T18n0887_佛說無二平等最上瑜伽大教王經

大正藏第 18 冊 No. 0887 佛說無二平等最上瑜伽大教王經

No. 887

佛說無二平等最上瑜伽大教王經卷第一

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

無二平等最勝大儀軌王影像分第一

如是我聞。一時世尊。在他化自在天宮。與九十九須彌山量微塵數菩薩摩訶薩眾俱。此諸菩薩一一皆是金剛薩埵金剛眷屬。其名曰金剛手菩薩摩訶薩。普賢菩薩摩訶薩。觀自在菩薩摩訶薩。虛空藏菩薩摩訶薩。金剛拳菩薩摩訶薩。起平等心轉法輪菩薩摩訶薩。虛空出生菩薩摩訶薩。破諸魔菩薩摩訶薩。如是等大菩薩摩訶薩而為上首。時彼天宮由諸如來威神加持。具足種種最勝嚴飾。幢幡傘蓋殊妙珍寶。懸鈴珠瓔交絡垂布。大摩尼寶出現光明。有種種色廣大照耀。猶如月輪清凈圓滿。而佛世尊常所安住。一切如來金剛加持三昧正智。受一切如來金剛灌頂。頂戴寶冠處三界法王位。證一切如來一切智智相應自在。圓滿一切如來平等印契。成就一切如來最勝事業。安住大悲大毗盧遮那如來。常住三世平等金剛身語心業。盡諸有情界。能滿一切愿。為一切如來共所稱讚。受一切如來勸請說法。

復有殑伽沙數等諸佛如來。從十方界來集此會。猶如胡麻

【現代漢語翻譯】現代漢語譯本大正藏第 18 冊 No. 0887 佛說無二平等最上瑜伽大教王經 No. 887 佛說無二平等最上瑜伽大教王經卷第一西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯無二平等最勝大儀軌王影像分第一如是我聞。一時世尊，在他化自在天宮（Paranirmita-vasavartin heaven）。與九十九須彌山（Mount Sumeru）量微塵數菩薩摩訶薩眾俱。此諸菩薩一一皆是金剛薩埵（Vajrasattva）金剛眷屬。其名曰金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva）。普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva）。觀自在菩薩摩訶薩（Avalokiteshvara Bodhisattva Mahasattva）。虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva）。金剛拳菩薩摩訶薩（Vajramusti Bodhisattva Mahasattva）。起平等心轉法輪菩薩摩訶薩。虛空出生菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva）。破諸魔菩薩摩訶薩。如是等大菩薩摩訶薩而為上首。時彼天宮由諸如來威神加持，具足種種最勝嚴飾。幢幡傘蓋殊妙珍寶。懸鈴珠瓔交絡垂布。大摩尼寶出現光明。有種種色廣大照耀。猶如月輪清凈圓滿。而佛世尊常所安住。一切如來金剛加持三昧正智。受一切如來金剛灌頂。頂戴寶冠處三界法王位。證一切如來一切智智相應自在。圓滿一切如來平等印契。成就一切如來最勝事業。安住大悲大毗盧遮那如來（Vairocana Buddha）。常住三世平等金剛身語心業。盡諸有情界。能滿一切愿。為一切如來共所稱讚。受一切如來勸請說法。復有殑伽沙數等諸佛如來。從十方界來集此會。猶如胡麻

【English Translation】 English version T. 18, No. 0887 The Sutra of the Great King of Teachings of Non-Duality, Equality, and Supreme Yoga Spoken by the Buddha No. 887 The Sutra of the Great King of Teachings of Non-Duality, Equality, and Supreme Yoga Spoken by the Buddha, Volume 1 Translated by Shi Hu, the Minister of the Purple Robe, Great Master of Dharma Transmission, and Attendant of the Imperial Court of the Western Heaven Translation Bureau, under Imperial Decree Chapter 1: The Image Division of the Great Ritual King of Non-Duality and Supreme Victory Thus have I heard. At one time, the World Honored One was in the Paranirmita-vasavartin heaven. He was with a gathering of Bodhisattvas Mahasattvas equal to the number of dust motes in ninety-nine Mount Sumerus. Each of these Bodhisattvas was a Vajrasattva's Vajra relative. Their names were Vajrapani Bodhisattva Mahasattva, Samantabhadra Bodhisattva Mahasattva, Avalokiteshvara Bodhisattva Mahasattva, Akasagarbha Bodhisattva Mahasattva, Vajramusti Bodhisattva Mahasattva, the Bodhisattva Mahasattva who turns the Dharma wheel with an equal mind, Akasagarbha Bodhisattva Mahasattva, the Bodhisattva Mahasattva who destroys all demons, and so on, with these great Bodhisattvas Mahasattvas as their leaders. At that time, that heavenly palace, through the majestic spiritual power of all the Tathagatas, was fully adorned with all kinds of supreme ornaments. Banners, canopies, and exquisite precious jewels. Hanging bells and pearl necklaces were intertwined and draped. Great Mani jewels appeared with light. There were all kinds of colors, vast and radiant, like the moon, pure and perfect. And the Buddha World Honored One always dwells in the Samadhi of correct wisdom, the Vajra empowerment of all Tathagatas. Receiving the Vajra consecration of all Tathagatas. Wearing a jeweled crown, he occupies the Dharma King's seat in the Three Realms. He realizes the corresponding freedom of all Tathagatas' all-knowing wisdom. He perfects the equal Mudra of all Tathagatas. He accomplishes the supreme deeds of all Tathagatas. He abides in the Great Compassion of the Great Vairocana Buddha. He constantly dwells in the equal Vajra body, speech, and mind karma of the three times. Exhausting all sentient beings' realms. He can fulfill all wishes. He is praised by all Tathagatas together. He receives the exhortation of all Tathagatas to expound the Dharma. Moreover, there were Buddhas and Tathagatas as numerous as the sands of the Ganges River, who came to this assembly from the ten directions, like sesame seeds.

滿閻浮提。是諸如來各于彼彼佛剎。亦常說此無二平等秘密法門。

爾時金剛手大執金剛者。安住一切如來心。修習一切如來行。隨一切如來身所行。順一切如來心所作。如是總攝本部相應依本法住。於此會中隱身不現。是時十方所集一切如來。既于會中不見金剛手菩薩。即時異口同音說伽陀曰。

大哉金剛手　　如我等父母　不現此會中　　大士今何往

彼諸如來作是說已。各各于其大金剛寶加持法中。默然而住。

爾時金剛手大執金剛者。即從一切如來五處而出。以自身相現大毗盧遮那佛相。復從一切如來心。現大月曼拏羅。有百千種圓光照耀。如是現已。復從一切如來心。現大日曼拏羅。量廣無數百千世界。還複本身。于其中間安詳而坐。

爾時所集一切如來。即時各各向金剛手菩薩。合掌頂禮勸請說法。說伽陀曰。

善哉金剛最上法　　善哉金剛清凈眼　善哉金剛最勝智　　普攝諸佛一切智　我等勸請金剛手　　普為諸佛作利樂　宣說自他智所生　　最上大乘秘密法

爾時金剛手大執金剛者。白諸如來言。諸佛如來不應勸請。令我宣說秘密法門。諸如來言何因緣故而汝不說。金剛手言諸佛當知。今此大會諸菩薩摩訶薩眾中。或有聞說如是大乘第一義諦秘密法

【現代漢語翻譯】現代漢語譯本：遍滿整個閻浮提（Jambudvipa，指我們所居住的這個世界）。這些如來各自在他們的佛剎（Buddhaksetra，佛所居住的清凈國土）中，也常說這種無二平等的秘密法門。

這時，金剛手（Vajrapani，佛教中的一位重要菩薩）大執金剛者，安住於一切如來的心中，修習一切如來的行持，隨順一切如來身所行，順應一切如來心所作。像這樣總攝本部相應，依本法而住。在這法會中隱身不現。這時，十方所集的一切如來，既然在法會中不見金剛手菩薩，即時異口同聲地說偈頌：

『偉大啊，金剛手，如同我等的父母，不顯現於此會中，大士如今往何方？』

那些如來說完這些話后，各自在其大金剛寶加持法中，默然安住。

這時，金剛手大執金剛者，即從一切如來的五處而出，以自身相顯現大毗盧遮那佛（Vairocana，佛教中重要的佛）的形象，又從一切如來的心中，顯現大月曼拏羅（Mandala，壇城），有百千種圓光照耀。這樣顯現后，又從一切如來的心中，顯現大日曼拏羅，其量廣闊無數百千世界，然後恢復本身，于其中間安詳而坐。

這時，所集的一切如來，即時各自向金剛手菩薩，合掌頂禮，勸請說法，說偈頌：

『善哉，金剛最上法，善哉，金剛清凈眼，善哉，金剛最勝智，普攝諸佛一切智。我等勸請金剛手，普為諸佛作利樂，宣說自他智所生，最上大乘秘密法。』

這時，金剛手大執金剛者，對諸如來說：『諸佛如來不應勸請，令我宣說秘密法門。』諸如來說：『因何緣故而你不說？』金剛手說：『諸佛當知，現在這大會中，諸菩薩摩訶薩（Mahasattva，大菩薩）眾中，或許有人聽聞如是大乘第一義諦秘密法

【English Translation】 English version: Pervading the entire Jambudvipa (the world we live in). These Tathagatas (another name for Buddha) each in their respective Buddhaksetras (Buddha's pure lands), also constantly preach this non-dual, equal, and secret Dharma (teachings).

At that time, Vajrapani (a major Bodhisattva in Buddhism), the great Vajra-holder, abiding in the hearts of all Tathagatas, practicing the conduct of all Tathagatas, following the actions of all Tathagatas' bodies, and complying with the deeds of all Tathagatas' minds, thus comprehensively embracing the corresponding practices of his lineage and abiding by its fundamental Dharma. He remained hidden and unmanifest in this assembly. Then, all the Tathagatas gathered from the ten directions, since they did not see Vajrapani Bodhisattva in the assembly, immediately spoke in unison in verses:

'Great is Vajrapani, like our parents, not appearing in this assembly, where has the great being gone now?'

After those Tathagatas spoke these words, they each remained silent in their great Vajra-jewel empowerment practice.

At that time, Vajrapani, the great Vajra-holder, then emerged from the five places of all Tathagatas, manifesting the form of the great Vairocana Buddha (a major Buddha in Buddhism) with his own form. Again, from the hearts of all Tathagatas, he manifested the great Moon Mandala (a spiritual diagram), with hundreds of thousands of kinds of radiant light shining. Having manifested in this way, he again manifested the great Sun Mandala from the hearts of all Tathagatas, its extent vast beyond countless hundreds of thousands of worlds, and then he returned to his original form, sitting peacefully in the midst of it.

At that time, all the assembled Tathagatas immediately folded their palms, bowed, and requested Vajrapani Bodhisattva to preach the Dharma, speaking in verses:

'Excellent is the Vajra supreme Dharma, excellent is the Vajra pure eye, excellent is the Vajra supreme wisdom, universally embracing all the wisdom of the Buddhas. We request Vajrapani, to universally benefit and bring joy to all Buddhas, to proclaim the supreme Mahayana (the Great Vehicle) secret Dharma born from the wisdom of oneself and others.'

At that time, Vajrapani, the great Vajra-holder, said to the Tathagatas: 'The Tathagatas should not request me to proclaim the secret Dharma.' The Tathagatas said: 'For what reason do you not speak?' Vajrapani said: 'The Buddhas should know that in this great assembly, among the Bodhisattva Mahasattvas (great Bodhisattvas), there may be some who hear such a great Mahayana, the supreme meaning, the secret Dharma.'

已。乃有多種破壞等相。諸如來言。我等各以神力加持會眾。復令悉成大金剛眾。汝今但當施作佛事。

爾時金剛手大執金剛者。熙怡微笑瞻仰諸佛。贊諸佛言善哉善哉。即入一切如來大輪光明普照一切如來心三摩地。從是三摩地出已。于其四方現四大日曼拏羅。東方名持無盡色大日曼拏羅。南方名如意寶金剛大日曼拏羅。西方名無量金剛大日曼拏羅。北方名不空三昧金剛大日曼拏羅。如是現已。乃為一切如來一切菩薩眾會。宣說無二平等最勝大儀軌王秘密法門。其所宣說與一切菩薩如理相應。令一切菩薩成就一切如來最勝功德神通事業。普遍眾會。乃至盡十方界一切佛菩薩如理而住。譬如虛空光明遍照三千大千世界。所有一切日輪光明。隨量而照亦悉周遍。所有一切如來光明金剛手菩薩光明亦復如是。光光混融平等照耀。如實觀者如理而住。

爾時一切如來。即以一切如來普賢出生供養雲海。供養金剛手菩薩。作供養已。彼諸如來默然而住。

爾時金剛手大執金剛者。即入觀照一切菩薩心智部出生一切如來最上秘密破諸暗因自三摩地。從是三摩地出己。宣說智部三摩地法門。

當住禪定心　　觀清凈乳海　中有大蓮華　　如水精月光　觀自心種子　　與自法相應　由是觀想成　　自心

【現代漢語翻譯】現代漢語譯本：說完，便出現了多種破壞等不祥之相。諸佛說道：『我們各自以神通之力加持在場的眾人，讓他們全都變成大金剛之眾。你現在只需施行佛事。』這時，金剛手大執金剛者，面帶喜悅的微笑，瞻仰諸佛，讚歎諸佛說：『善哉！善哉！』隨即進入一切如來大輪光明普照一切如來心三摩地（Samatva samadhi，平等三昧）。從這個三摩地出來后，在四個方向顯現四大日曼拏羅（Mandala，壇城）。東方名為持無盡色大日曼拏羅，南方名為如意寶金剛大日曼拏羅，西方名為無量金剛大日曼拏羅，北方名為不空三昧金剛大日曼拏羅。這樣顯現之後，便為一切如來、一切菩薩眾會，宣說無二平等最勝大儀軌王秘密法門。他所宣說的法門與一切菩薩如理相應，使一切菩薩成就一切如來最殊勝的功德神通事業，普遍於大眾集會，乃至遍及十方世界一切佛菩薩如理而住。譬如虛空光明遍照三千大千世界，所有一切日輪的光明，隨著其量而照耀，也都能周遍。所有一切如來的光明，金剛手菩薩的光明，也是這樣，光光混融，平等照耀。如實觀照的人，就能如理而住。這時，一切如來，便以一切如來普賢出生供養雲海，供養金剛手菩薩。供養完畢后，那些如來便默默地安住。這時，金剛手大執金剛者，隨即進入觀照一切菩薩心智部出生一切如來最上秘密破諸暗因自三摩地（Samatva samadhi，平等三昧）。從這個三摩地出來后，宣說智部三摩地法門：『應當安住于禪定之心，觀想清凈的乳海，其中有一朵大蓮花，如同水晶般的月光。觀想自己的心種子，與自己的法相應。通過這樣的觀想，就能成就自己的心。』

【English Translation】 English version: Having spoken, various inauspicious signs of destruction appeared. The Tathagatas said, 'We will each use our divine power to bless the assembly, transforming them all into a great Vajra assembly. Now, you should only perform the Buddha's work.' At that time, Vajrapani (Holder of the Vajra), the great wielder of the Vajra, smiled joyfully and gazed upon the Buddhas, praising them, saying, 'Excellent! Excellent!' He then entered the Samadhi (Samatva samadhi, meditative state) of the Great Wheel of All Tathagatas, the Light Universally Illuminating the Minds of All Tathagatas. Emerging from this Samadhi, he manifested four great Sun Mandalas (Mandala, sacred diagram) in the four directions. The eastern one was named the Great Sun Mandala of Holding Endless Colors, the southern one was named the Wish-Fulfilling Jewel Vajra Great Sun Mandala, the western one was named the Immeasurable Vajra Great Sun Mandala, and the northern one was named the Unfailing Samadhi Vajra Great Sun Mandala. Having manifested these, he then proclaimed to the assembly of all Tathagatas and all Bodhisattvas the Secret Dharma Gate of the Supreme Great Ritual King of Non-Duality and Equality. What he proclaimed was in perfect accordance with all Bodhisattvas, enabling all Bodhisattvas to achieve the most supreme merits, supernatural powers, and activities of all Tathagatas, pervading the assembly, and even extending throughout the ten directions, where all Buddhas and Bodhisattvas abide in accordance with the Dharma. Just as the light of space universally illuminates the three thousand great thousand worlds, and the light of all suns illuminates according to their measure, so too is the light of all Tathagatas and the light of Vajrapani Bodhisattva. Light mingles with light, illuminating equally. Those who observe truthfully abide in accordance with the Dharma. At that time, all the Tathagatas offered the Cloud-Ocean of Universal Auspicious Offerings of All Tathagatas to Vajrapani Bodhisattva. Having made the offerings, those Tathagatas remained in silence. At that time, Vajrapani, the great wielder of the Vajra, then entered the Samadhi (Samatva samadhi, meditative state) of Observing the Minds of All Bodhisattvas, the Wisdom Division, the Source of All Tathagatas' Supreme Secrets, Destroying the Causes of All Darkness. Emerging from this Samadhi, he proclaimed the Dharma Gate of the Wisdom Division Samadhi: 『One should abide in a meditative mind, visualizing a pure ocean of milk, in which there is a great lotus flower, like the light of a crystal moon. Visualize the seed of your own mind, corresponding to your own Dharma. Through this visualization, one's own mind is accomplished.』

曼拏羅　而此曼拏羅　　縱廣一肘量　四方及四隅　　四寶勝莊嚴　依法而想成　　住心不散亂　周匝有光明　　熾盛普照耀　彼中依法儀　　觀自身清凈　離我等分別　　即想成佛身　如是觀想已　　成就曼拏羅　次依智部儀　　大明如是稱

唵(引一句)薩哩嚩(二合)怛他(引)誐多(二)倪也(二合引)那莎婆(引)嚩(引)怛摩(二合)酤(引)㰠(呼郎切三)

大明所用印　　並依智部儀　而此大明力　　能滅一切罪　觀想有百千　　無垢最上光　復依智部儀　　觀想明王等　微妙白凈光　　依法想安布　所作依此說　　異此非觀想

此名一切如來金剛灌頂法門。

住自心堅固　　出相應光明　觀想佛影像　　及金剛手相　諸求悉地者　　依金剛手法　彼依法相應　　悉地不難得　若依此法者　　如理而觀想　自影像不動　　即成金剛手　諸有知法者　　依法而觀想　乃至彼虛空　　亦無過越罪　佛相與自相　　同一相應相　彼定心相應　　諸所作成就　自影像佛相　　智者五處觀　依相應法門　　想金剛薩埵

此名一切如來主法門。

想自心大明　　出焰鬘部光　中現金剛杵　　摧破一切惡　自心心所作　　想

【現代漢語翻譯】現代漢語譯本曼拏羅（Mandala，壇城）：而此曼拏羅，縱廣一肘量，四方及四隅，四寶勝莊嚴，依法而想成，住心不散亂，周匝有光明，熾盛普照耀，彼中依法儀，觀自身清凈，離我等分別，即想成佛身，如是觀想已，成就曼拏羅，次依智部儀，大明如是稱：唵（引一句）薩哩嚩（二合）怛他（引）誐多（二）倪也（二合引）那莎婆（引）嚩（引）怛摩（二合）酤（引）㰠（呼郎切三）大明所用印，並依智部儀，而此大明力，能滅一切罪，觀想有百千，無垢最上光，復依智部儀，觀想明王等，微妙白凈光，依法想安布，所作依此說，異此非觀想。此名一切如來金剛灌頂法門。住自心堅固，出相應光明，觀想佛影像，及金剛手相，諸求悉地者，依金剛手法，彼依法相應，悉地不難得，若依此法者，如理而觀想，自影像不動，即成金剛手，諸有知法者，依法而觀想，乃至彼虛空，亦無過越罪，佛相與自相，同一相應相，彼定心相應，諸所作成就，自影像佛相，智者五處觀，依相應法門，想金剛薩埵（Vajrasattva，金剛薩埵）。此名一切如來主法門。想自心大明，出焰鬘部光，中現金剛杵（Vajra，金剛杵），摧破一切惡，自心心所作，想

【English Translation】 English version Mandala: And this Mandala, its length and width are one cubit, the four directions and four corners, adorned with the four precious jewels, contemplate it according to the Dharma, keep the mind dwelling and not scattered, surrounded by light, blazing and shining everywhere, in it, according to the Dharma rituals, contemplate oneself as pure, free from the distinctions of 'I' and others, then contemplate becoming the body of the Buddha, having contemplated in this way, accomplish the Mandala, then according to the wisdom section rituals, the great mantra is recited as follows: Om Sarva Tathagata Jnana Svabhava Atmakoham The mudra used for the great mantra, also according to the wisdom section rituals, and this power of the great mantra, can extinguish all sins, contemplate hundreds of thousands, of immaculate supreme light, again according to the wisdom section rituals, contemplate the Vidyarajas (明王) and others, subtle white and pure light, contemplate and arrange according to the Dharma, what is done is according to this teaching, different from this is not contemplation. This is called the Vajra Abhisheka (金剛灌頂) Dharma method of all Tathagatas (如來). Dwell in the firmness of one's own mind, emit corresponding light, contemplate the image of the Buddha, and the form of Vajrapani (金剛手), those who seek Siddhi (悉地), rely on the Dharma method of Vajrapani, they correspond to the Dharma accordingly, Siddhi is not difficult to obtain, if one relies on this Dharma, contemplate according to reason, one's own image does not move, then one becomes Vajrapani, those who know the Dharma, contemplate according to the Dharma, even to that emptiness, there is no transgression of sin, the Buddha's form and one's own form, are the same corresponding form, their samadhi (定) corresponds, all that is done is accomplished, one's own image and the Buddha's form, the wise contemplate in five places, according to the corresponding Dharma method, contemplate Vajrasattva. This is called the Dharma method of the Lord of all Tathagatas. Contemplate the great mantra of one's own mind, emitting the light of Yamantaka (焰鬘部), in the center appears the Vajra, destroying all evil, what is done by one's own mind and mental states, contemplate

成菩提心　出現五光明　　供養一切佛

此複名一切如來主法門。

觀五曼拏羅　　周匝焰光明　普遍佛影像　　想大明成就　定心觀自身　　離取相分別　諦想自影像　　等諸佛無異　自心菩提心　　想相應出生　金剛手莊嚴　　出生諸儀法　若住相應觀　　觀金剛手者　但當依法儀　　想諸佛影像　欲觀佛影像　　當諦觀文字　觀文字真實　　即見佛影像　然于文字中　　觀影像離相　若如是觀時　　成相應觀想　先住心一處　　想日曼拏羅　觀自身清凈　　在曼拏羅中　次想遍虛空　　普現曼拏羅　依法如是觀　　即觀想成就　彼日曼拏羅　　若觀想相應　即彼金剛手　　觀想而成就　若彼金剛手　　依法相應者　即諸佛影像　　觀想得相應　又日曼拏羅　　若觀想相應　四印曼拏羅　　亦觀想成就　若住心一處　　或復遍世界　乃至盡虛空　　依法無過越　四印曼拏羅　　即觀想相應　彼日曼拏羅　　觀想亦成就　若日曼拏羅　　觀想相應者　即諸佛影像　　觀想亦相應　由如是依法　　觀諸佛影像　亦如是觀想　　四印曼拏羅　若如是相應　　四印曼拏羅　即如是觀想　　彼諸佛影像

此名金剛手菩薩法王法門。

【現代漢語翻譯】現代漢語譯本生起菩提心（Bodhi-citta），顯現五種光明，供養一切佛（Buddha）。

這又被稱為一切如來主法門。

觀想五方曼荼羅（Mandala），周圍環繞著火焰光明，普遍顯現佛的影像，觀想大光明成就。以堅定的心觀想自身，遠離取相和分別，仔細觀想自己的影像，與諸佛沒有差異。自己的心就是菩提心，觀想相應而生起，金剛手（Vajrapani）菩薩莊嚴，從中生出各種儀軌。如果安住于相應的觀想，觀想金剛手菩薩，只需按照儀軌，觀想諸佛的影像。想要觀想佛的影像，應當仔細觀想文字，觀想文字的真實義，就能見到佛的影像。然而在文字中，觀想影像而離相。如果這樣觀想時，就能成就相應的觀想。首先將心安住於一處，觀想日輪曼荼羅，觀想自身清凈，在曼荼羅之中。其次觀想遍佈虛空，普遍顯現曼荼羅，依法如此觀想，就能成就觀想。那日輪曼荼羅，如果觀想相應，就是那金剛手菩薩，觀想就能成就。如果那金剛手菩薩，依法相應，就是諸佛的影像，觀想就能得到相應。又日輪曼荼羅，如果觀想相應，四印曼荼羅，也能觀想成就。如果將心安住於一處，或者遍佈世界，乃至窮盡虛空，依法沒有過失。四印曼荼羅，就能觀想相應，那日輪曼荼羅，觀想也能成就。如果日輪曼荼羅，觀想相應，就是諸佛的影像，觀想也能相應。由於這樣依法，觀想諸佛的影像，也這樣觀想，四印曼荼羅。如果這樣相應，四印曼荼羅，就如是觀想，那些諸佛的影像。

這名為金剛手菩薩法王法門。

【English Translation】 English version Generating Bodhi-citta (Bodhi-citta), Appearing five lights, Offering to all Buddhas (Buddha).

This is also called the Dharma gate of the Lord of all Tathagatas.

