T18n0871_金剛頂瑜伽略述三十七尊心要

大正藏第 18 冊 No. 0871 金剛頂瑜伽略述三十七尊心要

No. 871

金剛頂瑜伽略述三十七尊心要

大廣智三藏和上于含暉院承明殿道場說

爾時毗盧遮那如來。于須彌盧金剛摩尼寶峰樓閣。至已。金剛界如來。以一切如來加持。於一切如來獅子座。一切面安立。時大菩提心不動如來。大福德聚寶生如來。三摩地妙法藏觀自在王如來。毗首羯磨成就一切事業不空成就如來。一切如來加持自身。婆伽梵釋迦牟尼如來。一切平等善通達故。一切方平等。觀察四方而坐。

夫修行者初發信心。以表菩提心。即大圓鏡智紇哩娜野心。是眾生內心。安吽字為種子。所變種子為月輪。于輪光明中。想五智金剛杵光明照徹。即易杵為金剛薩埵。即普賢菩薩之異名。此表東方阿閦如來金剛部也。即大圓鏡智是也。次當禮南方福德聚寶生如來。想持摩尼寶瓶。想與一切如來灌頂。即虛空藏菩薩。執摩尼寶珠。成滿一切眾生所求之愿。由此福德聚功德。無量無邊赫奕威光。所求預滿。此乃寶生如來寶部所攝也。即平等性智也。次禮西方阿彌陀如來。表一切如來三摩地智。由初發心便能轉法輪。辯無言說。理無涯際。語部所收。能令眾生聰明利智。此乃西方法部所攝也。即妙觀察

【現代漢語翻譯】現代漢語譯本《金剛頂瑜伽略述三十七尊心要》

大廣智三藏和上在含暉院承明殿道場宣說：

當時，毗盧遮那如來（Vairocana Buddha，光明遍照如來），到達須彌盧金剛摩尼寶峰樓閣。金剛界如來（Vajradhatu Buddha），以一切如來的加持力，在一切如來的獅子座上，於一切面安立。此時，大菩提心不動如來（Akshobhya Buddha，又譯阿閦佛、不動佛），大福德聚寶生如來（Ratnasambhava Buddha，又譯寶生佛），三摩地妙法藏觀自在王如來（Amitabha Buddha，又譯阿彌陀佛），毗首羯磨成就一切事業不空成就如來（Amoghasiddhi Buddha，又譯不空成就佛），一切如來加持自身，婆伽梵釋迦牟尼如來（Bhagavan Shakyamuni Buddha，釋迦牟尼佛），因一切平等善通達的緣故，一切方位平等，觀察四方而坐。

修行者最初發起信心，以『紇哩娜野』心（Hrih，種子字）來表示菩提心，即大圓鏡智。這是眾生的內心，安立『吽』字（Hum，種子字）作為種子。種子變化為月輪，在月輪的光明中，觀想五智金剛杵光明照徹。隨即金剛杵變化為金剛薩埵（Vajrasattva，金剛持），也就是普賢菩薩的異名。這代表東方阿閦如來的金剛部，也就是大圓鏡智。其次應當禮敬南方福德聚寶生如來，觀想手持摩尼寶瓶，觀想與一切如來灌頂。也就是虛空藏菩薩，手執摩尼寶珠，成就滿足一切眾生所求的願望。由此福德聚集的功德，無量無邊，赫奕威光，所求預先滿足。這是寶生如來寶部所攝，也就是平等性智。其次禮敬西方阿彌陀如來，表示一切如來三摩地智。由最初發心便能轉法輪，辯才無礙，理無涯際，為語部所攝，能令眾生聰明利智。這是西方法部所攝，也就是妙觀察智。

【English Translation】 English version The Essential Heart of the Thirty-Seven Deities: A Brief Account of Vajrasekhara Yoga

Spoken by the Tripitaka Master Daguangzhi at the Chengming Hall Dojo in Hanhui Monastery:

At that time, the Tathagata Vairocana (the Buddha of all-illuminating light) arrived at the Sumeru Vajra Mani Jewel Peak Pavilion. The Vajradhatu Tathagata (the Buddha of the Vajra Realm), through the empowerment of all Tathagatas, was established on the lion throne of all Tathagatas, facing all directions. At this time, the Tathagata Akshobhya (the Immovable Buddha) of Great Bodhicitta, the Tathagata Ratnasambhava (the Jewel-Born Buddha) of Great Merit and Fortune, the Tathagata Amitabha (the Buddha of Infinite Light) Samadhi Wonderful Dharma Treasury Avalokitesvara King, the Tathagata Amoghasiddhi (the Infallible Success Buddha) who accomplishes all actions through Vishvakarman, all Tathagatas empowered themselves, and the Bhagavan Shakyamuni Tathagata (the World-Honored Shakyamuni Buddha), due to the perfect understanding of all equality and goodness, sat observing the four directions equally.

The practitioner initially generates faith, using the 'Hrih' (seed syllable) to represent Bodhicitta, which is the Great Perfect Mirror Wisdom. This is the inner mind of sentient beings, establishing the syllable 'Hum' (seed syllable) as the seed. The seed transforms into a moon disc, and within the light of the moon disc, one visualizes the light of the Five Wisdom Vajra Scepter illuminating thoroughly. Immediately, the Vajra Scepter transforms into Vajrasattva (the Diamond Being), which is another name for Samantabhadra Bodhisattva. This represents the Vajra family of the Tathagata Akshobhya in the East, which is the Great Perfect Mirror Wisdom. Next, one should pay homage to the Tathagata Ratnasambhava of the South, who is the accumulation of merit and fortune, visualizing him holding a Mani jewel vase, and visualizing bestowing abhiseka (initiation) to all Tathagatas. This is Akashagarbha Bodhisattva, holding the Mani jewel, fulfilling all the wishes of sentient beings. Due to the merit accumulated from this fortune, immeasurable and boundless, with radiant and majestic light, wishes are fulfilled in advance. This is governed by the Jewel family of the Tathagata Ratnasambhava, which is the Wisdom of Equality. Next, pay homage to the Tathagata Amitabha of the West, representing the Samadhi Wisdom of all Tathagatas. From the initial generation of Bodhicitta, one can turn the Dharma wheel, with eloquence unhindered and reason without limit, governed by the Speech family, enabling sentient beings to be intelligent and wise. This is governed by the Dharma family of the West, which is the Discriminating Wisdom.

智也。次禮北方不空成就如來也。以大慈方便。能成一切如來事業。及以眾生事業。由毗首羯磨菩薩善巧智方便。能成就一切有情菩提心。畢竟不退。坐菩提道場。降伏眾魔。多諸方便無令沮壞。亦能變虛空為庫藏。其中珍寶滿虛空中。供養十方微塵一切諸佛。此虛空庫菩薩。即毗首羯磨菩薩之異名。行愿所成印。傳堅固解脫之門。善能護持三密門之大印方便。此乃業部所攝。即成所作智也。其所禮四方佛儀軌。乃至真言。具在經中明說。應知其中方毗盧遮那佛。即如來部也。報身圓滿。萬德莊嚴。于須彌盧頂寶峰樓閣大摩尼寶殿。坐金剛臺。成等正覺。降伏眾魔。于諸毛孔放大光明。十方如來及諸聖眾。咸來同證。十地滿足菩薩。皆歸此會。各處本方座位。住三摩地心。皆從毗盧遮那如來心內智中。流出無量無邊秘密法門。菩薩修行相應三昧。瑜伽理智滿法界心。此大菩提五智圓滿。即毗盧遮那如來真如法界智。處中位也。

次入十六大菩薩三摩地位。

夫修真言行人。須知十六大菩薩三摩地次第各各不同。於三昧耶心。差別有異。且如金剛薩埵。東方為首。大菩提心。從初發意堅固勇猛。住三摩地智。自受用身光明赫奕。廣照無邊。執五智金剛杵。據其座位。傲慢自在。即金剛薩埵之事。經偈曰。

【現代漢語翻譯】現代漢語譯本：智者啊。接下來禮敬北方的 Amoghasiddhi 如來（不空成就如來），他以大慈悲和善巧方便，能夠成就一切如來的事業，以及眾生的事業。由於 Vishvakarman Bodhisattva（毗首羯磨菩薩）的巧妙智慧和方便，能夠成就一切有情眾生的菩提心，使其畢竟不退轉。他端坐在菩提道場，降伏各種魔障，運用諸多方便法門，不讓（有情眾生的菩提心）沮喪退壞。他也能將虛空轉變為寶藏，其中充滿珍寶，遍滿虛空，用以供養十方世界無數的諸佛。這個虛空藏菩薩，就是毗首羯磨菩薩的另一個名字。他以行愿所成就的印，傳達堅固解脫之門，善於護持身、語、意三密之門的大印方便。這屬於業部所攝，也就是成所作智。禮敬四方佛的儀軌，乃至真言，都詳細地在經典中說明，應當知曉。其中，中央的 Vairocana Buddha（毗盧遮那佛），屬於如來部。報身圓滿，萬德莊嚴，在須彌山頂的寶峰樓閣大摩尼寶殿中，坐在金剛臺上，成就正等正覺，降伏各種魔障。從各個毛孔放出大光明，十方如來以及諸聖眾，都一同前來印證。十地圓滿的菩薩，都歸於此會，各自在本方座位上，安住於三摩地心。都從毗盧遮那如來的心內智慧中，流出無量無邊的秘密法門。菩薩修行相應的三昧，瑜伽的理智充滿法界之心。這大菩提的五智圓滿，就是毗盧遮那如來的真如法界智，處於中央的位置。接下來進入十六大菩薩的三摩地境界。修持真言的行者，必須知道十六大菩薩的三摩地次第各不相同，在三昧耶心上，差別也有差異。比如 Vajrasattva（金剛薩埵），在東方為首，以大菩提心，從最初發心就堅固勇猛，安住於三摩地智。自受用身光明赫奕，廣照無邊。手持五智金剛杵，據守其座位，傲慢自在。這就是金剛薩埵的事業。經典偈頌說：

【English Translation】 English version: Wise one. Next, pay homage to Amoghasiddhi Tathagata (不空成就如來, the 'Infallible Success' Tathagata) of the North. With great compassion and skillful means, he is able to accomplish all the deeds of the Tathagatas, as well as the deeds of sentient beings. Due to the skillful wisdom and expedient means of Vishvakarman Bodhisattva (毗首羯磨菩薩, the 'All-Creating' Bodhisattva), he is able to accomplish the Bodhi-mind of all sentient beings, ensuring that it never regresses. He sits in the Bodhi-mandala, subduing all demons, employing many expedient means to prevent (the Bodhi-mind of sentient beings) from becoming discouraged and deteriorating. He can also transform emptiness into a treasury, filled with treasures throughout the void, to offer to all the Buddhas in the countless worlds of the ten directions. This Akashagarbha Bodhisattva (虛空藏菩薩, the 'Void Treasury' Bodhisattva) is another name for Vishvakarman Bodhisattva. With the seal accomplished by vows and practices, he transmits the gate of steadfast liberation, skillfully protecting the great seal of the three mysteries of body, speech, and mind. This is governed by the Karma-division, which is the Wisdom of Accomplishing Actions. The rituals for paying homage to the Buddhas of the four directions, and even the mantras, are explained in detail in the scriptures, and should be understood. Among them, Vairocana Buddha (毗盧遮那佛, the 'Illuminating' Buddha) in the center belongs to the Tathagata-division. His Sambhogakaya (報身, reward body) is complete, adorned with myriad virtues. In the great Mani jewel palace of the Treasure Peak Pavilion on the summit of Mount Sumeru, he sits on a Vajra platform, attains perfect enlightenment, and subdues all demons. From each pore of his skin, he emits great light, and the Tathagatas of the ten directions and all the holy beings come together to witness it. Bodhisattvas who have fulfilled the ten Bhumis (十地, ten grounds) all gather in this assembly, each in their respective seats, abiding in the Samadhi-mind. From the wisdom within the mind of Vairocana Tathagata, countless secret Dharma-gates flow forth. Bodhisattvas cultivate corresponding Samadhis, and the wisdom of Yoga fills the Dharma-realm. This great Bodhi, with the perfection of the five wisdoms, is the Dharmadhatu Wisdom of Suchness of Vairocana Tathagata, located in the central position. Next, enter the Samadhi realm of the Sixteen Great Bodhisattvas. Practitioners of mantra must know that the order of the Samadhis of the Sixteen Great Bodhisattvas is different, and there are differences in the Samaya-mind. For example, Vajrasattva (金剛薩埵, the 'Vajra Being'), who is the leader in the East, with great Bodhi-mind, is steadfast and courageous from the initial aspiration, abiding in the wisdom of Samadhi. His Sambhogakaya (自受用身, self-enjoyment body) is radiant and illuminates without limit. He holds the Vajra-scepter of the five wisdoms, occupies his seat, and is arrogantly at ease. This is the activity of Vajrasattva. The verse in the scripture says:

奇哉大普賢　　堅薩埵自然　從堅固無身　　獲得薩埵身

雖證薩埵正位。而見惑未除。一切有情將何引化。須行四攝法而濟度之。四攝法者何。佈施愛語利行同事等。而攝取之。所以金剛王菩薩。執雙金剛鉤。用為召集。而攝召之。即不空王菩薩妙用也。經偈曰。

奇哉不空王　　金剛所生鉤　由遍一切佛　　最勝能鉤召

雖有鉤召。然未具大悲之心。鬚髮愛念一切有情。而興救護。於是金剛愛菩薩。乃執大悲之箭。能射二乘計執之心。若能所未忘。豈為濟拔。持此大悲弓箭。亦能殺害一切煩惱。直取菩提。即金剛愛菩薩。之行位經偈曰。

奇哉自性凈　　隨染欲自然　離欲清凈故　　以染而調伏

由斯勝行。極喜善哉。即獲一切善法三種秘密心。善口善意善身。三善法門三業清凈。贊善功德無量無邊。即善哉菩薩之本事也。經偈曰。

奇哉我善哉　　諸一切勝智　所離分別者　　能生究竟喜

已上金剛部四菩薩也。

由斯善法。果愿未圓。須臾灌頂。莊嚴瑩飾其體。即虛空藏菩薩。持摩尼寶瓶。復想一切如來發生大摩尼寶灌頂大菩薩。受位。乃至轉輪王住位時。悉皆為之。利益恒沙。無邊福德聚威德自在。此乃虛空藏菩薩之福智也。經偈曰。

