T18n0876_金剛頂瑜伽修習毗盧遮那三摩地法
大正藏第 18 冊 No. 0876 金剛頂瑜伽修習毗盧遮那三摩地法
No. 876
新得貞元錄大小乘經等序
朝散大夫行尚書駕部員外郎知制誥云騎尉賜紫金魚袋臣喬匡舜奉 敕撰
皇帝嗣位之四載也。品物攸敘兆人又寧。洽比交修遠方來格。武功既備文理斯盛。遺編墜簡諛訪殆盡。粵有僧恒安者。學空于佛立操彌篤。念真如之旨必憑祖述。而湮滅之餘多所刓缺。且坑焚秦政猶存上古之書。宅壞魯恭頗得先師之籍。豈伊聖教而可絕乎。慨然永懷思補其闕。名藍勝境其往若歸。北登五臺西涉關隴。口誦手寫靡不該綜。果得新譯貞元錄藏大小乘經律論目錄兼一切經源品次錄等共一百三十二部計三百四十三卷。跋履艱險躬自胠荷。臻於闕下悉以聞。
天帝用嘉之。俾實僧府匪因白馬而貝多雲集不涉流沙而梵夾斯致雖釋子之勤愿寔聖明之照感也車書之混肇于茲矣。其貞元錄藏經者。即我德宗神武孝文皇帝貞元甲戌歲敕梵僧阿質達霰等七人所同翻譯也。夫慈氏之道其法無二。蓋賢者識其大。不賢者識其小。譬如一雨灑地厥潤無差。而卉物有甘苦之異。一日照天厥明無殊。而群動有晝夜之別。甚深之典由斯而盛滿半之義昭然可觀言為心花不花而實者未之有也。經為教本不本而生
【現代漢語翻譯】 現代漢語譯本 皇帝即位四年，萬物各得其所，百姓安寧。四方和諧交往，遠方來歸順。武功已經完備，文治也因此興盛。遺失的典籍幾乎都被尋訪殆盡。有僧人恒安，精通佛學，立身堅定。他認為領悟真如的宗旨必須依據前人的著述，但由於年代久遠，很多內容已經殘缺不全。況且秦始皇焚書坑儒，尚且有上古的書籍存留；魯恭王拆毀宮室，還能得到先師的典籍。難道聖人的教誨可以斷絕嗎？他深感遺憾，一直想著彌補這些缺失。名寺古剎，他前往如同歸家。北上五臺山，西行關隴地區。口誦手寫，無不囊括。最終得到了新翻譯的《貞元錄》所藏的大小乘經律論目錄，以及《一切經源品次錄》等，共一百三十二部，計三百四十三卷。他歷經艱險，親自揹負這些經書，到達京城，全部上報朝廷。 皇帝對此非常讚賞。於是下令將這些經書安置在僧寺，這並非像漢明帝時期那樣因為白馬馱經才使得貝葉經雲集，也不是遠涉流沙才使得梵文經書到來，雖然是僧人的勤奮願力，但實際上也是聖明君主的照耀感應啊！文化統一的局面由此開始了。《貞元錄》所藏的經書，就是我德宗神武孝文皇帝在貞元甲戌年（公元794年）敕令梵僧阿質達霰（Ajitadāna）等七人共同翻譯的。慈氏（Maitreya，彌勒菩薩）的教義，其法門沒有兩樣。賢能的人認識到它的博大，不賢能的人只看到它的細小。譬如一場雨灑向大地，滋潤萬物沒有差別，但草木卻有甘苦的不同；太陽照耀天空，光明沒有區別，但萬物卻有晝夜的分別。精深微妙的佛典因此而興盛完備，圓滿和方便的意義昭然可見。言語是心之花朵，沒有不以真心為根本而能開花的。經書是教法的根本，沒有根本而能產生...
【English Translation】 English version In the fourth year of the Emperor's reign, all things were in order, and the people were at peace. Harmony and communication flourished in all directions, and distant lands came to submit. Military achievements were complete, and literary pursuits thrived. Lost and scattered texts were almost entirely recovered. There was a monk named Heng'an, learned in Buddhism and steadfast in his conduct. He believed that understanding the essence of 'Tathata' (真如, True Thusness) must rely on the works of predecessors, but due to the passage of time, much of the content was incomplete. Moreover, even after the burning of books by the Qin dynasty, ancient books still survived; and when King Lu Gong demolished his residence, he was able to obtain the texts of former teachers. How could the teachings of the sages be allowed to be cut off? He felt deeply regretful and always thought of making up for these deficiencies. He went to famous temples and sacred sites as if returning home. He ascended Mount Wutai in the north and traveled to the Guanzhong region in the west. He recited and wrote by hand, encompassing everything. Finally, he obtained the newly translated 'Zhenyuan Record' (貞元錄) containing the catalogs of Mahayana and Hinayana Sutras, Vinayas, and Shastras, as well as the 'Comprehensive Catalog of the Sources and Order of All Sutras' (一切經源品次錄), totaling one hundred and thirty-two sections and three hundred and forty-three volumes. He endured hardships, personally carrying these scriptures, arrived at the capital, and reported everything to the court. The Emperor greatly appreciated this. Therefore, he ordered that these scriptures be placed in monasteries. This was not like the time of Emperor Ming of Han when the scriptures arrived on a white horse, nor was it like traveling through the shifting sands to obtain Sanskrit texts. Although it was due to the diligent vows of the monks, it was actually also due to the illumination and inspiration of the wise and enlightened ruler! The unification of culture began from this point. The scriptures contained in the 'Zhenyuan Record' were jointly translated by the 'Brahmin' (梵僧, Indian monk) Ajitadāna (阿質達霰) and seven others by the order of my Emperor Dezong Shenwu Xiaowen in the year Jiaxu of the Zhenyuan era (794 AD). The teachings of 'Maitreya' (慈氏, the Bodhisattva of Loving-Kindness), its 'Dharma' (法, teachings) are not two. The wise recognize its greatness, while the unwise only see its smallness. For example, when a rain falls on the earth, it nourishes all things without difference, but plants have different tastes of sweetness and bitterness; when the sun shines in the sky, the light is no different, but all beings have the distinction of day and night. The profound and subtle Buddhist scriptures therefore flourished and became complete, and the meaning of fullness and expediency is clearly visible. Words are the flowers of the heart; there are none that can bloom without being rooted in sincerity. Scriptures are the root of the teachings; there is no production without a root...
者亦未之有也。決泄宗旨敷演眾妙。遠離三界居未乾坤之前。解脫諸苦出有生滅之外。悟之者得之於剎那。迷之者失之於沙劫。無邊無量不動不染。既有復有。已空更空。諦信則是性畢能迴向則凡物皆福。在在處處罔弗瞻仰。各各種種俱獲利益。實眾生之鍼砭。大世之彌綸也。廢蹄求兔何兔可求。舍筏濟水何水可濟。去聖逾遠。微言斯在。弘道君子孰無欽哉。時保大丙午歲冬十月序。
金剛頂經瑜伽修習毗盧遮那三摩地法
大唐贈開府儀同三司謚大弘教三藏沙門金剛智奉 詔譯
歸命毗盧遮那佛 身口意業遍虛空 演說如來三密門 金剛一乘甚深教 我依瑜伽最勝法 開示如實修行處 為令眾生顯真實 頓證無上正等覺 弟子堅固菩提心 從師已受灌頂位 妙修定慧恒觀察 深入業用善巧門 導諸有情勝菩提 以四攝法而攝取 無厭大悲未嘗舍 見行小善便稱美 無住檀施等虛空 能以慧光破愚瞑 有所樂求恒不逆 發言先笑令心喜 能于妙法無染中 善用般若斷諸使 無上法輪恒不退 四辯演說無所畏 諸佛眾生事業中 恒被大誓慈甲冑 摧敗魔羅勝軍眾 堅持諸佛所秘門 有具如斯眾德者 方堪印可為傳授 先佛聖仙所游處
【現代漢語翻譯】 現代漢語譯本： 這些道理也從未存在過。徹底闡釋宗旨，敷衍眾多的奧妙。遠離欲界、色界、無色界，居於天地形成之前。解脫各種痛苦，超出有生有滅之外。領悟的人在剎那間就能得到，迷惑的人在漫長的劫數中也會失去。無邊無量，不動不染。已經有了還會有，已經空了更加空。真誠地相信，那麼本性就能夠圓滿；能夠迴向，那麼平凡的事物都會變成福報。無論在任何地方，沒有不瞻仰的。各種各樣的人，都能獲得利益。實在是眾生的鍼砭，大世的綱領。拋棄腳而去尋找兔子，哪裡能找到兔子呢？捨棄木筏而去渡河，哪裡能渡過河呢？離聖人的境界越來越遠，精微的言論就在這裡。弘揚佛法的君子，誰不敬佩呢？時在保大丙午年冬季十月。
《金剛頂經瑜伽修習毗盧遮那三摩地法》
大唐贈開府儀同三司謚大弘教三藏沙門金剛智（Vajrabodhi）奉詔翻譯
歸命毗盧遮那佛（Vairocana Buddha），身口意業遍佈虛空。 演說如來三密門，金剛一乘甚深教。 我依瑜伽最勝法，開示如實修行處。 為令眾生顯真實，頓證無上正等覺。 弟子堅固菩提心，從師已受灌頂位。 妙修定慧恒觀察，深入業用善巧門。 導諸有情勝菩提，以四攝法而攝取。 無厭大悲未嘗舍，見行小善便稱美。 無住檀施等虛空，能以慧光破愚瞑。 有所樂求恒不逆，發言先笑令心喜。 能于妙法無染中，善用般若斷諸使。 無上法輪恒不退，四辯演說無所畏。 諸佛眾生事業中，恒被大誓慈甲冑。 摧敗魔羅（Mara）勝軍眾，堅持諸佛所秘門。 有具如斯眾德者，方堪印可為傳授。 先佛聖仙所游處
【English Translation】 English version: These principles have never existed. Thoroughly explain the purpose, elaborating on numerous mysteries. Far from the Realm of Desire, the Realm of Form, and the Formless Realm, residing before the formation of heaven and earth. Liberating from all sufferings, beyond existence and extinction. Those who understand it can attain it in an instant, while those who are deluded will lose it in countless eons. Boundless and immeasurable, unmoving and unstained. Having it, there will be more; being empty, it will be even more empty. Sincerely believe, then the nature can be perfected; being able to dedicate merit, then ordinary things will all become blessings. In every place, there is none that is not admired. All kinds of people can obtain benefits. It is truly the acupuncture and moxibustion for sentient beings, the guideline for the great world. Abandoning the feet to seek the rabbit, how can the rabbit be found? Abandoning the raft to cross the river, how can the river be crossed? Moving further and further away from the realm of the sages, the subtle words are right here. Gentlemen who promote the Dharma, who does not admire them? Written in the tenth month of the winter of the year Bingwu of the Baoda era.