Visualizing the five Mandalas (Mandala), Surrounded by flames of light, Universally manifesting the images of Buddhas, Visualizing the great light accomplishment. With a steadfast mind, visualizing oneself, Away from grasping at appearances and discriminations, Carefully visualizing one's own image, Without difference from all the Buddhas. One's own mind is Bodhi-citta, Visualizing in accordance and arising, Vajrapani (Vajrapani) Bodhisattva is adorned, From which arise various rituals. If abiding in corresponding visualization, Visualizing Vajrapani Bodhisattva, Just follow the ritual, Visualizing the images of all the Buddhas. Wanting to visualize the images of Buddhas, One should carefully visualize the letters, Visualizing the truth of the letters, Then one can see the images of Buddhas. However, in the letters, Visualizing the images and being free from appearances. If visualizing in this way, Then one can achieve corresponding visualization. First, settle the mind in one place, Visualizing the solar Mandala, Visualizing oneself as pure, In the Mandala. Next, visualizing pervading the void, Universally manifesting the Mandala, Visualizing in this way according to the Dharma, Then one can achieve visualization. That solar Mandala, If the visualization corresponds, Then that Vajrapani Bodhisattva, Visualization can be achieved. If that Vajrapani Bodhisattva, Corresponds according to the Dharma, Then the images of all the Buddhas, Visualization can attain correspondence. Also, the solar Mandala, If the visualization corresponds, The four Mudra Mandalas, Can also achieve visualization. If settling the mind in one place, Or pervading the world, Even to the exhaustion of the void, According to the Dharma, there is no fault. The four Mudra Mandalas, Then visualization can correspond, That solar Mandala, Visualization can also be achieved. If the solar Mandala, Visualization corresponds, Then the images of all the Buddhas, Visualization can also correspond. Because of thus relying on the Dharma, Visualizing the images of all the Buddhas, Also visualizing in this way, The four Mudra Mandalas. If thus corresponding, The four Mudra Mandalas, Then thus visualizing, Those images of all the Buddhas.

This is called the Dharma gate of the Dharma King, Vajrapani Bodhisattva.

觀一切儀軌　　想蓮華相應　攝觀想等法　　異此非相應　當觀想自身　　善住堅固心　從菩提心生　　想現佛影像　此最上秘密　　金剛寂靜教　大利智慧光　　平等而照耀　若依法觀想　　能滿一切愿　想金剛薩埵　　是名金剛法

此名普賢持金剛法門。

爾時普賢菩薩摩訶薩。觀察眾會。即雨一切菩薩供養雲海。滿虛空界。供養金剛手大執金剛者。作供養已。又復至誠頂禮歸命依法而住。

爾時所集一切如來。復于會中雨一切如來供養雲海。供養普賢菩薩摩訶薩。作供養已。從金剛菩提心。出現照一切如來相圓滿光明。普遍照耀。是時普賢菩薩摩訶薩即現自影像光明。其光名為一切如來堅固用智部破暗因。於是光中隱自身相。現毗盧遮那佛相。即說一切如來三昧真實智部三摩地法門。

知法者了知　　彼一切所作　禪定相應相　　真實清凈法　想日曼拏羅　　最上千肘量　內有月輪壇　　中觀想嚩字　字周匝復觀　　四方曼拏羅　縱廣一尺量　　有種種色光　彼焰光普遍　　想諸佛影像　四方及四隅　　各觀想唵字　彼字一一現　　種種微妙色　次當依法儀　　于曼拏羅中　如理而諦想　　毗盧遮那佛　及曼拏羅中　　所有諸賢聖　日曼拏羅

中　　想月曼拏羅　中復想自身　　大喜樂法生　從微妙心現　　凈月曼拏羅　大明文字相　　復想於心現　次當想唵字　　普遍焰光明　從是光明中　　出生諸儀軌　然想佛影像　　及諸賢聖相　彼即成觀想　　四印曼拏羅　自身諸所作　　皆諸佛法生　五鈷金剛杵　　依法想於心　四印曼拏羅　　大明想于額　即想成佛相　　周匝焰光明　想過此世界　　復入別剎中　觀想一肘量　　妙月曼拏羅　中觀想自身　　金剛薩埵生

此名普賢智部最勝三摩地法門。

當依法觀想　　日輪曼拏羅　想自身清凈　　現曼拏羅中　次於其四隅　　想毗盧遮那　后復想自身　　成金剛薩埵

此名金剛薩埵法門。

複次當依法　　分別十六尊　作四分觀想　　各依位而住　自余諸賢聖　　各想心大明

此名持金剛法門。

複次當依法　　觀想于自身　有微妙吽字　　左旋而住心　出現光明相　　能破諸魔惡

此複名一切如來主法門。

復想剎那中　　出生諸賢聖　現影像光明　　普遍而照耀　諸有文字相　　其量廣無邊　想依法相應　　成金剛影像　是中諸文字　　出生大明句　此無數大明　　成就一切法　從額至臍輪　　觀

【現代漢語翻譯】現代漢語譯本中間觀想月亮曼拏羅（Mandala，壇城）。中間再次觀想自身，生起大喜樂之法。從微妙的心中顯現，清凈的月亮曼拏羅。觀想大明文字的形象，再次在心中顯現。接下來應當觀想唵（Om）字，普遍地散發火焰般的光明。從這光明中，出生各種儀軌。然後觀想佛的影像，以及各位賢聖的形象。它們立即成就觀想，成為四印曼拏羅。自身所做的各種行為，都由諸佛之法而生。五股金剛杵（Vajra，一種法器），依法在心中觀想。四印曼拏羅，在大明中於額頭觀想。立即觀想成就佛的形象，周圍散發火焰般的光明。觀想超越此世界，再次進入別的佛剎中。觀想一肘長的，美妙的月亮曼拏羅。中間觀想自身，化生為金剛薩埵（Vajrasattva，金剛薩垂）。此名為普賢智部最勝三摩地法門。應當依法觀想，日輪曼拏羅。觀想自身清凈，顯現在曼拏羅中。其次在其四個角落，觀想毗盧遮那（Vairocana，大日如來）。之後再次觀想自身，成為金剛薩埵。此名為金剛薩埵法門。再次應當依法，分別觀想十六尊。作四分觀想，各自依其位置而住。其餘各位賢聖，各自觀想心中的大明。此名為持金剛法門。再次應當依法，觀想于自身。有微妙的吽（Hum）字，左旋而住在心中。出現光明之相，能夠破除各種魔障。此又名一切如來主法門。再次觀想剎那之間，出生各位賢聖。顯現影像光明，普遍地照耀。各種文字的形象，其量廣大無邊。觀想依法相應，成就金剛影像。這其中的各種文字，出生大明句。這無數的大明，成就一切法。從額頭到臍輪，觀想。

【English Translation】 English version In the center, contemplate the moon Mandala (Mandala, a cosmic diagram). In the center, contemplate yourself again, and the Dharma of great joy arises. From the subtle mind appears the pure moon Mandala. Contemplate the image of the great luminous syllable, and it appears again in the mind. Next, one should contemplate the syllable Om (Om), universally emitting flame-like light. From this light, various rituals are born. Then contemplate the image of the Buddha, as well as the images of all the wise and holy beings. They immediately accomplish contemplation, becoming the Four Mudra Mandala. All actions performed by oneself are born from the Dharma of all Buddhas. The five-pronged Vajra (Vajra, a ritual implement), contemplate it in the mind according to the Dharma. The Four Mudra Mandala, contemplate it in the forehead within the great luminosity. Immediately contemplate the accomplishment of the Buddha's image, surrounded by flame-like light. Contemplate transcending this world, and entering another Buddha-field again. Contemplate a beautiful moon Mandala, one cubit in size. In the center, contemplate yourself, transforming into Vajrasattva (Vajrasattva). This is called the Supreme Samadhi Dharma of the Wisdom Section of Samantabhadra. One should contemplate the sun-wheel Mandala according to the Dharma. Contemplate yourself as pure, appearing in the Mandala. Next, in its four corners, contemplate Vairocana (Vairocana, the Great Sun Buddha). Afterwards, contemplate yourself again, becoming Vajrasattva. This is called the Vajrasattva Dharma. Furthermore, one should contemplate the sixteen deities separately according to the Dharma. Perform the fourfold contemplation, each residing in its respective position. The remaining wise and holy beings, each contemplate the great luminosity in their minds. This is called the Vajradhara Dharma. Furthermore, one should contemplate oneself according to the Dharma. There is the subtle syllable Hum (Hum), rotating counterclockwise and residing in the mind. The appearance of light arises, capable of destroying all demonic obstacles. This is also called the Dharma of the Lord of All Tathagatas. Contemplate again that in an instant, all the wise and holy beings are born. The light of the images appears, universally illuminating. The images of various syllables, their extent is vast and boundless. Contemplate in accordance with the Dharma, accomplishing the Vajra image. Within this, various syllables give rise to the great luminous phrases. These countless great luminosities accomplish all Dharmas. From the forehead to the navel chakra, contemplate.

想大明字　此觀想相應　　一切觀無異

無二平等最勝大儀軌王智部三摩地分第二

複次伽陀曰。

次想白色大蓮華　　量如車輪妙清凈　中有日輪曼拏羅　　依法相應而觀想　復想自身于中現　　羯磨金剛所出生　即成羯磨金剛身　　金剛薩埵等無異

此名金剛薩埵法門。

當觀清凈大乳海　　自身想現乳海中　智觀自身即佛身　　故現佛身滿空界　又觀清凈大乳海　　有種種色妙光明　月曼拏羅現其中　　于中復想日輪相　次觀自身即佛身　　相應出生諸儀法　由想自身遍一切　　周廣一切世界量　又想大海於心現　　日曼拏羅在海中　依法觀想諸佛相　　周匝光明輪圍繞　彼光明中現文字　　周廣一切世界量　吠泥邪等所作用　　依法相應而觀想　複次依法而觀想　　月曼拏羅一肘量　于中出現金剛劍　　能作世間成就法　次想焰光白蓮華　　表示菩提心莊嚴　中想本部賢聖相　　左右安布逾始多　如是依法而攝受　　自金剛法皆成就　普遍一切世界中　　如是供養一切佛

此名普賢秘密法門。

又想日輪曼拏羅　　其量等一多羅樹　中想漸略大明字　　乃至一切相應生　堅固安住自影像　　然當觀想賢聖等　心大明字各

【現代漢語翻譯】現代漢語譯本觀想大明字（Mahavidya，偉大的明咒），此觀想與一切觀想相應，一切觀想並無差異。

《無二平等最勝大儀軌王智部三摩地分第二》

再次以伽陀（Gatha，偈頌）說道：

接著觀想白色大蓮華，其大小如車輪般，美妙而清凈。蓮花中有日輪曼拏羅（Surya Mandala，太陽壇城），依法相應地進行觀想。再次觀想自身顯現在其中，由羯磨金剛（Karma Vajra，事業金剛）所生，即成就羯磨金剛身，與金剛薩埵（Vajrasattva，金剛薩埵）等無差異。

此名為金剛薩埵法門。

應當觀想清凈大海，自身觀想顯現在乳海中。以智慧觀想自身即是佛身，因此顯現佛身充滿虛空界。又觀想清凈大海，有種種顏色美妙光明。月曼拏羅（Chandra Mandala，月亮壇城）顯現在其中，于其中再次觀想日輪之相。接著觀想自身即是佛身，相應出生諸種儀法。由於觀想自身遍及一切，周遍廣大如一切世界之量。又觀想大海在心中顯現，日曼拏羅在海中。依法觀想諸佛之相，周圍有光明輪圍繞。那光明中顯現文字，周遍廣大如一切世界之量。吠泥邪（Vainayika，調伏者）等所作用，依法相應地進行觀想。再次依法進行觀想，月曼拏羅有一肘之量。其中出現金剛劍（Vajra Sword），能成就世間成就之法。接著觀想焰光白蓮華，表示菩提心之莊嚴。中間觀想本部賢聖之相，左右安布逾始多（Yuta，結合）。如此依法進行攝受，自身金剛法皆能成就。普遍一切世界中，如此供養一切佛。

此名為普賢秘密法門。

又觀想日輪曼拏羅，其大小等於一多羅樹（Tala tree）。中間觀想漸略的大明字（Mahavidya，偉大的明咒），乃至一切相應而生。堅固安住自身的影像，然後應當觀想賢聖等，心中有大明字。

【English Translation】 English version Contemplate the Great Vidya (Mahavidya), this contemplation corresponds to all contemplations, and all contemplations are without difference.

The Second Section on Samadhi of the Wisdom Part of the Supreme Great Ritual King of Non-Duality and Equality

Again, a Gatha (verse) says:

Next, contemplate a white lotus, its size like a chariot wheel, wonderfully pure. In the lotus is a Surya Mandala (sun mandala), contemplate it accordingly. Again, contemplate yourself appearing within it, born from the Karma Vajra (action vajra), thus accomplishing the Karma Vajra body, no different from Vajrasattva (diamond being).

This is called the Vajrasattva Dharma method.

One should contemplate the pure ocean, and visualize oneself appearing in the ocean of milk. With wisdom, contemplate oneself as the Buddha body, therefore manifesting the Buddha body filling the empty realm. Also, contemplate the pure ocean, with various colors and wonderful light. The Chandra Mandala (moon mandala) appears within it, and within it, again contemplate the form of the sun wheel. Next, contemplate oneself as the Buddha body, accordingly giving rise to various ritual practices. Because of contemplating oneself pervading everything, it is as vast and extensive as the measure of all worlds. Also, contemplate the ocean appearing in the heart, with the Surya Mandala in the ocean. Contemplate the forms of all Buddhas accordingly, surrounded by a wheel of light. In that light, letters appear, as vast and extensive as the measure of all worlds. The actions of the Vainayika (subduer) and others, contemplate them accordingly. Again, contemplate accordingly, the Chandra Mandala is one cubit in size. Within it appears a Vajra Sword, capable of accomplishing worldly achievements. Next, contemplate the flaming white lotus, representing the adornment of Bodhicitta (awakening mind). In the middle, contemplate the forms of the noble ones of the main family, with Yuta (union) arranged on the left and right. Thus, by receiving in accordance with the Dharma, one's own Vajra Dharma can be accomplished. Universally throughout all worlds, thus offering to all Buddhas.

This is called the Samantabhadra secret Dharma method.

Also, contemplate the Surya Mandala, its size equal to a Tala tree. In the middle, contemplate the gradually abbreviated Great Vidya (great mantra), until everything corresponds and arises. Firmly abide in one's own image, then one should contemplate the noble ones and others, with the Great Vidya in their hearts.

安已　　普用供養一切佛　次想四印曼拏羅　　量各等七多羅樹　曼拏羅中諸賢聖　　各想心明字安布

此名金剛三昧法門。

次當觀想曼拏羅　　其量等一俱盧舍　中想自身成佛身　　及彼佛眼菩薩等　一切皆從自心想　　大智所觀而成就　彼心如是得相應　　即成大士相應觀　又想自心曼拏羅　　量復等一俱盧舍　觀自影像無所生　　乃至虛空無過越　自相應門堅固住　　觀想于佛即相應　佛相應門堅固住　　佛佛觀想即相應　觀想相應菩提心　　其量廣大遍一切　一切賢聖從是生　　依法觀想大明字　觀想相應妙蓮華　　其量廣一多羅樹　自心安住而不動　　想成自心曼拏羅　又想自心曼拏羅　　其量廣一多羅樹　想自影像現其中　　一切所作善堅固　又想焰鬘白凈光　　五六依次而觀想　想自影像處其中　　左右逾始多安布　廣大光明依法現　　自心白等餘七色　如是光明遍虛空　　于中想現諸佛相　想自影像遍虛空　　一切皆從自心現　自身佛身本相應　　一切相等依法用　次當觀想諸菩薩　　周匝遍滿虛空界　自相如理而相應　　諸佛菩薩同觀想　依法想召諸賢聖　　安住虛空曼拏羅　自相真實理相應　　即成菩提心觀想　大明文字等

【現代漢語翻譯】現代漢語譯本『安已』（An Yi，梵文音譯，意義不明）普遍供養一切佛。其次觀想四印曼拏羅（Si Yin Mandala，四種手印的壇城），每個壇城的尺寸都等於七棵多羅樹（Tara tree，棕櫚樹的一種）的高度。在曼拏羅中，觀想所有賢聖的心中都顯現明亮的字。這被稱為金剛三昧法門（Vajra Samadhi Dharma，堅固的禪定法門）。接下來應當觀想曼拏羅，其大小等於一俱盧舍（Kurosha，古印度長度單位）。在曼拏羅的中心，觀想自身成為佛身，以及佛眼菩薩（Buddha Eye Bodhisattva）等。一切都從自己的心中生起，通過大智慧的觀照而成就。內心如此相應，就成就了大士（Mahasattva，偉大的菩薩）的相應觀。再次觀想自己的心曼拏羅，大小也等於一俱盧舍。觀想自己的影像無所生，乃至虛空也無法超越。自身相應的法門堅固安住，觀想于佛即能相應。佛相應的法門堅固安住，佛與佛之間互相觀想就能相應。觀想與菩提心（Bodhi heart，覺悟之心）相應，其大小廣大遍及一切。一切賢聖都從此而生，依法觀想大明字。觀想與妙蓮華（Wonderful Lotus，美好的蓮花）相應，其大小廣一多羅樹。自己的心安住而不動搖，觀想成就自己的心曼拏羅。再次觀想自己的心曼拏羅，其大小廣一多羅樹。觀想自己的影像顯現在其中，一切所作所為都善且堅固。再次觀想焰鬘（Yama，光焰）的白凈光，按照五、六的順序依次觀想。觀想自己的影像處在其中，左右兩邊安布逾始多（Yu Shi Duo，梵文音譯，意義不明）。廣大光明依法顯現，自己的心呈現白色等其餘七種顏色。如此光明遍佈虛空，在其中觀想顯現諸佛的形象。觀想自己的影像遍佈虛空，一切都從自己的心中顯現。自身與佛身本來就相應，一切相等都依法運用。接下來應當觀想諸菩薩，周匝遍滿虛空界。自己的形象如理而相應，諸佛菩薩一同觀想。依法觀想召請諸賢聖，安住在虛空曼拏羅。自己的形象與真實之理相應，就成就了菩提心的觀想。大明文字等

【English Translation】 English version 『An Yi』 (Sanskrit transliteration, meaning unknown) universally offers to all Buddhas. Next, visualize the Four Mudra Mandala (Si Yin Mandala, the mandala of four hand gestures), each mandala being equal in size to the height of seven Tara trees. Within the mandala, visualize that in the hearts of all the virtuous sages, bright letters appear. This is called the Vajra Samadhi Dharma (Vajra Samadhi Dharma, the dharma of steadfast concentration). Next, one should visualize the mandala, its size equal to one Kurosha (Kurosha, an ancient Indian unit of length). In the center of the mandala, visualize oneself becoming a Buddha body, as well as the Buddha Eye Bodhisattva, etc. Everything arises from one's own mind and is accomplished through the contemplation of great wisdom. When the mind is thus in accord, it accomplishes the corresponding contemplation of a great being (Mahasattva, a great Bodhisattva). Again, visualize one's own mind mandala, its size also equal to one Kurosha. Visualize one's own image as unborn, to the extent that even emptiness cannot surpass it. The dharma gate of self-correspondence firmly abides; visualizing the Buddha leads to correspondence. The dharma gate of Buddha-correspondence firmly abides; Buddhas visualizing each other leads to correspondence. Visualize correspondence with the Bodhi heart (Bodhi heart, the heart of enlightenment), its size vast and pervading everything. All virtuous sages arise from this; contemplate the great bright letters according to the Dharma. Visualize correspondence with the Wonderful Lotus (Wonderful Lotus, a beautiful lotus), its size one Tara tree in breadth. One's own mind abides without moving, visualizing the accomplishment of one's own mind mandala. Again, visualize one's own mind mandala, its size one Tara tree in breadth. Visualize one's own image appearing within it, all actions being good and steadfast. Again, visualize the pure white light of Yama (Yama, flame), contemplating in sequence of five and six. Visualize one's own image being within it, with Yu Shi Duo (Yu Shi Duo, Sanskrit transliteration, meaning unknown) arranged on the left and right. Vast light manifests according to the Dharma, one's own mind appearing white and the other seven colors. Such light pervades emptiness, and within it, visualize the forms of all Buddhas appearing. Visualize one's own image pervading emptiness, everything arising from one's own mind. One's own body and the Buddha body are originally in correspondence, all equalities being used according to the Dharma. Next, one should visualize all the Bodhisattvas, completely filling the realm of emptiness. One's own form corresponds according to the principle, with all Buddhas and Bodhisattvas being visualized together. Visualize summoning all the virtuous sages according to the Dharma, abiding in the emptiness mandala. One's own form corresponds with the truth of reality, thus accomplishing the visualization of the Bodhi heart. Great bright letters, etc.

相應　　如實觀彼文字相　從菩提心所出生　　熾盛光明而嚴飾　從光出現諸儀法　　自影像與諸佛等　自他影像悉相應　　焰鬘光明等照耀　次想依法而出現　　佛眼菩薩等賢聖　以彼彼心大明字　　月曼拏羅中安布　金剛薩埵真實相　　遍入微妙光明中

此名持金剛法門。

又想金剛薩埵生　　自心影像曼拏羅　是相如理觀相應　　異此而觀非成就　又想金剛薩埵生　　日輪曼拏羅中現　金剛鉤索等諸相　　攝受弟子入壇場　又想金剛薩埵生　　一切法從自心現　以文字等假施設　　是故墮于文字數　持誦乃至所作事　　一一住于禪定心　若如是修即成就　　彼持明者名最勝

此名一切如來三昧法門。

從自影像而出生　　本部法中諦觀想　由想自心依法住　　一切魔怨皆破散　此中如是求悉地　　諸觀想等依儀軌　日輪曼拏羅相應　　觀想現諸明王相　焰鬘部中所現光　　皆當觀想忿怒相　彼所說相依法儀　　是名決定真實語　應當如是如理觀　　異此而觀非成就

此名一切如來普賢法門。

想自影像曼拏羅　　中有熾盛大光明　其光廣照諸世界　　皆從真實智心現　自身復現蓮華中　　清凈光明所照耀　是身雖現有相身　　自

【現代漢語翻譯】現代漢語譯本相應，如實地觀察那些文字的形象。從菩提心（bodhicitta，覺悟之心）所出生，熾盛的光明莊嚴地裝飾著。從光明中出現各種儀法，自己的影像與諸佛相等同。自己和他人的影像完全相應，火焰和光明等互相照耀。其次觀想依法而出現，佛眼（Buddha-locana）菩薩等賢聖。以那些各自的心和大明字，在月輪曼拏羅（mandala，壇城）中安置分佈。金剛薩埵（Vajrasattva，金剛持）真實的形象，遍入微妙的光明之中。

這叫做持金剛法門。

又觀想金剛薩埵生起，自己的心成為影像曼拏羅。這個形象如理如實地觀想相應，如果與此不同則不能成就。又觀想金剛薩埵生起，在日輪曼拏羅中顯現。金剛鉤（vajra-hook）、金剛索（vajra-rope）等各種形象，攝受弟子進入壇場。又觀想金剛薩埵生起，一切法從自己的心中顯現。因為用文字等假名施設，所以才落入文字的數量之中。持誦乃至所作的事情，一一安住于禪定之心。如果像這樣修習就能成就，那些持明者被稱為最殊勝。

這叫做一切如來三昧法門。

從自己的影像而出生，在本部法中仔細地觀想。由於觀想自己的心依法安住，一切魔和怨敵都會被破除消散。在這裡像這樣求取悉地（siddhi，成就），各種觀想等都依照儀軌。與日輪曼拏羅相應，觀想顯現各種明王（Vidyaraja）的形象。火焰鬘部（Yamantaka）中所顯現的光明，都應當觀想為忿怒的形象。那些所說的形象依照法儀，這叫做決定真實的語言。應當像這樣如理地觀想，如果與此不同則不能成就。

這叫做一切如來普賢法門。

觀想自己的影像曼拏羅，中間有熾盛的大光明。那光明廣泛地照耀各個世界，都從真實的智慧心中顯現。自身又顯現在蓮花中，被清凈的光明所照耀。這個身體雖然顯現有相之身，自己

【English Translation】 English version Correspondingly, truly observe the appearance of those letters. Born from the bodhicitta (mind of enlightenment), adorned with blazing light. From the light appear various rituals, one's own image is equal to all Buddhas. One's own image and the images of others are in complete correspondence, flames and light shine upon each other. Next, contemplate the Dharma appearing according to the law, the Buddha-locana (Buddha-eye) Bodhisattva and other virtuous sages. With those respective minds and great bright syllables, arrange and distribute them in the lunar mandala. The true form of Vajrasattva (Diamond Being), pervades the subtle light.

This is called the Vajra-holding Dharma gate.

Again, contemplate Vajrasattva arising, one's own mind becoming an image mandala. This appearance should be contemplated in accordance with truth and reason; if it is different from this, it will not be accomplished. Again, contemplate Vajrasattva arising, appearing in the solar mandala. The vajra-hook, vajra-rope, and other forms, gather disciples into the mandala. Again, contemplate Vajrasattva arising, all dharmas appearing from one's own mind. Because of the provisional establishment with letters and the like, therefore one falls into the number of letters. Recitation and all actions, each dwells in the mind of meditation. If one cultivates in this way, one will achieve accomplishment; those mantra holders are called the most supreme.

This is called the Samadhi Dharma Gate of All Tathagatas.

Born from one's own image, contemplate carefully in the Dharma of this lineage. Because of contemplating one's own mind dwelling in accordance with the Dharma, all demons and enemies will be broken and scattered. Here, seeking siddhi (accomplishment) in this way, all contemplations and the like are based on the ritual. Corresponding to the solar mandala, contemplate the appearance of various Vidyarajas (Wisdom Kings). The light appearing in the Yamantaka lineage, all should be contemplated as wrathful appearances. Those appearances spoken of according to the Dharma ritual, this is called the definitive true speech. One should contemplate in accordance with truth and reason in this way; if it is different from this, it will not be accomplished.

This is called the Universal Virtue Dharma Gate of All Tathagatas.