奇哉

【現代漢語翻譯】現代漢語譯本奇哉，偉大的普賢（Samantabhadra），堅固的薩埵（Sattva）自然顯現。從堅固無身的狀態，獲得了薩埵之身。雖然已經證得薩埵的正位，但見惑尚未消除，要如何引導和教化一切有情眾生呢？必須施行四攝法來救濟他們。什麼是四攝法呢？就是佈施、愛語、利行、同事等，以此來攝取眾生。所以金剛王菩薩，手持雙金剛鉤，用來召集和攝召眾生，這就是不空王菩薩的妙用。經中的偈頌說：奇哉，不空王（Amogharaja），金剛所生的鉤。由於遍及一切佛，最殊勝地能夠鉤召眾生。雖然有鉤召，但如果沒有廣大的慈悲之心，就必須發起愛念一切有情眾生，從而興起救護之心。於是金剛愛菩薩，手持大悲之箭，能夠射穿二乘（聲聞和緣覺）的計執之心。如果能所二元對立的觀念沒有消除，又怎麼能救濟拔苦呢？持此大悲弓箭，也能殺害一切煩惱，直取菩提。這就是金剛愛菩薩的行位。經中的偈頌說：奇哉，自性清凈（Svabhavasuddha），隨順染欲而自然。因為遠離慾望的清凈，所以用染欲來調伏眾生。由於這種殊勝的修行，極其歡喜和讚歎，就能獲得一切善法的三種秘密心：善口、善意、善身。三善法門使身口意三業清凈，讚歎善的功德無量無邊。這就是善哉菩薩的本事。經中的偈頌說：奇哉，我的善哉（Sadhu），諸一切殊勝的智慧。所遠離分別唸的人，能夠產生究竟的喜悅。以上是金剛部的四位菩薩。由於這些善法，果地的願望尚未圓滿，必須經過灌頂，莊嚴和修飾其身。這就是虛空藏菩薩，手持摩尼寶瓶。進一步觀想一切如來發生大摩尼寶灌頂，大菩薩接受灌頂之位，乃至轉輪王安住于王位時，都為他們這樣做，利益恒河沙數般的眾生，積聚無邊福德，威德自在。這就是虛空藏菩薩的福德和智慧。經中的偈頌說：奇哉

【English Translation】 English version Wonderful, great Samantabhadra (Universal Worthy Bodhisattva), the steadfast Sattva (being) manifests naturally. From the state of steadfast non-being, he obtains the body of a Sattva. Although he has attained the correct position of a Sattva, his delusions of views have not yet been eliminated. How will he guide and transform all sentient beings? He must practice the Four Means of Attraction to save them. What are the Four Means of Attraction? They are giving, kind speech, beneficial action, and cooperation, etc., to attract beings. Therefore, Vajraraja Bodhisattva (Diamond King Bodhisattva) holds the double vajra hook, using it to summon and attract beings. This is the wonderful function of Amogharaja Bodhisattva (Infallible King Bodhisattva). The verse in the sutra says: Wonderful, Amogharaja (Infallible King), the hook born of the vajra. Because he pervades all Buddhas, he is the most supreme in being able to summon beings. Although there is summoning, if there is no great compassionate heart, one must generate loving thoughts for all sentient beings, thereby arousing a heart of protection. Therefore, Vajraraga Bodhisattva (Diamond Love Bodhisattva) holds the arrow of great compassion, which can pierce the clinging minds of the Two Vehicles (Śrāvakas and Pratyekabuddhas). If the duality of subject and object is not forgotten, how can one save and relieve suffering? Holding this bow and arrow of great compassion can also kill all afflictions and directly attain Bodhi. This is the practice position of Vajraraga Bodhisattva. The verse in the sutra says: Wonderful, Svabhavasuddha (Self-Nature Purity), following defilement and desire naturally. Because of purity that is free from desire, one uses defilement to subdue beings. Due to this supreme practice, there is extreme joy and praise, and one obtains the three secret minds of all good dharmas: good speech, good intention, and good body. The three good dharma doors purify the three karmas of body, speech, and mind, and praise the immeasurable and boundless merits of goodness. This is the original ability of Sadhu Bodhisattva (Well Done Bodhisattva). The verse in the sutra says: Wonderful, my Sadhu (Well Done), all supreme wisdoms. Those who are free from discrimination can generate ultimate joy. The above are the four Bodhisattvas of the Vajra family. Due to these good dharmas, the vows of the fruition have not yet been fulfilled. One must undergo abhiseka (initiation), adorning and embellishing the body. This is Ksitigarbha Bodhisattva (Earth Store Bodhisattva), holding the mani jewel bottle. Further visualize all Tathagatas generating great mani jewel abhiseka, the great Bodhisattva receiving the position of abhiseka, and even when the Cakravartin (Wheel-Turning King) dwells in the position of king, all are done for them, benefiting countless beings like the sands of the Ganges, accumulating boundless merits, and having majestic virtue and freedom. This is the merit and wisdom of Ksitigarbha Bodhisattva. The verse in the sutra says: Wonderful

妙灌頂　　無上金剛寶　由佛無所著　　名為三界主

雖受灌頂。未獲威光。須得日輪圓光。洞照千界。所以持金剛光明之日。赫奕暉煥。皎徹無涯。雖有微塵數日。莫能映奪也。此乃金剛威光菩薩之照徹也。經偈曰。

奇哉無比光　　照耀有情界　能靜清凈者　　諸佛救世者

既光明廣大。功業彌高。錫賚酬賞。須有檀施。即金剛幢菩薩建立。大摩尼幢上。安如意寶珠光。明照曜雨。摩尼百寶幢蓋。繒幡微妙香華。而皆施與一切有情所須隨意滿足檀波羅蜜行愿。具大悲心。無量珍財。施無所施。所得無得之心。此乃金剛幢菩薩大悲願力也偈曰。

奇哉無比幢　　一切益成就　一切意滿者　　令滿一切愿

既蒙施利。喜悅成心。即獲奇特之志。發言歡喜微笑悅樂。廣度有情喜舍之心。能事備矣。此金剛笑菩薩。奇特之喜智也偈曰。

奇哉我大笑　　諸勝甚奇特　安立佛利益　　常住妙等引

已上寶部四菩薩也。

雖能滿愿。由恐散動。散動具有六種散動(作意散動自性散動外散動內散動相散動座散動是名六種散動)不能制止心王。須修三摩地法。以住其心殊勝行門微妙理義大悲方便。而筏喻之。勝義菩提行愿因茲頓證。此乃觀自在菩薩之悲智也偈曰。

奇哉

【現代漢語翻譯】現代漢語譯本：妙灌頂，無上金剛寶。由佛陀無所執著，故名為三界之主（指統治欲界、色界、無色界的主）。

即使接受了灌頂，如果沒有獲得威光，也需要得到日輪般圓滿的光芒，照亮整個世界。所以要持有金剛光明之日，使其光芒赫奕輝煌，皎潔透徹，沒有邊際。即使有微塵數量的太陽，也不能掩蓋它的光芒。這乃是金剛威光菩薩的照徹。經文偈頌說：

『奇哉無比光，照耀有情界，能靜清凈者，諸佛救世者。』

既然光明廣大，功業更加崇高，那麼就應該給予賞賜。即由金剛幢菩薩建立，在大摩尼幢上，安放如意寶珠的光芒，光明照耀如雨般降下。用摩尼百寶幢蓋、繒幡、微妙香華，全部施與一切有情眾生，滿足他們所需要的一切，實行檀波羅蜜（佈施）的行愿，具備大悲心，用無量的珍貴財物，施捨給無所施捨的對象，心中沒有所得之心。這乃是金剛幢菩薩的大悲願力。偈頌說：

『奇哉無比幢，一切益成就，一切意滿者，令滿一切愿。』

既然蒙受了施捨的利益，心中充滿了喜悅，就會獲得奇特的志向，發出歡喜的微笑，廣度有情眾生，生起喜舍之心，該做的事情都做到了。這是金剛笑菩薩奇特的喜悅智慧。偈頌說：

『奇哉我大笑，諸勝甚奇特，安立佛利益，常住妙等引。』

以上是寶部的四位菩薩。

即使能夠滿足願望，但又擔心（內心）散亂動搖。散亂動搖具有六種（作意散動、自性散動、外散動、內散動、相散動、座散動，這稱為六種散動），不能制止心王（指意識）。所以必須修習三摩地法（禪定），以此來安住其心，通過殊勝的修行法門、微妙的理義和大悲方便，用筏（渡河的工具）來比喻。勝義菩提（殊勝的覺悟）的行愿因此可以頓悟證得。這乃是觀自在菩薩的悲智。偈頌說：

『奇哉』

【English Translation】 English version: Wonderful Abhisheka, Supreme Vajra Jewel. Because the Buddha is unattached, he is called the Lord of the Three Realms (referring to the ruler of the Desire Realm, Form Realm, and Formless Realm).

Even if one receives Abhisheka (initiation), without obtaining majestic light, one still needs to obtain the perfect light like the sun's disc, illuminating the entire world. Therefore, one must hold the Vajra Light Day, making its light brilliant and clear, without limit. Even if there are as many suns as dust particles, they cannot overshadow it. This is the illumination of Vajra Majesty Bodhisattva. The verse in the sutra says:

'Wonderful, incomparable light, illuminating sentient realms, able to quiet and purify, the Buddhas, saviors of the world.'

Since the light is vast and the merits are even higher, rewards should be given. That is, Vajra Banner Bodhisattva establishes, on the Great Mani Banner, placing the light of the wish-fulfilling jewel, the light shining down like rain. With Mani hundred-jeweled banner canopies, silken banners, subtle incense and flowers, all are given to all sentient beings, fulfilling all their needs at will, practicing the conduct and vows of Dana Paramita (giving), possessing great compassion, using immeasurable precious wealth, giving to those who have nothing to give to, with a mind that has no sense of gain. This is the great compassionate vow power of Vajra Banner Bodhisattva. The verse says:

'Wonderful, incomparable banner, all benefits accomplished, all intentions fulfilled, causing all wishes to be fulfilled.'

Since one has received the benefit of giving, and the heart is filled with joy, one will obtain extraordinary aspirations, uttering joyful smiles, broadly delivering sentient beings, giving rise to the heart of joy and giving, all that should be done is done. This is the extraordinary joy wisdom of Vajra Smile Bodhisattva. The verse says:

'Wonderful, my great laughter, all victories are very extraordinary, establishing the benefit of the Buddha, constantly abiding in wonderful Samadhi.'

The above are the four Bodhisattvas of the Jewel Family.

Even if one can fulfill wishes, there is still fear of scattering and agitation (of the mind). Scattering and agitation have six types (intentional scattering, self-nature scattering, external scattering, internal scattering, appearance scattering, seat scattering, these are called six types of scattering), unable to restrain the mind-king (referring to consciousness). Therefore, one must cultivate the Samadhi Dharma (meditation), in order to settle the mind, through the supreme practice methods, subtle principles, and great compassionate skillful means, using the raft (a tool for crossing the river) as a metaphor. The conduct and vows of Supreme Bodhi (supreme enlightenment) can therefore be suddenly realized. This is the compassion and wisdom of Avalokiteshvara Bodhisattva (the Bodhisattva Who Observes the Sounds of the World). The verse says:

'Wonderful'

我勝義　　本清凈自然　諸法如筏喻　　清凈而可得

雖悟法圓滿。結使煩惱。仍未遣之。於是文殊師利大菩薩。般若波羅蜜圓滿。智慧無涯。遂乃操持智劍。劃斷繒網。除害四魔二乘確執之心而無所住。不居空有。永絕二邊。能斷一切有情結使之心。常住無為智慧圓明。即文殊般若之智慧也偈曰。

奇哉一切佛　　我聞微妙音　由慧無色故　　音聲而可得

由斯斷惑。須妙法斯傳。即才發心即轉法輪菩薩。住三摩地心。起大悲願行。轉正法輪。輪輻光明動。大千界。三輪清凈。于諸曼陀羅以主宰。于諸魔所而教令之。調伏有情正受三昧。即金剛場菩薩之智輪用也偈曰。

奇哉金剛輪　　我金剛勝行　由才發心故　　能轉妙法輪

妙法既轉。須頓入無言語文字本空。真如法界。平等修多羅藏。怛沙法門圓滿。悟大乘無無不開演。以茲勝法。共諸佛談論。唸誦律良一代真言備在此也。乃無言菩薩語智三摩地智也偈曰。

奇哉我秘密　　我名秘密語　所說微妙法　　遠離諸戲論

已上四菩薩法部也。

雖通語智。而諸佛事業及眾生事業。未成就之。即入一切業用善巧門之所成辨。廣興供養。利樂有情。以虛空為庫藏。是中珍寶滿虛空中。給濟蒼生。五種之施令無匱乏

【現代漢語翻譯】現代漢語譯本我勝義（ परमार्थ satyārtha， परमार्थ परमार्थ），本清凈自然。諸法如筏喻，清凈而可得。雖悟法圓滿，結使煩惱，仍未遣之。於是文殊師利大菩薩（Mañjuśrī，代表智慧的菩薩），般若波羅蜜（Prajñāpāramitā，智慧的完美）圓滿，智慧無涯，遂乃操持智劍，劃斷繒網，除害四魔（四種障礙修行的魔）二乘（聲聞乘和緣覺乘）確執之心而無所住，不居空有，永絕二邊，能斷一切有情結使之心，常住無為智慧圓明，即文殊般若之智慧也。偈曰：奇哉一切佛，我聞微妙音，由慧無色故，音聲而可得。由斯斷惑，須妙法斯傳。即才發心即轉法輪菩薩（轉法輪，Dharmacakra Pravartana，佛陀初轉法輪），住三摩地（Samādhi，禪定）心，起大悲願行，轉正法輪，輪輻光明動大千界，三輪清凈，于諸曼陀羅（Maṇḍala，壇城）以主宰，于諸魔所而教令之，調伏有情正受三昧（Samādhi，禪定），即金剛場菩薩之智輪用也。偈曰：奇哉金剛輪，我金剛勝行，由才發心故，能轉妙法輪。妙法既轉，須頓入無言語文字本空，真如法界，平等修多羅藏（Sūtra，經），怛沙法門圓滿，悟大乘無無不開演，以茲勝法，共諸佛談論，唸誦律良一代真言備在此也。乃無言菩薩語智三摩地智也。偈曰：奇哉我秘密，我名秘密語，所說微妙法，遠離諸戲論。已上四菩薩法部也。雖通語智，而諸佛事業及眾生事業，未成就之。即入一切業用善巧門之所成辨，廣興供養，利樂有情，以虛空為庫藏，是中珍寶滿虛空中，給濟蒼生，五種之施令無匱乏。