'The Yoga Practice of Vairocana Samadhi According to the Vajrasekhara Sutra'
Translated by Vajrabodhi (Vajrabodhi), the Tripitaka Master of the Great Tang Dynasty, posthumously awarded the title of Kaifu Yitong Sansi and posthumously named Da Hongjiao, by imperial decree
I take refuge in Vairocana Buddha (Vairocana Buddha), whose body, speech, and mind pervade the void. Expounding the Three Mysteries of the Tathagata, the profound teachings of the Vajra One Vehicle. I rely on the supreme method of Yoga, revealing the place for authentic practice. To enable sentient beings to manifest the truth, and to quickly attain unsurpassed complete enlightenment. Disciples strengthen their Bodhi mind, and have already received the initiation position from the teacher. Subtly cultivate Samadhi and wisdom, constantly observing, deeply entering the skillful means of karma. Guiding all sentient beings to supreme Bodhi, embracing them with the Four Embracing Dharmas. Never abandoning the unwearying great compassion, praising even small acts of kindness. Non-abiding generosity is like the void, able to break through the darkness of ignorance with the light of wisdom. Always complying with what is desired, speaking with a smile first to gladden the heart. Able to skillfully use Prajna to cut off all afflictions in the undefiled wonderful Dharma. The unsurpassed Dharma wheel never retreats, fearlessly expounding with the Four Eloquences. In the activities of all Buddhas and sentient beings, constantly wearing the armor of great vows and compassion. Defeating the victorious army of Mara (Mara), upholding the secret doors of all Buddhas. One who possesses such virtues is worthy of being approved for transmission. The places frequented by past Buddhas, sages, and immortals
種種勝地或山間 建立精室布輪壇 香泥塗拭為尊位 燈明閼伽皆佈列 妙花散地以莊嚴 為令眾生器世間 純一凈妙為佛土 以此自他清凈句 應理思惟密稱誦
真言曰。
唵(一)薩嚩(二合下同)婆嚩(二合下同)戍陀(二)薩婆達摩(三)薩嚩(二合)婆嚩戍度𤚥(四)
次應運心遍法界 塵剎佛海滿虛空 吽字種子加三業 結金剛起遍警覺 檀慧鉤結金剛拳 進力二度合三舉
真言曰。
唵(一)么折𡀔(二合下同)底瑟姹(二合)
由此真言印加持 諸佛不貪寂靜樂 悉從定起赴集會 觀察行人同攝受 次結金剛持大印 一一想禮如來足 禪慧檀智反相叉 右膝著地置頂上
真言曰。
唵(一)么折啰(二合下同)勿(微一切)
才結金剛持印已 一切正覺皆隨順 即於十方諸佛前 禮事供養皆圓滿 為欲承事諸如來 捨身奉獻阿閦佛 全身委地以心禮 金剛合掌舒頂上
真言曰。
唵(一)薩婆怛他(引下同)蘗多(引下同二)布儒波薩他(二合)娜野(引)阿怛么(二合下同)南(三)涅哩(二合)夜多夜弭(四)薩婆怛他蘗多麼折啰薩怛嚩(二合下同五)阿地瑟姹(二合
【現代漢語翻譯】 現代漢語譯本 在各種殊勝之地或山間， 建立精舍，佈置壇場，用香泥塗抹，設定尊位， 燈明和閼伽（Argha，供水）都陳列好， 用美妙的鮮花散佈在地上，加以莊嚴， 爲了使眾生的器世間， 純凈美好，成為佛國凈土， 以這自他清凈之語， 合理地思維，秘密地稱誦。 真言曰： 唵（Om，種子字）！薩嚩（Sarva，一切）婆嚩（Bhava，存在）戍陀（Shuddha，清凈）！薩婆達摩（Sarva Dharma，一切法）！薩嚩（Sarva）婆嚩戍度𤚥（Shuddho'ham，我是清凈的）！ 接著應當用心遍佈法界， 如塵埃般眾多的佛剎和佛海充滿虛空， 用吽（Hum，種子字）字種子加持身、口、意三業， 結金剛起印，普遍警覺， 用檀慧鉤印結成金剛拳， 進力二度合攏，向上舉三次。 真言曰： 唵（Om）！么折𡀔（Vajra，金剛）底瑟姹（tistha，安住）！ 由此真言和手印的加持， 諸佛不貪戀寂靜之樂， 都從禪定中起身，前赴**， 觀察修行者，一同攝受， 接著結金剛持大印， 一一觀想禮拜如來的雙足， 禪智和慧施反相交叉， 右膝著地，手印置於頭頂上。 真言曰： 唵（Om）！么折啰（Vajra，金剛）勿（Vat，語助詞）！ 才結成金剛持印， 一切正覺都隨順而來， 即在十方諸佛面前， 禮敬供養都圓滿具足， 爲了承事諸如來， 捨棄自身，奉獻給阿閦佛（Akshobhya）， 全身伏地，以心禮拜， 金剛合掌，舒展于頭頂之上。 真言曰： 唵（Om）！薩婆怛他（Tatha，如是）蘗多（Gata，去）！布儒波薩他（Pujopasthana，供養承事）娜野（ya，給予）！阿怛么（Atma，自我）南（nam，給予）！涅哩（Nir，無）夜多夜弭（yatayami，奉獻）！薩婆怛他蘗多麼折啰薩怛嚩（Sarva Tathagata Vajrasattva，一切如來金剛薩埵）！阿地瑟姹（Adhishtha，加持）！
【English Translation】 English version In various auspicious places or mountains, Establish a pure chamber, arrange a mandala, smear with fragrant mud, and set up a revered seat, Lamps and Argha (offering water) are all arranged, Adorn the ground by scattering exquisite flowers, In order to make the world of sentient beings, Pure and wonderful, to become a pure Buddha-land, With this phrase of self and other's purity, Reasonably contemplate and secretly recite. The mantra says: Om! Sarva Bhava Shuddha! Sarva Dharma! Sarva Bhava Shuddho'ham! Next, one should use the mind to pervade the Dharma realm, Buddha-lands and Buddha-seas as numerous as dust particles fill the empty space, Use the seed syllable Hum to bless the three karmas of body, speech, and mind, Form the Vajra Uprising Mudra, universally awakening, Form the Vajra Fist with the Dana-Prajna hook mudra, Bring together the Progress and Strength degrees, lifting three times. The mantra says: Om! Vajra tistha! Through the blessing of this mantra and mudra, All Buddhas do not crave the joy of tranquility, They all rise from Samadhi and go to the Dharma assembly, Observe practitioners and receive them together, Next, form the Great Mudra of Vajradhara, Visualize and prostrate to the feet of the Tathagatas one by one, Cross the Dhyana-Jnana and Dana-Upaya in reverse, Right knee on the ground, place the mudra on the crown of the head. The mantra says: Om! Vajra Vat! As soon as the Vajradhara mudra is formed, All perfect enlightenments follow accordingly, Immediately before the Buddhas of the ten directions, The reverence and offerings are all complete, In order to serve all the Tathagatas, Relinquish the body and offer it to Akshobhya Buddha, Prostrate the whole body on the ground, worship with the mind, Hands in Vajra Anjali, extended above the crown of the head. The mantra says: Om! Sarva Tathagata Pujopasthana ya! Atmanam Nir yatayami! Sarva Tathagata Vajrasattva! Adhishtha!
下同)薩嚩(二合下同)𤚥
由此真言身印故 即得圓滿菩提心 次應敬禮寶生尊 為奉灌頂供養故 金剛合掌下當心 以額著地為奉獻
真言曰。
唵(一)薩婆怛他蘗多(二)布惹(引)毗曬迦耶(引三)怛么南(二合)涅哩夜多夜弭(四)薩婆怛他蘗多(五)么折啰啰怛那(二合引)毗詵遮薩縛(二合)𤚥
由獻此身妙請故 不久當爲三界主 為求供養轉法輪 次應敬禮無量壽 金剛合掌置頂上 以口著地奉其身
真言曰。
唵(一)薩婆怛他蘗多(二)布惹缽啰(二合下同)靺㗚多那夜(引)怛么南(三)涅哩夜多夜弭(四)薩婆怛他蘗多(五)么折啰達摩(六)缽啰靺㗚多(二合)夜𤚥
由獻此身誠請故 當同救世轉法輪 復當敬禮不空尊 為求供養羯磨故 金剛合掌當心上 用頂著地而奉獻
真言曰。
唵(一)薩婆怛他蘗多(二)布惹羯么抳阿怛么(二合)南(三)涅哩夜多夜弭(四)薩婆怛他蘗多(五)么折啰羯么抳句𡀔(二合)𤚥
由是獻身方便故 便能示現種種身 次以己身佛海前 合掌䠒跪懺諸咎 無始輪迴諸有中 身口意業所生罪 如佛菩薩所懺悔 我今陳懺亦如是 又應深發歡喜
【現代漢語翻譯】 現代漢語譯本：薩嚩(二合，下同)𤚥
由此真言和手印的緣故，立即就能獲得圓滿的菩提心。 接下來應當敬禮寶生尊（Ratnasambhava），爲了奉獻灌頂供養。 雙手結金剛合掌，放在心口下方，用額頭觸地表示奉獻。
真言曰：
唵(om，種子字)(一)薩婆怛他蘗多(sarva-tathāgata，一切如來)(二)布惹(pūjā，供養)(引)毗曬迦耶(abhiṣekāya，灌頂)(引三)怛么南(ātmanam，自我)(二合)涅哩夜多夜弭(niryatayāmi，奉獻)(四)薩婆怛他蘗多(sarva-tathāgata，一切如來)(五)么折啰啰怛那(vajra-ratna，金剛寶)(二合引)毗詵遮薩縛(abhiṣiñca sarva，灌頂一切)(二合)𤚥
由於獻出此身的美妙祈請，不久將成為三界之主。 爲了祈求供養和轉法輪，接下來應當敬禮無量壽（Amitāyus）。 雙手結金剛合掌，放在頭頂上方，用口觸地奉獻自身。
真言曰：
唵(om，種子字)(一)薩婆怛他蘗多(sarva-tathāgata，一切如來)(二)布惹缽啰(pūjā-pra，供養)(二合，下同)靺㗚多那夜(vartanāya，轉)(引)怛么南(ātmanam，自我)(三)涅哩夜多夜弭(niryatayāmi，奉獻)(四)薩婆怛他蘗多(sarva-tathāgata，一切如來)(五)么折啰達摩(vajra-dharma，金剛法)(六)缽啰靺㗚多(pra-vartaya，轉)(二合)夜𤚥
由於獻出此身的真誠祈請，將如同救世主一般轉法輪。 再次應當敬禮不空尊（Amoghasiddhi），爲了祈求供養羯磨（karma，事業）。 雙手結金剛合掌，放在心口上方，用頭頂觸地進行奉獻。
真言曰：
唵(om，種子字)(一)薩婆怛他蘗多(sarva-tathāgata，一切如來)(二)布惹羯么抳(pūjā-karmaṇi，供養事業)(阿)怛么(ātma，自我)(二合)南(nām，名字)(三)涅哩夜多夜弭(niryatayāmi，奉獻)(四)薩婆怛他蘗多(sarva-tathāgata，一切如來)(五)么折啰羯么抳(vajra-karmaṇi，金剛事業)句𡀔(kuru，作)(二合)𤚥
由於這種獻身方便的緣故，便能示現種種化身。 接下來在諸佛如來的佛海之前，合掌跪拜，懺悔一切罪過。 從無始輪迴的諸有之中，身口意三業所產生的罪過。 如同諸佛菩薩所懺悔的那樣，我今天也同樣陳述懺悔。 又應當深深地發起歡喜心。
【English Translation】 English version: Sarva (two combined, same below) 𤚥
Due to this mantra and mudra, one immediately obtains the perfect Bodhicitta (awakened mind). Next, one should respectfully salute Ratnasambhava (Jewel-born One), for the sake of offering the initiation. Form the Vajra-clasped hands below the heart, and prostrate with the forehead touching the ground as an offering.
