢菩薩（Samantabhadra）等，到金剛拳菩薩，各自宣說了四種曼茶羅（Mandala），以及引入弟子的儀軌，以及接受四種印，並講述了五部中的歌贊舞儀。
第十會名為大三昧耶瑜伽，在法界宮殿宣說。普賢菩薩（Samantabhadra）等，到金剛拳菩薩十六大菩薩，各自宣說了四種曼茶羅（Mandala），講述了引入弟子的儀軌，接受四種印法。此中宣說偈頌：
『愚童覆無智， 不知此理趣， 余處而求佛， 不悟此處有。 十方世界中， 余處不可得， 心自為等覺， 余處不說佛。』
第十一會名為大乘現證瑜伽，在阿迦尼吒天宣說。毗盧遮那佛（Vairocana Buddha）等，到金剛毗首羯磨菩薩，以及八大供養四攝出生同真實攝瑜伽，每一尊都具備四種曼茶羅（Mandala）四種印，廣泛闡述了實相之理，以及心建立曼茶羅（Mandala）的儀軌法則。
第十二會名為三昧耶最勝瑜伽，在空界菩提場宣說。毗盧遮那（Vairocana）等四部中的上首菩薩，金剛拳等八菩薩以及外金剛部，各自宣說了四種曼荼羅（Mandala）四印等。
【English Translation】 English version: And separately detailing the ritual rules of various Mandalas, slightly more extensive than the Seventh Assembly, with the general content being similar.
The Ninth Assembly is named the Yoga of the Net of Precepts of All Buddhas **Naikini, spoken in the Mantra Palace. Here, it discusses establishing oneself as the principal deity in yoga, rejecting the yoga of seeking the principal deity's image outside oneself, extensively explaining the principle of reality, and discussing the origins of the Five Families, as well as the nine 'flavors' inherent in the yoga practice, namely: Splendor (Vajrasattva), Valor (Vairocana), Great Compassion (Vajrapani), Joyful Laughter (Avalokiteshvara), Wrath (Vajra Light), Terror (Trailokyavijaya),厭患(Shakyamuni Buddha), Uniqueness (Vajra Laughter), and Tranquility (Vairocana in Yoga). It discusses Samantabhadra Bodhisattva and others, up to Vajra Fist Bodhisattva, each expounding on four types of Mandalas, as well as the ritual for introducing disciples, receiving the four types of seals, and describing the songs, praises, and dances within the Five Families.
The Tenth Assembly is named the Great Samaya Yoga, spoken in the Dharma Realm Palace. Samantabhadra Bodhisattva and others, up to the sixteen great Bodhisattvas including Vajra Fist Bodhisattva, each expounding on four types of Mandalas, describing the ritual for introducing disciples, and receiving the four types of seals. Here, a verse is spoken:
'Foolish children covered in ignorance, Do not know this principle of truth, Seeking the Buddha elsewhere, Not realizing it is here. In the ten directions of the world, It cannot be obtained elsewhere, The mind itself is enlightenment, The Buddha is not spoken of elsewhere.'
The Eleventh Assembly is named the Mahayana Manifest Realization Yoga, spoken in the Akanistha Heaven. Vairocana Buddha and others, up to Vajra Vishvakarman Bodhisattva, as well as the Eight Great Offerings, the Four Sangrahas, the arising of the same reality, and the yoga of encompassing reality, each deity possessing four types of Mandalas and four types of seals, extensively explaining the principle of reality and the ritual rules for establishing the Mandala in the mind.
The Twelfth Assembly is named the Samaya Supreme Yoga, spoken in the Bodhi Field of the Empty Realm. The chief Bodhisattvas in the four families, such as Vairocana, the eight Bodhisattvas such as Vajra Fist, and the outer Vajra Family, each expounding on four types of Mandalas, four seals, etc.