【English Translation】 English version I, the supreme meaning (Paramārtha satyārtha, परमार्थ परमार्थ), am inherently pure and natural. All dharmas are like a raft, pure and attainable. Although enlightened to the perfection of the Dharma, the bonds and afflictions are still not eliminated. Therefore, Mañjuśrī Mahābodhisattva (Mañjuśrī, bodhisattva representing wisdom), with the perfection of Prajñāpāramitā (Prajñāpāramitā, the perfection of wisdom) and boundless wisdom, wields the sword of wisdom, cuts through the silken net, removes the harm of the four māras (four kinds of demons obstructing practice) and the fixed minds of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), dwelling nowhere, not abiding in emptiness or existence, forever severing the two extremes, able to cut off the bonds of all sentient beings, constantly abiding in the unconditioned, wisdom bright and clear, which is the wisdom of Mañjuśrī's Prajñā. Verse: Wonderful are all Buddhas, I hear the subtle sound, because of wisdom without form, sound is attainable. Through this, afflictions are severed, and the wonderful Dharma must be transmitted. That is, the Bodhisattva who turns the Dharma wheel (Dharmacakra Pravartana, the first turning of the Dharma wheel by the Buddha) upon the arising of the mind, dwells in Samādhi (Samādhi, meditative absorption), generates great compassion and vows, turns the right Dharma wheel, the spokes of the wheel radiate light, shaking the great thousand worlds, the three wheels are pure, presiding over all Maṇḍalas (Maṇḍala, sacred diagrams), instructing all demons, subduing sentient beings to rightly receive Samādhi (Samādhi, meditative absorption), which is the wisdom wheel of Vajragarbha Bodhisattva. Verse: Wonderful is the Vajra wheel, I, the Vajra, have supreme conduct, because of the arising of the mind, able to turn the wonderful Dharma wheel. Once the wonderful Dharma is turned, one must immediately enter the original emptiness of speech and words, the true suchness Dharma realm, the equal Sūtra (Sūtra, scripture) treasury, the perfection of the Tantra Dharma gate, realizing that the Mahāyāna opens up everything without exception, using this supreme Dharma to discuss with all Buddhas, reciting the Vinaya and the true words of a generation are all contained herein. This is the wisdom of the silent Bodhisattva's speech, wisdom, and Samādhi. Verse: Wonderful is my secret, my name is secret speech, the subtle Dharma spoken is far from all conceptual elaborations. The above are the Dharma sections of the four Bodhisattvas. Although understanding speech and wisdom, the activities of the Buddhas and the activities of sentient beings are not yet accomplished. One then enters the skillful means of all actions, extensively making offerings, benefiting and delighting sentient beings, taking emptiness as the treasury, with treasures filling the empty space, providing for the people, and ensuring that the five kinds of giving are without lack.

。十方如來一切諸佛微塵剎海。普心供養。即毗首羯磨菩薩善巧智也偈曰。

奇哉我不空　　我一切業多　無功作佛事　　能轉金剛業

既具事業。堅固精進。而妙用之。若不精修。魔即得便而生進退。所以被精進鎧甲。持萬行修心。守護法門。令不退轉。即慈護廣大。能除懈怠護堅猛之智。頓成究竟菩提。無不被矣。此乃難敵精進菩薩之大慈護也偈曰。

奇哉堅固甲　　我堅固固者　由堅固無身　　獲得堅固身

精進既具。天魔蘊魔。及煩惱魔等。須摧伏之。示金剛藥叉形。作可畏色。熾焰赫奕。恚怒威猛。持金剛牙安自口中。能食一切有情無始無明。及諸執見。而摧滅之。作大悲方便。而能恐怖一切如來。此乃金剛藥叉菩薩大悲方便之智也偈曰。

奇哉大方便　　諸佛之悲愍　由有形寂靜　　示作暴怒形

由斯威猛。解脫之理。而助成之。三輪菩際眾生。秘密金剛而能濟度。大權方便三密加持。秘印心傳。住三摩地。一切法要而能解縛。脫苦與樂住四無量心。此乃金剛拳菩薩密印智也偈曰。

奇哉我堅縛　　我堅三昧耶　成諸意樂故　　解脫者為縛

已上四菩薩羯磨部也。

阿閦如來於內心。證得金剛波羅蜜。入金剛三昧耶加持一切三摩地智。自受用故

【現代漢語翻譯】現代漢語譯本：十方如來一切諸佛的微塵數剎土和大海，普遍以虔誠之心供養。這就是毗首羯磨菩薩（Vishvakarman Bodhisattva，意為巧匠菩薩）的善巧智慧。偈語說：『奇哉我不空，我一切業多，無功作佛事，能轉金剛業。』既然具備了事業，就要堅固精進，並且巧妙地運用它。如果不精進修行，魔就會趁虛而入，使人產生退轉之心。所以要披上精進的鎧甲，持守萬行來修心，守護佛法，使之不退轉。這就是慈悲地守護廣大，能夠去除懈怠，守護堅猛的智慧，從而迅速成就究竟菩提，沒有不能被覆蓋的。這就是難敵精進菩薩（Durjaya-virya Bodhisattva，意為難勝精進菩薩）的大慈悲守護。偈語說：『奇哉堅固甲，我堅固固者，由堅固無身，獲得堅固身。』精進既然具備，天魔、蘊魔以及煩惱魔等，就必須摧伏它們。示現金剛藥叉（Vajra Yaksha，意為金剛夜叉）的形象，作出可怕的顏色，火焰熾盛，威勢赫奕，憤怒威猛，把金剛牙安在自己的口中，能夠吞食一切有情無始以來的無明以及各種執見，並且摧滅它們。作出大悲的方便，從而能夠恐怖一切如來。這就是金剛藥叉菩薩（Vajra Yaksha Bodhisattva，意為金剛夜叉菩薩）的大悲方便智慧。偈語說：『奇哉大方便，諸佛之悲愍，由有形寂靜，示作暴怒形。』由於這種威猛，解脫的道理才能得以助成。三輪之中的菩薩救濟眾生，以秘密金剛之力來濟度。以大權方便的三密加持，秘密地以心印傳授，安住於三摩地（Samadhi，意為禪定），一切佛法的要義都能夠解開束縛，脫離痛苦，給予快樂，安住於四無量心。這就是金剛拳菩薩（Vajra-musti Bodhisattva，意為金剛手菩薩）的密印智慧。偈語說：『奇哉我堅縛，我堅三昧耶，成諸意樂故，解脫者為縛。』以上是四位菩薩的羯磨部（Karma Section，意為事業部）。阿閦如來（Akshobhya Tathagata，意為不動如來）在內心證得了金剛波羅蜜（Vajra Paramita，意為金剛波羅蜜多），進入金剛三昧耶（Vajra Samaya，意為金剛三昧耶）加持一切三摩地智，這是自受用。

【English Translation】 English version: The dust-like lands and seas of all Tathagatas and Buddhas in the ten directions are universally offered with a sincere heart. This is the skillful wisdom of Vishvakarman Bodhisattva (Vishvakarman Bodhisattva, meaning 'Skillful Artisan Bodhisattva'). The verse says: 'Wonderful, I am not empty, I have many deeds, without effort, I do the Buddha's work, able to transform the Vajra karma.' Having the activities, one should be firm and diligent, and skillfully use them. If one does not diligently cultivate, Mara will take advantage and cause one to regress. Therefore, one must wear the armor of diligence, uphold the myriad practices to cultivate the mind, and protect the Dharma, so that it does not regress. This is compassionate protection of the vast, able to remove laziness, protect firm and fierce wisdom, and quickly achieve ultimate Bodhi, without anything not being covered. This is the great compassionate protection of Durjaya-virya Bodhisattva (Durjaya-virya Bodhisattva, meaning 'Invincible Diligence Bodhisattva'). The verse says: 'Wonderful, firm armor, I am the firmest of the firm, because of firm non-self, I obtain a firm body.' Since diligence is complete, the heavenly demons, the skandha demons, and the affliction demons, etc., must be subdued. Manifesting the form of Vajra Yaksha (Vajra Yaksha, meaning 'Vajra Night Demon'), making a terrifying color, with blazing flames, fierce and majestic, angry and powerful, holding Vajra teeth in one's mouth, able to devour all sentient beings' beginningless ignorance and all attachments, and destroy them. Making great compassionate skillful means, thereby able to terrify all Tathagatas. This is the great compassionate skillful wisdom of Vajra Yaksha Bodhisattva (Vajra Yaksha Bodhisattva, meaning 'Vajra Night Demon Bodhisattva'). The verse says: 'Wonderful, great skillful means, the compassion of all Buddhas, because of having form and tranquility, manifesting as a violent and wrathful form.' Because of this power and majesty, the principle of liberation can be assisted and achieved. Bodhisattvas in the three wheels deliver sentient beings with secret Vajra power. With the empowerment of the three secrets of great power and skillful means, secretly transmitted with the mind seal, abiding in Samadhi (Samadhi, meaning 'meditative absorption'), all the essentials of the Dharma can untie bonds, escape suffering, give joy, and abide in the four immeasurable minds. This is the secret seal wisdom of Vajra-musti Bodhisattva (Vajra-musti Bodhisattva, meaning 'Vajra Fist Bodhisattva'). The verse says: 'Wonderful, I am firmly bound, I am a firm Samaya, because of fulfilling all desires, the liberator is bound.' The above are the Karma Section (Karma Section, meaning 'Action Section') of the four Bodhisattvas. Akshobhya Tathagata (Akshobhya Tathagata, meaning 'Immovable Tathagata') internally realizes Vajra Paramita (Vajra Paramita, meaning 'Vajra Perfection'), enters Vajra Samaya (Vajra Samaya, meaning 'Vajra Pledge') to empower all Samadhi wisdom, this is for self-enjoyment.

。從五峰光明金剛菩提心三摩地智中。流出金剛光明。遍照十方世界。凈一切眾生大菩提心。還來收一聚。為令印一切菩薩。自受用三昧耶智故。成金剛波羅蜜菩薩形。持金剛杵于毗盧遮那如來前月輪而住。偈曰。

奇哉一切佛　　我堅金剛身　由堅無身故　　獲得金剛身

寶生如來於內心。證得虛空寶大摩尼藏功德三摩地智。自受用故。從虛空寶大摩尼藏功德三摩地智。流出虛空寶光明。遍照十方世界。令一切眾生功德圓滿。還來收一聚。為令印一切菩薩。受用三昧耶智故。成金剛寶波羅蜜菩薩形。持大摩尼寶。于毗盧遮那如來右邊月輪而住。偈曰。

奇哉一切佛　　我名寶金剛　於一切印眾　　堅灌頂理趣

觀自在王如來於內心。證得大蓮華智慧三摩地智。自受用故。從大蓮華智慧三摩地智。流出蓮華光明。遍照十方世界。凈一切眾生客塵煩惱。還來收一聚。為令印一切菩薩。受用三昧耶自受用智故。成法波羅蜜菩薩形。持大蓮華。于毗盧遮那如來后月輪而住。偈曰。

奇哉一切佛　　法金剛我凈　由自性清凈　　令貪染無垢

不空成就如來於內心。證得羯磨金剛大精進三摩地智。自受用故。從羯磨金剛大精進三摩地智。流出羯磨光明。遍照十方世界。令一切眾生。除一切

【現代漢語翻譯】現代漢語譯本：從五峰光明金剛菩提心三摩地智中，流出金剛光明，遍照十方世界，凈化一切眾生的大菩提心。又收攝回來，凝聚成一體，爲了印證一切菩薩的自受用三昧耶智，化成金剛波羅蜜菩薩的形象，手持金剛杵，在毗盧遮那如來（Vairocana Buddha）前的月輪中安住。偈語說：『奇哉一切佛，我堅金剛身，由堅無身故，獲得金剛身。』

寶生如來（Ratnasambhava Buddha）于內心，證得虛空寶大摩尼藏功德三摩地智，爲了自身受用，從虛空寶大摩尼藏功德三摩地智中，流出虛空寶光明，遍照十方世界，使一切眾生的功德圓滿。又收攝回來，凝聚成一體，爲了印證一切菩薩，受用三昧耶智，化成金剛寶波羅蜜菩薩的形象，手持大摩尼寶，在毗盧遮那如來右邊的月輪中安住。偈語說：『奇哉一切佛，我名寶金剛，於一切印眾，堅灌頂理趣。』

觀自在王如來（Avalokiteśvara）于內心，證得大蓮華智慧三摩地智，爲了自身受用，從大蓮華智慧三摩地智中，流出蓮華光明，遍照十方世界，凈化一切眾生的客塵煩惱。又收攝回來，凝聚成一體，爲了印證一切菩薩，受用三昧耶自受用智，化成法波羅蜜菩薩的形象，手持大蓮華，在毗盧遮那如來后的月輪中安住。偈語說：『奇哉一切佛，法金剛我凈，由自性清凈，令貪染無垢。』

不空成就如來（Amoghasiddhi Buddha）于內心，證得羯磨金剛大精進三摩地智，爲了自身受用，從羯磨金剛大精進三摩地智中，流出羯磨光明，遍照十方世界，使一切眾生，去除一切……

【English Translation】 English version: From the Samadhi wisdom of the Vajra Bodhicitta of the Light of the Five Peaks, emanates Vajra light, illuminating all worlds in the ten directions, purifying the great Bodhicitta of all sentient beings. It then returns and gathers into one, in order to seal all Bodhisattvas, for the sake of the Samaya wisdom of self-enjoyment, transforming into the form of Vajra Paramita Bodhisattva, holding a Vajra pestle, and abiding in the moon disc before Vairocana Buddha (Vairocana Buddha). The verse says: 『Wonderful are all Buddhas, my body is firm Vajra, because of firmness without a body, I obtain the Vajra body.』

Ratnasambhava Buddha (Ratnasambhava Buddha) within his heart, realizes the Samadhi wisdom of the merits of the treasury of the great Mani jewel of space, for his own enjoyment. From the Samadhi wisdom of the merits of the treasury of the great Mani jewel of space, emanates the light of the jewel of space, illuminating all worlds in the ten directions, making the merits of all sentient beings complete. It then returns and gathers into one, in order to seal all Bodhisattvas, for the sake of enjoying Samaya wisdom, transforming into the form of Vajra Jewel Paramita Bodhisattva, holding a great Mani jewel, and abiding in the moon disc on the right side of Vairocana Buddha. The verse says: 『Wonderful are all Buddhas, my name is Jewel Vajra, in all assemblies of seals, the principle of firm empowerment.』

Avalokiteśvara (Avalokiteśvara) within his heart, realizes the Samadhi wisdom of the great lotus wisdom, for his own enjoyment. From the Samadhi wisdom of the great lotus wisdom, emanates lotus light, illuminating all worlds in the ten directions, purifying the adventitious defilements and afflictions of all sentient beings. It then returns and gathers into one, in order to seal all Bodhisattvas, for the sake of enjoying the self-enjoyment wisdom of Samaya, transforming into the form of Dharma Paramita Bodhisattva, holding a great lotus, and abiding in the moon disc behind Vairocana Buddha. The verse says: 『Wonderful are all Buddhas, Dharma Vajra, I am pure, because of the purity of self-nature, making greed and defilement without stain.』

Amoghasiddhi Buddha (Amoghasiddhi Buddha) within his heart, realizes the Samadhi wisdom of the great diligence of Karma Vajra, for his own enjoyment. From the Samadhi wisdom of the great diligence of Karma Vajra, emanates Karma light, illuminating all worlds in the ten directions, causing all sentient beings to remove all...