The mantra says:
Om (seed syllable) (1) Sarva-tathāgata (all Tathagatas) (2) Pūjā (offering) Abhiṣekāya (for initiation) (3) Ātmanam (self) (4) Niryatāyāmi (I offer) (5) Sarva-tathāgata (all Tathagatas) (6) Vajra-ratna (diamond jewel) Abhiṣiñca sarva (initiate all) 𤚥
By offering this body with wonderful supplication, one will soon become the lord of the three realms. In order to seek offerings and turn the Dharma wheel, next one should respectfully salute Amitāyus (Infinite Life). Form the Vajra-clasped hands above the head, and offer the body by touching the ground with the mouth.
The mantra says:
Om (seed syllable) (1) Sarva-tathāgata (all Tathagatas) (2) Pūjā-pra (offering) Vartanāya (for turning) (3) Ātmanam (self) (4) Niryatāyāmi (I offer) (5) Sarva-tathāgata (all Tathagatas) (6) Vajra-dharma (diamond dharma) Pra-vartaya (turn) 𤚥
By offering this body with sincere supplication, one will turn the Dharma wheel like a savior of the world. Again, one should respectfully salute Amoghasiddhi (Infallible Success), in order to seek the offering of karma (action). Form the Vajra-clasped hands above the heart, and offer by touching the ground with the crown of the head.
The mantra says:
Om (seed syllable) (1) Sarva-tathāgata (all Tathagatas) (2) Pūjā-karmaṇi (offering action) Ātma (self) Nām (name) (3) Niryatāyāmi (I offer) (4) Sarva-tathāgata (all Tathagatas) (5) Vajra-karmaṇi (diamond action) Kuru (do) 𤚥
Due to this expedient of offering the body, one can manifest various forms. Next, before the Buddha-sea of all Buddhas, clasp the hands and kneel to repent all faults. From the beginningless cycle of rebirths, the sins arising from body, speech, and mind. As the Buddhas and Bodhisattvas have repented, so too do I now confess and repent. Moreover, one should deeply generate joy.
心 隨喜一切福智聚 諸佛菩薩行愿中 金剛三業所生福 緣覺聲聞及有情 所集善根盡隨喜 復觀諸佛坐道樹 己身各請轉法輪 一切世燈坐道場 覺眼開敷照三有 我皆胡跪先勸請 轉于無上妙法輪 又皆勸請諸世尊 不般涅槃恒住世 所有如來三界主 臨般無餘涅槃者 我皆勸請恒久住 不捨悲願救世間 懺悔隨喜勸請福 愿我不失菩提心 諸佛菩薩妙眾中 常為善支不厭舍 離於八難生無難 宿命住智相嚴身 遠離愚迷具悲智 悉能滿足波羅蜜 富樂豐饒生勝族 眷屬廣多恒熾盛 四無礙辯十自在 六通諸禪悉圓滿 如金剛幢及普賢 愿贊迴向亦如是 行者次修三摩地 跏趺端身入正受 四無量心盡法界 修習運用如法教 即入普賢三昧耶 體同薩埵金剛故 定慧和合金剛縛 忍愿二度建如幢 才誦本誓印真言 身處月輪同薩埵
真言曰。
唵(一)三磨耶(二)薩怛梵(三合下同)
次結極喜三昧印 以此悅樂契諸聖 忍愿入于滿月掌 禪智檀慧俱申並
真言曰。
唵(一)三磨耶斛(引二)蘇啰多薩怛梵(三合)
由此妙印及真言 一切聖眾皆歡喜 次當開心入佛智
【現代漢語翻譯】 現代漢語譯本 心懷喜悅，隨喜一切福德與智慧的積聚。 對於諸佛菩薩的行愿之中，以及金剛身語意三業所產生的福德， 還有緣覺（Pratyekabuddha，獨自覺悟者）、聲聞（Śrāvaka，聽聞佛法而修行者）以及一切有情眾生所積聚的善根，我都盡心隨喜。 進一步觀想諸佛端坐在菩提樹下，我以自身恭敬地祈請他們轉動法輪（Dharmacakra，佛法的教義）。 一切世間的明燈安坐于道場（Bodhimanda，覺悟之地），覺悟之眼開放，照亮三有（Trailokya，欲界、色界、無色界）。 我皆以胡跪的姿勢，首先勸請諸佛轉動無上微妙的法輪。 我又勸請所有的世尊，不要進入涅槃（Nirvana，寂滅），恒久住世。 所有作為三界之主的如來（Tathagata，佛的稱號），那些將要進入無餘涅槃的佛陀， 我都勸請他們恒久住世，不要捨棄悲願，救度世間。 以懺悔、隨喜、勸請所獲得的福德，愿我永不失去菩提心（Bodhi-citta，覺悟之心）。 在諸佛菩薩的殊勝大眾之中，我常為善良的支柱，永不厭倦和捨棄。 遠離八難（八種難以修行佛法的障礙），生於沒有苦難的地方，具有宿命通（Pūrva-nivāsānusmṛti，知曉前世的能力）和智慧，以莊嚴的相好之身顯現。 遠離愚昧和迷惑，具足慈悲和智慧，完全能夠圓滿一切波羅蜜（Pāramitā，到達彼岸的方法）。 在富裕快樂、豐饒充足的環境中出生于高貴的種族，眷屬眾多且恒常興盛。 具備四無礙辯（Catur-pratisamvid，四種無礙的辯才）和十自在（Dasa-vasita，十種自在的力量），六神通（Sadabhijna，六種神通）和各種禪定都圓滿具足。 如同金剛幢菩薩（Vajradhvaja）和普賢菩薩（Samantabhadra），愿我的讚歎和迴向也像他們一樣。 修行者接下來修習三摩地（Samadhi，禪定），以跏趺坐的姿勢端正身心，進入正受。 以四無量心（四種廣大的心境：慈、悲、喜、舍）遍及整個法界（Dharmadhatu，宇宙），按照如法的教導修習和運用。 即刻進入普賢三昧耶（Samantabhadra-samaya，普賢菩薩的誓願），本體與薩埵（Sattva，勇猛）金剛（Vajra，堅固）相同。 以禪定和智慧相結合的金剛縛印（Vajra-bandha-mudra），以忍辱和願力這兩種波羅蜜建立如幢般堅固的誓願。 才誦唸本誓印的真言（Mantra，咒語），身處月輪之中，與薩埵無二無別。 真言曰： 唵（Om） 三磨耶（Samaya） 薩怛梵（Sattvam） 接下來結極喜三昧印（Paramasukha-samadhi-mudra），以此喜悅與諸聖相應。 將忍辱和願力置於滿月掌中，禪定、智慧、佈施、智慧同時伸展並用。 真言曰： 唵（Om） 三磨耶斛（Samaya Hoh） 蘇啰多薩怛梵（Surata-sattvam） 由此殊勝的印和真言，一切聖眾都歡喜。 接下來應當開啟心扉，進入佛的智慧。
【English Translation】 English version With a joyful heart, I rejoice in the accumulation of all merits and wisdom. In the practices and vows of all Buddhas and Bodhisattvas, and the merits generated by the Vajra (Diamond) of body, speech, and mind, Also, in the roots of virtue accumulated by Pratyekabuddhas (Solitary Realizers), Śrāvakas (Hearers), and all sentient beings, I wholeheartedly rejoice. Furthermore, contemplating the Buddhas seated under the Bodhi tree (Tree of Enlightenment), I respectfully request them to turn the Dharma wheel (Dharmacakra, the wheel of Dharma). All the lights of the world, seated in the Bodhimanda (place of enlightenment), with eyes of awakening opened, illuminate the three realms (Trailokya, the realms of desire, form, and formlessness). I kneel and first entreat all the Buddhas to turn the unsurpassed and wondrous Dharma wheel. I also entreat all the World-Honored Ones not to enter Nirvana (state of liberation), but to remain in the world forever. All the Tathagatas (Buddhas), the lords of the three realms, those Buddhas who are about to enter complete Nirvana, I entreat them to remain in the world forever, not to abandon their vows of compassion, and to save the world. With the merits of repentance, rejoicing, and entreaty, may I never lose the Bodhi-citta (mind of enlightenment). In the excellent assembly of all Buddhas and Bodhisattvas, may I always be a pillar of goodness, never weary or abandoning. May I be free from the eight difficulties (eight unfavorable conditions for practicing Dharma), be born in a place without suffering, possess the knowledge of past lives (Pūrva-nivāsānusmṛti), and wisdom, and manifest with a body adorned with auspicious marks. May I be free from ignorance and delusion, possess compassion and wisdom, and be able to perfectly fulfill all the Pāramitās (perfections). May I be born into a noble family in an environment of wealth, happiness, abundance, and prosperity, with numerous and ever-flourishing relatives. May I possess the four unimpeded eloquence (Catur-pratisamvid) and the ten powers (Dasa-vasita), and may the six supernormal powers (Sadabhijna) and all the various Samadhis (meditative states) be perfectly fulfilled. Like Vajradhvaja (Banner of the Vajra) and Samantabhadra (Universal Worthy), may my praises and dedications be like theirs. The practitioner then cultivates Samadhi (meditative concentration), sits in the lotus position with body and mind upright, and enters into correct reception. With the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), pervading the entire Dharmadhatu (realm of Dharma), practice and apply according to the Dharma teachings. Immediately enter the Samantabhadra-samaya (vow of Samantabhadra), the essence being the same as the Sattva (heroic being) Vajra (diamond). With the Vajra-bandha-mudra (diamond binding mudra) combining meditation and wisdom, establish vows as firm as a banner with the Pāramitās of patience and aspiration. Only by reciting the mantra (sacred utterance) of the original vow, one dwells in the lunar disc, inseparable from Sattva. The mantra is: Om Samaya Sattvam Next, form the Paramasukha-samadhi-mudra (mudra of supreme bliss), with this joy corresponding to all the holy ones. Place patience and aspiration in the palm of the full moon, with meditation, wisdom, generosity, and wisdom extended and combined. The mantra is: Om Samaya Hoh Surata-sattvam Through this wonderful mudra and mantra, all the holy beings rejoice. Next, one should open the heart and enter the wisdom of the Buddha.