Contemplate one's own image mandala, in the middle there is blazing great light. That light widely illuminates all worlds, all appearing from the mind of true wisdom. One's own body again appears in a lotus, illuminated by pure light. Although this body appears as a form with characteristics, one's own

性平等而無著　依法觀想心文字　　是即金剛薩埵相　金剛薩埵相平等　　是即觀想諸佛相　了知大明教出生　　當獲一切悉地法　是故大明最尊勝　　離大明教無有上

此名一切如來堅固勇猛法門。

當想日輪曼拏羅　　中現毗盧遮那佛　思念彼佛心大明　　彼明成就一切法　從此大明復出生　　希有最上秘密儀　一切從心如理現　　猶月清凈而照耀　復想從自影像生　　金剛劍等成就相　而彼出生依法儀　　想現廣大光明聚　具種種色甚微妙　　普照世界無邊量

此名一切如來三昧眼法門。

佛說無二平等最上瑜伽大教王經卷第一大正藏第 18 冊 No. 0887 佛說無二平等最上瑜伽大教王經

佛說無二平等最上瑜伽大教王經卷第二

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

無二平等最勝大儀軌王真實攝部三摩地分第三

爾時金剛手菩薩大秘密主。復入一切如來妙月曼拏羅。而復以自身相。現大毗盧遮那佛相。安住法界大曼拏羅中。如是安住已。還復自相。說真實攝部三摩地法門。

當想清凈大乳海　　最上四寶所莊嚴　優缽羅華現海中　　諦心想彼大明字　智部曼拏羅相應　　此觀想法復最

【現代漢語翻譯】現代漢語譯本性平等而無執著。依法觀想心中的文字，這就是金剛薩埵（Vajrasattva，象徵純凈的菩薩）的形象。金剛薩埵的形象是平等的，這就是觀想諸佛形象。了知大明咒（mantra，真言）的教義，當獲得一切成就之法（siddhi，成就）。因此，大明咒最為尊勝，離開大明咒的教義，沒有更高的法。此名為一切如來堅固勇猛法門。應當觀想日輪曼拏羅（mandala，壇城），其中顯現毗盧遮那佛（Vairocana，佛的法身）。思念彼佛心咒的大明咒，此明咒成就一切法。從此大明咒又出生，稀有最上秘密儀軌。一切從心中如實顯現，猶如月亮清凈而照耀。又觀想從自身影像生出，金剛劍等成就之相。而彼出生依法儀軌，觀想顯現廣大光明聚集。具種種顏色甚為微妙，普照世界無邊無量。此名一切如來三昧眼法門。佛說無二平等最上瑜伽大教王經卷第一大正藏第 18 冊 No. 0887 佛說無二平等最上瑜伽大教王經佛說無二平等最上瑜伽大教王經卷第二西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯無二平等最勝大儀軌王真實攝部三摩地分第三爾時，金剛手菩薩（Vajrapani，象徵力量的菩薩）大秘密主，又進入一切如來妙月曼拏羅，並且以自身形象，顯現大毗盧遮那佛的形象，安住在法界大曼拏羅中。如此安住之後，又恢復自身形象，說真實攝部三摩地法門。應當觀想清凈大海，最上四寶所莊嚴。優缽羅華（utpala，藍色蓮花）顯現在海中，專心想彼大明字。與智部曼拏羅相應，此觀想法又最為殊勝。

【English Translation】 English version Equality of nature without attachment. Contemplate the mind-letter according to the Dharma, that is the form of Vajrasattva (the bodhisattva symbolizing purity). The form of Vajrasattva is equal, that is the contemplation of the forms of all Buddhas. Knowing the teachings of the great mantra (mantra), one will obtain all the laws of accomplishment (siddhi). Therefore, the great mantra is the most venerable, and there is no higher Dharma than the teachings of the great mantra. This is called the Dharma gate of the firm and courageous practice of all Tathagatas. One should contemplate the sun-wheel mandala, in which appears the Buddha Vairocana (the Dharmakaya Buddha). Meditate on the great mantra of that Buddha's mind, this mantra accomplishes all Dharmas. From this great mantra is born, a rare and supreme secret ritual. Everything manifests from the mind as it truly is, like the moon, pure and shining. Again, contemplate the arising from one's own image, the signs of accomplishment such as the Vajra sword. And that arising according to the Dharma ritual, contemplate the manifestation of a vast gathering of light. Possessing various colors, extremely subtle, universally illuminating the world without limit. This is called the Dharma gate of the Samadhi eye of all Tathagatas. The Sutra of the Great King of Yoga, the Highest Teaching of Non-Duality and Equality, Volume 1 Taisho Tripitaka Volume 18, No. 0887 The Sutra of the Great King of Yoga, the Highest Teaching of Non-Duality and Equality The Sutra of the Great King of Yoga, the Highest Teaching of Non-Duality and Equality, Volume 2 Translated by Shi Hu, the Tripitaka Master, Great Officer of the Court for Ceremonial Affairs, Acting Vice President of the Ministry of Revenue, Dharma Master, and Purple-Robed Minister, by Imperial Order. Section 3 on Samadhi, from the True Collection of the Great Ritual King of Non-Dual Equality and Supreme Victory At that time, Vajrapani (the bodhisattva symbolizing power), the Great Lord of Secrets, again entered the wondrous moon mandala of all Tathagatas, and with his own form, manifested the form of the Great Buddha Vairocana, abiding in the great Dharma-realm mandala. Having thus abided, he returned to his own form and spoke the Dharma gate of the True Collection Samadhi. One should contemplate the pure great ocean, adorned with the supreme four jewels. The utpala (blue lotus) flower appears in the ocean, wholeheartedly contemplate that great mantra letter. Corresponding to the Wisdom Mandala, this contemplation method is again the most supreme.

上　從忿怒相而出生　　相應光明善觀照　即彼光明遍一切　　想現金剛薩埵相　依法復觀自影像　　亦于光明中安住

此名攝部三昧金剛法門。本部大明曰。

唵(引一句)薩哩嚩(二合)怛他(引)誐多(二)僧屹啰(二合)賀倪也(二合引)那莎婆(引)嚩(引)怛摩(二合)酤㰠(三)

此大明王。從本部儀軌王出生。依本部儀軌觀想。此中自影像者謂吽字相。一切觀想法當依此而想。彼如是法儀皆吽字出生。此字微妙不可思議。於一剎那中出生諸賢聖。從自影像等現平等光明。自心種子成曼拏羅。彼心正思惟即諸法相應。彼文字相即法智相。是故如理相應觀想。此名一切如來三昧金剛法門。

依法五處若相應　　觀想五鈷金剛杵　從彼大明文字生　　觀想金剛薩埵相　依法出現大光明　　普遍佛剎而照耀

此名金剛手最上子法門。

自相金剛手相應　　即想金剛手幖幟　當知諸佛影像生　　廣大光明照世間

此名自影像智法門。

自心金剛手相應　　焰鬘熾盛所莊嚴　從菩提心而出生　　廣大光明照世間

此名自相利法門。

想此佛剎現光明　　焰鬘普遍而照耀　從自相想金剛鉤　　依自影像而安布　依法鉤召諸如來　　一切來

【現代漢語翻譯】現代漢語譯本從忿怒相而出生，相應光明善加觀照，那光明遍照一切，觀想顯現金剛薩埵（Vajrasattva，金剛持）之相。依法再次觀想自己的影像，也安住在光明之中。這稱為攝部三昧金剛法門。本部大明咒說：唵（om）薩哩嚩（sarva，一切）怛他（tatha，如來）誐多（gata，去）僧屹啰（samgraha，攝受）賀倪也（jnana，智）那莎婆（svabhava，自性）嚩（va）怛摩（atma，我）酤㰠（hum）這個大明王，從本部儀軌王出生。依照本部儀軌觀想。這裡說的『自己的影像』是指吽（hum）字相。一切觀想法應當依照這個來觀想。那些法儀都是吽字出生。這個字微妙不可思議，在一剎那間出生諸賢聖。從自己的影像等顯現平等光明。自己的心種子成為曼拏羅（mandala，壇城）。那個心正思惟就是諸法相應。那個文字相就是法智相。所以要如理相應地觀想。這稱為一切如來三昧金剛法門。依法五處若相應，觀想五鈷金剛杵（vajra，金剛杵），從那個大明文字生，觀想金剛薩埵（Vajrasattva，金剛持）之相，依法出現大光明，普遍佛剎而照耀。這稱為金剛手（Vajrapani，執金剛）最上子法門。自相金剛手相應，即想金剛手幖幟，當知諸佛影像生，廣大光明照世間。這稱為自影像智法門。自心金剛手相應，焰鬘熾盛所莊嚴，從菩提心而出生，廣大光明照世間。這稱為自相利法門。想此佛剎現光明，焰鬘普遍而照耀，從自相想金剛鉤（vajra hook），依自影像而安布，依法鉤召諸如來，一切來

【English Translation】 English version Born from an angry countenance, contemplate well the corresponding light. That light pervades all, visualize the form of Vajrasattva (Vajrasattva, Diamond Being). According to the Dharma, contemplate again your own image, and abide in the light. This is called the Samadhi Vajra Dharma of the Sangraha Section. The great mantra of this section says: Om Sarva Tathagata Samgraha Jnana Svabhava Atma Hum This great mantra king is born from the ritual king of this section. Contemplate according to the rituals of this section. Here, 'one's own image' refers to the form of the Hum syllable. All visualizations should be based on this. These Dharma rituals are all born from the Hum syllable. This syllable is subtle and inconceivable, giving birth to all sages and saints in an instant. From one's own image, etc., manifest equal light. One's own mind-seed becomes a mandala (mandala, sacred enclosure). That correct thought of the mind is the correspondence of all dharmas. That form of the syllable is the form of Dharma-wisdom. Therefore, contemplate in accordance with reason. This is called the Samadhi Vajra Dharma of all Tathagatas. If the five places correspond according to the Dharma, visualize the five-pronged vajra (vajra, diamond scepter). From that great mantra syllable is born the form of Vajrasattva (Vajrasattva, Diamond Being). According to the Dharma, great light appears, universally illuminating the Buddha-fields. This is called the supreme son Dharma of Vajrapani (Vajrapani, Diamond Hand). Corresponding to the self-form Vajrapani, visualize the emblem of Vajrapani. Know that the images of all Buddhas are born, and great light illuminates the world. This is called the Dharma of Self-Image Wisdom. Corresponding to the self-mind Vajrapani, adorned with blazing flames, born from the Bodhi-mind, great light illuminates the world. This is called the Dharma of Self-Benefit. Visualize this Buddha-field manifesting light, with flames universally illuminating. From the self-form, visualize the vajra hook (vajra hook), arranging it according to your own image. According to the Dharma, summon all Tathagatas, all come.

入光明中

此名一切如來主法門。

于自影像眾相應　　想彼大明諸文字　依法出現大光明　　觀想金剛薩埵相　菩提心生自影像　　定心觀想真實理　由觀真實理相應　　一切魔怨皆破散　若有一切魔怨起　　作諸忿怒怖畏事　當想菩提心出生　　廣於世界現變化　想日輪中現自相　　廣大利光所莊嚴　由是出生諸儀法　　羯磨金剛妙清凈　諸法本從相應生　　而善安住堅固心　如理宣說諸法儀　　本來相應自平等　優缽羅華中現相　　種種色光而普遍　一切賢聖相相應　　如是應當最上觀　遍三界中大明句　　乃至虛空曼拏羅　皆從諸佛影像生　　白色光明妙清凈　清凈妙月曼拏羅　　于中依法而觀想　沒捺誐啰相相應　　依法應常如是觀　想于㡧像亦如是　　金剛薩埵光明照　自影像光極熾然　　摩摩枳等莊嚴相　又想金剛薩埵生　　廣諸世界變化事　一一堅固智所現　　忿怒相應而諦觀　依法出現大光明　　與自影像光明合　是故日曼拏羅中　　智觀自相而無礙　想五鈷大金剛杵　　廣於世界現變化　忿怒影像所出生　　本部大明字莊嚴　依法觀想大輪相　　于其輪中想佛身　相應光明而普遍　　如是名為相應觀

此名金剛自性法門。

【現代漢語翻譯】現代漢語譯本入光明中

這被稱為一切如來主法門。

于自身影像與眾生相應，觀想彼大明咒的諸文字。依法出現大光明，觀想金剛薩埵（Vajrasattva）的形象。菩提心生起于自身影像，以堅定的心觀想真實的道理。由於觀想真實道理相應，一切魔障怨敵皆被破除消散。若有一切魔障怨敵生起，作出各種忿怒怖畏之事。應當觀想菩提心出生，廣大地於世界顯現變化。觀想日輪中顯現自身形象，以廣大的利益之光所莊嚴。由此出生各種儀法，羯磨金剛（Karma-vajra）微妙清凈。諸法本從相應而生，從而善於安住堅固之心。如理宣說諸法儀軌，本來相應，自性平等。于優缽羅華（utpala flower）中顯現形象，種種色光普遍照耀。一切賢聖之相相互相應，應當如此作最上的觀想。大明咒的語句遍佈三界之中，乃至虛空曼拏羅（mandala）。皆從諸佛的影像而生，白色光明微妙清凈。清凈微妙的月亮曼拏羅，于其中依法而觀想。沒捺誐啰（Mudgara）之相相互相應，依法應當常常如此觀想。觀想于㡧像也如是，金剛薩埵（Vajrasattva）的光明照耀。自身影像的光芒極其熾盛，摩摩枳（Mamaki）等莊嚴其相。又觀想金剛薩埵（Vajrasattva）出生，廣大地于諸世界顯現變化之事。一一皆是堅固的智慧所顯現，以忿怒相應而仔細觀想。依法出現大光明，與自身影像的光明相合。是故於日輪曼拏羅中，以智慧觀照自身形象而無障礙。觀想五鈷大金剛杵（vajra），廣大地於世界顯現變化。忿怒影像所出生，以本部的大明咒字莊嚴。依法觀想大輪之相，于其輪中觀想佛身。相應的光明普遍照耀，這被稱為相應觀。

這被稱為金剛自性法門。

【English Translation】 English version Entering the Light

This is called the Dharma Gate of the Lord of All Tathagatas.

In accordance with the assembly of your own image, contemplate the various syllables of that great luminous mantra. According to the Dharma, great light appears; contemplate the form of Vajrasattva (Vajrasattva). The Bodhi mind arises from your own image; with a focused mind, contemplate the true principle. Through contemplating the true principle in accordance, all demonic obstacles and enemies are broken and scattered. If all demonic obstacles and enemies arise, performing various wrathful and fearful deeds. You should contemplate the arising of the Bodhi mind, widely manifesting transformations in the world. Contemplate your own form appearing within the sun disc, adorned with vast light of benefit. From this, various ritual practices arise; Karma-vajra (Karma-vajra) is wonderfully pure. All dharmas fundamentally arise from accordance, thereby skillfully abiding in a firm mind. Rightly expound the rituals of all dharmas; fundamentally in accordance, self-nature is equal. Manifest form within the utpala flower (utpala flower), various colors of light universally shining. The forms of all sages and saints are mutually in accordance; you should contemplate in this way as the supreme. The phrases of the great luminous mantra pervade the three realms, even to the empty space of the mandala (mandala). All arise from the images of all Buddhas; white light is wonderfully pure. The pure and wonderful moon mandala, within it, contemplate according to the Dharma. The form of Mudgara (Mudgara) is mutually in accordance; according to the Dharma, you should always contemplate in this way. Contemplate the image in the same way; the light of Vajrasattva (Vajrasattva) shines. The light of your own image is extremely blazing; Mamaki (Mamaki) and others adorn its form. Also contemplate the arising of Vajrasattva (Vajrasattva), widely manifesting transformations in all worlds. Each and every one is manifested by firm wisdom; contemplate carefully in accordance with wrath. According to the Dharma, great light appears, merging with the light of your own image. Therefore, within the sun mandala, with wisdom, contemplate your own form without obstruction. Contemplate the five-pronged great vajra (vajra), widely manifesting transformations in the world. Born from wrathful images, adorned with the syllables of the great luminous mantra of its own family. According to the Dharma, contemplate the form of the great wheel; within that wheel, contemplate the body of the Buddha. Corresponding light universally shines; this is called corresponding contemplation.

This is called the Dharma Gate of Vajra Nature.

復于輪中想自身　　寶劍莊嚴光相現　菩提心即光明鬘　　普遍出現神通相　次於心想妙蓮華　　梵光熾盛而嚴飾　從菩提心所出生　　大明文字廣安布　優缽羅華想心現　　有種種色妙光明　依法安住菩提心　　定中觀想大明字　又想于自心出現　　微妙帝青大光明　大智相應所出生　　于中觀想佛影像　又復想自影像中　　現諸微妙熾盛光　於心想現文字相　　彼文字中觀影像

此名堅固智法門。

又當觀想一肘量　　最上微妙曼拏羅　中想自影像文字　　金剛焰光而普遍　又當觀想一肘量　　最上大智曼拏羅　中想自影像出生　　定中持念大明句　又當觀想一肘量　　清凈日輪曼拏羅　中想金剛手出生　　定中持念大明句　又當觀想一肘量　　成就羯磨曼拏羅　中想降伏諸魔怨　　定中持念大明句　又想一多羅樹量　　最上大智曼拏羅　于中觀想自影像　　即成毗盧遮那佛　又想蓮華曼拏羅　　其量等一多羅樹　想自影像于中現　　左右復觀諸佛相　又想微妙曼拏羅　　其量等一俱盧舍　想自影像于中現　　普遍世界現變化

此名金剛大士法門。

又想凈月曼拏羅　　其量等一俱盧舍　想佛影像于中現　　左右逾始多安布　應當

【現代漢語翻譯】現代漢語譯本：再於輪中觀想自身，寶劍莊嚴，光明顯現。菩提心即是光明之鬘（guāngmíng zhī mán，garland of light），普遍出現神通之相。其次於心中觀想美妙的蓮花，梵光熾盛，莊嚴修飾。從菩提心所出生，大明文字（dàmíng wénzì，great bright syllable）廣大安布。觀想心中顯現優缽羅華（yōubōluó huá，utpala flower），有種種顏色，美妙光明。依法安住菩提心，于禪定中觀想大明字。又觀想于自身心中出現，微妙帝青（dì qīng，sapphire blue）大光明。與大智相應所出生，于其中觀想佛之影像。又再觀想自身影像中，顯現諸種微妙熾盛之光。於心中觀想顯現文字之相，于這些文字中觀想佛之影像。此名為堅固智法門。又應當觀想一肘（yī zhǒu，one cubit）之量，最上微妙的曼拏羅（màn ná luó，mandala）。于曼拏羅中心觀想自身影像和文字，金剛焰光（jīngāng yàng guāng，vajra flame light）普遍照耀。又應當觀想一肘之量，最上大智曼拏羅。于曼拏羅中心觀想自身影像出生，于禪定中持念大明句。又應當觀想一肘之量，清凈日輪曼拏羅（qīngjìng rì lún màn ná luó，pure sun wheel mandala）。于曼拏羅中心觀想金剛手（jīngāng shǒu，Vajrapani）出生，于禪定中持念大明句。又應當觀想一肘之量，成就羯磨曼拏羅（chéngjiù jié mó màn ná luó，accomplishment karma mandala）。于曼拏羅中心觀想降伏諸魔怨，于禪定中持念大明句。又觀想一多羅樹（yī duō luó shù，one tala tree）之量，最上大智曼拏羅。于其中觀想自身影像，即成就毗盧遮那佛（pílúzhēnà fó，Vairocana Buddha）。又觀想蓮華曼拏羅，其量等於一多羅樹。觀想自身影像于其中顯現，左右再觀想諸佛之相。又觀想微妙曼拏羅，其量等於一俱盧舍（yī jù lú shè，one krosa）。觀想自身影像于其中顯現，普遍世界顯現變化。此名為金剛大士法門。又觀想清凈月輪曼拏羅，其量等於一俱盧舍。觀想佛之影像于其中顯現，左右逾始多（yú shǐ duō，Yushiduo）安布。應當

【English Translation】 English version: Again, visualize yourself within the wheel, adorned with a precious sword, its light manifesting. The Bodhi-mind is the garland of light, universally manifesting the signs of神通 (shéntōng, supernatural powers). Next, visualize a wondrous lotus flower in your heart, adorned with blazing Brahma-light. From the arising of the Bodhi-mind, the great bright syllable is widely established. Visualize an utpala flower appearing in your heart, with various colors and wondrous light. Rightly abide in the Bodhi-mind, and in meditation, visualize the great bright syllable. Also, visualize appearing in your own heart, a subtle sapphire blue great light. Born from corresponding with great wisdom, visualize the image of the Buddha within it. Furthermore, visualize from within your own image, various subtle and blazing lights manifesting. In your heart, visualize the appearance of the form of syllables, and within those syllables, visualize the image of the Buddha. This is called the Dharma-gate of steadfast wisdom. Also, one should visualize a mandala of one cubit in measure, the most supreme and wondrous. In the center of the mandala, visualize your own image and syllables, with vajra flame light shining universally. Also, one should visualize a mandala of one cubit in measure, the most supreme great wisdom. In the center of the mandala, visualize your own image arising, and in meditation, recite the great bright mantra. Also, one should visualize a mandala of one cubit in measure, the pure sun wheel mandala. In the center of the mandala, visualize Vajrapani arising, and in meditation, recite the great bright mantra. Also, one should visualize a mandala of one cubit in measure, the accomplishment karma mandala. In the center of the mandala, visualize subduing all demons and enemies, and in meditation, recite the great bright mantra. Also, visualize a mandala of the measure of one tala tree, the most supreme great wisdom. Within it, visualize your own image, and you will become Vairocana Buddha. Also, visualize a lotus mandala, its measure equal to one tala tree. Visualize your own image appearing within it, and to the left and right, visualize the forms of all the Buddhas. Also, visualize a wondrous mandala, its measure equal to one krosa. Visualize your own image appearing within it, and the universal world manifests transformations. This is called the Dharma-gate of the Vajra Great Being. Also, visualize a pure moon mandala, its measure equal to one krosa. Visualize the image of the Buddha appearing within it, with Yushiduo established to the left and right. One should

想彼逾始多　　常現五種妙光明　光中復現悅意華　　種種微妙香云等　如是最上供養具　　觀想供養諸如來

此名金剛眼法門。

依法觀想逾始多　　其相黃色妙莊嚴　佛座周匝各安布　　想從相應而出生　如彼出生如所作　　觀想金剛薩埵相　金剛薩埵出生故　　依彼部法而觀想　又想一俱盧舍量　　大智微妙曼拏羅　自他影像悉相應　　諦心觀想于中現　自依最上金剛法　　應觀五色分五相　白色當知大智部　　黑色表真實攝部　紅色名為蓮華部　　黃色是名迦摩部　左嚕妙色為最上　　眾莊嚴中表莊嚴　妙色開敷大蓮華　　即自金剛所作事

此名金剛大秘密主法門。

如是相應秘密法　　不相應者勿表示　自相若住堅固門　　乃至他法亦成就　作此相應觀想者　　想現逾始多身相　妙色最上眾莊嚴　　見應愛樂勿生怖　又想金剛薩埵相　　滿此佛剎而遍現　諸佛影像堅固事　　大金剛法而普攝

此名三金剛破法門。

無二平等最勝大儀軌王法部三摩地分第四

爾時金剛手大執金剛者復說法部三摩地法門。

一切所作依此說　　大曼拏羅即相應　此中如是依法儀　　法部成就當觀想　取相分別應舍離　　乃住諸法相應相

【現代漢語翻譯】現代漢語譯本：觀想彼方逾始多（Yushiduo，方位名），常顯現五種美妙的光明。光明之中又顯現令人愉悅的蓮花，以及種種微妙的香云等。像這樣最殊勝的供養品，觀想用來供養諸位如來。這叫做金剛眼法門。依法觀想逾始多（Yushiduo，方位名），其形相是黃色，非常美妙莊嚴。佛座的四周都安布著，觀想從相應的法中出生。如那般出生，如所作一般，觀想金剛薩埵（Vajrasattva）的形相。因為金剛薩埵（Vajrasattva）出生的緣故，依照他的部法而觀想。又觀想一俱盧舍（Kurosha，長度單位）的量，廣大智慧微妙的曼拏羅（Mandala，壇城）。自己和他人的影像都相應，專心觀想在其中顯現。自己依靠最上的金剛法，應當觀想五種顏色分為五種形相。白色應當知道是大智部，黑色表示真實攝部。紅色名為蓮華部，黃色是名迦摩部。左嚕（Zuo lu，顏色名）的妙色最為殊勝，在眾多莊嚴中表示莊嚴。妙色開放廣大蓮花，就是自己金剛所作的事。這叫做金剛大秘密主法門。像這樣相應的秘密法，不相應的人不要表示。自己的形相如果住在堅固的門中，乃至其他法也能成就。作此相應觀想的人，觀想顯現逾始多（Yushiduo，方位名）的身相。美妙的顏色，最殊勝的眾多莊嚴，見到應當愛樂，不要產生怖畏。又觀想金剛薩埵（Vajrasattva）的形相，充滿此佛剎而普遍顯現。諸佛的影像，堅固的事業，用大金剛法而普遍攝取。這叫做三金剛破法門。無二平等最殊勝的大儀軌王法部三摩地分第四爾時金剛手（Vajrapani）大執金剛者，又說法部三摩地法門。一切所作依靠這個說，大曼拏羅（Mandala，壇城）即相應。此中像這樣依照法儀，法部成就應當觀想。取相分別應當舍離，乃至於住在諸法相應的形相中。

【English Translation】 English version: Thinking of that Yushiduo (Yushiduo, a direction), it constantly manifests five kinds of wonderful light. Within the light, it also manifests pleasing lotuses, and various subtle fragrant clouds, etc. Like this, the most supreme offerings, visualize offering them to all the Tathagatas. This is called the Vajra Eye Dharma Method. According to the Dharma, visualize Yushiduo (Yushiduo, a direction), its form is yellow, wonderfully adorned. Buddha's seats are arranged all around, visualize them arising from the corresponding Dharma. As they arise, as they are made, visualize the form of Vajrasattva (Vajrasattva). Because Vajrasattva (Vajrasattva) arises, according to his family's Dharma, visualize. Also, visualize a Kurosha (Kurosha, a unit of length) in size, a vast, wise, subtle Mandala (Mandala, sacred enclosure). One's own and others' images all correspond, contemplate attentively that they appear within it. Oneself relies on the supreme Vajra Dharma, one should visualize the five colors divided into five forms. White should be known as the Great Wisdom family, black represents the True Gathering family. Red is named the Lotus family, yellow is named the Karma family. The wonderful color of Zuo lu (Zuo lu, a color) is the most supreme, among all adornments, it represents adornment. The wonderful color opens a vast lotus, which is the deed done by one's own Vajra. This is called the Vajra Great Secret Lord Dharma Method. Like this, the corresponding secret Dharma, do not show it to those who do not correspond. If one's own form dwells in the firm gate, even other Dharmas will be accomplished. Those who make this corresponding visualization, visualize the appearance of Yushiduo's (Yushiduo, a direction) body. The wonderful color, the most supreme adornments, seeing them, one should love and rejoice, do not generate fear. Also, visualize the form of Vajrasattva (Vajrasattva), filling this Buddha-field and universally appearing. The images of all Buddhas, the firm deeds, are universally gathered by the Great Vajra Dharma. This is called the Three Vajra Breaking Dharma Method. The Fourth Section on Samadhi of the King of Great Rituals, the Dharma Family, Non-Dual Equality, Most Supreme. At that time, Vajrapani (Vajrapani), the Great Wielder of the Vajra, again spoke the Dharma Family Samadhi Dharma Method. All actions rely on this saying, the Great Mandala (Mandala, sacred enclosure) is thus corresponding. Within this, like this, according to the Dharma ritual, the accomplishment of the Dharma family should be visualized. Taking on appearances and discriminating should be abandoned, and then dwell in the corresponding form of all Dharmas.