懈怠成大精進。還來收一聚。為令印一切菩薩。自受用三摩耶智故。成羯磨波羅蜜菩薩形。持羯磨金剛。于毗盧遮那如來左邊月輪而住。偈曰。

奇哉一切佛　　我多業金剛　由一成一切　　佛界善作業

已上四波羅蜜大菩薩堅固之體。由若虛空。無能沮壞。為焰塵雲霧能翳空界。日月之光猶為障礙。一切眾生。本來自性清凈。為客塵煩惱能所二相。纏染其心。不得自在。今此妄想。所有本體自空。了諸法不生。空有無礙。

於是毗盧遮那佛。即住菩提心觀。徹照圓明。流出適悅。莊嚴種種供養。此乃金剛喜戲菩薩大菩提心之妙用也。于不動如來曼荼羅左邊月輪而住。偈曰。

奇哉無比有　　諸佛中供養　由貪染供養　　能轉諸供養

今具喜戲供養。毗盧遮那佛。于內心流出金剛寶鬘。嚴飾其體。即集眾寶。用為莊嚴。寶聚光明福德圓滿。五種施愿而能滿足。于南方寶生如來曼荼羅左邊月輪而住。偈曰。

奇哉我無比　　稱為寶供養　於三界王勝　　教敕受供養

寶鬘供養已。即毗盧遮那于內心。流出大悲方便。住三摩地心。發歌贊諷詠。而興供養已。獲得六十四種梵音住說法無礙。其音清雅。令眾樂簫瑟箜篌。而能供養。此即音聲為佛事也。法利言說。本體自空。真如

【現代漢語翻譯】現代漢語譯本以懈怠成就大精進。進而收攝一切法聚。爲了印證一切菩薩，使其自身領受三摩耶智的緣故，成就羯磨波羅蜜（Karma Paramita）菩薩之形，手持羯磨金剛杵（Karma Vajra），安住于毗盧遮那如來（Vairocana Buddha）左邊的月輪之中。偈頌說：『奇妙啊，一切諸佛！我擁有眾多業的金剛性，由一而成就一切，在佛的境界中善於作業。』以上是四波羅蜜大菩薩堅固的本體，猶如虛空一般，無法摧毀。然而，就像煙塵、雲霧能夠遮蔽虛空，日月的光芒也會成為障礙一樣，一切眾生本來自性清凈，卻因為客塵煩惱和能所二相，纏繞污染其心，不得自在。如今明白這些妄想，其本體自性本空，了知諸法不生不滅，空與有之間沒有障礙。於是，毗盧遮那佛安住于菩提心觀之中，徹底照亮一切，圓滿光明，流出適悅，莊嚴種種供養。這正是金剛喜戲菩薩大菩提心的妙用。安住于不動如來（Akshobhya Buddha）曼荼羅左邊的月輪之中。偈頌說：『奇妙啊，無比殊勝的存在！在諸佛之中進行供養，通過貪染的供養，能夠轉化一切供養。』現在以歡喜戲樂進行供養。毗盧遮那佛從內心流出金剛寶鬘，莊嚴其身。隨即聚集各種珍寶，用作莊嚴。寶聚光明，福德圓滿，能夠滿足五種施愿。安住于南方寶生如來（Ratnasambhava Buddha）曼荼羅左邊的月輪之中。偈頌說：『奇妙啊，我無比殊勝！被稱為珍寶供養，在三界之王中最為殊勝，教令敕使，接受供養。』寶鬘供養完畢后，毗盧遮那佛從內心流出大悲方便，安住於三摩地心，發出歌贊諷詠，以此興起供養。獲得六十四種梵音，安住于說法無礙的境界。其聲音清雅，使大眾喜愛簫瑟箜篌，從而能夠進行供養。這便是以音聲作為佛事。法利言說，本體自性本空，真如（Tathata）。

【English Translation】 English version Sloth becomes great diligence. Furthermore, gather a collection of all dharmas. In order to seal all Bodhisattvas, so that they may personally receive the Samaya Wisdom, accomplish the Karma Paramita (Karma Perfection) Bodhisattva form, holding the Karma Vajra (Action Thunderbolt), and abide in the moon disc on the left side of Vairocana Buddha (Illuminator Buddha). The verse says: 『Wonderful are all the Buddhas! I possess the Vajra nature of many karmas, from one I accomplish all, and am skilled in action in the realm of the Buddhas.』 The above are the solid bodies of the Four Paramita Great Bodhisattvas, like the void, indestructible. However, just as smoke, dust, clouds, and mist can obscure the void, and the light of the sun and moon can become obstacles, all sentient beings are originally pure in their self-nature, but are entangled and defiled by adventitious afflictions and the duality of subject and object, and cannot be free. Now understanding these delusions, their essence is inherently empty, realizing that all dharmas are neither born nor die, and there is no obstruction between emptiness and existence. Then, Vairocana Buddha abides in the Bodhicitta (Enlightenment Mind) contemplation, thoroughly illuminating everything, perfectly bright, flowing out with pleasure, and adorning various offerings. This is precisely the wonderful function of the Great Bodhicitta of the Vajra Joyful Play Bodhisattva. Abiding in the moon disc on the left side of Akshobhya Buddha (Immovable Buddha). The verse says: 『Wonderful is the incomparable existence! Among the Buddhas, making offerings, through the offerings of desire and attachment, one can transform all offerings.』 Now making offerings with joyful play. Vairocana Buddha flows out a Vajra Garland from within, adorning his body. Then gathers various treasures to use as adornments. The treasure collection is bright, the merit and virtue are complete, and it can fulfill the five vows. Abiding in the moon disc on the left side of Ratnasambhava Buddha (Jewel-Born Buddha) in the south. The verse says: 『Wonderful am I, incomparably supreme! Called the Jewel Offering, most supreme among the kings of the three realms, commanding and instructing, receiving offerings.』 After the Jewel Garland offering is completed, Vairocana Buddha flows out great compassion and skillful means from within, abides in the Samadhi mind, and utters songs of praise and chanting, thereby raising offerings. Obtaining sixty-four kinds of Brahma sounds, abiding in the realm of unobstructed speech. Its sound is clear and elegant, causing the masses to love the Xiao, Se, and Konghou (various musical instruments), thereby being able to make offerings. This is using sound as Buddha work. The Dharma benefits speech, its essence is inherently empty, Suchness (Tathata).

凝然法界清凈。此乃金剛歌菩薩供養語智也。于觀自在王如來曼荼羅左邊月輪而住。偈曰。

奇哉成歌詠　　我供諸見者　由此供養故　　諸法如響應

雖具歌詠。而未獲神通。即毗盧遮那佛于內心中。流出如來事業。及眾生事業。作善巧智及自受用智。種種供養。結金剛舞印。廣大儀軌。現大神通。妙舞莊嚴以為佛事。微塵佛剎供養恒沙。於三昧門出入無礙。此乃金剛舞菩薩妙用也。依不空成就如來曼荼羅左邊月輪而住。偈曰。

奇哉廣供養　　作諸供養故　由金剛舞儀　　安立佛供養

已上四菩薩內供養也。

阿閦如來於內心中。流出焚香菩薩。供養毗盧遮那如來。其香雲海遍周法界。見聞覺知者。能生適悅。能遍入諸佛體中。悅樂歡喜。此乃金剛焚香菩薩作大佛事供養也偈曰。

奇哉大供養　　悅澤具端嚴　由薩埵遍入　　速疾證菩提

香已供養。寶生如來於內心。流出微妙覺華。而奉獻毗盧遮那如來。由金剛寶蓮。其華開敷光明。厥色鮮美。福德之聚種種莊嚴。能施有情安樂之愿。此乃金剛華菩薩而妙用也偈曰。

奇哉一切佛　　能作諸莊嚴　由如來寶性　　速疾獲供養

華已供養。未獲光明。即觀自在王如來。于內心中。流出金剛智燈。承事供養

【現代漢語翻譯】現代漢語譯本：凝然法界清凈，此乃金剛歌菩薩（Vajra Song Bodhisattva）供養語智也。于觀自在王如來（Avalokiteśvara Raja Tathagata）曼荼羅左邊月輪而住。偈曰：『奇哉成歌詠，我供諸見者，由此供養故，諸法如響應。』雖具歌詠，而未獲神通。即毗盧遮那佛（Vairocana Buddha）于內心中，流出如來事業及眾生事業，作善巧智及自受用智，種種供養。結金剛舞印，廣大儀軌，現大神通，妙舞莊嚴以為佛事，微塵佛剎供養恒沙，於三昧門出入無礙。此乃金剛舞菩薩（Vajra Dance Bodhisattva）妙用也。依不空成就如來（Amoghasiddhi Tathagata）曼荼羅左邊月輪而住。偈曰：『奇哉廣供養，作諸供養故，由金剛舞儀，安立佛供養。』已上四菩薩內供養也。阿閦如來（Akshobhya Tathagata）于內心中，流出焚香菩薩（Incense Burning Bodhisattva），供養毗盧遮那如來。其香雲海遍周法界，見聞覺知者，能生適悅，能遍入諸佛體中，悅樂歡喜。此乃金剛焚香菩薩（Vajra Incense Burning Bodhisattva）作大佛事供養也。偈曰：『奇哉大供養，悅澤具端嚴，由薩埵遍入，速疾證菩提。』香已供養，寶生如來（Ratnasambhava Tathagata）于內心，流出微妙覺華，而奉獻毗盧遮那如來。由金剛寶蓮，其華開敷光明，厥色鮮美，福德之聚種種莊嚴，能施有情安樂之愿。此乃金剛華菩薩（Vajra Flower Bodhisattva）而妙用也。偈曰：『奇哉一切佛，能作諸莊嚴，由如來寶性，速疾獲供養。』華已供養，未獲光明。即觀自在王如來於內心中，流出金剛智燈，承事供養。

【English Translation】 English version: The Dharma realm is serenely pure. This is the wisdom of speech offered by Vajra Song Bodhisattva. He dwells on the left side of the moon disc in the Mandala of Avalokiteśvara Raja Tathagata. The verse says: 『How wondrous is the accomplished song! I offer it to all who see. Through this offering, all dharmas respond like echoes.』 Although possessing song, he has not yet attained supernatural powers. Then, Vairocana Buddha, from within his heart, emanates the activities of the Tathagata and the activities of sentient beings, creating skillful wisdom and self-enjoyment wisdom, offering various kinds of offerings. He forms the Vajra Dance Mudra, performs vast rituals, manifests great supernatural powers, and adorns with wondrous dance as a Buddha activity, offering countless sands of dust-mote Buddha lands. He enters and exits the Samadhi gate without obstruction. This is the wondrous function of Vajra Dance Bodhisattva. He dwells on the left side of the moon disc in the Mandala of Amoghasiddhi Tathagata. The verse says: 『How wondrous is the vast offering! Because of making various offerings, through the Vajra Dance ritual, the Buddha offering is established.』 The above are the inner offerings of the four Bodhisattvas. Akshobhya Tathagata, from within his heart, emanates Incense Burning Bodhisattva, offering it to Vairocana Tathagata. The sea of incense clouds pervades the entire Dharma realm. Those who see, hear, and perceive it can generate pleasure and joy, and can universally enter the bodies of all Buddhas, experiencing delight and joy. This is Vajra Incense Burning Bodhisattva making great Buddha activity offerings. The verse says: 『How wondrous is the great offering! Delightful and possessing perfect adornment. Through the Sattva's universal entry, one quickly attains Bodhi.』 Having offered incense, Ratnasambhava Tathagata, from within his heart, emanates a subtle and wonderful awakened flower, and offers it to Vairocana Tathagata. Through the Vajra Jewel Lotus, the flower blooms with light, its color is fresh and beautiful, a collection of blessings and various adornments, capable of bestowing the wish of peace and happiness to sentient beings. This is the wondrous function of Vajra Flower Bodhisattva. The verse says: 『How wondrous are all the Buddhas! Capable of creating all adornments. Through the Tathagata's jewel nature, one quickly obtains offerings.』 Having offered the flower, light has not yet been obtained. Then, Avalokiteśvara Raja Tathagata, from within his heart, emanates the Vajra Wisdom Lamp, serving and offering it.