怛啰吒字想乳上 掣金剛縛當心前 二字轉樞如啟扇
真言曰。
唵(一)么折啰滿馱(二)怛啰(二合)吒
八葉白蓮一肘開 炳現阿字素光色 禪智俱入金剛縛 召入如來寂靜智
真言曰。
唵(一)么折啰(二)微舍惡
次結如來堅固拳 進力屈柱禪智背 以此妙印相應故 即得堅持諸佛智
真言曰。
唵(一)么折啰(二)母瑟知(二合)𤚥
次以威怒降三世 凈除內外所生障 二羽交臂金剛拳 檀慧相鉤豎進力 行者想身發威焰 八臂四面豎利牙 震吼吽字如雷音 頂上右旋成結界
真言曰。
唵(一)孫(蘇甚反下同)婆你遜婆你吽(二)仡里(二合)釁拏仡里釁拏吽(三)仡里釁拏阿播耶吽(四)阿難耶斛(五)薄伽梵么折啰吽發吒(六)
次結蓮花三昧耶 為令成就三摩地 定慧二羽金剛縛 檀慧禪智和合豎 由此真言密印故 修行三昧速現前
真言曰。
唵(一)么折啰缽娜么(二合)(二)三昧耶薩怛梵(三合)
行者欲入金剛定 先住妙觀察智印 定慧二羽仰相叉 進禪力智各相柱 以此妙印修等引 即得如來不動智
行者次應修阿娑頗
【現代漢語翻譯】 現代漢語譯本： 觀想『怛啰吒』(Tatraata)字，如乳白色一般。 雙手結『掣金剛縛』(Che Jin Gang Fu)置於胸前，兩字旋轉如開啟扇子。 真言曰： 『唵(ōng)(1) 么折啰滿馱(mó zhé là mǎn tuó)(2) 怛啰(二合)(dá là)(3) 吒(zhà)』 觀想一朵一肘寬的八葉白蓮，顯現『阿』(A)字，發出素色的光芒。 禪智二指相交結成『金剛縛』(Jin Gang Fu)，召請如來寂靜之智。 真言曰： 『唵(ōng)(1) 么折啰(mó zhé là)(2) 微舍惡(wēi shě è)(3)』 接著結『如來堅固拳』(Ru Lai Jian Gu Quan)，進力二指彎曲抵住禪智二指的背部。 以此妙印相應，即可獲得並堅持諸佛之智。 真言曰： 『唵(ōng)(1) 么折啰(mó zhé là)(2) 母瑟知(二合)(mǔ sè zhī)(3) 𤚥(hōng)』 接著以威怒之姿降伏三世，清凈內外所生之障礙。 雙手交臂結『金剛拳』(Jin Gang Quan)，檀慧二指相互勾連，豎立進力二指。 修行者觀想自身發出威猛火焰，化現八臂四面，豎立鋒利牙齒。 震吼『吽』(hōng)字，如雷霆之音，于頭頂上方右旋形成結界。 真言曰： 『唵(ōng)(1) 孫婆你(sūn pó nǐ)(遜婆你)(2) 吽(hōng)(3) 仡里(二合)(gē lǐ)釁拏(xìn ná)仡里(二合)(gē lǐ)釁拏(xìn ná)吽(hōng)(4) 仡里(二合)(gē lǐ)釁拏(xìn ná)阿播耶(ā bō yē)吽(hōng)(5) 阿難耶斛(ā nán yē hū)(6) 薄伽梵(bó qié fàn)么折啰(mó zhé là)吽發吒(hōng fā zhà)(7)』 接著結『蓮花三昧耶』(Lian Hua San Mei Ye)印，爲了成就三摩地(San Mo Di)。 定慧二指結『金剛縛』(Jin Gang Fu)，檀慧禪智四指和合豎立。 由此真言密印的加持，修行三昧迅速顯現。 真言曰： 『唵(ōng)(1) 么折啰缽娜么(二合)(mó zhé là bō nà mó)(2) 三昧耶薩怛梵(三合)(sān mèi yē sà dá fàn)(3)』 修行者欲入金剛定(Jin Gang Ding)，先安住于妙觀察智印。 定慧二羽仰面相叉，進禪力智四指各自抵住。 以此妙印修習等引，即可獲得如來不動之智。 修行者接著應當修習阿娑頗(A Suo Po)。
【English Translation】 English version: Visualize the syllable 『Tatraata』 (怛啰吒), like the color of milk. Form the 『Che Jin Gang Fu』 (掣金剛縛) mudra in front of the heart, rotate the two syllables like opening a fan. The mantra says: 『Om (唵)(1) Vajra-bandha (么折啰滿馱)(2) Tatra (怛啰)(3) ta (吒)』 Visualize an eight-petaled white lotus, one cubit wide, manifesting the syllable 『A』 (阿), emitting white light. The meditation and wisdom fingers interlock to form the 『Jin Gang Fu』 (金剛縛) mudra, summoning the Tathagata's (如來) wisdom of tranquility. The mantra says: 『Om (唵)(1) Vajra (么折啰)(2) Visha ah (微舍惡)(3)』 Next, form the 『Ru Lai Jian Gu Quan』 (如來堅固拳) mudra, bending the progress and strength fingers to support the backs of the meditation and wisdom fingers. By resonating with this wonderful mudra, one can obtain and uphold the wisdom of all Buddhas. The mantra says: 『Om (唵)(1) Vajra (么折啰)(2) Musti (母瑟知)(3) Hom (𤚥)』 Next, with wrathful demeanor, subdue the three realms, purifying the internal and external obstacles. Cross the arms and form the 『Jin Gang Quan』 (金剛拳) mudra, with the generosity and wisdom fingers interlocked, and the progress and strength fingers upright. The practitioner visualizes flames emanating from the body, manifesting eight arms and four faces, with sharp fangs. Vibrate the syllable 『Hum』 (吽), like the sound of thunder, rotating clockwise above the head to form a boundary. The mantra says: 『Om (唵)(1) Sumbhani (孫婆你) Sumbhani (遜婆你)(2) Hum (吽)(3) Grihna (仡里) Grihna (釁拏) Hum (吽)(4) Grihna (仡里) Grihna (釁拏) Apaya (阿播耶) Hum (吽)(5) Anaya Hoh (阿難耶斛)(6) Bhagavan (薄伽梵) Vajra (么折啰) Hum Phat (吽發吒)(7)』 Next, form the 『Lian Hua San Mei Ye』 (蓮花三昧耶) mudra, in order to achieve Samadhi (三摩地). The meditation and wisdom hands form the 『Jin Gang Fu』 (金剛縛) mudra, with the generosity, wisdom, meditation, and wisdom fingers combined and upright. Through the power of this mantra and secret mudra, the practice of Samadhi quickly manifests. The mantra says: 『Om (唵)(1) Vajra-padma (么折啰缽娜么)(2) Samaya-stvam (三昧耶薩怛梵)(3)』 If the practitioner wishes to enter the Vajra Samadhi (金剛定), first abide in the mudra of Wonderful Observing Wisdom. The meditation and wisdom hands are crossed upwards, with the progress, meditation, strength, and wisdom fingers supporting each other. By practicing equanimity with this wonderful mudra, one can obtain the Tathagata's (如來) immovable wisdom. The practitioner should then practice A-sa-po (阿娑頗).
那伽三昧。端身正坐。身勿動搖。舌拄上腭。止出入息。令其微細。諦觀諸法皆由自心。一切煩惱及隨煩惱。蘊界入等。皆如幻焰健闥婆城。如旋火輪。如空谷響。如是觀已。不見身心。住于寂滅無相平等。以為究竟真實之智。爾時即觀空中。無數諸佛。猶如大地滿中胡麻。皆舒金色臂。彈指而警。作是告言。善男子汝所證處。一道清凈。未證金剛瑜伽三昧薩婆若智。勿為知足。應滿足普賢。成最正覺。
行者聞警已 定中普禮足 唯愿諸如來 示我所行處 諸佛同音言 汝應觀自心 既聞是說已 如教觀自心 久住諦觀察 不見自心相 復想禮佛足 白言最勝尊 我不見自心 此心為何相 諸佛咸告言 心相難測量 授與心真言 如理諦觀心
唵(一)質多缽啰(二合)底(二)微鄧迦嚕彌(三)
念頃便見心 圓滿如凈月 復作是思惟 是心為何物 煩惱習種子 善惡皆由心 心為阿賴耶 修凈以為因 六度熏習故 彼心為大心 藏識本非染 清凈無瑕穢 長時積福智 喻若凈滿月 無體亦無事 即說亦非月 由具福智故 自心如滿月 踴躍心歡喜 復白諸世尊 我已見自心 清凈如滿月 離諸煩惱垢 能執
【現代漢語翻譯】 現代漢語譯本 那伽三昧（Naga Samadhi，龍的禪定）。端正身姿，筆直坐好。身體不要動搖。舌頭抵住上顎。停止呼吸，讓氣息變得極其微細。仔細觀察所有法都源於自己的心。一切煩惱以及隨煩惱，蘊、界、入等等，都如幻象、火焰、健闥婆城（Gandharva-pura，海市蜃樓），如旋轉的火輪，如空谷迴響。這樣觀察之後，不見身心，安住于寂滅無相平等之中，以此為究竟真實的智慧。這時，就觀想空中，無數諸佛，猶如大地滿是胡麻（芝麻），都伸出金色手臂，彈指警示，這樣說道：『善男子，你所證悟的境界，只是通往清凈的道路。尚未證得金剛瑜伽三昧（Vajra-yoga-samadhi，金剛瑜伽禪定）的薩婆若智（Sarvajna-jnana，一切智），不要因此滿足。應當圓滿普賢（Samantabhadra，普賢菩薩）的行愿，成就最正覺。』 修行者聽到警示后，在禪定中普遍禮拜諸佛的足。 祈願諸位如來，指示我所應修行的道路。 諸佛同聲說道：『你應該觀照自己的心。』 聽聞此教誨后，如教導般觀照自己的心。 長久安住于仔細觀察，卻不見自心的相狀。 再次想禮拜佛足，稟告最勝尊： 『我沒有見到自己的心，這心是什麼樣的相狀呢？』 諸佛都告知說：『心的相狀難以測量。』 授予心真言（Mantra），如理如實地觀照心。 唵（Om） 質多（Citta） 缽啰底（Prati） 微鄧迦嚕彌（Vidham Karomi） 唸誦片刻，便見到心，圓滿如清凈的月亮。 又這樣思惟：這心是什麼東西呢？ 煩惱習氣的種子，善與惡都由心而生。 心是阿賴耶識（Alaya-vijnana，藏識），以修習清凈作為因。 由於六度（Paramita，六波羅蜜）的熏習，這心就成為大心。 藏識本來並非染污，清凈沒有瑕疵。 長時間積累福德和智慧，比喻就像清凈圓滿的月亮。 無自體也無所事，說它像月亮也不對。 由於具備福德和智慧，自心就像圓滿的月亮。 踴躍歡喜，再次稟告諸位世尊： 『我已經見到自己的心，清凈如滿月，遠離各種煩惱垢染，能夠執持。』
【English Translation】 English version Naga Samadhi (Naga Samadhi, Dragon's Samadhi). Straighten your body and sit upright. Do not move your body. Press your tongue against the upper palate. Stop the breath, making it extremely subtle. Carefully observe that all dharmas originate from your own mind. All afflictions and secondary afflictions, skandhas, dhatus, ayatanas, etc., are like illusions, flames, Gandharva-pura (Gandharva-pura, mirage), like a spinning fire wheel, like an echo in an empty valley. After observing in this way, one does not see the body and mind, and abides in the silence, extinction, non-appearance, and equality, taking this as the ultimate true wisdom. At this time, one should visualize in the sky countless Buddhas, like the earth filled with sesame seeds, all extending golden arms, snapping their fingers as a warning, saying: 'Good man, the state you have realized is only a path to purity. You have not yet attained the Sarvajna-jnana (Sarvajna-jnana, all-knowing wisdom) of Vajra-yoga-samadhi (Vajra-yoga-samadhi, Vajra Yoga Samadhi), do not be content with this. You should fulfill the vows of Samantabhadra (Samantabhadra, Bodhisattva Samantabhadra) and attain the most perfect enlightenment.' The practitioner, hearing the warning, prostrates to the feet of all the Buddhas in samadhi. May all the Tathagatas show me the path I should follow. The Buddhas said in unison: 'You should contemplate your own mind.' Having heard this teaching, contemplate your own mind as instructed. Abiding in careful observation for a long time, yet not seeing the appearance of one's own mind. Again, wanting to prostrate to the Buddha's feet, report to the Most Excellent One: 'I have not seen my own mind, what is the appearance of this mind?' The Buddhas all said: 'The appearance of the mind is difficult to measure.' Granting the heart mantra (Mantra), contemplate the mind truthfully and as it is. Om Citta Prati Vidham Karomi After reciting for a moment, one sees the mind, perfect like a pure moon. And then thinks: What is this mind? The seeds of afflictions and habits, good and evil, all arise from the mind. The mind is the Alaya-vijnana (Alaya-vijnana, store consciousness), taking the cultivation of purity as the cause. Due to the熏習 (Xun Xi, influence) of the six Paramitas (Paramita, six perfections), this mind becomes the great mind. The store consciousness is originally not defiled, pure and without blemish. Accumulating merit and wisdom for a long time is like a pure and full moon. Without substance and without affairs, saying it is like the moon is also not right. Because of possessing merit and wisdom, one's own mind is like a full moon. Jumping with joy, again reporting to all the World Honored Ones: 'I have already seen my own mind, pure like a full moon, free from all afflictions and defilements, able to hold on.'