一切相應觀想門　　法部大明如是稱

唵(引一句)薩哩嚩(二合)怛他(引)誐多(二)達哩摩(二合)倪也(二合引)那莎婆(引)嚩(引)怛摩(二合)酤㰠(三)

此明依法想念誦　　大三昧邪即相應　從一切性所出生　　此中非性非無性

此名觀自在法門。

當想清凈妙蓮華　　是華以表貪清凈　清凈即成曼拏羅　　自清凈相想中現　又想大明王出生　　廣大熾盛光明聚　彼焰光明悉周遍　　光中想現觀自在

此複名觀自在法門。

自相想現月輪中　　種種色光而周遍　其光一切悉照明　　乃至遍滿虛空界　次當於其自心中　　觀想最勝大明相　自相觀想彼相應　　即諸佛智所莊嚴　又想法曼拏羅中　　出現明王最勝相　從觀自在所出生　　廣於世界現變化　又於法曼拏羅中　　諦心觀想觀自在　彼從金剛薩埵生　　廣於世界現變化

此名普賢法門。

又於法曼拏羅中　　想現最勝觀自在　金剛薩埵真實生　　五處相應依法觀

此複名觀自在法門。

複次於心想微妙　　最上大法曼拏羅　從凈蓮華所出生　　諸變化事如應現　又復於心想微妙　　無垢大法曼拏羅　中現妙色凈蓮華　　華中諦想諸佛相　又于自心當

【現代漢語翻譯】現代漢語譯本：一切相應觀想門，法部大明如是稱。

唵（引一句）薩哩嚩（二合）怛他（引）誐多（二）達哩摩（二合）倪也（二合引）那莎婆（引）嚩（引）怛摩（二合）酤㰠（三）。

此明依法想念誦，大三昧耶（Samaya，誓言、戒律）即相應。從一切性所出生，此中非性非無性。

此名觀自在法門。

當想清凈妙蓮華，是華以表貪清凈。清凈即成曼拏羅（Mandala，壇城），自清凈相想中現。又想大明王出生，廣大熾盛光明聚。彼焰光明悉周遍，光中想現觀自在。

此複名觀自在法門。

自相想現月輪中，種種色光而周遍。其光一切悉照明，乃至遍滿虛空界。次當於其自心中，觀想最勝大明相。自相觀想彼相應，即諸佛智所莊嚴。又想法曼拏羅中，出現明王最勝相。從觀自在所出生，廣於世界現變化。又於法曼拏羅中，諦心觀想觀自在。彼從金剛薩埵（Vajrasattva）生，廣於世界現變化。

此名普賢法門。

又於法曼拏羅中，想現最勝觀自在。金剛薩埵真實生，五處相應依法觀。

此複名觀自在法門。

複次於心想微妙，最上大法曼拏羅。從凈蓮華所出生，諸變化事如應現。又復於心想微妙，無垢大法曼拏羅。中現妙色凈蓮華，華中諦想諸佛相。又于自心當

【English Translation】 English version: The Door of Contemplation Corresponding to All, the Great Brightness of the Dharma is thus named.

Om (one sentence) Sarva Tathagata Dharma Jnana Svabhava Atmako'ham (three).

This clarifies that by thinking and reciting according to the Dharma, the great Samaya (vow, precept) is in correspondence. Born from all natures, in this, it is neither nature nor non-nature.

This is called the Dharma Door of Avalokiteśvara (the Bodhisattva of Compassion).

One should contemplate a pure and wonderful lotus flower, this flower represents the purity of non-attachment. Purity then becomes a Mandala (sacred space), appearing from the contemplation of one's own pure form. Also, contemplate the birth of the Great Vidyaraja (Wisdom King), a vast and blazing mass of light. That flame and light completely pervade, and in the light, contemplate the manifestation of Avalokiteśvara.

This is again called the Dharma Door of Avalokiteśvara.

Contemplate one's own form appearing in the moon disc, with various colors of light pervading all around. That light illuminates everything, even filling the entire realm of space. Next, within one's own heart, contemplate the most supreme form of the Great Brightness. Contemplate one's own form corresponding to that, which is adorned by the wisdom of all Buddhas. Also, in the Dharma Mandala, the most supreme form of the Vidyaraja appears. Born from Avalokiteśvara, it manifests transformations widely in the world. Furthermore, in the Dharma Mandala, contemplate Avalokiteśvara with a focused mind. He is born from Vajrasattva (Diamond Being), manifesting transformations widely in the world.

This is called the Dharma Door of Samantabhadra (Universal Worthy Bodhisattva).

Also, in the Dharma Mandala, contemplate the manifestation of the most supreme Avalokiteśvara. Vajrasattva is truly born, contemplate according to the Dharma with correspondence in the five places.

This is again called the Dharma Door of Avalokiteśvara.

Furthermore, in the heart, contemplate the subtle, most supreme Dharma Mandala. Born from a pure lotus flower, all transformations appear accordingly. Also, in the heart, contemplate the subtle, immaculate Dharma Mandala. In the center, a wonderful and pure lotus flower appears, and in the flower, contemplate the forms of all Buddhas with a focused mind. Also, in one's own heart, one should

諦想　　最上大法曼拏羅　于中想現觀自在　　是即觀想五佛相　又于臍輪當諦想　　最上大法曼拏羅　于中想現觀自在　　是即觀想五佛相　於法曼拏羅中想　　自相等一多羅樹　想從自相所出生　　曼拏羅中諸儀法　其所出生諸儀法　　廣作一切供養事

此名持蓮華法門。

又想大法曼拏羅　　其量等一俱盧舍　于中諦心想自身　　是即觀自在身相　又想蓮華曼拏羅　　其量等一俱盧舍　左右想現逾始多　　以諸印作供養事　自心曼拏羅相應　　即法曼拏羅觀想　普遍一切世界中　　廣現供養諸儀軌　自心曼拏羅相應　　即想大輪曼拏羅　依日曼拏羅儀軌　　想自影像入其中　頂上觀想大明字　　乃至虛空無過越　觀想五種妙蓮華　　蓮華無垢光明現　應當依法而了知　　中方觀想自影像　東方想于佛影像　　從是出生而觀想　南方即彼攝部等　　所作平等而相應　西方最上法所作　　北方迦摩部出生　金剛輪于智部用　　金剛劍用法部中　金剛杵作攝部法　　三叉通彼三部儀　當知遍滿虛空界　　隨彼諸部所作法　皆從聖劍金剛杵　　最上法等所出生　迦摩焰光極熾盛　　乃至廣大遍法界　從金剛杵三叉生　　于自影像不破壞　自心曼拏羅相

【現代漢語翻譯】現代漢語譯本諦想最上大法曼拏羅（Mandala，壇城），于其中觀想顯現觀自在（Avalokiteśvara，觀世音菩薩），這就是觀想五佛的形象。又于臍輪應當諦想最上大法曼拏羅（Mandala，壇城），于其中觀想顯現觀自在（Avalokiteśvara，觀世音菩薩），這就是觀想五佛的形象。於法曼拏羅（Mandala，壇城）中觀想，自身等同於一棵多羅樹，觀想從自身所顯現，曼拏羅（Mandala，壇城）中的各種儀法。這些所顯現的各種儀法，廣泛地進行一切供養之事。這被稱為持蓮華法門。又觀想大法曼拏羅（Mandala，壇城），其大小等於一俱盧舍（Krosha，古代印度長度單位），于其中專心觀想自身，這就是觀自在（Avalokiteśvara，觀世音菩薩）的身相。又觀想蓮華曼拏羅（Mandala，壇城），其大小等於一俱盧舍（Krosha，古代印度長度單位），左右觀想顯現逾始多，用各種手印進行供養之事。自身的心曼拏羅（Mandala，壇城）相應，即是法曼拏羅（Mandala，壇城）的觀想，普遍在一切世界中，廣泛顯現供養的各種儀軌。自身的心曼拏羅（Mandala，壇城）相應，即是觀想大輪曼拏羅（Mandala，壇城），依照日曼拏羅（Mandala，壇城）的儀軌，觀想自己的影像進入其中。在頭頂上觀想大明字，乃至虛空都無法超越，觀想五種美妙的蓮華，蓮華沒有污垢光明顯現。應當依法而瞭解，中間方位觀想自己的影像，東方觀想佛的影像，從這裡出生而觀想。南方就是彼攝部等，所作平等而相應，西方是最上法所作，北方是迦摩部出生。金剛輪在智部中使用，金剛劍在法部中使用，金剛杵作攝部的法，三叉通用於彼三部的儀軌。應當知道遍滿虛空界，隨著彼諸部所作的法，都從聖劍、金剛杵、最上法等所出生。迦摩焰光極其熾盛，乃至廣大遍及法界，從金剛杵、三叉所生，對於自己的影像沒有破壞。自身的心曼拏羅（Mandala，壇城）之相。

【English Translation】 English version Contemplate the supreme Dharma Mandala (Mandala, sacred enclosure), within which visualize Avalokiteśvara (the Bodhisattva of Compassion), which is to visualize the forms of the Five Buddhas. Again, at the navel chakra, one should contemplate the supreme Dharma Mandala (Mandala, sacred enclosure), within which visualize Avalokiteśvara (the Bodhisattva of Compassion), which is to visualize the forms of the Five Buddhas. Within the Dharma Mandala (Mandala, sacred enclosure), visualize oneself as a Tala tree, visualize that from one's own form are born the various rituals within the Mandala (Mandala, sacred enclosure). These various rituals that are born, extensively perform all acts of offering. This is called the Lotus-Holding Dharma method. Again, visualize the great Dharma Mandala (Mandala, sacred enclosure), its size equal to one Krosha (an ancient Indian unit of distance), within which wholeheartedly visualize oneself, which is the form of Avalokiteśvara (the Bodhisattva of Compassion). Again, visualize the Lotus Mandala (Mandala, sacred enclosure), its size equal to one Krosha (an ancient Indian unit of distance), to the left and right visualize Yushita, using various mudras (hand gestures) to perform acts of offering. One's own mind Mandala (Mandala, sacred enclosure) corresponds, which is the visualization of the Dharma Mandala (Mandala, sacred enclosure), universally in all worlds, extensively manifesting various rituals of offering. One's own mind Mandala (Mandala, sacred enclosure) corresponds, which is to visualize the great wheel Mandala (Mandala, sacred enclosure), according to the rituals of the Sun Mandala (Mandala, sacred enclosure), visualize one's own image entering within it. On the crown of the head, visualize the great bright syllable, even the void cannot surpass it, visualize the five kinds of wonderful lotuses, the lotuses are without defilement, and their light manifests. One should understand according to the Dharma, in the central direction visualize one's own image, in the eastern direction visualize the image of the Buddha, visualize it being born from there. The southern direction is the Sangraha division, etc., what is done is equal and corresponds, the western direction is what is done by the supreme Dharma, the northern direction is born from the Kama division. The Vajra wheel is used in the Wisdom division, the Vajra sword is used in the Dharma division, the Vajra pestle performs the Dharma of the Sangraha division, the trident is common to the rituals of these three divisions. One should know that it pervades the realm of space, according to the Dharma performed by these divisions, all are born from the sacred sword, Vajra pestle, supreme Dharma, etc. The Kama flames are extremely blazing, even to the extent of being vast and pervading the Dharma realm, born from the Vajra pestle and trident, there is no destruction to one's own image. The aspect of one's own mind Mandala (Mandala, sacred enclosure).

應　　當知即于智部轉　大智曼拏羅相應　　當知即于攝部轉　妙法曼拏羅相應　　當知即於法部轉　妙月曼拏羅相應　　即于迦摩部中轉　日輪曼拏羅相應　　當於一切部中轉

此複名持蓮華法門。

無二平等最勝大儀軌王迦摩部三摩地分第五

爾時金剛手大執金剛者。以一切如來大金剛杵。安於智部等諸秘密部中。入彼大智相應曼拏羅。建立所作事。于其大曼拏羅中。安自影像相及諸佛菩薩賢聖等相。依法相應已。即說迦摩部三摩地法門。

一切所作依此說　　大曼拏羅即相應　依法想者得成就　　異此而觀非觀想　所有迦摩部法儀　　本部大明如是稱

唵(引一句)薩哩嚩(二合)怛他(引)誐多(二)迦(引)野倪也(二合引)那莎婆(引)嚩(引)怛摩(二合)酤㰠(三)

如是微妙大明句　　於法平等而相應　從大蓮華所出生　　清凈光明悉周遍　依此法想曼拏羅　　于中復想自影像　迦摩焰光影像生　　廣於世界現變化　自相迦摩法相應　　乃至虛空無過越　梵王影像所出生　　種種焰光普嚴飾　從迦摩焰生影像　　廣於世界現變化　如是一一依法儀　　三種影像當觀想

此名迦摩焰光法門。

又當觀想妙蓮華　　縱廣可其一

【現代漢語翻譯】現代漢語譯本：應當知道在智部中運轉，與大智曼拏羅（Mandala，壇城）相應；應當知道在攝部中運轉，與妙法曼拏羅（Mandala，壇城）相應；應當知道在法部中運轉，與妙月曼拏羅（Mandala，壇城）相應；在迦摩部中運轉，與日輪曼拏羅（Mandala，壇城）相應；應當在一切部中運轉。

這又名持蓮華法門。

無二平等最勝大儀軌王迦摩部三摩地分第五

爾時，金剛手（Vajrapani）大執金剛者，以一切如來大金剛杵（Vajra，一種法器），安於智部等諸秘密部中，入彼大智相應曼拏羅（Mandala，壇城），建立所作之事。于其大曼拏羅（Mandala，壇城）中，安自影像相及諸佛菩薩賢聖等相，依法相應后，即說迦摩部三摩地法門。

一切所作依此說，大曼拏羅（Mandala，壇城）即相應，依法想者得成就，異此而觀非觀想，所有迦摩部法儀，本部大明如是稱。

唵（Om，種子字）薩哩嚩（Sarva）怛他（Tatha）誐多（gata）迦（ka）野倪也（jnana）那莎婆（svabhava）嚩（va）怛摩（atma）酤㰠（kuru）

如此微妙大明句，於法平等而相應，從大蓮華所出生，清凈光明悉周遍，依此法想曼拏羅（Mandala，壇城），于中復想自影像，迦摩焰光影像生，廣於世界現變化，自相迦摩法相應，乃至虛空無過越，梵王影像所出生，種種焰光普嚴飾，從迦摩焰生影像，廣於世界現變化，如是一一依法儀，三種影像當觀想。

此名迦摩焰光法門。

又當觀想妙蓮華，縱廣可其一

【English Translation】 English version: It should be known that it revolves within the Wisdom Division, corresponding to the Great Wisdom Mandala (Mandala, sacred diagram); it should be known that it revolves within the Collection Division, corresponding to the Wonderful Dharma Mandala (Mandala, sacred diagram); it should be known that it revolves within the Dharma Division, corresponding to the Wonderful Moon Mandala (Mandala, sacred diagram); it revolves within the Kama Division, corresponding to the Sun Wheel Mandala (Mandala, sacred diagram); it should revolve within all divisions.

This is also called the Lotus-Holding Dharma Method.

The Fifth Section on the Samadhi of the Kama Division of the Unequalled, Equal, and Supreme Great Ritual King

At that time, Vajrapani (Vajrapani, a Bodhisattva), the Great Vajra Holder, placed the Great Vajra (Vajra, a ritual implement) of all Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) within the secret divisions such as the Wisdom Division, entered that Great Wisdom-corresponding Mandala (Mandala, sacred diagram), and established the actions to be performed. Within that Great Mandala (Mandala, sacred diagram), he placed his own image and the images of all Buddhas, Bodhisattvas, sages, and others, and after corresponding according to the Dharma, he then spoke the Samadhi Dharma Method of the Kama Division.

All actions are spoken according to this, the Great Mandala (Mandala, sacred diagram) is thus corresponding, those who contemplate according to the Dharma attain accomplishment, viewing differently is not contemplation, all the rituals of the Kama Division, the Great Illumination of this Division is thus called.

Om (Om, seed syllable) Sarva Tathagata Kaya Jñana Svabhava Atma Kuru

Such a subtle Great Illumination phrase, corresponds to equality in the Dharma, born from the Great Lotus Flower, pure light pervades everywhere, relying on this Dharma contemplation Mandala (Mandala, sacred diagram), within it contemplate one's own image again, the Kama Flame Light image arises, broadly transforming throughout the world, one's own form corresponds to the Kama Dharma, even to the extent that it does not surpass the void, the image born from the Brahma King, adorned with various flame lights, the image born from the Kama Flame, broadly transforming throughout the world, in this way, each and every ritual according to the Dharma, three kinds of images should be contemplated.

This is called the Kama Flame Light Dharma Method.

Furthermore, one should contemplate the Wonderful Lotus Flower, its length and width should be about one

肘量　于蓮華中想光明　　梵王影像光中現　又當觀想大蓮華　　最上一百八肘量　從迦摩焰影像生　　觀想三佛影像相　又當觀想大蓮華　　最上一百八肘量　那羅延天影像生　　華中觀想諸佛等　當知從佛影像生　　梵王影像變化事　從法影像所出生　　那羅延天影像相　金剛手相堅固用　　迦摩焰相從是生　如應所作相應法　　普遍世界而出現　又想大梵王影像　　其像廣彼千肘量　從是梵王心出生　　諸佛影像想中現　諸佛影像依法現　　那羅延天相亦然

此複名迦摩焰光法門。

又想迦摩焰光生　　那羅延相千肘量　從是心中所出生　　諸佛影像想中現　所有一切佛影像　　迦摩焰法悉相應　隨所出生依法儀　　梨羅莊嚴而最勝　乃至影像法相應　　彼逾始多即成就

此名最勝迦摩焰光法門。

無二平等最勝大儀軌王三昧最上智一切成就分第六

爾時金剛手大執金剛者復說此法門。

諸求悉地者　　于本部法中　曼拏羅相應　　自影像出生　依法想日天　　如本部儀軌　住三摩呬多　　即相應成就　大智觀影像　　遍滿虛空界　想諸色相等　　住三摩呬多　彼諸天等相　　當依法了知　是即希有法　　非諸惡能破　大

【現代漢語翻譯】現代漢語譯本肘量于蓮花中觀想光明，梵天（Brahma）的影像在光明中顯現。又應當觀想巨大的蓮花，其高度達到一百零八肘（一種長度單位）。從迦摩焰（Kamayama）的影像中生出，觀想三佛的影像。又應當觀想巨大的蓮花，其高度達到一百零八肘。那羅延天（Narayana）的影像從中生出，在蓮花中觀想諸佛等。應當知道從佛的影像中生出，梵天的影像變化之事。從法的影像中所出生，那羅延天（Narayana）的影像。金剛手（Vajrapani）的形象堅固而有用，迦摩焰（Kamayama）的形象從此而生。如所應作的相應之法，普遍在世界中顯現。又觀想大梵天（Brahma）的影像，其形象廣闊達到千肘。從這梵天（Brahma）的心中出生，諸佛的影像在觀想中顯現。諸佛的影像依法顯現，那羅延天（Narayana）的形象也是如此。此又名迦摩焰光法門（Kamayama Light Dharma）。又觀想迦摩焰光（Kamayama Light）生出，那羅延（Narayana）的形象達到千肘。從這心中所出生，諸佛的影像在觀想中顯現。所有一切佛的影像，都與迦摩焰法（Kamayama Dharma）相應。隨著所出生而依法儀，以梨羅（Lila）莊嚴而最為殊勝。乃至影像之法相應，那逾始多（Yushiduo）即能成就。此名最勝迦摩焰光法門（Supreme Kamayama Light Dharma）。無二平等最勝大儀軌王三昧最上智一切成就分第六爾時金剛手大執金剛者（Vajrapani, the great wielder of the vajra）復說此法門。諸求悉地（Siddhi，成就）者，于本部法中，曼荼羅（Mandala）相應，自影像出生。依法觀想日天（Surya），如本部儀軌，住三摩呬多（Samahita，禪定），即相應成就。以大智慧觀影像，遍滿虛空界，觀想諸色相等，住三摩呬多（Samahita，禪定）。彼諸天等相，當依法了知，是即希有法，非諸惡能破。大

【English Translation】 English version Elbow Measurement Meditate on light within the lotus, the image of Brahma appears in the light. Also, contemplate a great lotus, the highest measuring one hundred and eight elbows (a unit of length). Born from the image of Kamayama, contemplate the images of the three Buddhas. Also, contemplate a great lotus, the highest measuring one hundred and eight elbows. The image of Narayana is born from it, contemplate the Buddhas and others within the lotus. It should be known that from the image of the Buddha is born the transformation of Brahma's image. From the image of the Dharma is born the image of Narayana. The form of Vajrapani is firm and useful, the form of Kamayama is born from this. The corresponding Dharma that should be practiced appears universally in the world. Also, contemplate the image of the Great Brahma, its form broad, measuring a thousand elbows. From the heart of this Brahma is born the image of the Buddhas, appearing in contemplation. The images of the Buddhas appear according to the Dharma, so too is the form of Narayana. This is also called the Kamayama Light Dharma. Also, contemplate the birth of Kamayama Light, the form of Narayana measuring a thousand elbows. Born from this heart, the images of the Buddhas appear in contemplation. All the images of the Buddhas correspond with the Kamayama Dharma. According to the Dharma and rituals of what is born, adorned with Lila and most supreme. Even the Dharma of images corresponds, Yushiduo is then accomplished. This is called the Supreme Kamayama Light Dharma. The Sixth Section on the Non-Dual, Equal, Supreme Great Ritual King Samadhi, Supreme Wisdom, and All Accomplishments At that time, Vajrapani, the great wielder of the vajra, again spoke this Dharma. Those who seek Siddhi (accomplishment), in the Dharma of this section, corresponding to the Mandala, from their own image is born. According to the Dharma, contemplate Surya (the Sun God), according to the rituals of this section, abide in Samahita (meditative concentration), and corresponding accomplishment is achieved. With great wisdom, contemplate the image, filling the entire space, contemplate the forms of all colors, abide in Samahita (meditative concentration). The forms of those Devas (gods), should be understood according to the Dharma, this is a rare Dharma, not able to be destroyed by all evils. Great

印如是法　　此如理而說　四種大明句　　依法而所作　彼一切所作　　與三昧相應　諸觀想不離　　三摩呬多門　而諸所起心　　為眾生普利　自相所觀想　　內心而廣大　若於三昧法　　起疑惑心者　佛說彼等人　　具下劣種性　若了此法者　　應具大福德　如是依法知　　異此非觀想　如泥中出生　　優缽羅華等　彼一切應知　　即心相無垢　菩提心堅固　　諸佛所攝受　從金剛手生　　異此而非生　地等諸大種　　隨所依出生　此清凈亦然　　智部最上法

此名普賢法門。

無二平等最勝大儀軌王一切佛甚深秘密供養分第七

爾時金剛手大執金剛者。於一切如來堅固妙月曼拏羅相中。加持而住。是時普賢菩薩摩訶薩。即入一切金剛三昧出生大智加持三摩地。即於此三摩地中。轉入一切相應三昧智加持三摩地。從是三摩地出已。說一切三昧相應秘密成就智出生無生法門。

佛影像出生　　種種色光明　曼拏羅相應　　輪等成就法　住三摩呬多　　想左拏迦量　普遍曼拏羅　　住定心觀想　大明字安額　　依法一月中　觀想求成就　　或於兩月內　見華滿空現　　是華甚殊妙　想成曼拏羅　　此華為幖幟　即表成就相　　想金剛薩埵　

【現代漢語翻譯】現代漢語譯本如是印證此法，此為如理如實之說。四種偉大的明咒句，是依法而修作的。它們的一切修作，都與三昧（Samadhi，禪定）相應。所有的觀想都不離三摩呬多門（Samahita，等持），而所有生起的心念，都是爲了普遍利益眾生。觀想自身的相，內心廣大無邊。若有人對於三昧之法，生起疑惑之心，佛說這些人，具有下劣的種性。若能明瞭此法者，應具有廣大的福德。如是依法了知，與此相異則非觀想。猶如從泥土中出生，優缽羅華（Utpala，青蓮花）等，它們的一切都應知曉，即是心相無垢。菩提心堅固，為諸佛所攝受。從金剛手（Vajrapani）而生，與此相異則非生。地等諸大種，隨所依而出生。此清凈之法亦是如此，是智部最上的法。

此名為普賢法門。

無二平等最勝大儀軌王一切佛甚深秘密供養分第七

爾時，金剛手大執金剛者（Vajrapani），於一切如來堅固妙月曼拏羅（Mandala，壇城）相中，加持而住。是時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva），即入一切金剛三昧出生大智加持三摩地（Samadhi，禪定）。即於此三摩地中，轉入一切相應三昧智加持三摩地。從是三摩地出已，說一切三昧相應秘密成就智出生無生法門。

佛的影像出生，呈現種種色彩光明。與曼拏羅（Mandala，壇城）相應，輪等成就之法。安住於三摩呬多（Samahita，等持），觀想左拏迦量。普遍於曼拏羅（Mandala，壇城），住于定心觀想。將大明字安於額頭，依法在一月中。觀想以求成就，或於兩個月內。見到鮮花滿空顯現，這些鮮花非常殊妙。想成曼拏羅（Mandala，壇城），此花作為標誌。即表示成就之相，觀想金剛薩埵（Vajrasattva）。

【English Translation】 English version Thus is this Dharma sealed; this is spoken according to reason. The four great clear mantra phrases are made according to the Dharma. All their practices are in accordance with Samadhi (禪定). All visualizations are inseparable from the Samahita (等持) gate, And all arising thoughts are for the universal benefit of sentient beings. Visualize one's own form, with a vast and boundless inner mind. If one has doubts about the Dharma of Samadhi (禪定), The Buddha said that such people have inferior qualities. If one understands this Dharma, one should have great merit. Thus, knowing according to the Dharma, anything different is not visualization. Like the Utpala (青蓮花) flower, etc., born from the mud, All of them should be known as the stainless aspect of the mind. The Bodhicitta (菩提心) is firm, embraced by all the Buddhas. Born from Vajrapani (金剛手), anything different is not birth. The great elements such as earth are born according to what they rely on. This purity is also like this; it is the supreme Dharma of the Wisdom family.