毗盧遮那如來。光明照徹。獲得如來五眼清凈。內外障色。悉咸睹見。于內智燈。照一切法。本性清凈由若摩尼。百光千明無能映蔽。智慧之日由斯燈焉。此乃金剛燈菩薩智照也偈曰。

奇哉我廣大　　供養燈端嚴　由速具光明　　獲一切佛眼

燈既供養。未獲清涼。即不空成就如來。于內心中。流出金剛涂香菩薩。執持香印。供養毗盧遮那如來。此妙涂香。能除一切有情鬱熱之疾。能獲如來五分法身戒定慧解脫解脫知見。莊嚴其體。亦能證得清冷菩提之心廣大圓滿。此乃金剛涂香菩薩供養也偈曰。

奇哉香供養　　我微妙悅意　由如來香故　　授與一切身

已上四菩薩外供養也。

八供養已畢。四攝之事未圓。即毗盧遮那內心中。流出金剛鉤菩薩。而召集之。夫為鉤者。有四攝義。愛語佈施利行同事。而能運度無量眾生。復有難調眾魔。而能折伏。亦能控制狂象。而皆順從。即此大菩提心廣大圓滿。堅固猛利。決定不退。亦能召集一切賢聖。降臨道場。能滿一切真言行菩薩。速證悉地。此乃金剛鉤菩薩召集之智也偈曰。

奇哉一切佛　　鉤誓我堅固　由我遍鉤召　　集諸曼荼羅

既具鉤義。引攝之事未圓。即毗盧遮那佛內心中。流出金剛索菩薩。能禁制一切煩惱無明忘

【現代漢語翻譯】現代漢語譯本毗盧遮那如來（Vairocana Buddha），光明照徹，獲得如來五眼清凈，內外障色，都能夠見到。于內在的智慧之燈，照耀一切法，其本性清凈猶如摩尼寶珠（Mani），百光千明，沒有東西能夠遮蔽。智慧之日由此照亮。這是金剛燈菩薩的智慧照耀。偈語說：『奇哉我廣大，供養燈端嚴，由速具光明，獲一切佛眼。』燈已經供養，但未獲得清涼。於是，不空成就如來（Amoghasiddhi Buddha）從內心流出金剛涂香菩薩，手持香印，供養毗盧遮那如來。這美妙的涂香，能夠去除一切有情眾生的鬱熱疾病，能夠獲得如來的五分法身——戒、定、慧、解脫、解脫知見，莊嚴其身。也能證得清冷菩提之心，廣大圓滿。這是金剛涂香菩薩的供養。偈語說：『奇哉香供養，我微妙悅意，由如來香故，授與一切身。』以上是四位菩薩的外供養。八供養已經完畢，但四攝（愛語、佈施、利行、同事）之事尚未圓滿。於是，毗盧遮那如來從內心流出金剛鉤菩薩，來召集。所謂的『鉤』，具有四攝的意義，即愛語、佈施、利行、同事，能夠運度無量眾生。對於難以調伏的眾魔，能夠折伏。也能控制狂象，使其順從。即此大菩提心廣大圓滿，堅固猛利，決定不退。也能召集一切賢聖，降臨道場，能夠滿足一切真言行菩薩，迅速證得悉地（Siddhi，成就）。這是金剛鉤菩薩召集之智。偈語說：『奇哉一切佛，鉤誓我堅固，由我遍鉤召，集諸曼荼羅（Mandala，壇城）。』已經具備鉤的意義，但引攝之事尚未圓滿。於是，毗盧遮那佛從內心流出金剛索菩薩，能夠禁制一切煩惱無明。

【English Translation】 English version Vairocana Buddha, with light illuminating everything, attains the pure five eyes of the Tathagata, and can see all internal and external obstructions. With the inner lamp of wisdom, he illuminates all dharmas, whose inherent nature is pure like a Mani jewel, with hundreds of lights and thousands of brightnesses that cannot be obscured. The sun of wisdom shines from this lamp. This is the wisdom illumination of Vajra Lamp Bodhisattva. The verse says: 『Wonderful is my vastness, offering lamps with dignified adornment, quickly possessing light, attaining the eyes of all Buddhas.』 The lamp has been offered, but coolness has not yet been attained. Then, Amoghasiddhi Buddha flows forth Vajra Incense Bodhisattva from his inner heart, holding the incense seal, offering it to Vairocana Buddha. This wonderful incense can remove the feverish illnesses of all sentient beings, and can attain the fivefold Dharmakaya (body of dharma) of the Tathagata—precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation—adorning his body. It can also realize the cool Bodhi mind, vast and complete. This is the offering of Vajra Incense Bodhisattva. The verse says: 『Wonderful is the incense offering, my subtle delight, because of the Tathagata's incense, bestowed upon all bodies.』 The above are the outer offerings of the four Bodhisattvas. The eight offerings are complete, but the four means of conversion (loving speech, giving, beneficial action, and cooperation) are not yet fulfilled. Then, Vairocana Buddha flows forth Vajra Hook Bodhisattva from his inner heart to summon. The 『hook』 has the meaning of the four means of conversion, namely loving speech, giving, beneficial action, and cooperation, which can deliver countless sentient beings. It can subdue difficult-to-tame demons and control wild elephants, making them obedient. This great Bodhi mind is vast, complete, firm, vigorous, and determined not to regress. It can also summon all sages and saints to descend upon the Mandala, fulfilling all mantra-practicing Bodhisattvas, quickly attaining Siddhi (accomplishment). This is the wisdom of Vajra Hook Bodhisattva's summoning. The verse says: 『Wonderful are all Buddhas, the hook vow is firm in me, because I widely hook and summon, gathering all Mandalas.』 Having the meaning of the hook, but the act of attracting and gathering is not yet complete. Then, Vairocana Buddha flows forth Vajra Rope Bodhisattva from his inner heart, who can restrain all afflictions and ignorance.

想昏闇之心。能縛一切苦輪。令得解脫。復能等引禪定大菩提心。一切印眾皆來聚會。微塵佛剎。咸悉降臨曼荼羅道場共作佛事偈曰。

奇哉一切佛　　我堅金剛索　設入諸微塵　　我復引入此

索義既辨。制止之理未行。即毗盧遮那佛于內心中。流出金剛鎖菩薩。其鎖是制止之義。能閉一切諸惡趣門。起大慈悲。於一切有情而生救護。能縛一切眾印。及以如來使。俱由解脫得大涅槃。復令微塵海會如來。於此道場。住三摩地心。同密嚴佛會作大佛事。偈曰。

奇哉一切佛　　大堅金剛鎖　令諸縛脫者　　有情利故縛

雖具鎖義制止之事。遍入理智而未圓通。即毗盧遮那佛于內心中。流出金剛鈴菩薩。執持光明磬。而供養之。發生無量微妙之音。一切聖眾聞者靡不歡喜。諸佛惡字種子。能遍入一切如來身心中。瑩如明鏡。于無量有情身田。中大種智。能于諸佛所。捨身而作僮僕。承事供養。於三摩地中。適悅歡樂。此乃金剛鈴菩薩之妙響也偈曰。

奇哉一切佛　　我堅金剛入　為一切主宰　　亦即為僮僕

此乃一切如來三昧耶。鉤召引入縛調伏也。結三昧耶印已。能令修行人天諸三摩地佛性海中。適悅安樂由斯供養。

次入五如來供養法。即入毗盧遮那佛觀。結遍照尊如

【現代漢語翻譯】現代漢語譯本：想那昏暗之心，能束縛一切痛苦之輪，使其得以解脫。又能平等地引導禪定和大菩提心，一切印眾都來聚會，微塵數般的佛剎，全都降臨曼荼羅（Mandala，壇場）道場，共同作佛事。偈語說：『奇哉一切佛，我堅固的金剛索（Vajra Rope，象徵束縛和引導的力量），即使進入諸微塵，我還能將他們引入此處。』索的意義已經闡明，但制止的道理尚未施行。於是毗盧遮那佛（Vairocana，光明遍照佛）從內心流出金剛鎖菩薩（Vajra Lock Bodhisattva），這鎖象徵著制止的意義，能關閉一切諸惡趣之門，生起大慈悲心，對一切有情眾生進行救護。能束縛一切眾印，以及如來的使者，都由解脫而得到大涅槃。又令微塵海會般的如來，在此道場，安住於三摩地（Samadhi，禪定）之心，與密嚴佛會一同作大法事。偈語說：『奇哉一切佛，大而堅固的金剛鎖，爲了讓那些被束縛者解脫，爲了有情眾生的利益而束縛。』雖然具備鎖的意義和制止的作用，但遍入理智而未達到圓融通達。於是毗盧遮那佛從內心流出金剛鈴菩薩（Vajra Bell Bodhisattva），手持光明的磬，以此供養。發出無量微妙的音聲，一切聖眾聽聞者無不歡喜。諸佛的『惡』字種子，能遍入一切如來身心中，瑩澈如明鏡，在無量有情眾生的身田中種植大智慧，能在諸佛處，捨身而作僮僕，承事供養，在三摩地中，適悅歡樂。這正是金剛鈴菩薩的妙響。偈語說：『奇哉一切佛，我堅固的金剛入（Vajra Entrance，象徵進入和融合的力量），為一切主宰，也即是為僮僕。』這乃是一切如來的三昧耶（Samaya，誓約），是鉤召引入、束縛調伏。結三昧耶印之後，能令修行人在天界的各種三摩地佛性海中，適悅安樂，由此進行供養。接下來進入五如來供養法，即進入毗盧遮那佛的觀想，結遍照尊如

【English Translation】 English version: Thinking of the darkened mind, it can bind all the wheels of suffering, enabling liberation. Furthermore, it can equally lead to Samadhi (Samadhi, meditative absorption) and the great Bodhicitta (Bodhicitta, the mind of enlightenment), with all the assemblies of Mudras (Mudra, symbolic gestures) gathering together. Buddha-lands as numerous as dust motes all descend upon the Mandala (Mandala, sacred diagram) altar, jointly performing Buddha-deeds. The verse says: 『Wonderful are all the Buddhas, I am the firm Vajra Rope (Vajra Rope, symbolizing the power of binding and guiding). Even if entering all the dust motes, I can still lead them into this place.』 The meaning of the Rope has been explained, but the principle of restraint has not yet been implemented. Thereupon, Vairocana Buddha (Vairocana, the Buddha of universal light) emanates from within his heart the Vajra Lock Bodhisattva (Vajra Lock Bodhisattva). This Lock signifies the meaning of restraint, capable of closing all the gates of evil destinies, arising with great compassion, and offering protection to all sentient beings. It can bind all Mudras and the messengers of the Tathagatas (Tathagata, 'Thus Come One', an epithet of the Buddha), all of whom attain great Nirvana (Nirvana, enlightenment) through liberation. Furthermore, it causes the Tathagatas of the dust-mote-like sea of assemblies to abide in this altar, dwelling in the mind of Samadhi, and together with the Secret Adornment Buddha assembly, perform great Buddha-deeds. The verse says: 『Wonderful are all the Buddhas, the great and firm Vajra Lock, binding for the sake of liberating those who are bound, binding for the benefit of sentient beings.』 Although possessing the meaning of the Lock and the function of restraint, it pervades both reason and wisdom but has not yet achieved complete and thorough understanding. Thereupon, Vairocana Buddha emanates from within his heart the Vajra Bell Bodhisattva (Vajra Bell Bodhisattva), holding the luminous chime and offering it. It emits immeasurable subtle sounds, and all the holy beings who hear it are filled with joy. The 'Ah' syllable seed of all the Buddhas can pervade the bodies and minds of all the Tathagatas, shining like a bright mirror, planting great wisdom in the fields of the bodies of immeasurable sentient beings, able to sacrifice oneself at the Buddhas' places and act as a servant, attending and making offerings, finding pleasure and joy in Samadhi. This is precisely the wondrous sound of the Vajra Bell Bodhisattva. The verse says: 『Wonderful are all the Buddhas, I am the firm Vajra Entrance (Vajra Entrance, symbolizing the power of entering and merging), being the master of all, and also being the servant.』 This is the Samaya (Samaya, vow) of all the Tathagatas, which is to hook, summon, bind, and subdue. After forming the Samaya Mudra, it can cause practitioners to find pleasure and joy in the various Samadhi Buddha-nature seas of the heavens, thereby making offerings. Next, entering the offering method of the Five Tathagatas, that is, entering the visualization of Vairocana Buddha, forming the Mudra of the Universally Illuminating One as

來印。觀門即身心清凈。圓滿菩提。廓周法界。

次入金剛薩埵三摩地印。堅固菩提心。

次入虛空藏菩薩大寶印。獲得一切眾生所愿滿足。無所匱乏。

次入蓮華三昧耶觀自在菩薩印。由此清凈無染著故。獲得一切殊勝微妙之法。

次入羯磨大菩薩三摩地。能成一切如來事業。眾生事業所有修持。無不成就。此乃毗盧遮那及四大菩薩。即同五如來也。

次當修行十六大菩薩供養。是諸大菩薩。為供養故。各持器械之印。布在身上諸支分間。能為如來作大佛事。

初金剛薩埵持五智金剛杵印。以表堅固勇猛菩提心。

次金剛王菩薩。持金剛雙鉤印。行四攝法。召一切如來及一切有情。無不雲集。置之右脅。以為幖幟。

次結金剛愛菩薩弓箭之印。能令愛念一切有情。又能射二乘見執之心。置之左脅。用為隨。一切色相無所染著。

次結娑度大菩薩歡喜印。一切如來及諸聖眾。皆善哉彈指讚歎隨喜。置之腰后。以表善哉。

已上金剛部四大供養也。

次當結虛空藏大菩薩大寶印。能滿一切有情所求。皆得。置之於額。雨種種寶。亦持摩尼寶瓶。與一切如來灌頂。

次當結金剛威光大菩薩印。威光赫奕。能蔽千日。持金剛之日。面前旋轉。

【現代漢語翻譯】現代漢語譯本：進入來印（Lai Mudra），即身心清凈，圓滿菩提（Bodhi，覺悟），廓周法界（Dharmadhatu，宇宙）。

其次進入金剛薩埵（Vajrasattva）三摩地印（Samadhi Mudra），堅固菩提心。

其次進入虛空藏菩薩（Akasagarbha Bodhisattva）大寶印（Maharatna Mudra），獲得一切眾生所愿滿足，無所匱乏。

其次進入蓮華三昧耶（Lotus Samaya）觀自在菩薩（Avalokiteshvara Bodhisattva）印，由此清凈無染著，獲得一切殊勝微妙之法。

其次進入羯磨（Karma）大菩薩三摩地，能成就一切如來（Tathagata）事業，眾生事業所有修持，無不成就。此乃毗盧遮那（Vairocana）及四大菩薩，即同五如來也。

其次應當修行十六大菩薩供養，是諸大菩薩，為供養故，各持器械之印，布在身上諸支分間，能為如來作大佛事。

初金剛薩埵持五智金剛杵印（Vajra Mudra of Five Wisdoms），以表堅固勇猛菩提心。

次金剛王菩薩（Vajraraja Bodhisattva），持金剛雙鉤印（Vajra Double Hook Mudra），行四攝法（Four Sangrahavastu），召一切如來及一切有情，無不雲集，置之右脅，以為幖幟。

次結金剛愛菩薩（Vajraraga Bodhisattva）弓箭之印（Bow and Arrow Mudra），能令愛念一切有情，又能射二乘見執之心，置之左脅，用為隨。一切色相無所染著。

次結娑度大菩薩（Sadhu Bodhisattva）歡喜印（Joyful Mudra），一切如來及諸聖眾，皆善哉彈指讚歎隨喜，置之腰后，以表善哉。

已上金剛部四大供養也。

次當結虛空藏大菩薩大寶印，能滿一切有情所求，皆得。置之於額，雨種種寶，亦持摩尼寶瓶（Mani Jewel Vase），與一切如來灌頂。

次當結金剛威光大菩薩印（Vajratejas Bodhisattva Mudra），威光赫奕，能蔽千日。持金剛之日，面前旋轉。

【English Translation】 English version: Enter the Lai Mudra, which means purity of body and mind, perfect Bodhi (enlightenment), and encompassing the Dharmadhatu (the universe).