八。此經中，于自身上建立曼荼羅，說自身本尊瑜伽，廣說阿字門通達于染凈，有為無為無礙。
第十三會名大三昧耶真實瑜伽，于金剛界曼荼羅道場說。十方一切佛異口同音，請金剛薩埵，唯愿說三昧耶真實教法，我等先已受訖，唯愿金剛薩埵為諸菩薩。既授請已，說普賢菩薩十七字真言，說適悅不空曼荼羅，具十七，亦說四種曼荼羅，說一百八道契，說通求世間出世間悉地。隨此諸菩薩及外金剛部，各各說本曼荼羅本真言本契印竟，普賢菩薩說秘密中曼荼羅十七尊支分，各復入本尊身，共成五尊，同居一蓮花臺，說一字真言，從眼口及一切支分變異即成印，但住大印結羯磨印，不待先行不籍結護加持，亦不假迎請，宿業罪障不能陵逼，亦不障礙速疾成就。
第十四會名如來三昧耶真實瑜伽，此經中普賢菩薩十六大菩薩，四攝成一身，說四種曼荼羅四印，廣說五部互圓融，如來部即金剛，蓮花部即寶部，互相涉入，法界即真如，般若即實際，于假施設有異，于本即一體。次普賢后諸菩薩及外金剛部，各各說本真言、本曼荼羅、本印契。
第十五會名秘密集會瑜伽，于秘密處說，所謂喻師婆伽處說，號般若波羅蜜宮。此中說教法壇印契真言，住禁戒，似如世間貪染相應語。會中除蓋障菩薩等從座而
【現代漢語翻譯】 現代漢語譯本：八、在此經中，于自身上建立曼荼羅（maṇḍala，壇城），闡述自身本尊瑜伽（yoga，相應），廣泛地闡述『阿』字門通達于染凈，有為無為皆無障礙。
第十三會名為大三昧耶真實瑜伽（samaya-satya-yoga，誓言真實相應），于金剛界曼荼羅（vajradhātu-maṇḍala，金剛界壇城）道場宣說。十方一切佛異口同聲，祈請金剛薩埵（Vajrasattva，金剛薩埵），唯愿宣說三昧耶真實教法，我等先前已經領受完畢，唯愿金剛薩埵為諸菩薩宣說。接受祈請后，宣說普賢菩薩（Samantabhadra，普賢菩薩）十七字真言，宣說適悅不空曼荼羅，具備十七尊，也宣說四種曼荼羅，宣說一百零八道契印，宣說通達求取世間和出世間悉地（siddhi，成就）。隨後諸菩薩以及外金剛部，各自宣說本曼荼羅、本真言、本契印完畢，普賢菩薩宣說秘密中曼荼羅十七尊支分，各自又進入本尊身，共同形成五尊，同居一蓮花臺，宣說一字真言，從眼口以及一切支分變異即成印，但安住于大印結羯磨印，不等待先行儀軌，不憑藉結界守護加持，也不假借迎請，宿業罪障不能侵擾逼迫，也不會障礙迅速成就。
第十四會名為如來三昧耶真實瑜伽，此經中普賢菩薩十六大菩薩，以四攝法融合成一身，宣說四種曼荼羅四印，廣泛地闡述五部互相圓融，如來部即金剛部，蓮花部即寶部，互相涉入，法界即真如，般若即實際，在假施設上有差異，在本源上即是一體。其次普賢菩薩之後的諸菩薩以及外金剛部，各自宣說本真言、本曼荼羅、本印契。
第十五會名為秘密瑜伽，在秘密處宣說，即在喻師婆伽處宣說，名為般若波羅蜜宮。此處宣說教法壇印契真言，安住于禁戒，類似世間貪染相應的言語。會中除蓋障菩薩等從座位上...
【English Translation】 English version: Eight. In this sutra, a mandala (maṇḍala, sacred enclosure) is established on oneself, explaining the yoga (yoga, union) of oneself as the principal deity, extensively explaining that the 'A' syllable gate leads to both purity and defilement, with no obstruction between conditioned and unconditioned states.
The thirteenth assembly is named the Great Samaya-satya-yoga (samaya-satya-yoga, vow of truth yoga), spoken in the vajradhātu-maṇḍala (vajradhātu-maṇḍala, diamond realm mandala) sacred space. All Buddhas of the ten directions, with one voice, request Vajrasattva (Vajrasattva, diamond being), wishing only that he speak the true teachings of the samaya, which we have already received. We wish only that Vajrasattva speak for the sake of all bodhisattvas. Having received the request, he speaks the seventeen-syllable mantra of Samantabhadra (Samantabhadra, universal worthy), speaks of the pleasing and non-empty mandala, complete with seventeen deities, and also speaks of the four kinds of mandalas, speaks of the one hundred and eight mudras, speaks of attaining both worldly and supramundane siddhis (siddhi, attainments). Following this, the bodhisattvas and the outer vajra assembly each speak their own mandala, mantra, and mudra. Samantabhadra speaks of the seventeen-deity components of the secret inner mandala, each re-entering the body of their respective principal deity, together forming five deities, residing on a single lotus platform, speaking a one-syllable mantra. Transformation from the eyes, mouth, and all parts of the body immediately forms the mudra, but abiding in the great mudra and performing the karma mudra, without waiting for preliminary rituals, without relying on boundary protection and empowerment, and without the need for invocation. Past karmic offenses cannot encroach or oppress, nor can they obstruct swift accomplishment.