This is called the Samantabhadra (普賢) Dharma gate.

The Seventh Section on the Profound Secret Offerings of All Buddhas in the Supreme Great Ritual King of Non-Duality and Equality

At that time, Vajrapani (金剛手), the great wielder of the vajra, dwelt in the Mandala (壇城) aspect of the firm and wonderful moon of all the Tathagatas, abiding in blessing. At that time, Samantabhadra Bodhisattva Mahasattva (普賢菩薩摩訶薩) entered the Samadhi (禪定) of the great wisdom blessing born from all the Vajra Samadhis. Then, within this Samadhi, he transferred into the Samadhi of all corresponding Samadhi wisdom blessings. Having emerged from this Samadhi, he spoke of the Dharma gate of non-birth born from the secret accomplishment wisdom corresponding to all Samadhis.

The Buddha's image is born, displaying various colors of light. Corresponding to the Mandala (壇城), the Dharma of accomplishment such as the wheel. Abiding in Samahita (等持), visualize the amount of a 'zana ka'. Universally in the Mandala (壇城), abide in fixed mind visualization. Place the great clear syllable on the forehead, according to the Dharma, within one month. Visualize to seek accomplishment, or within two months. Seeing flowers appear filling the sky, these flowers are very wonderful. Imagine the Mandala (壇城) is accomplished; this flower serves as a sign. It represents the aspect of accomplishment; visualize Vajrasattva (金剛薩埵).

如小麥份量　　焰鬘光莊嚴　此出生相應　　五鈷金剛杵　想現於鼻端　　帝青等相應　想如是色相　　優缽羅華等　想成曼拏羅　　此一切所說　皆智部法儀　　從法界法中　出生而觀想　　現廣大光明　遍滿虛空界　　想相應蓮華　其華有八葉　　如棗之份量　清凈光普遍　　依法住定心　勿起異思惟　　離初中後分　平等而觀想　　妙色蓮華等　想遍十方現　　依迦摩部法　想現凈光明　　又想彼三叉　如小麥份量　　焰光明莊嚴　表迦摩部相　　日曼拏羅現　隨應諸供養　　施戒忍辱等　堅固義亦然　　是諸大明法　悉平等加持　　自心大明光　如月而普照　　入自心大明　金剛杵平等　　餘一切方隅　非所作觀想　　彼所說平等　是即智部法　　彼三部和合　金剛手德生　　依彼所出生　所作住禪定　　不破羯磨法　說諸相莊嚴　　彼優缽羅華　智部攝部用　　迦摩部法部　用缽訥摩華　　當依秘密法　十十二十六　　于智部攝部　法部如次用　　二十依法儀　迦摩部中用

此名一切如來秘密三昧法門。

又依秘密法　　作莊嚴等事　從佛所出生　　作平等供養　栴檀香莊嚴　　即成羯磨法　若疑惑心生　　破曼拏羅法

【現代漢語翻譯】現代漢語譯本如小麥的顆粒大小，火焰般的光芒莊嚴殊勝。這與出生相應，五股金剛杵（Vajra）的形象，觀想出現在鼻端，與帝青色等顏色相應。觀想這樣的色相，如同優缽羅華（Utpala）等。觀想成就曼拏羅（Mandala），這一切所說的，都是智部的法儀，從法界法中，出生而觀想，顯現廣大的光明，遍滿虛空界，觀想相應的蓮華（Lotus），那蓮華有八片花瓣，如棗的大小。清凈的光普遍照耀，依法安住于禪定之心，不要生起其他的思惟，遠離初、中、后三個階段，平等地觀想，美妙的蓮華等，觀想遍佈十方顯現，依迦摩部（Karma）的法，觀想顯現清凈的光明，又觀想那三叉（Trishula），如小麥的顆粒大小，火焰光明莊嚴，表徵迦摩部的形象，日曼拏羅（Surya Mandala）顯現。隨應各種供養，佈施、持戒、忍辱等，堅固的意義也是如此，這些大明咒的法，都平等地加持，自心的大明光，如月亮般普照，進入自心的大明，金剛杵平等無二，其餘一切方位，不是所要作的觀想，那所說的平等，就是智部的法，那三部和合，金剛手（Vajrapani）的功德生起，依那所出生的，所作的安住于禪定，不破羯磨（Karma）的法，說各種形象的莊嚴，那優缽羅華，智部攝部用，迦摩部法部，用缽訥摩華（Padma），應當依秘密法，十、十、二十六，于智部、攝部，法部依次用，二十依此法儀，迦摩部中用。

這名為一切如來秘密三昧法門。

又依秘密法，作莊嚴等事，從佛所出生，作平等供養，栴檀香莊嚴，即成羯磨法，若疑惑心生，破曼拏羅法。

【English Translation】 English version Like the size of a wheat grain, adorned with flames of light. This corresponds to birth, the image of a five-pronged Vajra (diamond scepter). Imagine it appearing at the tip of the nose, corresponding to colors like indigo. Imagine such a form, like the Utpala (blue lotus) flower and others. Imagine the Mandala (sacred diagram) being formed; all that is spoken of here, are the rituals of the Wisdom Family, born from the Dharma realm, arising and visualized, manifesting vast light, filling the entire space; imagine the corresponding Lotus (sacred flower), that flower has eight petals, the size of a jujube. Pure light shines universally; abide in the mind of Samadhi (meditative concentration) according to the Dharma, do not give rise to other thoughts, separate from the beginning, middle, and end stages, equally visualize, the wonderful Lotus and others, imagine it appearing throughout the ten directions; according to the Karma Family's Dharma, imagine pure light appearing; also imagine the Trishula (trident), like the size of a wheat grain, adorned with flames of light, representing the form of the Karma Family; the Surya Mandala (sun disc) appears. According to various offerings, giving, morality, patience, etc., the meaning of steadfastness is also the same; these great mantra Dharmas, all equally bless, the great light of one's own mind, shining universally like the moon; entering the great light of one's own mind, the Vajra is equal and non-dual; all other directions, are not the visualizations to be done; that equality spoken of, is the Dharma of the Wisdom Family; the union of those three families, the merits of Vajrapani (a Bodhisattva) arise; according to that which is born, the actions abide in Samadhi, not breaking the Karma Dharma, speaking of the adornments of various forms; that Utpala flower, is used by the Wisdom Family and the Empowerment Family; the Karma Family and the Dharma Family, use the Padma (red lotus) flower; one should rely on the secret Dharma, ten, ten, and twenty-six, for the Wisdom Family, the Empowerment Family, and the Dharma Family respectively; twenty, according to this ritual, is used in the Karma Family.

This is called the Secret Samadhi Dharma Gate of All Tathagatas (Buddhas).

Also, relying on the secret Dharma, performing adornment and other matters, born from the Buddha, making equal offerings, adorned with sandalwood incense, thus becoming Karma Dharma, if a doubtful mind arises, it breaks the Mandala Dharma.

一切平等事　　疑惑即不生　若起疑惑時　　佛說不成就

此名一切如來心法門。

修行者依法　　沐浴而莊嚴　于諸相分中　　無破無闕減　若依此三昧　　即成就相應　若越三昧門　　而不得成就　此秘密法門　　是最上真實　若通達無礙　　無疑怖成就　當依法而畫　　四肘曼拏羅　依本部大明　　誦五洛叉數　依法求成就　　異此而不成

此名一切如來光明法門。

從金剛薩埵　　真實所出生　畫勝曼拏羅　　縱廣一肘量　大忿怒明王　　甘露軍拏利　彼依法平等　　施最上成就　壇中依法儀　　安金剛鉤等　以香華供養　　彼即得成就　又于大海邊　　或山間靜處　依法隨力畫　　本部曼拏羅　以諸寶供養　　供養金剛手　及觀自在尊　　諦心而作法　當於夜二時　　謂初夜中夜　作法者入壇　　求真實悉地　如是經半月　　所作得相應　設極重罪者　　求此法亦成　此法平等門　　離取相分別　金剛手加持　　鹹得勝成就　秘密主出生　　諸世界平等　得彼阿僧祇　　逾始多成就　變現諸佛身　　等須彌山量　從金剛手生　　作眾生利益

佛說無二平等最上瑜伽大教王經卷第二大正藏第 18 冊 No.

【現代漢語翻譯】現代漢語譯本　一切事物平等無差別，疑惑就不會產生。　如果產生疑惑，佛說就不能成就。

這叫做一切如來心法門。

修行者依照此法，沐浴並莊嚴自身。　在各種形象的顯現中，沒有破損、沒有缺失、沒有減少。　如果依照這個三昧（Samadhi，禪定），就能成就相應的果位。　如果超越三昧之門，就不能得到成就。　這個秘密法門，是最上乘的真實之法。　如果通達無礙，就能毫無疑惑和恐懼地成就。　應當依法繪製，四肘長的曼拏羅（Mandala，壇城）。　依照本部的咒語，唸誦五十萬遍。　依法尋求成就，不這樣就不能成功。

這叫做一切如來光明法門。

從金剛薩埵（Vajrasattva）的真實本性中出生。　繪製殊勝的曼拏羅，縱橫一肘的尺寸。　大忿怒明王（Mahakrodha），甘露軍拏利（Amritakundalin）。　他們依法平等地，施予最上乘的成就。　在壇中依照儀軌，安放金剛鉤等法器。　用香和花供養，他們就能得到成就。　又在海邊，或山間安靜的地方。　依法隨力繪製，本部的曼拏羅。　用各種珍寶供養，供養金剛手（Vajrapani）。　以及觀自在尊（Avalokiteshvara），以專注的心來作法。　應當在夜晚的兩個時段，即初夜和中夜。　作法者進入壇中，尋求真實的悉地（Siddhi，成就）。　這樣經過半個月，所作的就能相應。　即使是罪孽深重的人，求此法也能成就。　此法是平等之門，遠離取相和分別。　金剛手菩薩加持，都能獲得殊勝的成就。　從秘密主出生，諸世界平等無別。　獲得無數（Asamkhya）的，逾始多成就。　變現諸佛之身，等同須彌山（Sumeru）的量。　從金剛手菩薩出生，為眾生作利益。

佛說無二平等最上瑜伽大教王經卷第二大正藏第 18 冊 No.

【English Translation】 English version All things are equal and without difference, and doubt will not arise. If doubt arises, the Buddha said that accomplishment is not possible.

This is called the Dharma-gate of the Mind of All Tathagatas (All Thus Come Ones).

The practitioner, according to this Dharma, bathes and adorns themselves. In the manifestation of all forms, there is no breakage, no deficiency, no reduction. If one relies on this Samadhi (concentration), then corresponding attainment is achieved. If one goes beyond the gate of Samadhi, then accomplishment is not obtained. This secret Dharma-gate is the most supreme truth. If one understands without obstruction, then accomplishment is achieved without doubt or fear. One should draw according to the Dharma, a Mandala (sacred diagram) of four cubits in length. According to the great mantra of the original division, recite five hundred thousand times. Seek accomplishment according to the Dharma; otherwise, it will not succeed.

This is called the Dharma-gate of the Light of All Tathagatas.

Born from the true nature of Vajrasattva (Diamond Being). Draw a supreme Mandala, one cubit in length and width. The Great Wrathful Vidyaraja (Wisdom King), Amritakundalin (Nectar Vase). They impartially bestow the most supreme accomplishment according to the Dharma. In the Mandala, according to the ritual, place Vajra hooks and other implements. Make offerings of incense and flowers, and they will attain accomplishment. Also, by the sea or in a quiet place in the mountains. Draw the Mandala of the original division according to the Dharma and one's ability. Make offerings with various treasures, offering to Vajrapani (Diamond Hand). And Avalokiteshvara (The Observer of the World's Sounds), perform the practice with a focused mind. One should perform the practice during the two periods of the night, namely the first and middle nights. The practitioner enters the Mandala, seeking true Siddhi (accomplishment). After half a month in this way, what is done will be in accordance. Even those with extremely heavy sins can achieve accomplishment by seeking this Dharma. This Dharma is the gate of equality, free from grasping at appearances and discrimination. With the blessings of Vajrapani Bodhisattva, all can obtain supreme accomplishment. Born from the Lord of Secrets, all worlds are equal and without distinction. Obtain countless (Asamkhya) Yushita accomplishments. Transform and manifest the bodies of all Buddhas, equal to the measure of Mount Sumeru. Born from Vajrapani Bodhisattva, benefiting all beings.

The Buddha Speaks the Second Volume of the Supreme Yoga Great King Sutra of Non-Dual Equality Taisho Tripitaka Volume 18 No.

0887 佛說無二平等最上瑜伽大教王經

佛說無二平等最上瑜伽大教王經卷第三

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

無二平等最勝大儀軌王一切如來智證最上秘密分第八

爾時十方來者一切如來。又復勸請金剛手菩薩大秘密主言。金剛手愿當宣說一切如來智證三昧。大明三昧。一切如來成就師子變化三昧。速證阿耨多羅三藐三菩提。大智平等法門。

爾時金剛手菩薩大秘密主。聞諸如來如是言已。先以金剛杵安於自心。作加持已發如是言。諸佛不應重複勸請。令我宣說諸三昧法門。何以故。此法甚深最上秘密。是一切如來真實智印成就法門。有諸下劣根性者若聞是法。當有千種破壞等相。諸如來言。我等諸佛所共加持。汝今但當隨應宣說。

爾時金剛手菩薩大秘密主。安住一切如來心頂最上妙月曼拏羅中。宣說一切如來智證三昧大明三昧等法門。

所有阿僧祇諸佛　　不破真實相應門　行者現生得佛身　　一切所作皆決定　所有俱胝數諸佛　　不破諸佛智相應　行者現生獲悉地　　得成金剛薩埵身　總攝一切眾生聚　　如一廣大蓮華量　三摩地等諸法門　　一切皆能獲悉地　總攝一切悉地法　　如一廣大蓮華量　智者應當

【現代漢語翻譯】現代漢語譯本《佛說無二平等最上瑜伽大教王經》卷第三

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯

無二平等最勝大儀軌王一切如來智證最上秘密分第八

爾時，十方諸如來複勸請金剛手菩薩（Vajrapani Bodhisattva）大秘密主說：『金剛手，愿你宣說一切如來智證三昧（samadhi）、大明三昧、一切如來成就師子變化三昧，以便迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi），獲得大智平等法門。』

爾時，金剛手菩薩大秘密主聽聞諸如來如是說后，先以金剛杵（vajra）安於自心，作加持已，說道：『諸佛不應重複勸請，令我宣說諸三昧法門。何以故？此法甚深，是最上秘密，是一切如來真實智印成就法門。若有下劣根性者聽聞此法，當有千種破壞等相。』諸如來言：『我等諸佛所共加持，你現在只需隨應宣說。』

爾時，金剛手菩薩大秘密主安住一切如來心頂最上妙月曼拏羅（mandala）中，宣說一切如來智證三昧、大明三昧等法門。

所有阿僧祇（asamkhya）諸佛，不破真實相應門，行者現生得佛身，一切所作皆決定。所有俱胝（koti）數諸佛，不破諸佛智相應，行者現生獲悉地（siddhi），得成金剛薩埵（Vajrasattva）身。總攝一切眾生聚，如一廣大蓮華量，三摩地（samadhi）等諸法門，一切皆能獲悉地。總攝一切悉地法，如一廣大蓮華量，智者應當

【English Translation】 English version The Sutra of the Great King of Teachings on Non-Duality, Equality, and Supreme Yoga, Spoken by the Buddha, Volume 3

Translated by the Tripitaka Master Shi Hu, Great Officer of the Imperial Service, Acting Vice President of the Court of Imperial Sacrifices, and Purple-Robed Minister under Imperial Decree, from the Western Regions.

Chapter 8: The Supreme Secret Section on the Wisdom Attainment of All Tathagatas, the Great King of Rituals on Non-Duality and Equality

At that time, all the Tathagatas who came from the ten directions again urged Vajrapani Bodhisattva (Vajrapani Bodhisattva), the great secret lord, saying, 'Vajrapani, we wish that you would proclaim the samadhi (samadhi) of the wisdom attainment of all Tathagatas, the great luminous samadhi, and the samadhi of the lion transformation accomplished by all Tathagatas, so as to quickly attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi) and obtain the Dharma gate of great wisdom and equality.'

At that time, Vajrapani Bodhisattva, the great secret lord, having heard the Tathagatas speak thus, first placed the vajra (vajra) at his own heart, and after performing the empowerment, said, 'The Buddhas should not repeatedly urge me to proclaim the Dharma gates of the samadhis. Why? This Dharma is very profound and is the supreme secret. It is the Dharma gate for accomplishing the true wisdom seal of all Tathagatas. If those of inferior faculties hear this Dharma, there will be a thousand kinds of destructive signs.' The Tathagatas said, 'We, the Buddhas, jointly empower you. Now you should just proclaim it accordingly.'

At that time, Vajrapani Bodhisattva, the great secret lord, abiding in the supreme and wonderful moon mandala (mandala) at the crown of the heads of all Tathagatas, proclaimed the Dharma gates of the samadhi of the wisdom attainment of all Tathagatas, the great luminous samadhi, and so on.

All asamkhya (asamkhya) Buddhas do not break the gate of true correspondence; practitioners attain the body of a Buddha in this life, and all actions are determined. All koti (koti) of Buddhas do not break the correspondence of the wisdom of the Buddhas; practitioners attain siddhi (siddhi) in this life and attain the body of Vajrasattva (Vajrasattva). Totally gathering all assemblies of beings, like the measure of a vast lotus flower, all Dharma gates such as samadhi (samadhi) can attain siddhi. Totally gathering all siddhis, like the measure of a vast lotus flower, the wise should

真實觀　　悉從迦摩焰光生

此名自性清凈法門。

觀想遍滿虛空界　　諸佛普現種種身　不破如是真實相　　行者現生獲悉地　諦想自心真實法　　一切所作皆清凈　不破三昧本無生　　異此即非相應行　自及一切眾生類　　心本清凈復光明　雖種種性悉無染　　諦想心等真實門　所有諸佛勝事業　　一一依法真實修　一切大明清凈生　　異此而修非成就　是故大明最尊勝　　能成最上秘密法　金剛薩埵清凈生　　異此而修非大喜　彼勝事業自在義　　所作所行悉平等　智者如是如實知　　異此即名愚癡者　行者應當如實知　　行住乃至飲食等　不破諸佛三昧門　　即當速獲悉地法　所有供養香華云　　一切如義而所作　九沒啰拏門出生　　供養一切賢聖等　常持本部秘密明　　即得金剛薩埵法　此即一切佛世尊　　真實智證三昧門

此名一切如來智法門。

行者善住堅固心　　依彼曼拏羅法儀　如常所用所作事　　一切隨應離疑惑　所作應當依此法　　如別所作非相應　自成就法甚廣大　　依彼智金剛所說　若自若他諸法用　　乃至虛空所出生　若於真理不相應　　彼于佛法不成就　世間苦樂貪瞋癡　　離我相故悉平等　了知貪瞋癡性空

【現代漢語翻譯】現代漢語譯本真實觀：悉從迦摩焰光生。此名自性清凈法門。觀想遍滿虛空界，諸佛普現種種身，不破如是真實相，行者現生獲悉地（Siddhi，成就）。諦想自心真實法，一切所作皆清凈，不破三昧（Samadhi，禪定）本無生，異此即非相應行。自及一切眾生類，心本清凈復光明，雖種種性悉無染，諦想心等真實門。所有諸佛勝事業，一一依法真實修，一切大明清凈生，異此而修非成就。是故大明最尊勝，能成最上秘密法，金剛薩埵（Vajrasattva）清凈生，異此而修非大喜。彼勝事業自在義，所作所行悉平等，智者如是如實知，異此即名愚癡者。行者應當如實知，行住乃至飲食等，不破諸佛三昧門，即當速獲悉地法。所有供養香華云，一切如義而所作，九沒啰拏（Navamulakarana）門出生，供養一切賢聖等。常持本部秘密明，即得金剛薩埵法，此即一切佛世尊，真實智證三昧門。此名一切如來智法門。行者善住堅固心，依彼曼拏羅（Mandala，壇城）法儀，如常所用所作事，一切隨應離疑惑。所作應當依此法，如別所作非相應，自成就法甚廣大，依彼智金剛所說。若自若他諸法用，乃至虛空所出生，若於真理不相應，彼于佛法不成就。世間苦樂貪瞋癡，離我相故悉平等，了知貪瞋癡性空。

【English Translation】 English version The True View: All arise from the light of Kama. This is called the Dharma gate of self-nature purity. Visualize the entire expanse of space, with Buddhas manifesting in various forms. Without breaking this true aspect, practitioners will attain Siddhi (accomplishment) in this very life. Attentively contemplate the true Dharma of one's own mind; all actions become pure. Without breaking the Samadhi (meditative absorption) of original non-arising, anything different is not corresponding practice. Oneself and all sentient beings, the mind is originally pure and luminous. Although there are various natures, all are without defilement. Attentively contemplate the true gate of mind and so on. All the victorious deeds of the Buddhas, each one is truly cultivated according to the Dharma. All great mantras are born from purity; cultivation different from this will not lead to accomplishment. Therefore, the great mantra is most venerable and victorious, capable of accomplishing the supreme secret Dharma. Vajrasattva (Diamond Being) is born from purity; cultivation different from this will not lead to great joy. That victorious deed is the meaning of freedom; all actions and conduct are equal. The wise know this truthfully; anything different is called foolish. Practitioners should know this truthfully, in walking, dwelling, and even eating and drinking. Without breaking the Samadhi gate of the Buddhas, one will quickly attain the Siddhi Dharma. All offerings of incense, flowers, and clouds, everything is done according to its meaning. Born from the gate of Navamulakarana (Nine Root Causes), offering to all the virtuous and sages. Constantly uphold the secret mantra of one's own lineage, and one will attain the Vajrasattva Dharma. This is the true wisdom-witnessed Samadhi gate of all Buddhas and World Honored Ones. This is called the Dharma gate of all Tathagatas' wisdom. Practitioners should dwell well in a firm mind, relying on the Dharma rituals of the Mandala (sacred circle). As in ordinary usage and actions, everything should be free from doubt according to circumstances. Actions should be based on this Dharma; actions done differently are not corresponding. The Dharma of self-accomplishment is vast and great, based on what the Wisdom Vajra has said. Whether for oneself or others, the use of all Dharmas, even those born from emptiness, if they do not correspond to the truth, they will not achieve Buddhahood. Worldly suffering and joy, greed, anger, and delusion, are all equal because they are free from the concept of 'I'. Understanding that the nature of greed, anger, and delusion is empty.

不離貪等自清凈

無二平等最勝大儀軌王金剛薩埵一切秘密三昧分第九

爾時金剛手菩薩大秘密主。復說一切如來大智因金剛薩埵一切秘密三昧法門。

修習瑜伽勝行者　　不應禮敬諸聲聞　但當禮彼諸如來　　即得相應成就法　行者當於自影像　　依法定觀真實理　于自心輪等所作　　一切相應供養事　若彼一切眾生中　　有違越此秘密者　即當頭破作七分　　而復退失菩提心　若於秘密門安住　　持誦所用秘密明　金剛薩埵所出生　　于自影像諦觀想　佛為最上阿阇梨　　一切最勝常善護　了知秘密真實者　　此阿阇梨佛無異　觀想諸佛阿阇梨　　從菩提心所出生　我自影像觀相應　　真實事業悉成辦　諸持明者當了知　　真實三昧而出生　如是三昧等相應　　越三昧者不成就　又當觀想自影像　　從金剛手秘密生　大印成就等相應　　所欲應修先行法　若時若用等依法　　而此三昧為最上　此常所作悉相應　　乃至善獲諸悉地　所欲應修先行法　　若時若用等相應　而此三昧為最上　　於一切處常善護

此名大菩提心法門。

從自影像所出生　　于自影像住一相　而自心量廣無邊　　具修大明先行法　當知此三昧大智　　一切所作

【現代漢語翻譯】現代漢語譯本不離貪等，自性清凈。

《無二平等最勝大儀軌王金剛薩埵一切秘密三昧分》第九

這時，金剛手（Vajrapani）菩薩大秘密主，又宣說一切如來大智慧之因——金剛薩埵（Vajrasattva）一切秘密三昧法門。

修習瑜伽勝行者，不應禮敬諸聲聞（Śrāvaka）；但應當禮敬諸如來（Tathāgata），即得相應成就之法。修行者應當觀想自己的影像，依法定觀真實之理；對於自己的心輪等所作，一切相應的供養之事。如果一切眾生中，有違越此秘密者，即當頭破作七分，而且退失菩提心（bodhicitta）。若安住于秘密之門，持誦所用的秘密真言（mantra），金剛薩埵所出生，于自己的影像仔細觀想。佛（Buddha）為最上的阿阇梨（Ācārya，導師），一切最勝常善護；了知秘密真實者，此阿阇梨與佛無異。觀想諸佛阿阇梨，從菩提心所出生，我自影像觀想相應，真實事業悉皆成辦。諸持明者應當了知，真實三昧（samādhi）而出生，如是三昧等相應，違越三昧者不成就。又應當觀想自己的影像，從金剛手秘密生，大印（mahāmudrā）成就等相應，所欲應修先行之法。若時若用等依法，而此三昧為最上，此常所作悉皆相應，乃至善獲諸悉地（siddhi，成就）。所欲應修先行之法，若時若用等相應，而此三昧為最上，於一切處常善守護。

此名大菩提心法門。

從自己的影像所出生，于自己的影像住於一相，而自心量廣闊無邊，具修大明先行之法。當知此三昧大智，一切所作。

【English Translation】 English version Not apart from greed and so on, self-purifying.