Next, enter the Vajrasattva Samadhi Mudra to solidify the Bodhi mind.

Next, enter the Akasagarbha Bodhisattva Maharatna Mudra to fulfill all the wishes of all sentient beings, without any lack.

Next, enter the Lotus Samaya Avalokiteshvara Bodhisattva Mudra. Through this purity without attachment, obtain all the supreme and subtle Dharmas.

Next, enter the Karma Mahabodhisattva Samadhi, which can accomplish all the deeds of the Tathagatas, all the practices of sentient beings, without exception. This is Vairocana and the Four Great Bodhisattvas, which are the same as the Five Tathagatas.

Next, one should practice the offerings to the Sixteen Great Bodhisattvas. These Great Bodhisattvas, for the sake of offering, each hold the Mudra of their implements, placed on the various parts of the body, which can perform great Buddha deeds for the Tathagatas.

First, Vajrasattva holds the Vajra Mudra of Five Wisdoms to represent the firm and courageous Bodhi mind.

Next, Vajraraja Bodhisattva holds the Vajra Double Hook Mudra, practicing the Four Sangrahavastu, summoning all the Tathagatas and all sentient beings, without exception, placing it on the right side as a symbol.

Next, form the Bow and Arrow Mudra of Vajraraga Bodhisattva, which can cause love and compassion for all sentient beings, and can also shoot down the clinging minds of the Two Vehicles (Shravakayana and Pratyekabuddhayana), placing it on the left side to follow. All forms and appearances are without attachment.

Next, form the Joyful Mudra of Sadhu Bodhisattva. All the Tathagatas and all the holy beings all say 'Sadhu' (well done), snap their fingers, praise, and rejoice. Place it behind the waist to represent 'Sadhu'.

The above are the Four Great Offerings of the Vajra Division.

Next, form the Maharatna Mudra of Akasagarbha Bodhisattva, which can fulfill all the requests of all sentient beings, and all will be obtained. Place it on the forehead, raining down various treasures, and also hold the Mani Jewel Vase to give abhiseka (initiation) to all the Tathagatas.

Next, form the Vajratejas Bodhisattva Mudra, whose majestic light can obscure a thousand suns. Hold the Vajra Sun and rotate it in front of you.

如轉日輪。

次結金剛幢菩薩印。由如意寶幢。能滿一切有情求愿。滿足。置之直上。由若寶幢。

次結金剛笑菩薩印。能令一切賢聖諸佛海會及天仙等。靡不歡喜。置之口已上。以表大喜笑也。

已上寶部四供養菩薩也。

次當入蓮華部三摩地。由此住觀自在菩薩觀。能令有情。於法無礙無所染污。即持蓮華印安在口中。清凈法音之所演化。

次當入文殊室利菩薩智慧之觀。當令有情。辦明正法持智慧之劍。能破邪山。絕二乘見執之心。住法空無相無愿解脫門。安於右耳輪邊。以為止住。

次當入法輪清凈觀。能轉無上之法輪。三轉法輪。三大千。廣度有情。即金剛因菩薩。持金剛輪器杖。安在左耳。以為幖幟。

次當入無言三昧耶。一切萬法皆離言語。言語性空本來常寂。亦無所說。即金剛語菩薩。持金剛舌。即安在頂后以表無言。

已上四親近菩薩法部也。

次業部十七供養。即金剛喜戲菩薩。能令有情適悅歡喜。持三鈷之杵。安於頂上。成就一切如來事業。眾生事業悉皆成就。

次當金剛鬘印莊嚴之事業。眾寶所成罥索寶鬘。以為嚴飾。此印安於額上也。

次金剛歌菩薩。能成如來六十四種梵音歌贊吟詠。皆成殊勝。持箜篌之印。

【現代漢語翻譯】現代漢語譯本：如轉動太陽的輪子（日輪）。

接著結金剛幢菩薩印（Vajra Banner Bodhisattva Mudra）。猶如如意寶幢（Cintamani Banner），能滿足一切有情眾生的愿求，將其置於正上方，如同寶幢一般。

接著結金剛笑菩薩印（Vajra Smile Bodhisattva Mudra）。能令一切賢聖、諸佛海會以及天仙等，無不歡喜。將其置於口以上的位置，以表示大歡喜。

以上是寶部四供養菩薩。

接著應當進入蓮華部三摩地（Lotus Family Samadhi）。由此安住于觀自在菩薩（Avalokiteśvara）的觀想，能令有情眾生，於法無礙、無所染污。即持蓮華印安在口中，清凈法音由此演化。

接著應當進入文殊室利菩薩（Mañjuśrī）智慧的觀想。當令有情眾生，辨明正法，持智慧之劍，能破邪山，斷絕二乘（聲聞、緣覺）的見解執著之心，安住於法空、無相、無愿的解脫之門。安於右耳輪邊，以此止住。

接著應當進入法輪清凈觀。能轉無上的法輪（Dharmacakra），三轉法輪，於三大千世界，廣度有情眾生。即金剛因菩薩（Vajra Cause Bodhisattva），持金剛輪器杖，安在左耳，作為標誌。

接著應當進入無言三昧耶（Silence Samaya）。一切萬法皆離言語，言語性空，本來常寂，亦無所說。即金剛語菩薩（Vajra Speech Bodhisattva），持金剛舌，安在頭頂後方，以表示無言。

以上是四親近菩薩法部。

接著是業部十七供養。即金剛喜戲菩薩（Vajra Playful Joy Bodhisattva），能令有情眾生適悅歡喜。持三鈷之杵（triśūla），安於頭頂之上，成就一切如來事業，眾生事業悉皆成就。

接著是金剛鬘印（Vajra Garland Mudra）莊嚴的事業。用眾寶所成的罥索寶鬘，作為莊嚴。此印安於額頭上。

接著是金剛歌菩薩（Vajra Song Bodhisattva）。能成就如來六十四種梵音歌贊吟詠，皆成殊勝。持箜篌之印。

【English Translation】 English version: Like the turning of the sun's wheel (Sūryamaṇḍala).

Next, form the Vajra Banner Bodhisattva Mudra. Like the Cintamani Banner, it can fulfill all sentient beings' wishes and desires. Place it directly above, like a precious banner.

Next, form the Vajra Smile Bodhisattva Mudra. It can make all sages, the assemblies of Buddhas, and celestial beings rejoice. Place it above the mouth to represent great joy and laughter.

The above are the four offering Bodhisattvas of the Jewel Family.

Next, one should enter the Lotus Family Samadhi. By abiding in the contemplation of Avalokiteśvara, it enables sentient beings to be unobstructed and undefiled by the Dharma. Hold the Lotus Mudra and place it in the mouth, from which pure Dharma sounds emanate.

Next, one should enter the contemplation of the wisdom of Mañjuśrī. It enables sentient beings to discern the correct Dharma, hold the sword of wisdom, break the mountain of wrong views, sever the attachment to the views of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and abide in the gate of liberation of emptiness, signlessness, and wishlessness. Place it near the right ear, as a dwelling place.

Next, one should enter the pure contemplation of the Dharma Wheel. It can turn the unsurpassed Dharma Wheel, turning the Dharma Wheel three times, in the great trichiliocosm, extensively liberating sentient beings. That is, the Vajra Cause Bodhisattva, holding the Vajra Wheel implement, places it on the left ear as a symbol.

Next, one should enter the Samaya of Silence. All dharmas are beyond words; the nature of speech is empty, originally always tranquil, and there is nothing to say. That is, the Vajra Speech Bodhisattva, holding the Vajra Tongue, places it behind the head to represent silence.

The above are the four close attendant Bodhisattvas of the Dharma Family.

Next are the seventeen offerings of the Karma Family. That is, the Vajra Playful Joy Bodhisattva, who can make sentient beings happy and delighted. Holding the triśūla, place it on top of the head, accomplishing all the deeds of the Tathāgatas, and all the deeds of sentient beings are accomplished.

Next is the activity of adorning with the Vajra Garland Mudra. Use a jeweled garland made of various treasures as adornment. Place this mudra on the forehead.

Next is the Vajra Song Bodhisattva. It can accomplish the sixty-four kinds of Brahma-like sounds of praise and chanting of the Tathāgatas, all becoming supreme. Holding the harp mudra.

置在右肩。所出言音皆成妙法。

次金剛舞菩薩。神通自在。變化十方。舉動施為無非佛事。此四菩薩。北方四親近大菩薩也。業部所管。

次結外供養菩薩印。即金剛焚香。及金剛華金剛燈乃至涂香菩薩等。以為十七雜供養。金剛寶印供養。能令有情所求滿愿。以金剛妓樂歌贊諷誦簫瑟箜篌微妙法音。以為供養。

次結劫樹印。能令諸有情。能滿殊勝之愿。百千珍寶玩弄諸物。名衣上服凡有所須。於此樹間皆得滿足。無有乏少。

次結羯磨三昧耶印。常作思惟。于虛空中。所有一切諸如來。我皆承事供養。一一佛前。想有此身瞻禮供養。

次應入達磨三昧耶印。常作思惟。我今此身與諸佛菩薩身等。觀法實性。無有差別更無異相。即同一切如來之身也。

已上修行三摩地法也。

次行六波羅蜜法。運度有情。於四無量心弘誓願發菩提心。即當證悟。

次入六波羅蜜觀行。檀波羅蜜者。為是寶部。所以亦由無住檀施。等虛空界一切有情所求之者。隨意滿愿。皆施與之。復于生死之中。愍念眾生。為救護故。悉令滿足。亦能護菩提心。未度者令度。未安者令安。亦能雨種種珍寶。廣施有情。令使圓滿富樂豐饒。令得解脫。

戒波羅蜜者。三聚凈戒。一攝律儀

【現代漢語翻譯】現代漢語譯本：置於右肩。所說之言語皆成為微妙之法。

其次是金剛舞菩薩（Vajra Dance Bodhisattva），神通自在，變化十方，一舉一動無不是佛事。這四位菩薩是北方四親近大菩薩，由業部所管轄。

其次結外供養菩薩印，即金剛焚香，以及金剛華、金剛燈乃至涂香菩薩等，作為十七種雜供養。金剛寶印供養，能使有情眾生所求皆滿愿。以金剛妓樂歌贊諷誦簫瑟箜篌等微妙法音，作為供養。

其次結劫樹印，能使諸有情眾生，滿足殊勝的願望。百千珍寶玩弄之物，名貴衣裳上等服飾，凡有所需，在此樹間皆得滿足，沒有缺乏。

其次結羯磨三昧耶印（Karma Samaya Mudra），常作思惟：于虛空中，所有一切諸如來，我都承事供養。在每一尊佛前，想像有此身瞻禮供養。

其次應入達磨三昧耶印（Dharma Samaya Mudra），常作思惟：我今此身與諸佛菩薩身等同，觀法之實性，沒有差別，更沒有異相，即同於一切如來之身。

以上是修行三摩地法。

其次修行六波羅蜜法，運度有情眾生，於四無量心弘誓願發菩提心，即當證悟。

其次入六波羅蜜觀行。檀波羅蜜（Dāna pāramitā 佈施波羅蜜）者，為是寶部，所以也由於無住的檀施，對於等同虛空界的一切有情眾生所求之物，隨意滿足其愿，都施與他們。又在生死之中，憐憫眾生，爲了救護的緣故，全部令其滿足。也能守護菩提心，未度者令其得度，未安者令其得安。也能降下種種珍寶，廣泛施與有情眾生，令其圓滿富樂豐饒，令得解脫。

戒波羅蜜（Śīla pāramitā 持戒波羅蜜）者，三聚凈戒，一攝律儀。

【English Translation】 English version: Placed on the right shoulder. All spoken words become wondrous Dharma.

Next is Vajra Dance Bodhisattva (Vajra Dance Bodhisattva), with supernatural powers and自在(zìzài, self-mastery), transforming in the ten directions, every action is nothing but Buddha's work. These four Bodhisattvas are the four great close attendant Bodhisattvas of the north, governed by the Karma Division.

Next, form the outer offering Bodhisattva mudra, which is Vajra Incense Offering, as well as Vajra Flowers, Vajra Lamps, and even Anointing Bodhisattvas, etc., as seventeen kinds of miscellaneous offerings. The Vajra Jewel Mudra offering can fulfill the wishes of sentient beings. Use Vajra music, songs, praises, recitations, flutes, harps, and subtle Dharma sounds as offerings.

Next, form the Kalpa Tree Mudra, which can fulfill the supreme wishes of all sentient beings. Hundreds and thousands of precious jewels and playthings, famous clothes and upper garments, whatever is needed, can be satisfied in this tree, without any lack.

Next, form the Karma Samaya Mudra (Karma Samaya Mudra), constantly contemplate: In the empty space, all the Tathagatas, I all serve and make offerings to them. In front of each Buddha, imagine this body prostrating and making offerings.

Next, one should enter the Dharma Samaya Mudra (Dharma Samaya Mudra), constantly contemplate: My present body is equal to the bodies of all Buddhas and Bodhisattvas, observe the true nature of Dharma, there is no difference, and no different appearance, it is the same as the body of all Tathagatas.

The above is the practice of Samadhi.

Next, practice the Six Paramitas, deliver sentient beings, with the Four Immeasurable Minds, make great vows and generate Bodhicitta, then one will attain enlightenment.

Next, enter the contemplation and practice of the Six Paramitas. Dāna pāramitā (Dāna pāramitā, Perfection of Giving) belongs to the Jewel Division, so it is also due to the non-abiding giving, for all sentient beings in the realm of emptiness, whatever they seek, fulfill their wishes at will, and give them all. Also, in the midst of birth and death, have compassion for sentient beings, for the sake of saving and protecting them, completely satisfy them. It can also protect Bodhicitta, lead those who have not been delivered to be delivered, and those who have not been settled to be settled. It can also rain down all kinds of precious jewels, widely give to sentient beings, so that they are complete, rich, happy, and abundant, and attain liberation.

Śīla pāramitā (Śīla pāramitā, Perfection of Morality), the three pure precepts, first, the precepts of restraint.