所執等 諸佛皆告言 汝心本如是 為客塵所翳 菩提心為凈 汝觀凈月輪 得證菩提心 授此心真言 密誦而觀照
唵(一)菩提質多(二)母怛跛(二合)娜夜彌
能令心月輪 圓滿益明顯 諸佛復告言 菩提為堅固 善住堅固故 復授心真言
唵(一)底瑟姹(二合)么折啰(二)
汝于凈月輪 觀五智金剛 令普周法界 唯一大金剛 應當知自身 即為金剛界
唵(一)么折啰(引)怛么句含(二)
自身為金剛 堅實無傾壞 復白諸佛言 我為金剛身 時彼諸如來 便敕行者言 觀身為佛形 復授此真言
唵(一)曳他(二)薩婆怛他蘗多(三)薩怛他含
以證心清凈 自見身為佛 眾相皆圓備 即證薩婆若 定中遍禮佛 愿加持堅固 一切諸佛聞 金剛界言已 盡入金剛中 便說金剛心
唵(一)薩婆怛他蘗多(引)(二)鼻三菩提(三)涅里荼(四)么折啰底瑟姹(二合)
諸佛大名稱 才說是明已 等覺金剛界 便證真實智 時彼諸如來 加持堅固已 還從金剛出 普住于虛空 行者作是念 已證金剛定 便具薩婆若 我成正等覺 為令證入
【現代漢語翻譯】 現代漢語譯本 所執之物等 諸佛都告訴他：『你的心本來就是這樣，被客塵所遮蔽。菩提心是清凈的，你觀想清凈的月輪，就能證得菩提心。』 傳授這個心的真言，秘密誦唸並觀照： 『唵(om)(種子字，表示皈依) 菩提質多(bodhicitta)(菩提心) 母怛跛(mutpada)(生起) 娜夜彌(yami)(我)』 能使心月輪圓滿更加明顯。 諸佛又告訴他：『菩提是堅固的，爲了善於安住于堅固，再次傳授心的真言：』 『唵(om) 底瑟姹(tistha)(安住) 么折啰(vajra)(金剛)』 『你在清凈的月輪中，觀想五智金剛，使其普遍周遍法界，成為唯一的大金剛。應當知道自身就是金剛界。』 『唵(om) 么折啰(vajra)(金剛) 怛么句含(atmakam)(自身)』 自身成為金剛，堅實而不可傾壞。 又稟白諸佛說：『我已成為金剛身。』 這時，那些如來便敕令修行者說：『觀想自身為佛的形相。』又傳授這個真言： 『唵(om) 曳他(yatha)(如是) 薩婆怛他蘗多(sarva-tathagata)(一切如來) 薩怛他含(sat-tatham)(真實如是)』 以證得心的清凈，自己見到自身成為佛，各種相好都圓滿具備，即證得一切智智（sarvajna）。 在禪定中普遍禮敬諸佛，愿諸佛加持我，使我堅固。一切諸佛聽聞『金剛界』的言語后，全部進入金剛中，便說金剛心： 『唵(om) 薩婆怛他蘗多(sarva-tathagata)(一切如來) 鼻三菩提(abhisambodhi)(現等覺) 涅里荼(nirita)(進入) 么折啰底瑟姹(vajra-tistha)(金剛安住)』 諸佛的大名稱，才說完這個明咒，等同覺悟金剛界，便證得真實的智慧。 這時，那些如來加持堅固后，又從金剛中出來，普遍安住在虛空中。 修行者這樣想：『我已經證得金剛定，便具足一切智智，我已成就正等覺。』 爲了使證悟得以深入。 English version What is held, etc. All the Buddhas told him: 'Your mind is originally like this, obscured by adventitious defilements. The Bodhi-mind is pure; contemplate the pure moon disc, and you will attain the Bodhi-mind.' They imparted this heart mantra, to be recited secretly and contemplated: 'Om (seed syllable, representing refuge) Bodhicitta (the mind of enlightenment) Mutpada (arising) Yami (I)' It can make the moon disc of the heart complete and even more manifest. The Buddhas further told him: 'Bodhi is firm; to dwell well in firmness, I again impart the heart mantra:' 'Om Tistha (abide) Vajra (diamond)' 'In the pure moon disc, contemplate the Five Wisdom Vajras, causing them to pervade the entire Dharma realm, becoming the one great Vajra. You should know that your own body is the Vajra realm.' 'Om Vajra (diamond) Atmakam (oneself)' One's own body becomes Vajra, solid and indestructible. He again reported to the Buddhas, saying: 'I have become the Vajra body.' At that time, those Tathagatas then instructed the practitioner, saying: 'Contemplate your own body as the form of a Buddha.' They again imparted this mantra: 'Om Yatha (thus) Sarva-tathagata (all Tathagatas) Sat-tatham (truly thus)' By attesting to the purity of the mind, one sees oneself as a Buddha, all features are fully complete, and one immediately attains Sarvajna (all-knowing wisdom). In samadhi, universally prostrate to the Buddhas, wishing the Buddhas to bless me and make me firm. After all the Buddhas heard the words 'Vajra realm', they all entered into the Vajra, and then spoke the Vajra heart: 'Om Sarva-tathagata (all Tathagatas) Abhisambodhi (complete enlightenment) Nirita (enter) Vajra-tistha (Vajra abide)' The great name of the Buddhas, as soon as this mantra was spoken, equally awakened to the Vajra realm, and then attained true wisdom. At that time, after those Tathagatas blessed and made him firm, they again came out from the Vajra, and universally dwelt in the empty space. The practitioner thought thus: 'I have already attained the Vajra samadhi, and then possess all-knowing wisdom; I have attained perfect enlightenment.' In order to make the realization deeply enter.
【English Translation】 English version What is held, etc. All the Buddhas told him: 'Your mind is originally like this, obscured by adventitious defilements. The Bodhi-mind is pure; contemplate the pure moon disc, and you will attain the Bodhi-mind.' They imparted this heart mantra, to be recited secretly and contemplated: 'Om (seed syllable, representing refuge) Bodhicitta (the mind of enlightenment) Mutpada (arising) Yami (I)' It can make the moon disc of the heart complete and even more manifest. The Buddhas further told him: 'Bodhi is firm; to dwell well in firmness, I again impart the heart mantra:' 'Om Tistha (abide) Vajra (diamond)' 'In the pure moon disc, contemplate the Five Wisdom Vajras, causing them to pervade the entire Dharma realm, becoming the one great Vajra. You should know that your own body is the Vajra realm.' 'Om Vajra (diamond) Atmakam (oneself)' One's own body becomes Vajra, solid and indestructible. He again reported to the Buddhas, saying: 'I have become the Vajra body.' At that time, those Tathagatas then instructed the practitioner, saying: 'Contemplate your own body as the form of a Buddha.' They again imparted this mantra: 'Om Yatha (thus) Sarva-tathagata (all Tathagatas) Sat-tatham (truly thus)' By attesting to the purity of the mind, one sees oneself as a Buddha, all features are fully complete, and one immediately attains Sarvajna (all-knowing wisdom). In samadhi, universally prostrate to the Buddhas, wishing the Buddhas to bless me and make me firm. After all the Buddhas heard the words 'Vajra realm', they all entered into the Vajra, and then spoke the Vajra heart: 'Om Sarva-tathagata (all Tathagatas) Abhisambodhi (complete enlightenment) Nirita (enter) Vajra-tistha (Vajra abide)' The great name of the Buddhas, as soon as this mantra was spoken, equally awakened to the Vajra realm, and then attained true wisdom. At that time, after those Tathagatas blessed and made him firm, they again came out from the Vajra, and universally dwelt in the empty space. The practitioner thought thus: 'I have already attained the Vajra samadhi, and then possess all-knowing wisdom; I have attained perfect enlightenment.' In order to make the realization deeply enter.