The fourteenth assembly is named the Tathagata Samaya-satya-yoga. In this sutra, Samantabhadra and the sixteen great bodhisattvas, through the four means of attraction, merge into one body, speaking of the four kinds of mandalas and four mudras, extensively explaining the mutual integration of the five families, with the Tathagata family being the same as the Vajra family, and the Lotus family being the same as the Jewel family, mutually interpenetrating. The Dharma realm is the same as Suchness, and Prajna is the same as Reality. There are differences in provisional designations, but in essence, they are one. Following Samantabhadra, the bodhisattvas and the outer vajra assembly each speak their own mantra, mandala, and mudra.
The fifteenth assembly is named Secret Yoga, spoken in a secret place, namely in the place of the Yoshibhaga, called the Prajnaparamita Palace. Here, the teachings, altar, mudras, and mantras are spoken, abiding in precepts, resembling worldly language corresponding to attachment and desire. In the assembly, the Bodhisattva Sarvanivaranaviskambhin and others rise from their seats...
起，禮佛白言：「世尊大人不應出粗言雜染相應語。」佛言：「汝等清凈相應語，有何相狀？我之此語，加持文字，應化緣方便，引入佛道，亦無相狀，成大利益，汝等不應生疑。」從此廣說實相三摩地，諸菩薩各各說四種曼荼羅四印。
第十六會名無二平等瑜伽，於法界宮說。毗盧遮那佛及諸菩薩並外金剛部等，各各說四種曼荼羅，具四印，此中說生死涅槃、世間出世間、自他平等無二種心，舉目聲香味觸雜染思慮住亂心無二，同真如法界，皆成一切佛身。
第十七會名如虛空瑜伽，住實際宮殿說。毗盧遮那佛、普賢菩薩及外金剛部，一一說四種曼荼羅，具四種印。此中修行者，與一一尊相應，皆量同虛空法身相應，離一切萬物，法體光明量同虛空無來無去。此經中說虛空三摩地相應法。
第十八會名金剛寶冠瑜伽，于第四靜慮天。金剛薩埵菩薩請佛，為大梵天娑訶世界主說五部瑜伽曼荼羅引入弟子儀，具三十七，亦說四種曼荼羅，具四印。下至外金剛部，為弟子受學心念誦，于月輪上右旋列真言字，注心於一一字，實相理相應，週而復始，亦通成就世間出世間悉地，不假持珠遍數以為劑限，但證理門心不散動，住本尊瑜伽為限。此經中微細說不成就二十種相，及說鄰近悉地多種相。
瑜
【現代漢語翻譯】 現代漢語譯本 起，（菩薩）禮佛稟告說：『世尊大人不應該說粗俗、夾雜染污的言語。』佛說：『你們所說的清凈相應的言語，有什麼樣的相狀呢？我的這些話語，通過加持文字，適應教化的機緣和方便，引入佛道，也沒有一定的相狀，卻能成就巨大的利益，你們不應該對此產生懷疑。』從此廣泛宣說實相三摩地（Reality Samadhi，如實觀察一切事物本性的禪定），各位菩薩各自宣說了四種曼荼羅（Mandala，壇城，象徵宇宙結構的圖），以及四種印（Mudra，手印，象徵特定意義的手勢）。
第十六會名為無二平等瑜伽（Non-duality Equality Yoga），在法界宮（Dharmadhatu Palace，真理界宮殿）宣說。毗盧遮那佛（Vairocana Buddha，光明遍照佛）以及各位菩薩，還有外金剛部（Outer Vajra Division，外層金剛乘）等，各自宣說了四種曼荼羅，具備四印。這裡面講述了生死涅槃（Nirvana，解脫），世間出世間，自他平等沒有二種心，舉目、聲音、香味、觸覺、雜染的思慮、住于散亂的心，都沒有分別，與真如法界（Tathata Dharmadhatu，事物本性的領域）相同，都能成就一切佛身。
第十七會名為如虛空瑜伽（Like Space Yoga），住在實際宮殿（Reality Palace，真實存在的宮殿）宣說。毗盧遮那佛、普賢菩薩（Samantabhadra Bodhisattva，象徵一切諸佛的理德與行德的菩薩）以及外金剛部，一一宣說了四種曼荼羅，具備四種印。這裡面修行者，與每一位本尊相應，都像虛空一樣與法身相應，遠離一切萬物，法體的光明如同虛空一樣沒有來去。這部經中講述了虛空三摩地相應的法門。
第十八會名為金剛寶冠瑜伽（Vajra Crown Yoga），在第四禪天（Fourth Dhyana Heaven，色界天的最高層）宣說。金剛薩埵菩薩（Vajrasattva Bodhisattva，象徵諸佛菩提心的菩薩）請佛，為大梵天（Mahabrahma，色界天的初禪天主）娑訶世界（Saha World，我們所居住的這個世界）之主宣說五部瑜伽曼荼羅引入弟子的儀軌，具備三十七尊，也宣說了四種曼荼羅，具備四印。下至外金剛部，為弟子傳授學習心念誦，在月輪（Moon Disc，象徵菩提心的清涼）上右旋排列真言字（Mantra Syllables，咒語的種子字），專注心於每一個字，與實相理相應，循環往復，也能成就世間和出世間的悉地（Siddhi，成就），不需要藉助持念珠來計算遍數作為限制，只要證悟真理，心不散亂，安住于本尊瑜伽作為標準。這部經中詳細講述了不成就的二十種相，以及講述了鄰近悉地的多種相。
瑜
【English Translation】 English version Then, (the Bodhisattva) prostrated before the Buddha and said, 'World Honored One, you should not utter coarse and defiled words.' The Buddha replied, 'What are the characteristics of your so-called pure and appropriate speech? My words, empowered by the written word, adapt to the conditions and means of conversion, leading beings into the path of Buddhahood. They may not have a fixed form, but they bring about great benefit. You should not doubt this.' From then on, the Buddha extensively expounded the Reality Samadhi (Reality Samadhi, a meditation on the true nature of all things), and each of the Bodhisattvas spoke of the four kinds of Mandalas (Mandala, a symbolic diagram of the universe) and the four Mudras (Mudra, hand gestures symbolizing specific meanings).