戒。二攝善法戒。三攝眾生戒。亦云饒益有情戒。一切戒行。皆攝律儀所管。由持戒故。獲得身口意清凈果報。此即同毗盧遮那如來滿法界身如如之體。亦云斷德也。攝善法戒者。一切善法。皆屬此戒。亦云智德。即是毗盧遮那如來圓滿報身也。色相莊嚴。光明赫奕。據須彌頂。為諸菩薩說大乘經是。饒益有情者。即是釋迦牟尼如來化身也。由如來於此世界愍念有情。作變化身種種方便。救度眾生令登彼岸。即名恩德。由此三德之義。總而言之。戒波羅蜜之所攝化也。

忍波羅蜜者有五義。一伏忍。二信忍。三順忍。四無生忍。五寂滅忍。伏忍配東方。信忍配南方。順忍配西方。無生忍屬北方。寂滅忍配中央方。於此五方即五如來也。地前三賢伏忍。且初地二地三地。配于信忍。四地五地六地。配于順忍也。七地八地九地。配在無生忍。十地滿足配也。等妙覺者。配于寂滅忍。由持忍波羅蜜故。所生之處。令得端正果報眷屬圍繞。功德廣大無量無邊。不可窮盡。見聞之者。悉皆歡喜。恭敬隨順。喜悅從心此即忍波羅蜜之行相也。

精進波羅蜜者。若人修行。不能精進勤行苦行。至求解脫者。魔即得便。墮在泥犁生死海中。巡環六道。無由得出。所以須被精進鎧甲。摧懈怠之魔。萬行精修。悉皆成就。威德

【現代漢語翻譯】現代漢語譯本戒有三種：一是攝律儀戒，二是攝善法戒，三是攝眾生戒，也稱為饒益有情戒。一切戒行都屬於攝律儀戒管轄。因為持戒的緣故，獲得身口意清凈的果報。這等同於毗盧遮那如來（Vairocana Buddha，意為光明遍照）充滿法界的身，如如不動的本體，也稱為斷德。攝善法戒，一切善法都屬於此戒，也稱為智德。這指的是毗盧遮那如來圓滿的報身，色相莊嚴，光明赫奕，在須彌山頂，為諸菩薩宣說大乘經典。饒益有情，指的是釋迦牟尼如來（Sakyamuni Buddha，佛教的創始人）的化身。由於如來在這個世界憐憫有情眾生，示現種種變化之身，用種種方便法門，救度眾生，令他們到達彼岸，這稱為恩德。由此三德的意義，總而言之，都是戒波羅蜜（Sila Paramita，持戒到彼岸）所攝化的。忍波羅蜜（Ksanti Paramita，忍辱到彼岸）有五種意義：一是伏忍，二是信忍，三是順忍，四是無生忍，五是寂滅忍。伏忍對應東方，信忍對應南方，順忍對應西方，無生忍屬於北方，寂滅忍對應中央方位。這五個方位對應五方如來。地前三賢位是伏忍。初地、二地、三地，對應信忍。四地、五地、六地，對應順忍。七地、八地、九地，對應無生忍。十地圓滿對應寂滅忍。等覺、妙覺菩薩，對應寂滅忍。由於持忍波羅蜜的緣故，所生之處，能得到端正的果報，眷屬圍繞，功德廣大無量無邊，不可窮盡。見到或聽到的人，都歡喜，恭敬隨順，喜悅發自內心，這就是忍波羅蜜的行相。精進波羅蜜（Virya Paramita，精進到彼岸），如果修行人不能精進，勤奮地修行苦行，以求解脫，魔就會得逞，使修行人墮入泥犁（Naraka，地獄）生死苦海中，在六道中輪迴，沒有脫離的機會。所以必須披上精進的鎧甲，摧毀懈怠之魔，萬行精進修行，才能全部成就，具有威德。

【English Translation】 English version There are three kinds of precepts: first, the precept of restraining from evil deeds (Samvara-sila); second, the precept of accumulating good dharmas (Kusala-dharma-samgraha-sila); and third, the precept of benefiting sentient beings (Sattvartha-kriya-sila), also known as the precept of benefiting sentient beings. All precepts and practices are governed by the precept of restraining from evil deeds. Because of upholding the precepts, one obtains the pure result of body, speech, and mind. This is the same as the body of Vairocana Buddha (meaning 'the light that shines everywhere') filling the Dharma realm, the unchanging essence, also known as the virtue of severance. The precept of accumulating good dharmas: all good dharmas belong to this precept, also known as the virtue of wisdom. This refers to the perfect reward body of Vairocana Buddha, with dignified appearance, radiant light, speaking the Mahayana sutras for all Bodhisattvas on the summit of Mount Sumeru. Benefiting sentient beings refers to the transformation body of Sakyamuni Buddha (the founder of Buddhism). Because the Tathagata (another name for Buddha) in this world has compassion for sentient beings, manifesting various transformation bodies and using various skillful means to save sentient beings and lead them to the other shore, this is called the virtue of grace. In summary, the meaning of these three virtues is all encompassed and transformed by the Sila Paramita (perfection of morality). The Ksanti Paramita (perfection of patience) has five meanings: first, subduing patience; second, believing patience; third, conforming patience; fourth, non-arising patience; and fifth, quiescent patience. Subduing patience corresponds to the East, believing patience corresponds to the South, conforming patience corresponds to the West, non-arising patience belongs to the North, and quiescent patience corresponds to the Central direction. These five directions correspond to the Five Dhyani Buddhas. The three worthy positions before the ten grounds are subduing patience. The first, second, and third grounds correspond to believing patience. The fourth, fifth, and sixth grounds correspond to conforming patience. The seventh, eighth, and ninth grounds are associated with non-arising patience. The tenth ground is fully associated with quiescent patience. Bodhisattvas of near-perfect enlightenment and wonderful enlightenment correspond to quiescent patience. Because of upholding the Ksanti Paramita, in the place of birth, one can obtain the result of being handsome and beautiful, surrounded by family members, with vast and boundless merits that cannot be exhausted. Those who see or hear are all happy, respectful, compliant, and joyful from the heart. This is the characteristic of the Ksanti Paramita. The Virya Paramita (perfection of vigor): If a practitioner cannot be vigorous and diligently practice asceticism to seek liberation, Mara (demon) will take advantage and cause the practitioner to fall into the Naraka (hell) sea of birth and death, circulating in the six realms without a way out. Therefore, one must wear the armor of vigor to destroy the demon of laziness, diligently cultivate all practices, and all will be accomplished, possessing power and virtue.

自在由若日輪。三千威儀八萬細行。皆由持此戒也。精進波羅蜜行相也。

禪波羅蜜者。凡人修行。心多散亂為計屬。即備六種散動。纏繞身心。念不安。不得解脫。所以須住心一境。更不緣異緣。於四種禪法中。住如來清凈禪中。永除妄想。須住無住之住。常依離念之心。實相圓明。廓周法界。大菩提路由此致焉。此禪波羅蜜也。

智慧波羅蜜者。智慧了別。慧乃由辨明。由如明鏡能鑒眾色。大小乘法無有差謬。除其我執二相。住大乘心。圓滿菩提。證真如際。即是如來平等法身。修行者結六波羅蜜印。誦六波羅蜜真言。住六波羅蜜觀門。即同一切如來解脫如如智也。法身。由此六種方便。即入三空解脫門。所為空無相無愿解脫門。一切萬法舉體皆空。無一事而不真。無一物而不實。真空妙有。實相圓明。即誦愚𠰘耶真言。即是毗盧遮那如來正體圓智也。由斯勝上之義。轉便結如來口印。住三密門觀。誦三秘密真言。一切有情無不解脫。所出法要。回施眾生。見聞覺知悉超三界。結四大印。誦四種真言。誦百字明。住三摩地心。持珠唸誦。持念畢已。誦種種讚歎。獻種種名華。誦百字真言。即入塵剎佛海。運心廣大。供養法事既畢。則從前羯磨三十七尊印。后便結三昧契及十六大供養乃至十七雜供養。

【現代漢語翻譯】現代漢語譯本：自在猶如太陽的光輪，具備三千種威儀和八萬種細微的行為，這些都源於持守戒律。這是精進波羅蜜（Vīrya-pāramitā，精進到彼岸）的修行狀態。禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸）是指，凡人修行時，心念大多散亂，被計較和執著所束縛，因此會產生六種散亂和動搖，纏繞身心，使念頭無法安定，無法得到解脫。所以必須專注於一個境界，不再攀緣其他的對象。在四種禪法中，安住于如來的清凈禪定中，永遠去除妄想。必須安住于『無住』的安住，常常依靠遠離念頭的心，使實相圓滿光明，遍佈整個法界。通往大菩提的道路由此而來。這就是禪波羅蜜。智慧波羅蜜（Prajñā-pāramitā，智慧到彼岸）是指，智慧能夠明瞭辨別，智慧能夠辨明事理。猶如明鏡能夠照見各種顏色，大乘和小乘的佛法沒有差別和謬誤。去除我執和二元對立的觀念，安住于大乘之心，圓滿菩提，證悟真如的境界。這就是如來平等法身。修行者結六波羅蜜印，誦六波羅蜜真言，安住於六波羅蜜的觀想之門，就等同於一切如來的解脫如如智。法身，通過這六種方便，就能進入三空解脫門，也就是空無相無愿解脫門。一切萬法的整體都是空性的，沒有一件事不是真實的，沒有一物不是實在的。真空妙有，實相圓滿光明。誦持愚𠰘耶真言，就是毗盧遮那如來（Vairocana，光明遍照）的正體圓滿智慧。由於這種殊勝的意義，進而結如來口印，安住于身口意三密之門進行觀想，誦持三秘密真言，一切有情眾生沒有不得解脫的。所宣說的佛法要義，迴向施與眾生，使見聞覺知都超越三界。結四大印，誦四種真言，誦百字明咒，安住於三摩地（Samādhi，等持）之心，持唸佛珠進行唸誦。唸誦完畢后，誦持各種讚歎文，獻上各種名貴的花朵，誦持百字真言，就能進入塵剎佛海，心量廣大。供養法事完畢后，先結前羯磨三十七尊印，然後結三昧契印以及十六大供養乃至十七雜供養。

【English Translation】 English version: Being at ease is like the sun's halo, possessing three thousand dignified behaviors and eighty thousand subtle actions, all arising from upholding these precepts. This is the state of practicing Vīrya-pāramitā (Perfection of Diligence). Dhyāna-pāramitā (Perfection of Meditation) refers to the fact that when ordinary people practice, their minds are mostly scattered, bound by calculations and attachments, thus producing six kinds of distractions and agitations, entangling body and mind, making thoughts unable to settle, unable to attain liberation. Therefore, one must focus on a single state, no longer clinging to other objects. Among the four kinds of Dhyāna, abide in the pure Dhyāna of the Tathāgata (如來, Thus Come One), forever removing delusions. One must abide in the 'non-abiding' abiding, constantly relying on the mind that is free from thoughts, making the true nature complete and bright, pervading the entire Dharma realm. The path to the Great Bodhi (菩提, Enlightenment) arises from this. This is Dhyāna-pāramitā. Prajñā-pāramitā (Perfection of Wisdom) refers to the fact that intelligence can clearly distinguish, and wisdom can discern principles. Just as a bright mirror can reflect various colors, there is no difference or error between the Mahāyāna (大乘, Great Vehicle) and Hīnayāna (小乘, Lesser Vehicle) Buddhist teachings. Remove the attachment to self and the concept of duality, abide in the Mahāyāna mind, perfect Bodhi, and realize the state of Suchness (真如, Truth as it is). This is the Tathāgata's equal Dharmakāya (法身, Dharma Body). Practitioners form the Six Pāramitā Mudrās (印, Seals), recite the Six Pāramitā Mantras (真言, True Words), and abide in the contemplation gate of the Six Pāramitās, which is equivalent to the liberation and Suchness wisdom of all Tathāgatas. The Dharmakāya, through these six expedient means, can enter the Three Doors of Emancipation of Emptiness, namely the Emptiness, Signlessness, and Wishlessness Doors of Emancipation. The entirety of all dharmas (萬法, all phenomena) is empty in nature, and there is nothing that is not true, nothing that is not real. True Emptiness is wondrous existence, and the true nature is complete and bright. Reciting the 愚𠰘耶 mantra is the perfect wisdom of the very essence of Vairocana (毗盧遮那, the Illuminator) Tathāgata. Due to this supreme meaning, one then forms the Tathāgata's mouth mudrā, abides in the three secret doors of body, speech, and mind for contemplation, and recites the three secret mantras. All sentient beings will not fail to attain liberation. The essential Dharma teachings that are proclaimed are dedicated to all sentient beings, so that what is seen, heard, felt, and known all transcends the three realms. Form the Four Great Mudrās, recite the four kinds of mantras, recite the Hundred Syllable Mantra, abide in the mind of Samādhi (三摩地, Concentration), and hold prayer beads for recitation. After the recitation is completed, recite various praises, offer various precious flowers, and recite the Hundred Syllable Mantra, then one can enter the Buddha-sea of countless lands, with a vast mind. After the offering Dharma service is completed, first form the thirty-seven deities mudrās of the former Karma, and then form the Samaya (三昧, the true nature of things) pledge mudrā and the sixteen great offerings, and even the seventeen miscellaneous offerings.