佛地故 當結金剛三昧耶 十度圓滿外相叉 忍愿如幢皆正直 印心及額喉與頂 各誦一遍以加持
真言曰。
唵(一)么折啰薩怛嚩(引)(二)地瑟姹(二合)薩嚩(二合)𤚥
即想虛空諸如來 持虛空寶灌我頂 定慧和合金剛縛 進力禪智如寶形 以印額上加持已 五佛智冠在其頂 便分智拳頂后繞 當知已係離垢繒
真言曰。
唵(一)么折啰啰旦娜(二合)(二)阿避詵者𤚥(三)薩婆畝捺啰(二合)迷(四)涅里(二合)值句嚧(五)嚩啰迦縛制(六)那𤚥
行者復應作是思惟。我今已成正覺。當於一切眾生。興大慈心。于無盡生死中。恒被大誓莊嚴甲冑。為欲凈佛國土。成就眾生。歷事一切諸如來等。悉令一切眾生。坐菩提樹。降伏天魔。成最正覺故應被三世如來慈悲甲冑。
智拳系鬘頂后已 便復前垂舒進力 唵砧二度相縈繞 不絕綠光如系甲 心背臍腰兩膝上 喉頂額前及頸后 悉以進力三旋繞 散掌前下垂天衣 即能普護諸眾生 一切天魔不能壞
真言曰。
唵(一)么折啰迦嚩制(二)么折口*(肄-聿+(企-止+木))句嚧(三)么折啰么折啰含(四)
次應結彼歡喜
【現代漢語翻譯】 現代漢語譯本 佛的境界，應當結金剛三昧耶（Vajra-samaya，金剛誓約）印。 十度（paramita，波羅蜜）圓滿，外縛手印交叉，忍辱和願力如旗幟般正直。 以手印加持心、額頭、喉嚨和頭頂，各誦真言一遍。
真言曰：
唵（om） 么折啰薩怛嚩（vajrasattva，金剛薩埵） 地瑟姹（adhisthita，加持） 薩嚩（sarva，一切） 𤚥（vam）
觀想虛空中諸如來，手持虛空寶冠灌注我頂。 定（samadhi，三昧）慧（prajna，般若）和合，結成金剛縛印，精進力（virya，毗梨耶）禪定智慧如寶形。 以手印加持額頭后，五佛智冠戴于頭頂。 然後分開智拳印繞于頭頂後方，應當知道已經繫上離垢的頭巾。
真言曰：
唵（om） 么折啰啰旦娜（vajraratna，金剛寶） 阿避詵者𤚥（abhisinca vam，灌頂） 薩婆畝捺啰（sarvamudra，一切印） 迷（me，我） 涅里（nir，無） 值句嚧（ghatikuru，速作） 嚩啰迦縛制（varakavacite，最勝甲冑） 那𤚥（vam）
修行者還應當這樣思維：我現在已經成就正覺（samyak-sambuddha，三藐三菩提）。應當對一切眾生，興起大慈悲心。于無盡的生死輪迴中，恒常披著大誓願莊嚴的甲冑。爲了清凈佛國土，成就眾生，經歷侍奉一切諸如來等，使一切眾生，坐在菩提樹下，降伏天魔，成就最正覺，所以應當披上三世如來的慈悲甲冑。
智拳印繫於頭頂後方后，便向前垂下舒展精進力。 唵（om） 砧（ghah）二字互相縈繞，不絕的綠光如繫上甲冑。 在心、背、臍、腰、兩膝上，喉嚨、頭頂、額前以及頸后，都以精進力環繞三圈，散開手掌向前垂下天衣。 即能普遍守護諸眾生，一切天魔都不能夠破壞。
真言曰：
唵（om） 么折啰迦嚩制（vajrakavacite，金剛甲冑） 么折[口*(肄-聿+(企-止+木))]（vajraghanta，金剛鈴） 句嚧（kuru，作） 么折啰么折啰含（vajra vajra hum，金剛金剛 吽）
接下來應當結彼歡喜（mudita，喜）印。
【English Translation】 English version In the Buddha-land, one should form the Vajra-samaya (Vajra-samaya, Diamond Pledge) mudra (hand gesture). The ten paramitas (paramita, perfections) are fulfilled, the outer interlocked hand seal is crossed, patience and vows are as upright as banners. Bless the heart, forehead, throat, and crown of the head with the mudra, reciting the mantra once for each.
The mantra says:
Om (om) Vajrasattva (vajrasattva, Diamond Being) Adhisthita (adhisthita, Bless) Sarva (sarva, All) Vam (vam)
Visualize all the Tathagatas (Tathagata, Thus Come Ones) in the sky, holding the void-treasure crown and pouring it upon my head. Samadhi (samadhi, concentration) and prajna (prajna, wisdom) unite, forming the Vajra bond mudra, effort (virya, energy), meditation, and wisdom are like the shape of a treasure. After blessing the forehead with the mudra, the five Buddha wisdom crown is placed on the head. Then separate the wisdom-fist mudra and circle it behind the head, know that the undefiled headscarf has been tied.
The mantra says:
Om (om) Vajraratna (vajraratna, Diamond Jewel) Abhisinca Vam (abhisinca vam, Anoint) Sarvamudra (sarvamudra, All Seals) Me (me, Me) Nir (nir, Without) Ghatikuru (ghatikuru, Quickly Make) Varakavacite (varakavacite, Supreme Armor) Vam (vam)
The practitioner should also think thus: I have now attained perfect enlightenment (samyak-sambuddha, complete perfect enlightenment). I should arouse great compassion towards all sentient beings. In the endless cycle of birth and death, constantly wear the armor adorned with great vows. In order to purify the Buddha-lands, accomplish sentient beings, and serve all the Tathagatas, may all sentient beings sit under the Bodhi tree, subdue the heavenly demons, and attain the most perfect enlightenment, therefore one should wear the compassionate armor of the Tathagatas of the three times.
After the wisdom-fist mudra is tied behind the head, then let it hang forward and extend the effort. The syllables Om (om) and Ghah (ghah) intertwine, the continuous green light is like tying on armor. On the heart, back, navel, waist, both knees, throat, crown of the head, forehead, and behind the neck, all are encircled three times with effort, spread the palms and let the heavenly robe hang down in front. It can universally protect all sentient beings, and all heavenly demons cannot destroy it.
The mantra says:
Om (om) Vajrakavacite (vajrakavacite, Diamond Armor) Vajraghanta (vajraghanta, Diamond Bell) Kuru (kuru, Make) Vajra Vajra Hum (vajra vajra hum, Diamond Diamond Hum)
Next, one should form the Mudita (mudita, Joy) mudra.
印 定慧二羽三相拍 由以指印加持故 一切聖眾皆歡喜
真言曰。
唵(一)么折啰都使斛(二)
行者次應以成所作智三摩地。想於己身前。觀無盡乳海。出生大蓮花王。金剛為莖。量周法界。上想七寶珍妙樓閣。天如意寶以為莊飾。花云香海妓樂歌贊。于寶樓中師子座上凈滿月中。現妙白蓮花。觀𤚥字門。放大光明普照法界。為毗盧遮那如來。身色如滿月。首戴五如來冠。垂紗縠天衣瓔珞嚴身。光明普照。無量無數大菩薩眾。前後圍繞以為眷屬。行者為欲令一切如來。咸集會故。次以金剛王菩薩三摩地。召集諸聖。
定慧二羽金剛拳 交臂抱胸屈進力 彈指發聲遍世界 諦觀佛海普雲集
真言曰。
唵(一)么折啰(二)三么惹(三)弱(四)
次結金剛鉤大印 一切如來鉤召智 定慧和合外相叉 進度如鉤獨三屈
真言曰。
唵(一)阿夜系弱(二)
次結金剛索大印 引入尊身於智體 前印禪度入定掌 力智相捻如環勢
真言曰。
唵(一)阿系吽吽(二)
次結金剛鉤鎖印 能令本尊堅固住 禪智進力相句結 是名金剛能止印
真言曰。
唵(一)系薩怖(二合)吒𤚥
次結
【現代漢語翻譯】 現代漢語譯本 印（mudra）：定慧二羽三相拍 由以指印加持故，一切聖眾皆歡喜。 真言曰： 唵（om，種子字）么折啰都使斛（vajradhūṣaḥ） 行者次應以成所作智三摩地（kṛtyānuṣṭhāna-jñāna-samādhi）。想於己身前，觀無盡乳海，出生大蓮花王。金剛為莖，量周法界。上想七寶珍妙樓閣，天如意寶以為莊飾。花云香海妓樂歌贊。于寶樓中師子座上凈滿月中，現妙白蓮花。觀𤚥（āḥ，種子字）字門，放大光明普照法界，為毗盧遮那如來（Vairocana），身色如滿月，首戴五如來冠，垂紗縠天衣瓔珞嚴身，光明普照。無量無數大菩薩眾，前後圍繞以為眷屬。行者為欲令一切如來，咸**故。次以金剛王菩薩三摩地，召集諸聖。 定慧二羽金剛拳，交臂抱胸屈進力 彈指發聲遍世界，諦觀佛海普雲集 真言曰： 唵（om，種子字）么折啰（vajra）三么惹（samaja）弱（jah） 次結金剛鉤大印，一切如來鉤召智 定慧和合外相叉，進度如鉤獨三屈 真言曰： 唵（om，種子字）阿夜系弱（āḥ ya kṣi jah） 次結金剛索大印，引入尊身於智體 前印禪度入定掌，力智相捻如環勢 真言曰： 唵（om，種子字）阿系吽吽（āḥ hūṃ hūṃ） 次結金剛鉤鎖印，能令本尊堅固住 禪智進力相句結，是名金剛能止印 真言曰： 唵（om，種子字）系薩怖（kṣaḥ spho）吒𤚥（ṭa āḥ） 次結
【English Translation】 English version Mudra: The two hands of Dhyana (meditation) and Prajna (wisdom) clap together three times. By the empowerment of this hand seal, all the holy assembly rejoice. The mantra says: Oṃ vajradhūṣaḥ The practitioner should next enter the Kṛtyānuṣṭhāna-jñāna-samādhi (Samadhi of Accomplishing Wisdom). Visualize before oneself an endless ocean of milk, from which arises a great lotus king. Its stem is vajra (diamond/thunderbolt), its extent encompassing the entire Dharma realm. Above, visualize a jeweled pavilion of seven treasures, adorned with heavenly cintamani jewels. There are flower clouds, fragrant seas, and music and songs of praise. Within the jeweled pavilion, upon a lion throne on a pure, full moon, appears a wondrous white lotus. Visualize the syllable āḥ, emitting great light that illuminates the entire Dharma realm, becoming Vairocana Tathagata (the Illuminator), whose body is the color of the full moon, wearing a crown of five Tathagatas, adorned with flowing silken heavenly garments and necklaces, radiating light. Countless great Bodhisattvas surround