The sixteenth assembly is named Non-duality Equality Yoga, and it was taught in the Dharmadhatu Palace (Dharmadhatu Palace, the palace of the realm of truth). Vairocana Buddha (Vairocana Buddha, the Buddha of all-pervading light), the Bodhisattvas, and the Outer Vajra Division (Outer Vajra Division, the outer layer of Vajrayana) each spoke of the four kinds of Mandalas, complete with the four Mudras. This section discusses birth and death, Nirvana (Nirvana, liberation), the mundane and the supramundane, the equality of self and others without duality. The act of raising the eyes, sounds, smells, tastes, tactile sensations, defiled thoughts, and the mind dwelling in confusion are all non-dual, being the same as the Tathata Dharmadhatu (Tathata Dharmadhatu, the realm of the true nature of things), and all can become the body of all Buddhas.
The seventeenth assembly is named Like Space Yoga, and it was taught in the Reality Palace (Reality Palace, the palace of true existence). Vairocana Buddha, Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, the Bodhisattva symbolizing the principle and practice of all Buddhas), and the Outer Vajra Division each spoke of the four kinds of Mandalas, complete with the four Mudras. In this section, the practitioner, in accordance with each deity, corresponds to the Dharmakaya (Dharmakaya, the body of truth) like space, being apart from all things. The light of the Dharma body is like space, without coming or going. This sutra speaks of the Dharma of corresponding to the Space Samadhi.
The eighteenth assembly is named Vajra Crown Yoga, and it was taught in the Fourth Dhyana Heaven (Fourth Dhyana Heaven, the highest level of the Form Realm). Vajrasattva Bodhisattva (Vajrasattva Bodhisattva, the Bodhisattva symbolizing the Bodhicitta of all Buddhas) requested the Buddha to speak for Mahabrahma (Mahabrahma, the lord of the first Dhyana heaven in the Form Realm), the lord of the Saha World (Saha World, the world we live in), about the ritual of introducing disciples into the five-part Yoga Mandala, complete with thirty-seven deities. The Buddha also spoke of the four kinds of Mandalas, complete with the four Mudras. Down to the Outer Vajra Division, the practice of reciting mantras is taught to disciples, arranging the Mantra Syllables (Mantra Syllables, the seed syllables of mantras) in a clockwise direction on the Moon Disc (Moon Disc, symbolizing the coolness of Bodhicitta), focusing the mind on each syllable, corresponding to the principle of reality, cycling again and again. This can also accomplish both mundane and supramundane Siddhis (Siddhi, accomplishments), without relying on counting beads as a limit. As long as one realizes the truth and the mind is not scattered, abiding in the Yoga of the chosen deity is the standard. This sutra details the twenty signs of non-accomplishment, and also speaks of the various signs of near Siddhi.