已后獻閼伽。迴向發願。然即入三昧耶。心住三摩地觀門。唸誦即經行。息念。轉讀大乘華嚴楞伽等經。思惟佛道。國師大三藏和上。于含暉院承明殿大道場。頃因餘暇。披讀梵經。忻然熙顏。法樂虛適。開大慈之戶。誘諸童朦。大啟良緣。令使知見。我之秘教浩汗無涯。法體幽微實難窮際。今且依瑜伽教跡。略為指南。真言行門。爰開理趣。今說能觀。毗盧遮那佛報身是。所觀四智如來也。能觀是四方如來。所觀是十六大菩薩也。能觀是心。所觀是境。八供養及四大護菩薩等。各具能所。雖具能所。能所之體本空。空有之理本無。中道之心斯契。今此建立金剛界三十七尊大曼荼羅。及賢劫千佛外金剛部二十天及四十天等。此為初原。展轉相生無量曼荼羅也。

今復建立降三世忿怒曼荼羅會三十七尊調伏法則。文殊乃至諸天外金剛部。稍異諸法。且依修證。略述指陳。於三昧耶心。出入無礙。精修理智。住菩提心。舒展無涯。廓周法界。或聚即入金剛光明峰內。若出虛空。遍滿虛空。微塵海會如來。咸來同證。又傳心印。指示微細觀門。金剛一乘以為心要。

又說護摩之法。獲益無窮。凡所施為。須依師受。爐數壇所為不同義。蘇蜜柴薪俱申妙用。至如供養香藥飲食。息災調伏法則又別。真言加句。引入

【現代漢語翻譯】現代漢語譯本：之後獻上閼伽（argha，供水）。迴向發願。然後進入三昧耶（samaya，誓約）。心安住在三摩地（samādhi，禪定）觀門。唸誦即是經行。止息雜念。轉讀大乘《華嚴經》、《楞伽經》等經典。思惟佛道。國師大三藏和尚，在含暉院承明殿大道場，適逢閑暇，披閱梵文經典，欣喜顏開，法喜充滿。開啟大慈之門，引導那些懵懂的孩童，大開良緣，使他們獲得知見。我的秘教浩瀚無涯，法體幽深微妙實在難以窮盡。現在且依據瑜伽教的軌跡，略作指南。真言行門，由此開啟理趣。現在說能觀，是毗盧遮那佛（Vairocana，光明遍照）報身。所觀是四智如來。能觀是四方如來，所觀是十六大菩薩。能觀是心，所觀是境。八供養及四大護菩薩等，各自具備能觀和所觀。雖然具備能觀和所觀，但能觀和所觀的本體本性是空。空和有的道理本來就沒有，中道之心才能與之契合。現在建立金剛界三十七尊大曼荼羅（maṇḍala，壇城），以及賢劫千佛外金剛部二十天及四十天等，這是最初的起源，輾轉相生出無量的曼荼羅。現在又建立降三世忿怒曼荼羅會三十七尊調伏法則。文殊（Mañjuśrī）乃至諸天外金剛部，稍微不同於其他諸法。且依據修證，略作敘述指陳。於三昧耶心，出入無礙。精勤修習理智，安住菩提心。舒展無涯，廓清周遍法界。或者聚集即進入金剛光明峰內，如果出離虛空，則遍滿虛空。微塵海會如來，都來共同印證。又傳心印，指示微細的觀門，以金剛一乘作為心要。又說護摩（homa，火供）之法，獲益無窮。凡所施為，必須依止師父的傳授。爐的數目和壇的場所各有不同的意義。蘇油、蜂蜜、柴薪都申明其微妙的作用。至於供養的香、藥、飲食，息災和調伏的法則又有所不同。真言的加句，引入。

【English Translation】 English version: Then offer argha (water offering). Dedicate the merit and make vows. Then enter samaya (vow). The mind dwells in the gate of samādhi (meditation). Recitation is also walking meditation. Cease thoughts. Read the Mahayana sutras such as the Avataṃsaka Sutra and the Laṅkāvatāra Sūtra. Contemplate the Buddha's path. The National Teacher, Great Tripiṭaka Master, at the Great Dharma Assembly in the Chenming Hall of Hanhui Monastery, during leisure time, perused Sanskrit scriptures, joyfully beaming, filled with Dharma bliss. Opening the gate of great compassion, guiding those ignorant children, greatly opening good connections, enabling them to gain knowledge and insight. My secret teachings are vast and boundless, the essence of the Dharma is profound and subtle, truly difficult to fathom. Now, based on the traces of Yoga teachings, I will briefly provide guidance. The path of mantra practice, from this opens the principle of reason. Now I speak of the one who can contemplate, which is the Sambhogakāya (reward body) of Vairocana Buddha (the Illuminator). What is contemplated are the Four Wisdom Buddhas. The one who can contemplate are the Four Direction Buddhas, what is contemplated are the Sixteen Great Bodhisattvas. The one who can contemplate is the mind, what is contemplated is the object. The Eight Offerings and the Four Great Guardian Bodhisattvas, etc., each possess the ability to contemplate and what is contemplated. Although possessing the ability to contemplate and what is contemplated, the essence of the ability to contemplate and what is contemplated is fundamentally empty. The principle of emptiness and existence is originally non-existent, the heart of the Middle Way is in accordance with this. Now establishing the Vajradhātu (Diamond Realm) Thirty-Seven Deities Great Mandala (sacred diagram), and the Thousand Buddhas of the Bhadrakalpa (Fortunate Aeon) outer Vajra section Twenty Devas and Forty Devas, etc., this is the initial origin, which transforms and generates countless mandalas. Now also establishing the Trailokyavijaya (Conqueror of the Three Worlds) Wrathful Mandala Assembly Thirty-Seven Deities Subjugation Dharma. Mañjuśrī (Gentle Glory) and even the Devas outer Vajra section, slightly different from other dharmas. And based on practice and realization, briefly describe and point out. In the samaya mind, there is no obstruction in entering and exiting. Diligently cultivate reason and wisdom, dwell in the Bodhicitta (mind of enlightenment). Extend without limit, purify and pervade the entire Dharma Realm. Or gather and enter within the Vajra Light Peak, if departing from emptiness, then pervade emptiness. As many Tathagatas (Thus Come Ones) as there are assemblies of dust motes in the ocean, all come to jointly certify. Also transmitting the mind seal, indicating subtle gates of contemplation, taking the Vajra One Vehicle as the essential point. Also speaking of the method of homa (fire offering), obtaining infinite benefits. All actions must rely on the transmission of the teacher. The number of furnaces and the location of the altar each have different meanings. Ghee, honey, and firewood all declare their subtle functions. As for the offerings of incense, medicine, and food, the methods of pacifying disasters and subduing are also different. The added phrases of the mantra, introduce.

道場法事。皆依本部。亦不同其揆也。今此啟鑿。令斷眾疑依此修行。必無差謬。即欲依經廣說。義密難申。諸餘軌儀。備在經內。且約金剛界三十七尊。修集要門。輪環鉤帶而敷演也。弟子等既蒙法施。喜躍增深。虔恭一心。佇立而聽。依口鈔寫。而私記焉。

次入空無相無愿解脫門者。所謂空者。一切法皆空。空之體亦空。空亦不可得也。無相者。地水火風男女等相。並青黃赤白。於此十相。一切萬法舉體皆空。以為一切相空不可得也。無愿者。凡所修道。絕三界希望之心。有所愿求。皆是有相。永絕妄想。斷所愿求之心。無愿無求。是真解脫。由此三相空故。即入解脫法門。悟斯正理。即身有光明。廓周法界。即同毗盧遮那正體智也。皆由誦愚𠰘耶真言。結此密印。即入三密觀解脫門。一境一心。即當證悟。次三秘密口印。由此三密。三業清凈。觀於此身滿法界。微塵儘是一切諸佛。於一一佛前。皆有自身。于諸佛足下。禮拜承事。供養懺悔發願四大印者。初金剛薩埵。想五智之杵。常在菩提心月輪上。其杵發無量光明。即成菩提心智也。

第二寶印。即虛空藏菩薩金剛福德之聚。珍寶無窮。亦能灌頂一切如來。滿眾生愿也。

次觀自在菩薩。由斯印故。能令法界清凈。入無言觀門。于舌上

【現代漢語翻譯】現代漢語譯本：道場法事，都依照本部（指金剛界曼荼羅）的儀軌，也沒有什麼不同的地方。現在開始啟請開鑿智慧，使大眾斷除疑惑，依照這個修行，必定不會有差錯。如果要依據經典廣泛解說，其中的深奧含義難以充分表達。其他的儀軌，都詳細記載在經典之中。這裡只簡要地圍繞金剛界三十七尊，修習重要的法門，以輪、環、鉤、帶等象徵來敷演。弟子們既然蒙受了佛法的施予，歡喜踴躍，更加深刻。虔誠恭敬，一心一意，站立著聆聽。依照口傳記錄，私下記誦。

其次是進入空、無相、無愿解脫門。所謂『空』，是指一切法都是空性的，空的本體也是空性的，空本身也是不可執著的。『無相』，是指地、水、火、風、男女等相，以及青、黃、赤、白等顏色。對於這十種相，一切萬法的整體都是空性的，因為一切相都是空性的，不可執著的。『無愿』，是指凡是修道的人，都要斷絕對於三界的希望之心。有所愿求，都是有相的。永遠斷絕妄想，斷除有所愿求的心。無愿無求，才是真正的解脫。由於這三種相都是空性的，所以就能進入解脫法門。領悟了這個正確的道理，自身就會有光明，照耀整個法界，等同於毗盧遮那佛（Vairocana）的正體智慧。這都是由於誦持愚𠰘耶真言（mantra），結此密印（mudra），就能進入三密觀解脫門。一境一心，當下就能證悟。其次是三秘密口印（mantra and mudra）。由於這三密（身、口、意），三業（身、口、意）清凈。觀想自身充滿法界，每一個微塵都是一切諸佛。在每一尊佛前，都有自身，在諸佛的足下，禮拜承事，供養懺悔，發願。四大印（four mudras）中，首先是金剛薩埵（Vajrasattva），觀想五智之杵（vajra）常在菩提心月輪上，其杵發出無量光明，就成就菩提心智。

第二是寶印（ratna-mudra），即虛空藏菩薩（Akasagarbha）金剛福德的聚集，珍寶無窮，也能為一切如來灌頂，滿足眾生的願望。

其次是觀自在菩薩（Avalokiteshvara）。由於這個印（mudra）的緣故，能夠使法界清凈，進入無言觀門，在舌頭上...

【English Translation】 English version: All the Dharma practices in the Bodhimanda (place of enlightenment) follow the rules of this Mandala (referring to the Vajradhatu Mandala), and there is no difference in their principles. Now, this initiation aims to dispel the doubts of the masses, and if they practice according to this, there will be no errors. If we were to explain it extensively according to the scriptures, the profound meanings would be difficult to fully express. Other rituals are detailed in the scriptures. Here, we will briefly focus on the thirty-seven deities of the Vajradhatu (Diamond Realm), practicing the essential methods, elaborating with symbols such as wheels, rings, hooks, and belts. The disciples, having received the Dharma, are filled with joy and become more profound. With sincere reverence and one-pointedness of mind, they stand and listen, recording and privately memorizing according to the oral transmission.

Next is entering the doors of emptiness, signlessness, and desirelessness liberation. 'Emptiness' means that all dharmas are empty, the essence of emptiness is also empty, and emptiness itself is unattainable. 'Signlessness' refers to the signs of earth, water, fire, wind, male, female, etc., as well as colors like blue, yellow, red, and white. Regarding these ten signs, the entirety of all dharmas is empty, because all signs are empty and unattainable. 'Desirelessness' means that all those who cultivate the path must cut off the mind of hope for the three realms. Having desires and seeking something is having signs. Permanently cut off delusions and the mind of seeking desires. Being desireless and seeking nothing is true liberation. Because these three signs are empty, one can enter the door of liberation. Realizing this correct principle, one's body will have light, illuminating the entire Dharma realm, equivalent to the wisdom of the true body of Vairocana. This is all due to reciting the U U A YA mantra and forming this mudra, one can enter the Samadhi (three secrets) contemplation liberation door. With one state of mind and one-pointedness of mind, one can attain enlightenment. Next are the three secret mouth mudras (mantra and mudra). Due to these three secrets (body, speech, and mind), the three karmas (body, speech, and mind) are purified. Contemplate that one's body fills the Dharma realm, and every dust mote is all Buddhas. In front of each Buddha, there is oneself, at the feet of the Buddhas, prostrating, serving, making offerings, repenting, and making vows. Among the four great mudras, the first is Vajrasattva, visualizing the five-wisdom vajra constantly on the moon disc of the Bodhicitta, the vajra emitting immeasurable light, thus accomplishing the Bodhicitta wisdom.

The second is the Ratna-mudra (jewel mudra), which is the accumulation of Vajra merit and virtue of Akasagarbha Bodhisattva (Space Treasury Bodhisattva), with infinite treasures, and can also empower all Tathagatas, fulfilling the wishes of sentient beings.

Next is Avalokiteshvara Bodhisattva (The Bodhisattva Who Observes the Sounds of the World). Because of this mudra, it can purify the Dharma realm and enter the door of speechless contemplation, on the tongue...

。觀五智金剛光明赫奕說法無礙。即入勝義菩提印也。第四羯磨印者。想羯磨金剛杵。結此杵印。在於月輪。心上旋轉滿法界輪。諸佛所愿皆得滿足。承事供養無所闕乏。復于自身同於諸佛。一切供養無不滿愿。即虛空庫菩薩之所同事也。

已上六段親于阿阇梨所決譯也。

金剛界瑜伽略述三十七尊心要

貞享三年五月十五日

點之了印版原多書誤文義叵辨拙解所及且訓點之後之君子請尋善本校正之云　河南金剛乘佛子凈嚴(四十八載)

【現代漢語翻譯】現代漢語譯本：觀察五智金剛的光明赫然，說法沒有阻礙，即是進入勝義菩提印（殊勝意義的覺悟手印）。第四個羯磨印（行動手印）是，觀想羯磨金剛杵（行動金剛杵），結此金剛杵印，在月輪（月亮輪）上，於心上旋轉，充滿法界輪（真理的範圍）。諸佛的願望都能得到滿足，承事供養沒有缺少。又于自身等同於諸佛，一切供養沒有不滿足願望的，即是虛空庫菩薩（虛空寶藏菩薩）所共同做的事。

以上六段是親自從阿阇梨（導師）那裡決定的翻譯。

金剛界瑜伽略述三十七尊心要

貞享三年五月十五日

點校印版，原本多有書寫錯誤，文義難以辨別。我盡力理解，暫且訓點。之後有君子請尋找善本校正。河南金剛乘佛子凈嚴（四十八歲）。

【English Translation】 English version: Observing the radiant light of the Five Wisdom Vajras, speaking the Dharma without obstruction, one enters the Supreme Meaning Bodhi Mudra (the hand gesture of enlightenment with supreme meaning). The fourth Karma Mudra (action hand gesture) is to visualize the Karma Vajra (action vajra), form this vajra mudra, on the moon disc, rotating above the heart, filling the Dharma Realm Wheel (the sphere of truth). The wishes of all Buddhas are fulfilled, and service and offerings are without lack. Furthermore, one's own self is equal to all Buddhas, and all offerings are fulfilled without exception, which is what the Akashagarbha Bodhisattva (Bodhisattva of the Treasury of Space) does in common.

The above six sections are translations personally determined by the Acharya (teacher).

A Brief Description of the Essential Points of the Thirty-Seven Deities in the Vajradhatu Yoga

May 15th, the 3rd year of the Jōkyō era

I have punctuated and proofread the printed edition, but the original contains many writing errors, and the meaning of the text is difficult to discern. I have done my best to understand it and have temporarily punctuated it. Later, I ask gentlemen to seek out a good edition for correction. By Jingyan, a Vajrayana Buddhist disciple from Henan (age 48).