him as his retinue. The practitioner, desiring to make all the Tathagatas happy, next uses the Vajraraja Bodhisattva Samadhi to summon all the holy ones. The two hands of Dhyana and Prajna form vajra fists, crossing arms and embracing the chest, bending forward with strength. Snapping fingers and making sound throughout the world, attentively observe the ocean of Buddhas gathering like clouds. The mantra says: Oṃ vajra samaja jah Next, form the great mudra of the vajra hook, the wisdom of hooking and summoning all the Tathagatas. Dhyana and Prajna combine and cross outwards, the degree of advancement like a hook bent three times. The mantra says: Oṃ āḥ ya kṣi jah Next, form the great mudra of the vajra rope, drawing the honored one's body into the wisdom essence. The Dhyana aspect of the previous mudra enters the Dhyana palm, the strength and wisdom fingers are twisted together like a ring. The mantra says: Oṃ āḥ hūṃ hūṃ Next, form the mudra of the vajra hook and chain, which can cause the original honored one to remain firmly. The Dhyana, wisdom, advancing, and strength fingers are interlocked, this is called the vajra stopping mudra. The mantra says: Oṃ kṣaḥ spho ṭa āḥ Next, form
金剛妙磬印 能令諸聖皆歡喜 禪智屈入金剛縛 是名金剛歡喜印
真言曰。
唵(一)健吒惡惡
次入平等性智定 捧持閼伽眾香水 想浴諸聖無垢身 當得灌頂法雲地
真言曰。
唵(一)么折𡀔娜誐吽(二)
次以金剛法歌詠 讚揚如來諸福智 諦觀相好運清音 以契如如真性理
真言曰。
唵(一)么折啰(二)薩怛嚩(二合)僧蘗啰(二合)訶(三)么折啰啰怛娜(二合四)么努怛㘕(二合)(五)么折啰達摩誐也柰(六)么折啰羯么(七)羯𡀔婆嚩
次結金剛嬉戲印 成就如來內眷屬 定慧和合金剛縛 禪智二度當心豎
真言曰。
唵(一)摩訶啰底
由以嬉戲供養故 不久當證金剛定 次結金剛花鬘印 觀妙鬘云普法界 不改前印捧而前 想奉寶鬘用嚴首
真言曰。
唵(一)𡀔波戌鞞
由結金剛鬘供養 當受灌頂法王位 次結金剛歌詠印 以妙音聲贊佛智 前印從臍至口散 演妙樂音娛聖會
真言曰。
唵(一)秫嚧(二合)怛啰(二合)燥溪
由以金剛歌供養 不久當具如來辯 次結金剛舞妙印 觀妙妓云普供養 定慧當心各旋舞
【現代漢語翻譯】 現代漢語譯本 金剛妙磬印，能令諸聖皆歡喜。 禪智屈入金剛縛，是名金剛歡喜印。 真言曰： 唵(om)(種子字，表示普遍的音聲) 健吒(ghanța)(鈴) 惡惡(a a)(表示驚覺和歡喜) 次入平等性智定，捧持閼伽(argha)(供養水)眾香水。 想浴諸聖無垢身，當得灌頂法雲地。 真言曰： 唵(om) 么折啰(vajra)(金剛) 𡀔娜誐吽(ghana hūṃ)(堅固的種子字) 次以金剛法歌詠，讚揚如來諸福智。 諦觀相好運清音，以契如如真性理。 真言曰： 唵(om) 么折啰(vajra) 薩怛嚩(sattva)(有情) 僧蘗啰(saṃghara)(聚集) 訶(ha) 么折啰啰怛娜(vajra ratna)(金剛寶) 么努怛㘕(manutrāḥ)(隨喜) 么折啰達摩誐也柰(vajra dharma gāyanai)(金剛法歌) 么折啰羯么(vajra karma)(金剛業) 羯𡀔婆嚩(garbhava)(胎藏) 次結金剛嬉戲印，成就如來內眷屬。 定慧和合金剛縛，禪智二度當心豎。 真言曰： 唵(om) 摩訶啰底(mahārati)(大樂) 由以嬉戲供養故，不久當證金剛定。 次結金剛花鬘印，觀妙鬘云普法界。 不改前印捧而前，想奉寶鬘用嚴首。 真言曰： 唵(om) 𡀔波戌鞞(ghaspe)(花) 由結金剛鬘供養，當受灌頂法王位。 次結金剛歌詠印，以妙音聲贊佛智。 前印從臍至口散，演妙樂音娛聖會。 真言曰： 唵(om) 秫嚧(śrū)(聽) 怛啰(tra)(救度) 燥溪(joḥ kṣīḥ)(種子字) 由以金剛歌供養，不久當具如來辯。 次結金剛舞妙印，觀妙妓云普供養。 定慧當心各旋舞，
【English Translation】 English version The Vajra Wonderful Sound Mudra makes all the sages rejoice. The Dhyana-wisdom fingers are bent and bound in the Vajra bond; this is called the Vajra Joy Mudra. The mantra says: Oṃ(seed syllable representing universal sound) Ghaṇṭa(bell) A A(expressing awakening and joy) Next, enter the Sameness-Wisdom Samadhi, holding the argha (offering water) and fragrant water. Imagine bathing the stainless bodies of all the sages, and you will attain the ground of the Dharma cloud of abhiseka (initiation). The mantra says: Oṃ Vajra Ghana Hūṃ(solid seed syllable) Next, use the Vajra Dharma song to praise the Tathagata's (如來) blessings and wisdom. Carefully observe the auspicious marks and deliver pure sounds to accord with the true nature of Suchness (如如). The mantra says: Oṃ Vajra Sattva(sentient being) Saṃghara(gathering) Ha Vajra Ratna(Vajra Jewel) Manutrāḥ(rejoicing) Vajra Dharma Gāyanai(Vajra Dharma Song) Vajra Karma(Vajra Action) Garbhava(womb) Next, form the Vajra Play Mudra to accomplish the inner retinue of the Tathagata. Dhyana (禪) and wisdom combine in the Vajra bond, with the Dhyana-wisdom fingers erected at the heart. The mantra says: Oṃ Mahārati(great bliss) Because of offering with play, you will soon realize the Vajra Samadhi. Next, form the Vajra Garland Mudra, visualizing wonderful garland clouds pervading the Dharma realm. Without changing the previous mudra, hold it forward, imagining offering the precious garland to adorn the head. The mantra says: Oṃ Ghaspe(flower) By forming the Vajra Garland offering, you will receive the abhiseka (灌頂) and the position of Dharma King. Next, form the Vajra Song Mudra, using wonderful sounds to praise the Buddha's wisdom. Scatter the previous mudra from the navel to the mouth, performing wonderful music to entertain the holy assembly. The mantra says: Oṃ Śrū(listen) Tra(deliverance) Joḥ Kṣīḥ(seed syllables) By offering with the Vajra song, you will soon possess the eloquence of the Tathagata. Next, form the Vajra Dance Wonderful Mudra, visualizing wonderful dancer clouds making universal offerings. Dhyana (禪) and wisdom each spin and dance at the heart,
金剛合掌置頂上
真言曰。
唵(一)薩婆補而曳(二合)
由以妙舞供養故 當得如來意生身 次結焚香外供養 以此普熏佛海會 和合金剛不散掌 想妙香云周法界
真言曰。
唵(一)缽啰(二合)訶羅(二合)你你
由以焚香供養故 即得如來無礙智 次結金剛散花印 以北莊嚴諸世界 縛印上散如獻花 芬馥花云遍法界
真言曰。
唵(一)頗攞誐弭(二)
由結金剛花供養 速證如來四八相 次以金剛燈明印 普照佛會令光顯 禪智前逼金剛縛 摩尼燈光照法界
真言曰。
唵(一)蘇底惹仡哩(二合)
以此金剛燈供養 速具如來凈五眼 次結金剛涂香印 以用供養諸佛會 散金剛縛如涂香 香氣周流十方界
真言曰。
唵(一)蘇巘蕩擬(妍以反)
由以金剛涂香印 得具五分法身智 如是廣作佛事已 次應諦心爲念誦 先當一緣觀本尊 四明引入於己體 知身與尊無有二 色相威儀皆與等 眾會眷屬自圍繞 住于圓寂大鏡智 定慧二羽金剛縛 忍愿如刀進力附 先誦金剛百字明 為令加持不傾動
真言曰。
唵(一)么
【現代漢語翻譯】 現代漢語譯本 金剛合掌，置於頭頂之上。
真言曰：
唵(om)(種子字，表示皈依) 薩婆補而曳(sarva-pūrye)(一切圓滿)
由於以美妙的舞蹈供養的緣故，應當獲得如來的意生身（manomayakāya，由意念所化的身）。 接下來結焚香外供養印，以此普遍薰染佛的集會。 雙手和合，結成金剛不散掌，觀想美妙的香云周遍法界（dharmadhātu，宇宙萬有）。
真言曰：
唵(om)(種子字，表示皈依) 缽啰(pra)(前) 訶羅(hara)(拿走) 你你(ni ni)(引導)
由於以焚香供養的緣故，即刻獲得如來的無礙智（anāvarana-jñāna，沒有阻礙的智慧）。 接下來結金剛散花印，用以莊嚴北方諸世界。 結印後向上散開，如同獻花一般，芬芳的花云遍佈法界。
真言曰：
唵(om)(種子字，表示皈依) 頗攞誐弭(phala-gamini)(結果的到達)
由於結金剛花供養印，迅速證得如來的三十二相（dvātrimśadvara-laksana，佛的三十二種殊勝的身體特徵）。 接下來以金剛燈明印，普遍照耀佛的集會，使其光明顯現。 禪智（dhyāna-jñāna，禪定智慧）二指在前，結成金剛縛印，摩尼寶珠般的燈光照耀法界。
真言曰：
唵(om)(種子字，表示皈依) 蘇底惹仡哩(sutejā-gri)(光輝的抓住)
以此金剛燈供養，迅速具足如來的清凈五眼（pañca-caksuh，肉眼、天眼、慧眼、法眼、佛眼）。 接下來結金剛涂香印，用以供養諸佛的集會。 散開金剛縛印，如同涂香一般，香氣周流十方世界。
真言曰：
唵(om)(種子字，表示皈依) 蘇巘蕩擬(su-gandha-agni)(美好的香氣之火)
由於以金剛涂香印，得以具足五分法身智（pañca-dharma-kāya-jñāna，戒、定、慧、解脫、解脫知見）。 像這樣廣泛地作佛事之後，接下來應當以專注的心念誦。 首先應當一心觀想本尊（ista-devatā，所尊崇的神祇），將四明（simha，獅子）引入自身。 了知自身與本尊沒有差別，色相、威儀都與本尊相等。 眾多眷屬圍繞自身，安住于圓寂的大鏡智（ādarsa-jñāna，如鏡子般反映一切的智慧）。 定慧（samādhi-prajñā，禪定和智慧）二手結成金剛縛印，忍愿（ksānti-pranidhāna，忍辱和願力）二指如刀一般，進力（bala，力量）二指附在其上。 首先念誦金剛百字明（Vajrasattva mantra，金剛薩埵心咒），爲了加持自身，使其不傾動。
真言曰：
唵(om)(種子字，表示皈依) 么(ma)
【English Translation】 English version With vajra hands clasped, place them on top of the head.