The Ninth Section of the 'Vajrasattva All Secrets Samadhi' from the 'Supreme Great Ritual King of Non-Duality and Equality'.

At that time, Vajrapani (金剛手) Bodhisattva, the great secret lord, again spoke of the Dharma gate of all the Tathagatas' (如來) great wisdom cause – Vajrasattva's (金剛薩埵) all secrets samadhi.

The practitioner who cultivates the supreme practice of yoga should not pay homage to the Śrāvakas (聲聞); But should pay homage to all the Tathagatas (如來), and thus obtain the Dharma of corresponding accomplishment. The practitioner should contemplate their own image, and according to the Dharma, meditate on the true principle; Towards their own heart chakra and so on, perform all corresponding offerings. If among all beings, there are those who transgress this secret, Their heads will be broken into seven pieces, and they will lose their bodhicitta (菩提心). If abiding in the secret gate, reciting the secret mantra (真言) used, Born from Vajrasattva, contemplate carefully on one's own image. The Buddha (佛) is the supreme Ācārya (阿阇梨, teacher), the most supreme and constantly well-protected; One who understands the secret truth, this Ācārya is no different from the Buddha. Contemplate all the Buddhas and Ācāryas, born from the bodhicitta, My own image contemplation corresponds, and all true deeds are accomplished. All mantra holders should understand, born from the true samadhi (三昧), Such samadhi and so on correspond, those who transgress the samadhi will not achieve. Also, one should contemplate their own image, born from Vajrapani's secret, The great seal (mahāmudrā) accomplishment and so on correspond, one should cultivate the preliminary practices as desired. If the time, if the use, and so on, according to the Dharma, then this samadhi is the most supreme, These constant actions all correspond, until one well obtains all the siddhis (悉地, accomplishments). One should cultivate the preliminary practices as desired, if the time, if the use, and so on correspond, Then this samadhi is the most supreme, and is constantly well-protected in all places.

This is called the Dharma gate of the great bodhicitta.

Born from one's own image, abiding in one's own image in one aspect, And one's own mind is vast and boundless, fully cultivating the preliminary practices of the great light. One should know this samadhi's great wisdom, all actions.

離諸過　專注作彼擁護法　　所求悉地善堅固　依法諦想諸如來　　定心思惟悉地相　金剛薩埵出生門　　自心相應法成就　行者常依此法儀　　日三時中作觀想　若異此法持誦者　　而彼所作非悉地　影像影像無差別　　忿怒莊嚴熾盛光　想從寶手而出生　　最上廣大金剛寶　依法平等作觀想　　乃至得見悉地相　若異此者即愚癡　　彼于秘密不成就　最上大智妙寶冠　　眾妙莊嚴善清凈　除此最上悉地門　　無復余法為勝上　安住金剛手大輪　　於三有中無染著　我已成就智金剛　　常宣清凈法智句　甘露軍拏利等法　　依彼加持而安住　虛空無量無邊際　　我從賢善法中出

此名持金剛法門。

爾時金剛手菩薩大秘密主。復說一切如來身語心大智大明清凈真實金剛加持一切如來三昧法門。

複次此說心金剛　　觀想金剛薩埵生　彼心如是觀想已　　即能入彼智金剛　金剛自性清凈義　　應善觀察語金剛　觀想清凈大智門　　大智隨彼語業轉　金剛堅固不壞身　　金剛加持妙光照　而彼諸佛自性身　　如是依法加持住　依如是法得菩提　　金剛界中加持住　於六月中依法修　　即獲諸佛成就法　貪法無生亦無染　　一切從彼金剛生　如是真實

【現代漢語翻譯】現代漢語譯本離諸過專注地修持擁護正法，所祈求的悉地（Siddhi，成就）才能穩固。依照正法如實觀想諸如來（Tathagata，如來），以禪定的心念思惟悉地的相狀。從金剛薩埵（Vajrasattva）出生的法門，自身的心與法相應才能成就。修行者應經常依照此法儀，每日三次進行觀想。如果有人不依此法持誦，那麼他所做的一切都無法成就悉地。觀想影像與影像無差別，以忿怒尊的莊嚴形象，發出熾盛的光芒。觀想從寶手出生，最上廣大的是金剛寶（Vajra Jewel）。依照正法平等地進行觀想，直到得見悉地的相狀。如果違背此法，那就是愚癡，他將無法成就秘密法。最上的是大智慧妙寶冠，以各種美妙的莊嚴品裝飾，非常清凈。除了這個最上的悉地法門，沒有其他法門更為殊勝。安住在金剛手（Vajrapani）的大輪中，於三有（Three Realms）中不被染著。我已經成就了智慧金剛，常宣說清凈的法智之句。甘露軍拏利（Amrita Kundali）等法，依靠他們的加持而安住。虛空無量無邊際，我從賢善的法中出生。這叫做持金剛法門。爾時，金剛手菩薩（Vajrapani Bodhisattva）大秘密主，又宣說一切如來（Tathagata）身語心大智大明清凈真實金剛加持一切如來三昧法門。複次，這裡說的是心金剛，觀想金剛薩埵（Vajrasattva）的出生。如此觀想彼心之後，就能進入彼智金剛。金剛自性的清凈之義，應當好好觀察語金剛。觀想清凈的大智慧之門，大智慧隨著他的語業而運轉。金剛堅固不壞之身，金剛加持的妙光照耀。而那些諸佛的自性身，就這樣依法加持而安住。依靠這樣的法得到菩提（Bodhi，覺悟），在金剛界中加持安住。在六個月中依法修持，就能獲得諸佛的成就之法。貪法無生也無染污，一切都從彼金剛而生。如是真實。

【English Translation】 English version Free from Faults Concentrate on practicing this Dharma of protection, so that the sought-after Siddhi (成就, accomplishment) will be well-established. According to the Dharma, truly contemplate all the Tathagatas (如來, Thus Come Ones), with a meditative mind contemplating the aspects of Siddhi. From the gate of Vajrasattva's (金剛薩埵) birth, the Dharma is accomplished when one's own mind corresponds to it. The practitioner should always rely on this Dharma ritual, visualizing three times a day. If someone recites mantras differently from this Dharma, then what they do will not achieve Siddhi. Visualize the image and the image without difference, with the wrathful deity's majestic form, emitting blazing light. Visualize it being born from the precious hand, the most supreme and vast Vajra Jewel (金剛寶). According to the Dharma, equally perform visualization, until the aspects of Siddhi are seen. If one deviates from this, it is foolishness; they will not accomplish the secret Dharma. The most supreme is the great wisdom wondrous jewel crown, adorned with various exquisite ornaments, perfectly pure. Apart from this most supreme gate of Siddhi, there is no other Dharma that is more superior. Abiding in the great wheel of Vajrapani (金剛手), unattached in the Three Realms (三有). I have accomplished the wisdom Vajra, constantly proclaiming the pure Dharma wisdom sentences. The Dharma of Amrita Kundali (甘露軍拏利) and others, abide relying on their blessings. The void is immeasurable and boundless, I am born from virtuous Dharma. This is called the Dharma Gate of Holding the Vajra. At that time, Vajrapani Bodhisattva (金剛手菩薩), the great secret lord, again spoke of the Samadhi Dharma Gate of all Tathagatas' (如來) body, speech, and mind, great wisdom, great light, pure, true Vajra blessings of all Tathagatas. Furthermore, this speaks of the mind Vajra, visualizing the birth of Vajrasattva (金剛薩埵). After visualizing that mind in this way, one can enter that wisdom Vajra. The pure meaning of the Vajra's own nature, one should well observe the speech Vajra. Visualize the pure gate of great wisdom, great wisdom follows the karma of his speech. The Vajra's firm and indestructible body, the wondrous light of the Vajra's blessings shines. And those Buddhas' own nature body, thus abiding with Dharma blessings. Relying on this Dharma to attain Bodhi (菩提, enlightenment), abiding with blessings in the Vajra realm. Cultivating according to the Dharma for six months, one will obtain the Dharma of the Buddhas' accomplishment. Greed for Dharma is unborn and unpolluted, everything is born from that Vajra. Thus is the truth.

儀軌修　　一切悉地皆圓滿

爾時金剛手菩薩大秘密主。復說一切如來大智阿阇梨三昧。

應知三種智等生　　諸不正語非如義　依正法儀如理行　　得佛阿阇梨成就　應當想彼諸佛等　　周匝遍滿虛空界　想從大明所出生　　三摩呬多心愛樂　所有愛樂法相應　　佛阿阇梨常觀想　微妙最上曼拏羅　　本部大明諦心念　影像遍滿虛空界　　於心觀想現佛身　此如是說如理行　　安住諸佛真實智　又想妙月曼拏羅　　從影像相而出現　依法持念本部明　　五處相應而觀想　住菩提心依法想　　諸分圓滿悉愛樂　入彼法曼拏羅中　　自心大明當持念　所有最上妙寶冠　　想作廣大供養事　佛阿阇梨大樂門　　真實相應而供養　依法持誦本尊明　　遠離一切怖畏事　此法剎那若相應　　于現生中得成佛

此名一切處平等利法門。

無二平等最勝大儀軌王一切三昧成就禪定曼拏羅分第十

爾時十方來者一切如來。復從一切如來身語心智莊嚴。出諸供養云。供養金剛手菩薩大秘密主。如是供養已咸作是言。大士愿說一切三昧智成就禪定真實最上曼拏羅。

爾時金剛手菩薩。受一切如來勸請已。即入一切如來平等金剛加持三摩地。從是三摩地出已。宣說一切

【現代漢語翻譯】現代漢語譯本：儀軌修持，一切悉地（Siddhi，成就）皆得圓滿。

這時，金剛手菩薩（Vajrapani Bodhisattva）大秘密主，又宣說了關於一切如來大智阿阇梨（Acharya，導師）的三昧（Samadhi，禪定）。

應當知曉三種智慧平等生起，不正確的言語不符合真義；依據正法儀軌如理修行，就能獲得佛的阿阇梨成就。應當觀想那些諸佛等，周遍充滿整個虛空界；觀想從大光明中所出生，三摩呬多（Samahita，專注）的心生起愛樂。所有與愛樂之法相應的，佛阿阇梨應當常常觀想。對於微妙最上的曼拏羅（Mandala，壇城），本部的大明咒要以諦實之心念誦；觀想影像遍滿虛空界，於心中觀想顯現佛身。如此這般如理修行，安住在諸佛的真實智慧中。又觀想妙月曼拏羅，從影像之相而出現；依法持念本部的明咒，與五處相應而觀想。安住于菩提心，依法觀想，諸部分圓滿且心生愛樂。進入那法曼拏羅中，自心的大明咒應當持念。所有最上妙寶冠，觀想作為廣大的供養之事。佛阿阇梨的大樂之門，以真實相應之心而供養。依法持誦本尊明咒，遠離一切怖畏之事。此法剎那間若相應，于現生之中便可成佛。

這被稱為一切處平等利益法門。

無二平等最勝大儀軌王一切三昧成就禪定曼拏羅分第十。

這時，從十方而來的所有如來，又從一切如來的身語心智莊嚴中，顯現出各種供養云，供養金剛手菩薩大秘密主。如此供養之後，都這樣說道：『大士，愿您宣說一切三昧智成就禪定真實最上的曼拏羅。』

這時，金剛手菩薩接受了一切如來的勸請之後，立即進入一切如來平等金剛加持三摩地。從這三摩地出來之後，宣說一切。

【English Translation】 English version: By practicing the rituals, all Siddhis (achievements) are perfectly fulfilled.

At that time, Vajrapani Bodhisattva, the great secret lord, further expounded on the Samadhi (meditative absorption) of the great wisdom Acharya (teacher) of all Tathagatas (Buddhas).

One should know that the three kinds of wisdom arise equally; incorrect speech is not in accordance with the true meaning. By relying on the proper Dharma (teachings) rituals and practicing accordingly, one can attain the Acharya accomplishment of the Buddha. One should contemplate those Buddhas and others, pervading and filling the entire space. Contemplate that from the great light is born, a Samahita (concentrated) mind arises with love and joy. All that corresponds with the Dharma of love and joy, the Buddha Acharya should be constantly contemplated. For the subtle and supreme Mandala (sacred diagram), the great mantra of the respective family should be recited with a sincere mind. Contemplate the image pervading the entire space, and visualize the Buddha's body appearing in the mind. Thus, by practicing accordingly, one abides in the true wisdom of the Buddhas. Also, contemplate the wonderful moon Mandala, appearing from the aspect of the image. According to the Dharma, hold and recite the mantra of the respective family, and contemplate in accordance with the five places. Abiding in the Bodhicitta (mind of enlightenment), contemplate according to the Dharma, with all parts complete and with love and joy. Entering that Dharma Mandala, one should hold and recite the great mantra of one's own mind. All the supreme and wonderful jeweled crowns, contemplate as vast offerings. The great bliss gate of the Buddha Acharya, offer with a true and corresponding mind. According to the Dharma, hold and recite the mantra of the respective deity, and be free from all fears. If this Dharma corresponds in an instant, one can attain Buddhahood in this very life.

This is called the Dharma gate of equal benefit in all places.

The tenth section on the Mandala of the King of Supreme Great Rituals of Non-duality and Equality, the Accomplishment of All Samadhis and Meditative Stabilizations.

At that time, all the Tathagatas who came from the ten directions, again from the adornments of the body, speech, mind, and wisdom of all the Tathagatas, manifested various clouds of offerings, offering to Vajrapani Bodhisattva, the great secret lord. After making these offerings, they all said: 'Great being, may you expound on the true and supreme Mandala of the Samadhi wisdom accomplishment and meditative stabilization.'

At that time, Vajrapani Bodhisattva, having received the entreaty of all the Tathagatas, immediately entered the Samadhi of the equal Vajra (diamond) empowerment of all the Tathagatas. Having emerged from this Samadhi, he expounded on all.

三昧智成就禪定真實最上大曼拏羅。

今說三昧智成就　　最上廣大曼拏羅　金剛大智所出生　　諸佛菩提如理說　定心觀想乳海中　　清凈微妙蓮華現　種種瓔珞遍莊嚴　　專注繫念而觀想　曼拏羅量十六肘　　如佛阿阇梨法住　其相四方及四隅　　四門依法想安布　中想月輪曼拏羅　　復有閻浮樹出現　依法于其外四隅　　想布五鈷金剛杵　而彼五鈷金剛杵　　想於五處作加持　復當於彼月輪中　　依法想布諸佛位　東方如彼本部儀　　安布阿閦如來等　南方亦如本部儀　　安布寶生如來等　西方無量壽佛等　　北方不空成就等　隨方色相依法儀　　住心真實而觀想　中方毗盧遮那佛　　觀想出生諸法儀　曼拏羅中諸法用　　依法次第當觀想　複次于其內四隅　　想布佛眼菩薩等　甘露軍拏利明王　　及諸明王四門想　如是賢聖色相等　　觀想各各依法儀　方位次第想周圓　　並依金剛薩埵法　當知從五光明出　　五法如意而具足　佛阿阇梨三昧門　　所作並依三昧法　又當想彼虛空界　　遍滿一切佛世尊　以秘密法普供養　　觀想秘密依法說

無二平等最勝大儀軌王大禪定分第十一

爾時金剛手菩薩大秘密主。復說不空三昧大禪定曼拏羅。

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Samadhi-jnana-siddhi-dhyana-satya-uttama-maha-mandala (The true, supreme, great mandala of samadhi wisdom accomplishment through meditation).", "", "Now I will speak of the Samadhi-jnana-siddhi, the most supreme and vast mandala,", "Born from the Vajra Great Wisdom, the Bodhi of all Buddhas is spoken of as it is.", "With a steadfast mind, visualize within the Ocean of Milk, a pure and subtle lotus appears,", "Adorned with various ornaments, focus your mind and visualize.", "The measurement of the mandala is sixteen cubits, abiding as the Dharma of the Buddha Acharya (Teacher).", "Its form is square with four corners, and the four gates are arranged according to the Dharma.", "In the center, visualize the moon-wheel mandala, and the Jambudvipa (rose-apple tree) appears.", "According to the Dharma, at its outer four corners, visualize the placement of the five-pronged Vajra (thunderbolt).", "And those five-pronged Vajras, visualize them performing empowerment at five places.", "Furthermore, within that moon-wheel, according to the Dharma, visualize the positions of all the Buddhas.", "In the East, according to the ritual of that Buddha-kula (Buddha family), place Akshobhya (Immovable Buddha) and others.", "In the South, also according to the ritual of that Buddha-kula, place Ratnasambhava (Jewel-Born Buddha) and others.", "In the West, place Amitabha (Infinite Light Buddha) and others, in the North, place Amoghasiddhi (Infallible Success Buddha) and others.", "According to the direction, color, and form, according to the Dharma ritual, with a focused mind, visualize truthfully.", "In the central direction, visualize Vairocana (Great Illuminator Buddha), visualize the ritual of the arising of all Dharmas.", "The functions of all Dharmas within the mandala, according to the Dharma sequence, should be visualized.", "Furthermore, at its inner four corners, visualize the placement of Buddha-locani (Buddha Eye Bodhisattva) and others.", "Amrita-kundalin (Nectar Vase Holder Vidyaraja), and all the Vidyarajas (Wisdom Kings) are visualized at the four gates.", "Thus, the colors and forms of the virtuous and holy ones, visualize each according to the Dharma ritual.", "Visualize the directions in sequence, completely and perfectly, and according to the Dharma of Vajrasattva (Diamond Being).", "It should be known that it arises from the five lights, the five Dharmas are wish-fulfilling and complete.", "The Samadhi gate of the Buddha Acharya, all actions are according to the Samadhi Dharma.", "Also, one should visualize that the realm of space, is filled with all the Buddhas, World Honored Ones.", "With secret Dharmas, universally offer, visualize the secret teachings spoken according to the Dharma.", "", "The Eleventh Section on the Great Samadhi of the King of Supreme Great Rituals of Non-Duality and Equality", "", "At that time, Vajrapani (Diamond Hand) Bodhisattva, the Great Secret Lord, again spoke of the Amogha Samadhi Great Samadhi Mandala." ] }

一切所作依此說　　佛阿阇梨大智門　日輪曼拏羅相應　　一切依法而觀想　東方一切法最上　　安想金剛薩埵法　南方究竟勝大明　　安想金剛薩埵法　西方最上正覺智　　安想佛阿阇梨法　北方諸散怛啰娑　　安想金剛薩埵法　中方三界廣平等　　安想大金剛影像　諸方普想白色已　　中方復想于黑色　觀想逾始多妙相　　如金剛法所作事　大自在金剛薩埵　　觀想所有諸色相　金色如應依法儀　　諦心觀想佛影像　一切如是依法儀　　觀想忿怒明王相　本部大明及五法　　普以大明作供養　乃至遍滿於虛空　　想現金剛薩埵相　以諸大明供養已　　複用秘密法供養

爾時金剛手菩薩大秘密主。復入一切如來三昧生金剛加持三摩地。從是三摩地出已。復說妙樂法如來曼拏羅。

妙法曼拏羅相應　　一切依法而觀想　安住禪定相應心　　諦想諸法皆無我　東方持妙法光明　　南方大智法廣大　西方妙法大自在　　北方勝上法聲生　中方妙法自在主　　如應觀想依法儀　諸方普想白色已　　復于中方想赤色　本部法中法自在　　諦心四隅而觀想　馬頭忿怒明王等　　依法安想於四門　五法一切想具足　　秘密供養法相應　中心想現妙蓮華　　周匝復想

【現代漢語翻譯】現代漢語譯本：一切所作都依此（曼荼羅）述說，佛（Buddha）是阿阇梨（Acharya，導師），是智慧的大門。與日輪曼拏羅（Mandala，壇城）相應，一切都依法觀想。東方一切法最為殊勝，安住觀想金剛薩埵（Vajrasattva，金剛薩埭）法。南方究竟殊勝光明，安住觀想金剛薩埵法。西方最上正覺之智，安住觀想佛阿阇梨法。北方諸散怛啰娑（不確定含義，疑似某種法），安住觀想金剛薩埵法。中央三界廣大平等，安住觀想大金剛影像。諸方普遍觀想成白色之後，中央再觀想成黑色。觀想超越初始的眾多妙相，如同金剛法所作之事。大自在金剛薩埵，觀想所有諸種色相。金色如應依法儀，以真實之心觀想佛的影像。一切都如是依法儀，觀想忿怒明王（Wrathful Deity）之相。本部大明及五法，普遍以大明咒（Mahavidya）作供養。乃至遍滿於虛空，觀想現金剛薩埵之相。以諸大明咒供養之後，再用秘密法供養。

爾時金剛手（Vajrapani）菩薩大秘密主，再次進入一切如來（Tathagata）三昧（Samadhi，禪定）生金剛加持三摩地（Samadhi，禪定）。從是三摩地出來后，再次宣說妙樂法如來曼拏羅。

妙法曼拏羅相應，一切依法觀想。安住禪定相應之心，真實觀想諸法皆無我（Anatman）。東方持有妙法光明，南方大智法廣大。西方妙法大自在，北方殊勝法聲生。中央妙法自在之主，如應觀想依法儀。諸方普遍觀想成白色之後，再於中央觀想成赤色。本部法中法自在，以真實之心在四隅觀想。馬頭忿怒明王等，依法安住觀想於四門。五法一切觀想具足，秘密供養法相應。中心觀想顯現妙蓮華，周匝再觀想……

【English Translation】 English version: All actions are described according to this (Mandala), the Buddha is the Acharya (teacher), the great gate of wisdom. Corresponding to the solar wheel Mandala, contemplate everything according to the Dharma. The Dharma of the East is the most supreme, abide and contemplate the Dharma of Vajrasattva (Diamond Being). The ultimate and supreme light of the South, abide and contemplate the Dharma of Vajrasattva. The supreme wisdom of perfect enlightenment in the West, abide and contemplate the Dharma of Buddha Acharya. The various Santatrasa (uncertain meaning, possibly a type of Dharma) of the North, abide and contemplate the Dharma of Vajrasattva. The vast equality of the three realms in the center, abide and contemplate the image of the Great Vajra. After universally contemplating all directions as white, contemplate the center as black. Contemplate the many wonderful aspects beyond the beginning, like the deeds done by the Vajra Dharma. The great, self-existing Vajrasattva, contemplate all the various aspects. The golden color should be in accordance with the Dharma rituals, contemplate the image of the Buddha with a true heart. Everything should be in accordance with the Dharma rituals, contemplate the appearance of the Wrathful Deity. The great mantra and the five Dharmas of this section, universally make offerings with the great mantra (Mahavidya). Even to the point of filling the void, contemplate the appearance of Vajrasattva manifesting. After making offerings with the various great mantras, make offerings again with the secret Dharma.

At that time, Vajrapani (Thunderbolt-bearer) Bodhisattva, the great secret lord, once again entered the Samadhi (meditative state) of all Tathagatas (Thus Come Ones), generating the Vajra empowerment Samadhi. After emerging from this Samadhi, he once again proclaimed the Mandala of the Tathagata of Wonderful Bliss Dharma.

Corresponding to the wonderful Dharma Mandala, contemplate everything according to the Dharma. Abide in the corresponding heart of meditative concentration, truly contemplate that all Dharmas are without self (Anatman). The East holds the light of the wonderful Dharma, the great wisdom Dharma of the South is vast. The wonderful Dharma of the West is greatly self-existing, the supreme Dharma sound of the North arises. The lord of the wonderful Dharma in the center, contemplate accordingly according to the Dharma rituals. After universally contemplating all directions as white, contemplate the center as red. The Dharma is self-existing within the Dharma of this section, contemplate the four corners with a true heart. Hayagriva (Horse-headed) Wrathful Deity, etc., abide and contemplate at the four gates according to the Dharma. All five Dharmas are contemplated completely, the secret offering corresponds to the Dharma. Contemplate a wonderful lotus flower appearing in the center, contemplate again around the circumference...

妙樂法　滿虛空界現珍寶　　想遍自法秘密門　秘密供養三相應　　法阿阇梨如儀軌

爾時金剛手菩薩大秘密主。復入一切如來三昧金剛生堅固加持三摩地。從是三摩地出已。復說一切染法清凈大禪定曼拏羅。

迦摩曼拏羅相應　　一切依法而觀想　東方帝釋大光明　　觀想種種凈妙色　南方開華大自在　　諦想自性即無性　西方大法智清凈　　諦心想于寂靜相　北方最勝復最上　　觀想清凈依儀軌　中方迦摩焰相應　　依法觀想自影像　迦摩自在本部儀　　諦實觀想心無我　所有最上蓮華手　　依法想安於四隅　想彼五法皆具足　　如其所應作供養　金剛薩埵所出生　　周匝依儀而觀想　迦摩秘密法相應　　出生最上諸供養　迦摩阿阇梨作事　　攝受秘密供養等　佛阿阇梨常所作　　彼曼拏羅賢聖尊　金剛阿阇梨想已　　彼曼拏羅一切勝　迦摩阿阇梨如義　　不復別說曼拏羅

爾時金剛手菩薩大秘密主。復入照一切如來心頂加持三昧金剛三摩地。從是三摩地出已。宣說照金剛薩埵心頂大禪定曼拏羅。

定心觀想大乳海　　中有清凈大蓮華　華中有水精寶山　　種種莊嚴甚殊妙　山頂現法曼拏羅　　依法諦心而觀想　四方四隅及四門　　如次依法想具足

【現代漢語翻譯】現代漢語譯本妙樂法　滿虛空界顯現珍寶，觀想周遍自身之法，以及秘密之門。　以秘密供養與身、語、意三者相應，阿阇梨（Acharya，導師）如儀軌行事。

這時，金剛手菩薩（Vajrapani Bodhisattva）大秘密主，再次進入一切如來三昧金剛生堅固加持三摩地（Samadhi，禪定）。從這個三摩地出來后，又宣說一切染法清凈大禪定曼拏羅（Mandala，壇城）。

迦摩曼拏羅（Kama Mandala，欲壇城）相應，一切依法而觀想。　東方帝釋（Indra，天帝）大光明，觀想種種清凈美妙的顏色。　南方開華大自在（Maheshvara，大自在天），仔細觀想自性即是無自性。　西方大法智清凈，以專注的心觀想寂靜之相。　北方最勝又最上，觀想清凈，依照儀軌。　中央迦摩火焰相應，依法觀想自己的影像。　迦摩自在本部之儀軌，真實觀想，心中無我。　所有最上的蓮華手，依法安放在四隅。　觀想這五法都具足，如其所應地作供養。　金剛薩埵（Vajrasattva）所出生，周匝依照儀軌而觀想。　迦摩秘密法相應，出生最上的各種供養。　迦摩阿阇梨行事，攝受秘密供養等。　佛阿阇梨常所作，那曼拏羅中的賢聖尊。　金剛阿阇梨觀想完畢，那曼拏羅一切殊勝。　迦摩阿阇梨如其義，不再另外解說曼拏羅。

這時，金剛手菩薩大秘密主，再次進入照一切如來心頂加持三昧金剛三摩地。從這個三摩地出來后，宣說照金剛薩埵心頂大禪定曼拏羅。

以禪定之心觀想大海，海中有清凈的大蓮華。　蓮華中有水精寶山，種種莊嚴，非常殊妙。　山頂顯現法曼拏羅，依法以專注的心而觀想。　四方、四隅及四門，如次第依法觀想具足。

【English Translation】 English version Miao Le Dharma 　Throughout the empty space, treasures appear; contemplate the Dharma and the secret gate within oneself. 　With secret offerings corresponding to body, speech, and mind, the Acharya (teacher) acts according to the ritual.