Yoga
伽教十八會，或四千頌或五千頌或七千頌，都成十萬頌，具五部四種曼荼羅四印，具三十七尊，一一部具三十七，乃至一尊成三十七，亦具四曼荼羅四印，互相涉入，如帝釋網珠光明交映展轉無限。修行者善達此瑜伽中大意，如遍照佛，一一身份、一一毛孔、一一相、一一隨形好、一一福德資糧、一一智慧資糧，住于果位，演說瑜伽二乘不共佛法，說曼荼羅三昧耶法門事業，量同虛空，證者如上所說，各各分劑各不雜亂，圓證四身，所謂自性身、受用身、變化身、等流身，是能頓作利樂一切有情、諸菩薩聲聞緣覺及諸外道，名瑜伽金剛乘教法。
金剛頂瑜伽經十八會指歸
金剛頂瑜伽指歸一卷
【現代漢語翻譯】 現代漢語譯本： 《伽教十八會》，或四千頌、或五千頌、或七千頌，總共十萬頌，具備五部和四種曼荼羅（Mandala，壇城），四印，具備三十七尊，每一部都具備三十七尊，乃至每一尊都化成三十七尊，也具備四種曼荼羅和四印，互相涉入，如同帝釋網珠的光明交相輝映，展轉無限。修行者如果能善於通達此瑜伽中的大意，就如同遍照佛（Vairocana，毗盧遮那佛），每一身份、每一毛孔、每一相、每一隨形好、每一福德資糧、每一智慧資糧，都安住于果位，演說瑜伽中不與二乘（聲聞乘和緣覺乘）共通的佛法，宣說曼荼羅三昧耶（Samaya，誓言）法門事業，其量如同虛空，證悟者如上所說，各自的分際各不雜亂，圓滿證得四身，即自性身（Svabhavikakaya，法身）、受用身（Sambhogakaya，報身）、變化身（Nirmanakaya，應身）、等流身（Nisyandakaya，等流身），能夠立即利益安樂一切有情眾生、諸菩薩、聲聞、緣覺以及諸外道，這被稱為瑜伽金剛乘教法。
《金剛頂瑜伽經十八會指歸》
《金剛頂瑜伽指歸》一卷
【English Translation】 English version: The 'Gāgya Eighteen Assemblies,' whether four thousand verses, five thousand verses, or seven thousand verses, all together amount to one hundred thousand verses. It possesses the five families and the four kinds of Mandala, four Mudras (hand gestures or seals), and contains thirty-seven deities. Each family contains thirty-seven deities, and even each deity transforms into thirty-seven deities. It also possesses the four Mandalas and four Mudras, interpenetrating each other, like the light of the jewels in Indra's net, reflecting and infinitely extending. If a practitioner is skilled in understanding the great meaning within this Yoga, they are like Vairocana (the Illuminating Buddha), with each body part, each pore, each characteristic, each minor mark, each accumulation of merit, each accumulation of wisdom, abiding in the fruition, expounding the Buddha-dharma within Yoga that is not shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), proclaiming the Mandala Samaya (vow) Dharma gate activities, whose measure is like space. Those who attain realization, as described above, each have their distinct roles, not mixed up, perfectly realizing the four bodies, namely the Svabhavikakaya (Essence Body), Sambhogakaya (Enjoyment Body), Nirmanakaya (Emanation Body), and Nisyandakaya (Continuance Body), capable of immediately benefiting and bringing happiness to all sentient beings, all Bodhisattvas, Śrāvakas, Pratyekabuddhas, and all non-Buddhists. This is called the Yoga Vajrayana teachings.
'A Guide to the Eighteen Assemblies of the Vajrasekhara Yoga Tantra'
One fascicle of 'A Guide to the Vajrasekhara Yoga'