The mantra says:
Om (seed syllable, representing refuge) Sarva-pūrye (all-fulfilling)
Because of offering with exquisite dance, one should attain the Tathagata's manomayakāya (mind-made body). Next, form the outer offering of burning incense, using this to universally perfume the Buddha assembly. Combine the hands and form the vajra unscattered palms, visualizing the wonderful fragrant clouds pervading the dharmadhātu (the realm of all phenomena).
The mantra says:
Om (seed syllable, representing refuge) Pra (before) Hara (take away) Ni Ni (guide)
Because of offering with burning incense, one immediately attains the Tathagata's unobstructed wisdom (anāvarana-jñāna). Next, form the vajra scattering flower mudra, using it to adorn all the worlds in the north. After forming the mudra, scatter it upwards like offering flowers, fragrant flower clouds pervading the dharmadhātu.
The mantra says:
Om (seed syllable, representing refuge) Phala-gamini (the arrival of the result)
Because of forming the vajra flower offering mudra, one quickly attains the Tathagata's thirty-two marks (dvātrimśadvara-laksana). Next, with the vajra lamp light mudra, universally illuminate the Buddha assembly, making its light manifest. The dhyāna-jñāna (meditation-wisdom) fingers are in front, forming the vajra bond mudra, the mani jewel-like light illuminates the dharmadhātu.
The mantra says:
Om (seed syllable, representing refuge) Sutejā-gri (grasping the splendor)
With this vajra lamp offering, one quickly possesses the Tathagata's pure five eyes (pañca-caksuh). Next, form the vajra anointing incense mudra, using it to offer to the assembly of all Buddhas. Scatter the vajra bond mudra like anointing incense, the fragrance flowing throughout the ten directions.
The mantra says:
Om (seed syllable, representing refuge) Su-gandha-agni (fire of beautiful fragrance)
Because of the vajra anointing incense mudra, one attains the wisdom of the fivefold dharmakāya (pañca-dharma-kāya-jñāna). After extensively performing Buddha activities in this way, next one should recite with a focused mind. First, one should single-mindedly visualize the ista-devatā (chosen deity), introducing the four lights into one's own body. Knowing that one's own body and the deity are not different, the form and demeanor are all equal to the deity. The assembly of attendants surrounds oneself, abiding in the great mirror wisdom (ādarsa-jñāna) of perfect stillness. The samādhi-prajñā (meditation and wisdom) hands form the vajra bond mudra, the ksānti-pranidhāna (patience and vow) fingers are like knives, the bala (strength) fingers are attached to them. First, recite the Vajrasattva mantra (Vajrasattva mantra), in order to bless oneself and make it unshakeable.
The mantra says:
Om (seed syllable, representing refuge) Ma (ma)
折啰薩怛縛(二合)三么耶么拏播攞耶(二)么折啰薩怛嚩底尾(三)努播底瑟姹(四)涅里(二合)住(茶護反)弭婆嚩(五)素都使喻(二合下同)弭婆嚩(六)阿努𠸪訖都(二合)弭婆嚩(七)素補使喻弭婆嚩(八)薩婆悉地彌缽啰(二合)也瑳(九)薩婆羯么素遮弭(十)止多室利(二合)藥句嚧(十一)吽(十二)呵呵呵呵斛(引)(十三)薄伽梵薩婆怛他蘗多麼折啰么寐悶遮(十四)么折唎婆嚩(十五)摩訶三么耶薩怛嚩(二合)(十六)惡(引)
由以摩訶衍那百字真言加持故。設犯五無間罪。謗一切諸佛及方廣經。修真言者。以本尊堅住己身故。現世所求一切悉地。所謂最勝悉地。金剛薩埵悉地。乃至如來最勝悉地。不改金剛界大印。便誦本尊根本明真言曰。
唵(一)么折羅馱都(二)𤚥
定慧二羽捧珠鬘 加本真言七遍已 捧至頂上覆當心 堅住等引而唸誦 舌端微動唇齒合 逆順循身觀相好 四時勤修不令間 千百為限復過是 一切神通及福智 現世同於遍照尊
行者唸誦分限畢已。捧珠頂上。勤發大愿。然後結三摩地印。入法界體性三昧。修習五字旋陀羅尼。
諸法本不生 自性離言說 清凈無垢染 因業等虛空 旋復諦思惟 字
【現代漢語翻譯】 現代漢語譯本： 折啰薩怛縛(二合)（Vajrasattva，金剛薩埵）三么耶么拏播攞耶（Samayamānupālaya，誓言守護）(二)么折啰薩怛嚩底尾（Vajrasattvatvenopatiṣṭha，金剛薩埵，請安住於我）(三)努播底瑟姹（Anupatistha，請安住）(四)涅里(二合)住(茶護反)弭婆嚩（Dṛḍho me bhava，愿我堅定）(五)素都使喻(二合下同)弭婆嚩（Sutoṣyo me bhava，愿我喜悅）(六)阿努𠸪訖都(二合)弭婆嚩（Anurakto me bhava，愿你愛護我）(七)素補使喻弭婆嚩（Supoṣyo me bhava，愿你滋養我）(八)薩婆悉地彌缽啰(二合)也瑳（Sarva-siddhim prayaccha，賜予我一切成就）(九)薩婆羯么素遮弭（Sarva-karma su ca me，使我一切行為）(十)止多室利(二合)藥句嚧（Cittam shriyam kuru，內心充滿吉祥）(十一)吽（Hūṃ，種子字）(十二)呵呵呵呵斛(引)（Ha ha ha ha hoḥ，喜悅的表達）(十三)薄伽梵薩婆怛他蘗多麼折啰么寐悶遮（Bhagavan sarva-tathāgata vajra mā me muñca，世尊，一切如來金剛，請勿捨棄我）(十四)么折唎婆嚩（Vajrī bhava，成為金剛）(十五)摩訶三么耶薩怛嚩(二合)（Mahā-samaya-sattva，偉大的誓言薩埵）(十六)惡(引)（Ah，種子字）
由於以摩訶衍那百字真言加持的緣故，即使犯了五無間罪（五種極重的罪行），誹謗一切諸佛以及方廣經（大乘經典），修持真言者，以本尊（所修持的本尊佛）堅固安住自身之故，現世所求的一切悉地（成就）都能獲得。所謂最勝悉地（最殊勝的成就），金剛薩埵悉地（金剛薩埵的成就），乃至如來最勝悉地（如來最殊勝的成就），不改變金剛界大印（金剛界的手印），便誦持本尊根本明真言曰：
唵（Oṃ，種子字）(一)么折羅馱都（Vajradhātu，金剛界）(二)𤚥（Vaṃ，種子字）
定慧二羽捧珠鬘，加本真言七遍已，捧至頂上覆當心，堅住等引而唸誦，舌端微動唇齒合，逆順循身觀相好，四時勤修不令間，千百為限復過是，一切神通及福智，現世同於遍照尊（大日如來）。
行者唸誦分限完畢后，捧珠頂上，勤奮地發起大愿。然後結三摩地印（入定手印），進入法界體性三昧（與法界本體合一的禪定）。修習五字旋陀羅尼。
諸法本不生，自性離言說，清凈無垢染，因業等虛空，旋復諦思惟，字
【English Translation】 English version: Oṃ Vajrasattva samayamānupālaya, Vajrasattvatvenopatiṣṭha, dṛḍho me bhava, sutoṣyo me bhava, anurakto me bhava, supoṣyo me bhava, sarva-siddhim prayaccha, sarva-karma su ca me, cittam shriyam kuru hūṃ ha ha ha ha hoḥ bhagavan sarva-tathāgata vajra mā me muñca vajrī bhava mahā-samaya-sattva āḥ.
Due to the empowerment of the Mahayana Hundred Syllable Mantra, even if one commits the five heinous crimes (five kinds of extremely heavy sins), slanders all Buddhas and the Vaipulya Sutras (Mahayana scriptures), the practitioner of the mantra, because the principal deity (the principal Buddha practiced) firmly abides in his own body, can obtain all the siddhis (achievements) sought in this life. These are the supreme siddhi (the most supreme achievement), the Vajrasattva siddhi (the achievement of Vajrasattva), and even the supreme siddhi of the Tathagata (the most supreme achievement of the Tathagata). Without changing the Great Mudra of the Vajra Realm (the hand seal of the Vajra Realm), one should recite the fundamental mantra of the principal deity:
Oṃ Vajradhātu vaṃ
With hands in meditation and wisdom, hold the rosary. Add the original mantra seven times. Hold it to the top of the head and then to the heart. Firmly abide in samadhi and recite. The tip of the tongue moves slightly, the lips and teeth are closed. Observe the auspicious marks on the body in forward and reverse order. Diligently practice in all four seasons without interruption. Limit it to a thousand or a hundred times, or even more. All supernatural powers, blessings, and wisdom will be the same as Vairocana (Mahavairocana) in this life.
After the practitioner has finished the recitation, hold the rosary above the head and diligently make great vows. Then form the Samadhi Mudra (meditation hand seal) and enter the Samadhi of the Essence of the Dharmadhatu (the samadhi of being one with the essence of the Dharmadhatu). Practice the Five Syllable Revolving Dharani.
All dharmas are originally unborn, their nature is beyond words, pure and without defilement, karma is like space, revolve and contemplate, the syllable
字悟真實 初后雖差別 所證皆歸一 不捨是三昧 兼住無緣悲 普愿諸有情 如我無有異
行者從三昧出已。即結根本印。誦本明七遍復以八大供養。供養諸佛。以妙音詞稱揚讚歎。獻閼伽水。以降三世印。左旋解界即結金剛解脫印。奉送諸聖各還本土。印者結前三昧耶印忍愿承華。至頂上散。真言曰。
唵(一)訖里(二合)姤嚩(入聲呼之)薩嚩薩怛嚩(二合)㗚托(二合)(二)悉地捺多曳他努誐(引)(三)蘗瑳特鑁(二合)沒馱尾灑焰補娜啰(引)誐么那(引)也都(四)唵么折啰(二合)薩怛嚩(五二合)穆
作是法已。重以三昧耶印。誦加持明。以印四處。然後灌頂。被金剛甲冑。依前四禮。禮四方佛。懺悔發願等。然後依閑靜處。嚴以香花。住本尊三摩地。讀誦方廣大乘經典。隨意經行。
若有眾生遇此教 晝夜四時精進修 現世證得歡喜地 后十六產生正覺
金剛頂經瑜伽修習毗盧遮那三摩地法