At that time, Vajrapani Bodhisattva, the great secret lord, again entered the Samadhi (meditative absorption) of the Vajra-born firm blessing of all Tathagatas (Buddhas). Having emerged from this Samadhi, he further proclaimed the great meditative Mandala (sacred enclosure) that purifies all defiled Dharmas.

Corresponding to the Kama Mandala (desire mandala), contemplate everything according to the Dharma. 　Indra (the king of gods) of the East, with great light, contemplate various pure and wonderful colors. 　Maheshvara (the great sovereign) of the South, who opens flowers, contemplate carefully that self-nature is no-self-nature. 　The great Dharma wisdom of the West is pure; with a focused mind, contemplate the aspect of tranquility. 　The most victorious and supreme of the North, contemplate purity according to the ritual. 　The Kama flame of the center corresponds; contemplate one's own image according to the Dharma. 　The ritual of the Kama sovereign's main division, contemplate truthfully, with no self in the mind. 　All the supreme lotus hands, place them in the four corners according to the Dharma. 　Contemplate that these five Dharmas are all complete; make offerings as appropriate. 　Born from Vajrasattva (the diamond being), contemplate all around according to the ritual. 　Corresponding to the secret Kama Dharma, generate the most supreme offerings. 　The Kama Acharya performs actions, receiving secret offerings, etc. 　What the Buddha Acharya constantly does, the worthy and holy beings in that Mandala. 　Having contemplated the Vajra Acharya, that Mandala is all-victorious. 　The Kama Acharya is as it should be; there is no further explanation of the Mandala.

At that time, Vajrapani Bodhisattva, the great secret lord, again entered the Samadhi of the Vajra that illuminates and blesses the heart and crown of all Tathagatas. Having emerged from this Samadhi, he proclaimed the great meditative Mandala that illuminates the heart and crown of Vajrasattva.

With a meditative mind, contemplate the great ocean; in the ocean is a pure great lotus. 　In the lotus is a crystal mountain, adorned in various ways, extremely wonderful. 　On the mountain peak appears the Dharma Mandala; contemplate with a focused mind according to the Dharma. 　The four directions, four corners, and four gates, contemplate them completely in order according to the Dharma.

中心大明妃出生　　依法觀想轉輪相　東方諦心當觀想　　依毗盧遮那佛儀　南方堅固心觀想　　依彼無量壽佛儀　西方依法亦如應　　觀想光聚王佛頂　北方如理而諦想　　最上出生如是法　想從法影像所生　　殊妙逾始多色相　想彼善施成就法　　一切同一金剛相　所有佛眼菩薩等　　四隅安想依法儀　無能勝忿怒明王　　四門各各想安布　觀想金剛薩埵尊　　一切相應彼成就　五法一切悉具足　　是即智相應供養　從自秘密法出生　　所生供養等無異　如是遍滿虛空界　　想現一切頂輪相

爾時金剛手菩薩大秘密主。復入一切欲界平等歸命金剛加持出生三摩地。從是三摩地出已。說一切部平等師子變化大禪定曼拏羅。

先想清凈大乳海　　次復變現種種色　于眾色中有大山　　四寶莊嚴甚微妙　山頂復想曼拏羅　　四方四隅及四門　周匝現優缽羅華　　清凈莊嚴而觀想　曼拏羅中想月輪　　輪中復有眾寶座　佛阿阇梨處其上　　入于相應禪定門　彼日輪曼拏羅中　　明妃出生賢聖等　依法諦心當觀想　　各於四隅而安布　彼甘露軍拏利等　　忿怒明王熾盛光　以忿怒相作莊嚴　　依法周匝想安布　月輪曼拏羅明妃　　五處相應而出生　金剛竭訥

【現代漢語翻譯】現代漢語譯本：中心觀想大明妃出生，依法觀想轉輪之相。東方觀想諦心，依照毗盧遮那佛（Vairocana）的儀軌。南方觀想堅固心，依照無量壽佛（Amitayus）的儀軌。西方依法也應如此，觀想光聚王佛頂。北方如理而觀想，最上出生如是之法。觀想從法影像所生，殊勝美妙勝過初始的多種色相。觀想那善施成就之法，一切都具有相同的金剛之相。所有佛眼菩薩等，在四隅安放觀想，依照法儀。無能勝忿怒明王，在四個門各各觀想安布。觀想金剛薩埵（Vajrasattva）尊，一切相應而成就。五法一切都具備，這就是與智慧相應的供養。從自身秘密法出生，所生的供養等同無異。如此遍滿虛空界，觀想顯現一切頂輪之相。

爾時，金剛手菩薩（Vajrapani）大秘密主，再次進入一切欲界平等歸命金剛加持出生三摩地（Samadhi）。從這個三摩地出來后，宣說一切部平等師子變化大禪定曼拏羅（Mandala）。

首先觀想清凈大海，然後變現種種顏色。在眾多顏色中有大山，用四寶莊嚴，非常微妙。山頂上觀想曼拏羅，四方四隅以及四個門。周圍顯現優缽羅花（utpala），清凈莊嚴地觀想。曼拏羅中觀想月輪，月輪中又有眾多寶座。佛和阿阇梨（Acharya）坐在上面，進入相應的禪定之門。在那日輪曼拏羅中，明妃出生，賢聖等等。依法諦心觀想，各自在四隅安布。那些甘露軍拏利（Amrita Kundali）等，忿怒明王熾盛光。用忿怒之相作為莊嚴，依法周匝觀想安布。月輪曼拏羅明妃，在五個地方相應而出生。金剛竭訥

【English Translation】 English version: In the center, visualize the birth of the Great Consort, and contemplate the aspect of the turning wheel according to the Dharma. In the east, contemplate the True Mind, according to the ritual of Vairocana Buddha (Vairocana). In the south, contemplate the Firm Mind, according to the ritual of Amitayus Buddha (Amitayus). In the west, also do as appropriate according to the Dharma, visualizing the Crown of the King of Light Cluster. In the north, contemplate truthfully and according to reason, the supreme birth of such Dharma. Visualize that which is born from the image of the Dharma, wonderfully surpassing the initial manifold appearances. Visualize that Dharma of good giving and accomplishment, all having the same Vajra aspect. All the Buddha Eyes, Bodhisattvas, etc., are placed in the four corners for visualization, according to the Dharma ritual. The Invincible Wrathful Vidyaraja (Acala), visualize and arrange them at each of the four gates. Visualize the venerable Vajrasattva (Vajrasattva), everything is in accordance and accomplished. All five Dharmas are fully possessed, this is the offering corresponding to wisdom. Born from one's own secret Dharma, the offerings born are equal and without difference. Thus pervading the entire realm of space, visualize the manifestation of all crown chakra aspects.

At that time, Vajrapani (Vajrapani), the Great Secret Lord, again entered the Samadhi of all desire realm equality, entrusting life, Vajra empowerment, and birth. Having emerged from this Samadhi, he spoke of the Mandala of the Great Dhyana of Transformation of the Lion of Equality of All Families.

First, visualize the pure great ocean, then transform and manifest various colors. Within the many colors, there is a great mountain, adorned with the four jewels, extremely subtle. On the mountain top, visualize the Mandala, the four directions, four corners, and four gates. All around, manifest utpala flowers (utpala), visualize them purely and adorned. In the Mandala, visualize the moon disc, and within the disc, there are many jeweled seats. The Buddha and Acharya (Acharya) are situated upon them, entering the gate of corresponding Dhyana. In that sun disc Mandala, the Consort is born, the Sages and so on. Contemplate truthfully according to the Dharma, and arrange them each in the four corners. Those Amrita Kundali (Amrita Kundali) and others, the Wrathful Vidyarajas with blazing light. Using the wrathful appearance as adornment, visualize and arrange them all around according to the Dharma. The Consort of the moon disc Mandala, is born in accordance in five places. Vajra Khadga

誐莊嚴　　焰鬘部光而照耀　蓮華妙樂主清凈　　白色熾盛光明鬘　最上清凈甚微妙　　寶冠莊嚴想遍滿　金剛薩埵所出生　　佛阿阇梨最勝相　種種妙寶所莊嚴　　依法諦心而觀想　金剛薩埵所出生　　眾寶焰鬘大光明　光中現優缽羅華　　依法當於東方想　勿起異心當觀想　　從金剛法所出生　缽訥摩華平等光　　依法當於南方想　迦摩金剛所出生　　赤色光明妙傘蓋　焰光周遍表莊嚴　　依法當於西方想　廣大金色智光明　　依法當於北方想　本部明妃自在主　　四隅如應當觀想　所作應想秘密相　　種種妙寶表莊嚴　愛樂適悅法相應　　觀想如應生喜樂　彼無能勝阿阇梨　　依法觀想於四門　如秘密作金剛步　　想從是門出三界　所有一切影像相　　悉想金剛薩埵生　佛阿阇梨常所行　　五法具足皆清凈　依法承事常作用　　此法是即生大喜　又想自秘密出生　　常作最上供養事　影像遍滿虛空界　　觀想如應作供養　所有劫樹大珍寶　　及彼如意寶清凈　依諸部法而分別　　如應觀想彼色相　彼彼影像如所說　　依法得受于灌頂　彼相若當依法儀　　觀想賢瓶而最上　佛影像等同一相　　諦心想作諸供養　行者若如理作法　　是即住于相應相　

【現代漢語翻譯】現代漢語譯本我莊嚴地觀想，火焰般的光鬘（yàn mán，火焰形成的花環）散發光芒照耀四方。蓮花般美妙快樂的主尊是清凈的，白色的光鬘熾盛而光明。至高無上、清凈而極其微妙，寶冠莊嚴，觀想其遍滿一切。由金剛薩埵（Vajrasattva，佛教中的一位重要菩薩）所化生，佛阿阇梨（Buddha Acharya，佛法導師）具有最殊勝的形象。以種種美妙的珍寶所莊嚴，依法以真實的信心進行觀想。由金剛薩埵所化生，眾寶焰鬘散發出巨大的光明。在光明中顯現優缽羅華（utpala，藍色蓮花），依法應當在東方進行觀想。不要產生其他的想法，應當觀想，從金剛法（Vajra Dharma，金剛乘的教法）所化生。缽訥摩華（padma，蓮花）具有平等的光芒，依法應當在南方進行觀想。迦摩金剛（Kama Vajra，愛慾金剛）所化生，紅色的光明是美妙的傘蓋。火焰的光芒周遍，象徵莊嚴，依法應當在西方進行觀想。廣大的金色智慧光明，依法應當在北方進行觀想。本部的明妃（Vidyadhari，明咒持有者）是自在的主尊，在四個角落如應當進行觀想。所作的應當觀想秘密的形象，種種美妙的珍寶象徵莊嚴。與愛樂、適悅的法相應，觀想如應當生起喜悅和快樂。那位無能勝的阿阇梨，依法在四個門進行觀想。如秘密地作出金剛步（Vajra Step，一種象徵性的步伐），觀想從這些門走出三界（Trailokya，欲界、色界、無色界）。所有一切影像的形象，都觀想為從金剛薩埵所生。佛阿阇梨經常奉行的，五法（五種修行方法）具足，一切都是清凈的。依法承事，經常進行作用，此法就是即生的大喜悅。又觀想從自己的秘密處出生，經常作出最上的供養。影像遍滿虛空界，觀想如應當作出供養。所有劫樹（Kalpavriksha，能實現願望的樹）和大珍寶，以及如意寶（Cintamani，能實現願望的寶珠）都是清凈的。依據諸部的法而分別，如應當觀想那些色相。那些影像如所說，依法能夠接受灌頂（Abhisheka，一種宗教儀式）。那些形象如果符合法儀，觀想賢瓶（Bhadrakumbha，吉祥的寶瓶）是最殊勝的。佛的影像等同於一個形象，以真實的信心作出各種供養。修行者如果如理如法地修行，就是安住在相應的狀態中。

【English Translation】 English version I contemplate with solemnity, the garland of flames (yán mán) shines and illuminates. The lotus-like, wonderful, and joyful Lord is pure, the white garland of light is blazing and bright. Supreme, pure, and extremely subtle, the jeweled crown is adorned, contemplate it pervading everything. Born from Vajrasattva (an important Bodhisattva in Buddhism), the Buddha Acharya (Buddhist teacher) has the most excellent form. Adorned with various wonderful treasures, contemplate with true faith according to the Dharma. Born from Vajrasattva, the garland of jewels and flames emits great light. In the light appears the utpala flower (blue lotus), contemplate in the east according to the Dharma. Do not give rise to other thoughts, contemplate, born from the Vajra Dharma (teachings of Vajrayana). The padma flower (lotus) has equal light, contemplate in the south according to the Dharma. Born from Kama Vajra (desire Vajra), the red light is a wonderful parasol. The light of the flames pervades, symbolizing adornment, contemplate in the west according to the Dharma. The vast golden light of wisdom, contemplate in the north according to the Dharma. The Vidyadhari (mantra holder) of this lineage is the sovereign Lord, contemplate in the four corners as appropriate. What is done should be contemplated as a secret form, various wonderful treasures symbolize adornment. Corresponding to the Dharma of love and joy, contemplate and generate joy and happiness as appropriate. That invincible Acharya, contemplate at the four gates according to the Dharma. Like secretly making the Vajra Step (a symbolic step), contemplate walking out of the three realms (Trailokya) from these gates. All forms of all images, contemplate as born from Vajrasattva. What the Buddha Acharya constantly practices, the five dharmas (five methods of practice) are complete, and everything is pure. Serve according to the Dharma, and constantly perform actions, this Dharma is the great joy of this life. Also contemplate being born from one's own secret place, constantly making the supreme offering. Images pervade the realm of space, contemplate making offerings as appropriate. All the Kalpavriksha (wish-fulfilling tree) and great treasures, and the Cintamani (wish-fulfilling jewel) are pure. Distinguish according to the Dharma of the various lineages, contemplate those forms as appropriate. Those images as described, can receive Abhisheka (a religious ritual) according to the Dharma. If those forms conform to the Dharma ritual, contemplate the Bhadrakumbha (auspicious vase) as the most excellent. The image of the Buddha is the same as one form, make various offerings with true faith. If the practitioner practices according to reason and Dharma, then he dwells in the corresponding state.

是人現生得成佛　　所說決定無疑惑　本部大明忿怒王　　如應善施成就法　行人即于剎那間　　最上悉地得圓滿　諸三昧門秘密行　　佛阿阇梨法性門　所說真實復一心　　隨如是部出生相

佛說無二平等最上瑜伽大教王經卷第三大正藏第 18 冊 No. 0887 佛說無二平等最上瑜伽大教王經

佛說無二平等最上瑜伽大教王經卷第四

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

無二平等最勝大儀軌王出生大禪定分第十二

爾時金剛手菩薩大秘密主。復入一切虛空界智光照明三摩地。從是三摩地出已。宣說大三昧大士出生諸大明法門智部大明曰。

唵(引一句)倪也(二合引)努(引)訥婆(二合)嚩(引)野莎(引)賀(引二)

說此大明已。阿僧祇百千佛剎皆大震動。又此大明若有聞者。即得廣大記念辯才智慧。

爾時金剛手菩薩大秘密主。復入普遍光明三昧金剛加持三摩地。從是三摩地出已。宣說攝部大明曰。

唵(引一句)僧屹啰(二合)賀倪也(二合引)努(引)訥婆(二合)嚩(引)野莎(引)賀(引二句)

說此大明已。所有一切虛空界。自然出現廣大熾盛。光明照耀普遍一切。互相映徹照

【現代漢語翻譯】現代漢語譯本此人今生便可成就佛果，所說之言絕無虛假。此《本部大明忿怒王》經，如法善巧地施予成就之法。修行者于剎那之間，便可圓滿獲得最上悉地（siddhi，成就）。諸三昧（samadhi，禪定）之門，秘密之行，佛阿阇梨（acharya，導師）的法性之門。所說真實不虛且一心專注，依隨如此法部而顯現。

《佛說無二平等最上瑜伽大教王經》卷第三大正藏第 18 冊 No. 0887 《佛說無二平等最上瑜伽大教王經》

《佛說無二平等最上瑜伽大教王經》卷第四

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

《無二平等最勝大儀軌王出生大禪定分》第十二

爾時，金剛手菩薩（Vajrapani Bodhisattva）大秘密主，再次進入一切虛空界智光照明三摩地（samadhi，禪定）。從該三摩地出定后，宣說大三昧大士出生諸大明法門智部大明曰：

唵（om，種子字，引一句）倪也（jnana，智慧，二合引）努（nu，語助詞，引）訥婆（udbhava，出生，二合）嚩（va，語助詞，引）野莎（svaha，成就，引）賀（ha，語助詞，引二）

說完此大明咒后，無量無數的佛剎（Buddha-kshetra，佛土）皆發生巨大震動。而且，此大明咒若有人聽聞，便可獲得廣大的記憶力、辯才和智慧。

爾時，金剛手菩薩大秘密主，再次進入普遍光明三昧金剛加持三摩地（samadhi，禪定）。從該三摩地出定后，宣說攝部大明曰：

唵（om，種子字，引一句）僧屹啰（samgraha，攝受，二合）賀倪也（jnana，智慧，二合引）努（nu，語助詞，引）訥婆（udbhava，出生，二合）嚩（va，語助詞，引）野莎（svaha，成就，引）賀（ha，語助詞，引二句）

說完此大明咒后，所有一切虛空界，自然出現廣大熾盛的光明，照耀普遍一切，互相映徹照耀。

【English Translation】 English version This person will attain Buddhahood in this very life, and what is said is definitely without doubt. This 'Great Bright Wrathful King of This Section' scripture appropriately and skillfully bestows the methods of accomplishment. The practitioner, in an instant, can perfectly obtain the supreme siddhi (accomplishment). The gates of all samadhis (meditative states), secret practices, the Dharma-nature gate of the Buddha acharya (teacher). What is said is true and with one-pointedness, following the characteristics of birth from such a section.

The Sutra of the Great King of Yoga, Unequalled and Equal, Uttered by the Buddha, Volume 3 Taisho Tripitaka Volume 18, No. 0887 The Sutra of the Great King of Yoga, Unequalled and Equal, Uttered by the Buddha

The Sutra of the Great King of Yoga, Unequalled and Equal, Uttered by the Buddha, Volume 4

Translated by Shi Hu, the Tripitaka Master, Great Master of Dharma Transmission, Purple-Robed Minister, Acting Vice President of the Court of Imperial Sacrifices, under Imperial Decree, from the Western Heaven.

The Twelfth Section: The Great Samadhi Division on the Birth of the Great Ritual King of Unequalled and Equal Supreme Victory

At that time, Vajrapani Bodhisattva (Diamond Hand Bodhisattva), the Great Secret Lord, again entered the Samadhi (meditative state) of Illuminating Wisdom Light of All Space Realms. Having emerged from this Samadhi, he proclaimed the Great Vidya (mantra) of the Wisdom Section, the Great Vidya Dharma Gate of the Birth of Great Samadhi Great Beings, saying:

Om (seed syllable, drawn out once) Jnana (wisdom, combined, drawn out) Nu (particle, drawn out) Udbhava (birth, combined) Va (particle, drawn out) Ya Svaha (accomplishment, drawn out) Ha (particle, drawn out twice)

Having spoken this Great Vidya, countless Buddha-kshetras (Buddha-fields) all greatly trembled. Moreover, if anyone hears this Great Vidya, they will obtain vast memory, eloquence, and wisdom.

At that time, Vajrapani Bodhisattva, the Great Secret Lord, again entered the Samadhi (meditative state) of Universal Light Samadhi Vajra Empowerment. Having emerged from this Samadhi, he proclaimed the Great Vidya of the Section of Gathering, saying:

Om (seed syllable, drawn out once) Samgraha (gathering, combined) Ha Jnana (wisdom, combined, drawn out) Nu (particle, drawn out) Udbhava (birth, combined) Va (particle, drawn out) Ya Svaha (accomplishment, drawn out) Ha (particle, drawn out twice)

Having spoken this Great Vidya, in all the realms of space, naturally appeared vast and blazing light, illuminating universally everything, mutually reflecting and shining.

見無礙。

爾時金剛手菩薩大秘密主。復入自性清凈三摩地。從是三摩地出已。宣說法部大明曰。

唵(引一句)達哩摩(二合)倪也(二合引)努(引)訥婆(二合)嚩(引)野莎(引)賀(引)(二)

說此大明已。自然出現廣大光明。遍照無邊一切佛剎。

爾時金剛手菩薩大秘密主。復入自性清凈集吉祥生金剛加持三摩地。從是三摩地出已。宣說迦摩部大明曰。

唵(引一句)迦(引)摩倪也(二合引)努(引)訥婆(二合)嚩(引)野莎(引)賀(引)(二)

說此大明已。自然出現廣大光明。遍照無邊一切佛剎。諸持明者各于諸部。當如是知起相應心住真實理。以自影像加持而住。一切所作諦心觀想。複次當知諸部諸印隨應相異。謂二臂合及指相合。是諸部通用印相。金剛相合是智部印相。寶相作縛是攝部印相。蓮華相生是法部印相。羯磨部與法部無異。三叉相作縛是迦摩部印相。此名大明菩提心法門。

無二平等最勝大儀軌王勝大明教最初事業分第十三

爾時金剛手菩薩大秘密主。復入圓滿一切愿三昧出生金剛加持三摩地。從是三摩地出已。宣說大三昧成就曼拏羅。而此曼拏羅最上廣大。猶如虛空廣大無量。此大成就等無有異。若欲畫此曼拏羅者。當

【現代漢語翻譯】現代漢語譯本：見無礙。

爾時金剛手菩薩大秘密主（Vajrapani Bodhisattva, Great Secret Lord）。復入自性清凈三摩地（Samadhi，一種冥想狀態）。從是三摩地出已。宣說法部大明曰：

唵（引一句）達哩摩（二合）倪也（二合引）努（引）訥婆（二合）嚩（引）野莎（引）賀（引）（二）

說此大明已。自然出現廣大光明。遍照無邊一切佛剎（Buddha-kshetra，佛的凈土）。

爾時金剛手菩薩大秘密主。復入自性清凈集吉祥生金剛加持三摩地。從是三摩地出已。宣說迦摩部大明曰：

唵（引一句）迦（引）摩倪也（二合引）努（引）訥婆（二合）嚩（引）野莎（引）賀（引）（二）

說此大明已。自然出現廣大光明。遍照無邊一切佛剎。諸持明者各于諸部。當如是知起相應心住真實理。以自影像加持而住。一切所作諦心觀想。複次當知諸部諸印隨應相異。謂二臂合及指相合。是諸部通用印相。金剛相合是智部印相。寶相作縛是攝部印相。蓮華相生是法部印相。羯磨部與法部無異。三叉相作縛是迦摩部印相。此名大明菩提心法門。

無二平等最勝大儀軌王勝大明教最初事業分第十三

爾時金剛手菩薩大秘密主。復入圓滿一切愿三昧出生金剛加持三摩地。從是三摩地出已。宣說大三昧成就曼拏羅（Mandala，壇城）。而此曼拏羅最上廣大。猶如虛空廣大無量。此大成就等無有異。若欲畫此曼拏羅者。當

【English Translation】 English version: Seeing without Obstruction.

At that time, Vajrapani Bodhisattva, the Great Secret Lord, again entered the Samadhi of Self-Nature Purity. Having emerged from this Samadhi, he proclaimed the Great Mantra of the Dharma Division, saying:

Om (utterance), Dharmajnana (Dharma-knowledge) Nudbhava (arising), Svaha (hail!) (2)

Having spoken this Great Mantra, vast light naturally appeared, illuminating all Buddha-kshetras (Buddha-fields) without limit.

At that time, Vajrapani Bodhisattva, the Great Secret Lord, again entered the Samadhi of Self-Nature Purity, the Auspicious Birth, the Vajra Empowerment. Having emerged from this Samadhi, he proclaimed the Great Mantra of the Karma Division, saying:

Om (utterance), Karmajnana (Karma-knowledge) Nudbhava (arising), Svaha (hail!) (2)

Having spoken this Great Mantra, vast light naturally appeared, illuminating all Buddha-kshetras without limit. All mantra holders, in each of their respective divisions, should thus know to generate corresponding minds and abide in the true principle. They should abide with the empowerment of their own images. All actions should be contemplated with a truthful mind. Furthermore, it should be known that the mudras (hand gestures) of the various divisions differ accordingly. That is, the joining of the two arms and the joining of the fingers are the common mudras of all divisions. The joining of the vajra (diamond scepter) is the mudra of the Wisdom Division. The making of a bond with jewels is the mudra of the Gathering Division. The arising of the lotus flower is the mudra of the Dharma Division. The Karma Division is no different from the Dharma Division. The making of a bond with the trident is the mudra of the Karma Division. This is called the Great Mantra Bodhicitta (awakened mind) Dharma Gate.

The Thirteenth Section, the Initial Activities Division of the Unequalled, Equal, Supreme, Great Ritual King, the Victorious Great Mantra Teaching

At that time, Vajrapani Bodhisattva, the Great Secret Lord, again entered the Samadhi of the Vajra Empowerment that fulfills all wishes. Having emerged from this Samadhi, he proclaimed the Mandala (sacred diagram) for the accomplishment of the Great Samadhi. This Mandala is supremely vast, as vast and immeasurable as space. This great accomplishment is without equal. If one wishes to draw this Mandala, one should

依本部法儀如理而作。應先布畫㡧依法。加持五色線絣量界道。依次分佈界道周正。隨應大小依法而畫。其曼拏羅作三重。四方四隅四門四樓閣莊嚴具足。四門各以禰逾賀而為嚴飾。畫作空中雨珍寶相。如是安布畫曼拏羅三重諸分位已。次當依法畫賢聖相。內第一重曼拏羅中心畫本部尊。東方畫智部尊。南方畫攝部尊。西方畫法部尊。北方畫迦摩部尊。如是四方畫已。所有四隅並依常法如次而畫。複次外第二重。東方畫最勝佛頂大白傘蓋菩薩。南方畫持金剛菩薩。西方畫持蓮華菩薩。北方畫顰眉菩薩。于其四隅當畫佛眼菩薩。摩摩枳菩薩。白衣菩薩等。如是諸菩薩等。各結本部印如本法畫。複次外第三重。東方畫帝釋天主。與欲界天子眾及凈居天子眾。東南隅畫諸五通大仙及火天眾。南方畫必隸多主七母鬼眾。西南隅畫必隸多主諸部多眾。西方畫水天主及諸龍眾。西北隅畫風天主及諸持明天眾。北方畫俱尾啰天大財主及諸夜叉眾。東北隅畫部多主及諸部多眾。如是諸天等。應當各各依彼法畫。複次于其四門。各畫金剛鎖菩薩。于第三重曼拏羅外四隅。各畫五鈷金剛杵。如是安布畫賢聖已。當依法儀安置賢瓶。及香華燈涂等而作供養及獻秘密供養。依法加持請求本尊賢聖歡喜。依法于其四門安置秘密供養具。作是秘密供

【現代漢語翻譯】現代漢語譯本：應按照本部的法度儀軌如法制作。首先應鋪設畫布，依法加持五色線，以此來標定和測量結界的範圍。然後按照順序分佈結界的各個方位，務求周正。根據需要的大小，依法進行繪製。所繪製的曼拏羅（Mandala，壇城）應有三重，四方四隅，四門四樓閣，所有莊嚴之物都應具足。四個門各自用禰逾賀（Niyuta，數量單位，表示極多）來作為裝飾。繪製空中飄落珍寶的景象。像這樣安置和繪製曼拏羅的三重結構和各個部分之後，接下來應當依法繪製賢聖的形象。在最內第一重曼拏羅的中心，繪製本部的本尊。東方繪製智部尊。南方繪製攝部尊。西方繪製法部尊。北方繪製迦摩部尊。像這樣在四個方向繪製完畢后，所有的四個角落都按照通常的儀軌依次進行繪製。

其次，在外第二重，東方繪製最勝佛頂大白傘蓋菩薩。南方繪製持金剛菩薩（Vajrapani）。西方繪製持蓮華菩薩（Padmapani）。北方繪製顰眉菩薩。在其四個角落，應當繪製佛眼菩薩（Buddhalocana）。摩摩枳菩薩（Mamaki）。白衣菩薩等。像這樣諸位菩薩等，各自結其本部的印契，按照原本的法度進行繪製。

再次，在外第三重，東方繪製帝釋天主（Indra）。以及欲界的天子眾和凈居天的天子眾。東南角繪製諸位具有五神通的大仙以及火天眾。南方繪製必隸多主（Preta，餓鬼）和七母鬼眾。西南角繪製必隸多主和諸部多眾（Bhuta，鬼神）。西方繪製水天主（Varuna）以及諸龍眾（Naga）。西北角繪製風天主（Vayu）以及諸持明天眾（Vidyadhara）。北方繪製俱尾啰天（Kuvera）大財主以及諸夜叉眾（Yaksa）。東北角繪製部多主以及諸部多眾。像這樣諸位天神等，應當各自按照他們的法度進行繪製。

再次，在其四個門上，各自繪製金剛鎖菩薩。在第三重曼拏羅外的四個角落，各自繪製五鈷金剛杵（Vajra）。像這樣安置和繪製賢聖之後，應當按照法度儀軌安置賢瓶，以及香、花、燈、涂香等，進行供養，並且獻上秘密供養。依法加持，祈請本尊和賢聖歡喜。依法在其四個門上安置秘密供養的器具，進行秘密供養。

【English Translation】 English version: According to the Dharma rituals of this tradition, it should be done properly. First, a cloth should be laid out, and the five-colored threads should be blessed to measure and delineate the boundaries of the Mandala (Mandala, sacred diagram). Then, the positions of the boundaries should be distributed in order, ensuring they are correct. Depending on the size needed, it should be drawn according to the Dharma. The Mandala should be made in three layers, with the four directions, four corners, four gates, and four pavilions, all adorned completely. Each of the four gates should be decorated with Niyuta (Niyuta, a large number). Draw the appearance of jewels raining down from the sky. After arranging and drawing the three layers and various parts of the Mandala in this way, then the images of the sages should be drawn according to the Dharma. In the center of the innermost first layer of the Mandala, draw the principal deity of this tradition. In the east, draw the Wisdom Family deity. In the south, draw the Accumulation Family deity. In the west, draw the Dharma Family deity. In the north, draw the Karma Family deity. After drawing in the four directions in this way, all four corners should be drawn in the usual manner.

Next, in the outer second layer, in the east, draw the Supreme Victorious Buddha-Ushnisha Great White Umbrella Bodhisattva. In the south, draw Vajrapani (Vajrapani, the Bodhisattva holding the vajra). In the west, draw Padmapani (Padmapani, the Bodhisattva holding the lotus). In the north, draw the Frowning Bodhisattva. In the four corners, Buddha-locana (Buddhalocana, Buddha's Eye Bodhisattva), Mamaki (Mamaki, a female Bodhisattva), White-Clad Bodhisattva, and others should be drawn. Like this, each of these Bodhisattvas should form the mudra (mudra, hand gesture) of their respective family and be drawn according to the original Dharma.

Again, in the outer third layer, in the east, draw Indra (Indra, the lord of the gods). And the assembly of gods from the Desire Realm and the assembly of gods from the Pure Abodes. In the southeast corner, draw the great immortals with the five supernormal powers and the assembly of Agni (Agni, the god of fire). In the south, draw the lord of the Pretas (Preta, hungry ghost) and the assembly of the seven mother ghosts. In the southwest corner, draw the lord of the Pretas and the assembly of the Bhutas (Bhuta, spirits). In the west, draw Varuna (Varuna, the god of water) and the assembly of the Nagas (Naga, serpent deities). In the northwest corner, draw Vayu (Vayu, the god of wind) and the assembly of the Vidyadharas (Vidyadhara, knowledge-holders). In the north, draw Kuvera (Kuvera, the god of wealth) the great lord of wealth and the assembly of the Yakshas (Yaksa, nature spirits). In the northeast corner, draw the lord of the Bhutas and the assembly of the Bhutas. Like this, each of these gods should be drawn according to their respective Dharma.

Again, on each of the four gates, draw Vajra Lock Bodhisattvas. In the four corners outside the third layer of the Mandala, draw five-pronged Vajras (Vajra, a ritual weapon). After arranging and drawing the sages in this way, the auspicious vases, incense, flowers, lamps, scented paste, and so on should be arranged according to the Dharma rituals, and offerings should be made, and secret offerings should be presented. Bless according to the Dharma, and request the principal deity and the sages to be pleased. According to the Dharma, place the implements for secret offerings at the four gates and make secret offerings.

養已。依大明教於須臾間。即得本尊善施歡喜。其持明者應當先為必哩焬迦啰。作出生供養。次為訶利帝母。后為一切部多眾。作出生供養已。復以本部大明作護摩法。此曼拏羅最上勝妙如真實語能作成就。乃至與弟子授灌頂法。及種種事業悉得成就。此即金剛薩埵相應之法。諸佛最勝作用法門。佛阿阇梨如理宣說此三昧門。一切佛於三世道轉。能作大灌頂。乃至虛空出生。如如意寶出生無礙。所有灌頂法我真實生。依止無礙亦復如是。若人得聞金剛薩埵名字及見身者。於七生中得最上地。若欲安住佛阿阇梨加持智海。其持明者應常供養諸佛大牟尼尊。即得佛阿阇梨攝受為本部弟子。如常所說五種三昧。應當一心如實觀想。即得於大三昧曼拏羅中作成就行人。是即名為大如意寶真實出生。

爾時金剛手菩薩大秘密主。安住一切如來心加持已。欲令一切修瑜伽行者。安住一切如來身語心業。勸請世尊大遍照如來。宣說最上成就法門。

爾時世尊大遍照如來。即說一切如來三昧最上成就明教最初事業法門。

今說廣大曼拏羅　　三十由旬為份量　其相四方焰光明　　帝青大光復周遍　虛空無礙遍一切　　禪定相應而觀想　又此閻浮大洲量　　想遍清凈大乳海　海中出現大蓮華　　其華量如彼車輪

【現代漢語翻譯】現代漢語譯本：養已。依照大明咒教法，在極短的時間內，就能得到本尊（指金剛薩埵，Vajrasattva）的歡喜施予。修持明咒的人應當首先為必哩焬迦啰（Bhrimkarala）作出生供養，其次為訶利帝母（Hariti），然後為一切部多眾（Bhuta，鬼神）作出生供養。之後，再以本部的廣大明咒作護摩法（Homa，火供）。這個曼拏羅（Mandala，壇城）是最上殊勝的，如真實語一般能作成就，乃至為弟子授予灌頂法，以及種種事業都能成就。這就是金剛薩埵（Vajrasattva）相應的法門，是諸佛最殊勝的作用法門。佛阿阇梨（Buddha Acarya，金剛上師）如理宣說這個三昧門（Samadhi），一切佛於三世道中運轉，能作大灌頂，乃至虛空出生，如如意寶出生一般無礙。所有灌頂法我真實生起，依止無礙也是如此。如果有人得聞金剛薩埵（Vajrasattva）的名字，以及見到他的身形，於七世之中都能得到最上的地位。如果想要安住于佛阿阇梨（Buddha Acarya）的加持智海中，修持明咒的人應當常常供養諸佛大牟尼尊（Muni，佛），就能得到佛阿阇梨（Buddha Acarya）攝受，成為本部的弟子。如常所說的五種三昧，應當一心如實觀想，就能在大三昧曼拏羅（Samadhi Mandala）中作成就行人。這就是名為大如意寶真實出生。

爾時，金剛手菩薩（Vajrapani）大秘密主，安住於一切如來的心加持之後，爲了讓一切修瑜伽行者安住於一切如來的身語心業，勸請世尊大遍照如來（Vairocana），宣說最上成就法門。

爾時，世尊大遍照如來（Vairocana），即說一切如來三昧最上成就明教最初事業法門。

現在宣說廣大的曼拏羅（Mandala），三十由旬（Yojana，古印度長度單位）作為它的份量。它的形狀是四方的，有火焰光明，帝青色的大光明又周遍圍繞。虛空無礙，遍及一切，禪定相應而觀想。又以這個閻浮提（Jambudvipa，我們所居住的這個世界）大洲的量，觀想遍滿清凈大海。海中出現大蓮華，那蓮華的量如車輪一般。

【English Translation】 English version: Having nourished, relying on the Great Bright Mantra teaching for a short while, one immediately obtains the joyful bestowal of the principal deity (Vajrasattva). The mantra holder should first make an offering of emergence for Bhrimkarala, then for Hariti, and then make an offering of emergence for all the Bhuta (spirits). After making the offering of emergence, one should then perform the Homa (fire offering) ritual with the great bright mantra of this lineage. This Mandala is the most supreme and wonderful, like truthful words, it can accomplish achievements, even to the point of bestowing initiation upon disciples, and all kinds of undertakings will be accomplished. This is the Dharma of correspondence with Vajrasattva, the most supreme Dharma method of all Buddhas. The Buddha Acarya (teacher) righteously proclaims this Samadhi gate, all Buddhas revolve in the three worlds, able to perform great initiations, even to the point of emergence from emptiness, like the emergence of a wish-fulfilling jewel without obstruction. All initiation Dharmas are truly born from me, and relying on them without obstruction is also like this. If a person hears the name of Vajrasattva and sees his body, they will attain the highest ground in seven lifetimes. If one wishes to abide in the wisdom ocean of the Buddha Acarya's blessings, the mantra holder should constantly make offerings to all the great Muni (Buddhas), and they will be embraced by the Buddha Acarya as a disciple of this lineage. As the five Samadhis are often spoken of, one should single-mindedly and truthfully contemplate them, and one will become an accomplished practitioner in the great Samadhi Mandala. This is called the true birth of the great wish-fulfilling jewel.

At that time, Vajrapani, the great secret lord, having abided in the blessings of the hearts of all Tathagatas, in order to allow all practitioners of Yoga to abide in the body, speech, and mind activities of all Tathagatas, requested the World Honored One, the Great Vairocana Tathagata, to proclaim the most supreme Dharma method of accomplishment.

At that time, the World Honored One, the Great Vairocana Tathagata, then spoke of the most supreme Dharma method of accomplishment of the Samadhi of all Tathagatas, the initial activity Dharma teaching.

Now I speak of the vast Mandala, with thirty Yojana (an ancient Indian unit of distance) as its measure. Its shape is square, with flames of light, and great light of indigo color surrounds it completely. Emptiness is unobstructed, pervading everything, contemplate in accordance with Samadhi. Also, with the measure of this Jambudvipa (the continent we live on), contemplate it pervading the pure great ocean. A great lotus flower appears in the ocean, the measure of that flower is like a chariot wheel.

華中想焰鬘得迦　　忿怒明王大笑相　依法觀想彼影像　　色相幖幟如常法　或現顰眉忿怒容　　焰鬘部光極熾盛　所有出生依法儀　　觀想于彼等無異　禰罹難拏大明王　　想忿怒壞三界相　於一切佛法所攝　　安住諸佛真實智　三種影像如所說　　觀想遍滿虛空界　色相依法而出生　　自心觀想離諸相　自心及彼諸影像　　諦想皆是賢聖相　複次漸略大明字　　彼中安想諸賢聖　劫火大光依法儀　　住禪定心普觀想　月光清凈復熾盛　　觀想自身依常法　皆從賢聖所出生　　彼中諦心而觀想　自心即現自影像　　依法觀想無別異　此中一切大明句　　善能圓滿一切愿　最初禪定如是說　　行者一心當觀想　劫火大光想熾然　　部主本尊常出現　所有大明文句相　　當住禪定諦觀想　諸佛影像悉相應　　妙月曼拏羅中想　復想從自心出生　　身諸毛孔現化佛　一切遍滿虛空界　　三種大明應觀想　五種光明相應現　　安想本尊依法儀　大明王相法相應　　一切如理而安布　想虛空界一切佛　　現身遍滿無空缺　先想本尊賢聖已　　一切觀想悉周遍

無二平等最勝大儀軌王辦事分第十四

爾時世尊大遍照如來。復說一切秘密大明分別教相法門。

【現代漢語翻譯】現代漢語譯本觀想華中想焰鬘得迦（Yamantaka，大威德金剛），其忿怒明王呈現大笑之相。依照儀軌觀想他的影像，其顏色、形態和標誌都如通常的法度。或者觀想他顯現出緊鎖眉頭的忿怒之容，焰鬘部（Yamantaka）的光芒極其熾盛。所有從他那裡出生的，都依照儀軌，觀想他們與他沒有差別。禰罹難拏（Niladanda）大明王，觀想他呈現出忿怒並摧毀三界之相。他在一切佛法所包含的範圍內，安住在諸佛的真實智慧中。如前所說的三種影像，觀想它們遍滿整個虛空界。其顏色和形態依照儀軌而顯現，從自心觀想，遠離一切表相。自心以及那些影像，仔細觀想，它們都是賢聖之相。再次逐漸簡化大明咒的字，在那其中安放並觀想諸位賢聖。劫火般的大光依照儀軌，以安住于禪定的心來普遍觀想。月光般清凈而又熾盛，依照通常的法度觀想自身。一切都從賢聖之處出生，在那其中以專注的心來觀想。自心即刻顯現出自己的影像，依照儀軌觀想，兩者沒有差別。這裡面的一切大明咒句，都能夠圓滿一切願望。最初的禪定是這樣說的，修行者應當一心觀想。觀想劫火般的大光熾烈燃燒，部主和本尊常常顯現。所有大明咒的文字和形態，應當安住在禪定中仔細觀想。諸佛的影像全部相應，在美妙的月輪曼荼羅中觀想。再次觀想一切從自心出生，身體的每個毛孔都顯現出化佛。一切遍滿虛空界，三種大明咒應當觀想。五種光明相應顯現，安放並觀想本尊，依照儀軌。大明王之相與法相應，一切都如理如法地安布。觀想虛空界的一切佛，顯現身形遍滿，沒有空缺。先觀想本尊和賢聖，然後將一切觀想周遍。

《無二平等最勝大儀軌王辦事分》第十四

這時，世尊大遍照如來（Vairocana，毗盧遮那佛）又說了關於一切秘密大明咒的分別教相法門。

【English Translation】 English version Visualize Yamantaka (Wrathful King of Brightness), whose wrathful form displays a great laughing countenance. According to the ritual, visualize his image, with its colors, forms, and symbols as per the usual practice. Or visualize him manifesting a wrathful countenance with furrowed brows, the light of the Yamantaka family being exceedingly brilliant. All that are born from him, according to the ritual, visualize them as being no different from him. Niladanda (Great Bright King), visualize him manifesting a wrathful form that destroys the three realms. Within the scope of all the Buddha-dharma, he abides in the true wisdom of all the Buddhas. The three images as previously described, visualize them pervading the entire expanse of space. Their colors and forms manifest according to the ritual, visualize from one's own mind, free from all appearances. One's own mind and those images, contemplate carefully, they are all aspects of the wise and holy. Again, gradually simplify the syllables of the great mantra, within which place and visualize all the wise and holy ones. The great light like a kalpa fire, according to the ritual, universally visualize with a mind abiding in meditation. As pure and brilliant as moonlight, visualize oneself according to the usual practice. All are born from the place of the wise and holy, within which contemplate with a focused mind. One's own mind immediately manifests one's own image, visualize according to the ritual, the two are not different. All the great mantra phrases within this, are able to fulfill all wishes. The initial meditation is spoken of in this way, the practitioner should contemplate with a single mind. Visualize the great light like a kalpa fire burning fiercely, the family lord and the principal deity constantly appear. All the letters and forms of the great mantra, one should abide in meditation and contemplate carefully. The images of all the Buddhas are all in accordance, visualize within the wondrous moon mandala. Again, visualize everything born from one's own mind, every pore of the body manifests transformation Buddhas. Everything pervades the expanse of space, the three great mantras should be visualized. The five lights manifest in accordance, place and visualize the principal deity, according to the ritual. The form of the Great Bright King is in accordance with the Dharma, everything is arranged according to reason and the Dharma. Visualize all the Buddhas of the expanse of space, manifesting bodies that pervade without emptiness. First visualize the principal deity and the wise and holy ones, then visualize everything completely and universally.

The Fourteenth Section on Managing Affairs from 'The King of Supreme Rituals of Non-Duality and Equality'

At that time, the World Honored One, the Great Vairocana Tathagata (The Great Illuminating Buddha), again spoke about the Dharma gate of distinguishing the teachings of all secret great mantras.

又當於其虛空中　　想現四方曼拏羅　量廣阿僧祇由旬　　最上廣大而周遍　應住禪定如理心　　想自影像于中現　即是毗盧遮那佛　　五處相應如理住　次想日輪曼拏羅　　普想賢聖現其中　金剛薩埵自心現　　依法出生而觀想　又想日輪清凈光　　熾盛遍滿虛空界　諸賢聖相悉相應　　依法次第想安布　智者當知此部法　　是即真實清凈教　異此而非成就門　　遠離秘密禪定行

無二平等最勝大儀軌王大遍照如來一切大明金剛出生分第十五之一

爾時世尊大遍照如來。復說一切如來一切真實教持念法。

虛空無際無方隅　　當知自心亦如是　外曼拏羅觀想已　　自曼拏羅想無異　自華隨處即本尊　　觀想真實相應法　大印如理觀想已　　不應觀想別異法　于自心中想微妙　　清凈大智曼拏羅　自影像現白色光　　表從大悲相安立　所有大明文字句　　觀想最初秘密法　五鈷金剛杵幖幟　　彼亦依法如是想　從自影像出生法　　智者五處善安住　而諸文字隨相門　　想從禪定所出生　文字章句如儀軌　　想以數鬘為記念　隨諸部法用差別　　智者應當如實知　觀想大智所出生　　一心持念即圓滿　彼一切佛所攝持　　于圓滿法善宣說　一字大

【現代漢語翻譯】現代漢語譯本此外，應當在那虛空中，觀想顯現四方的曼拏羅（Mandala，壇城），其廣度為阿僧祇由旬（Asamkhya Yojana，極大的距離單位），最為殊勝廣大而周遍。應當安住于禪定，以如理的心，觀想自己的影像在其中顯現，那便是毗盧遮那佛（Vairocana Buddha），五處相應如理安住。其次觀想日輪曼拏羅（Surya-mandala，太陽壇城），普遍觀想賢聖顯現在其中，金剛薩埵（Vajrasattva）從自心顯現，依法出生而觀想。又觀想日輪清凈光，熾盛遍滿虛空界，諸賢聖的形象全部相應，依法次第觀想安布。智者應當知道此部的法，便是真實清凈的教法，與此相異便不是成就之門，遠離秘密禪定的修行。

《無二平等最勝大儀軌王大遍照如來一切大明金剛出生分第十五之一》

爾時，世尊大遍照如來（Mahavairocana Buddha），又說一切如來一切真實教的持念法。

虛空無邊無際沒有方隅，應當知道自心也像虛空一樣。外曼拏羅（Mandala，壇城）觀想完畢后，自曼拏羅（Mandala，壇城）的觀想沒有差異。自己所投擲的鮮花落在何處，何處即是本尊，觀想真實相應的法。大印如理觀想完畢后，不應當觀想其他不同的法。在自己的心中觀想微妙、清凈的大智曼拏羅（Mandala，壇城），自己的影像顯現白色光芒，表示從大悲心相應而安立。所有的大明咒文字句，觀想最初的秘密法。五鈷金剛杵（Vajra，金剛杵）的標誌，也應當依法這樣觀想。從自己的影像出生法，智者在五處善加安住，而諸文字隨著形象之門，觀想從禪定中所出生。文字章句按照儀軌，觀想用數珠作為記念。隨著諸部的法在應用上的差別，智者應當如實地知道。觀想大智所出生，一心持念便能圓滿，被一切佛所攝持，對於圓滿法善加宣說，一字大明。

【English Translation】 English version Furthermore, one should, in that empty space, visualize the four-sided Mandala (Mandala, sacred enclosure), its extent being Asamkhya Yojana (Asamkhya Yojana, an immense unit of distance), supremely vast and all-encompassing. One should abide in meditative concentration, with a mind of suchness, visualizing one's own image appearing within it, which is Vairocana Buddha (Vairocana Buddha), abiding in accordance with reality in five places. Next, visualize the solar Mandala (Surya-mandala, sun mandala), universally visualizing the sages and saints appearing within it, Vajrasattva (Vajrasattva) appearing from one's own mind, visualizing its arising in accordance with the Dharma. Again, visualize the pure light of the solar disc, blazing and filling the realm of empty space, the forms of all the sages and saints being in complete accord, visualizing and arranging them in order according to the Dharma. The wise should know that the Dharma of this section is the true and pure teaching; other than this, it is not a gate to accomplishment, being far from the practice of secret meditation.

The Fifteenth Section, Part One, on the Birth of All Great Illuminations and Vajras of the King of Great Tantras, the Supreme and Unequalled Sameness, the Great Vairocana Tathagata

At that time, the World-Honored One, the Great Vairocana Tathagata (Mahavairocana Buddha), again spoke of the method of upholding and reciting the true teachings of all the Tathagatas.

Empty space is boundless and without direction; one should know that one's own mind is also like this. After the visualization of the external Mandala (Mandala, sacred enclosure) is complete, the visualization of one's own Mandala (Mandala, sacred enclosure) is no different. Wherever one's own flower falls, that place is the original deity; visualize the Dharma of true correspondence. After the visualization of the Great Mudra is complete in accordance with reality, one should not visualize other different Dharmas. In one's own mind, visualize the subtle and pure Great Wisdom Mandala (Mandala, sacred enclosure); one's own image appears with white light, indicating that it is established in accordance with Great Compassion. All the syllables and phrases of the Great Mantra, visualize the original secret Dharma. The emblem of the five-pronged Vajra (Vajra, diamond scepter), one should also visualize it in this way in accordance with the Dharma. From one's own image arises the Dharma; the wise should dwell well in five places, and all the syllables, following the gate of form, visualize them as arising from meditative concentration. The syllables and phrases, according to the ritual, visualize using a rosary as a means of remembrance. According to the differences in the application of the Dharmas of the various sections, the wise should know them as they truly are. Visualize that which is born of Great Wisdom; single-mindedly reciting it, one will attain perfection, being upheld by all the Buddhas, speaking well of the perfect Dharma, the One-Syllable Great Illumination.

明真實法　　自影像相應觀想　三字大明真實法　　想本部主所出生　五字大明等攝持　　乃至文字出生法　普現白色熾盛光　　焰鬘明照悉周遍　從初依法而分別　　諸部所作諸事業　青優缽羅華葉相　　普現帝青大光明　隨本部現廣大光　　定心觀想彼成就　蓮華妙樂主色相　　赤色焰光明普遍　所現光明依法儀　　普遍世界而照耀　黃色黃光極熾盛　　一切普現於黃色　如應觀想諸色相　　彼能成就皆決定　從自影像而生起　　真實出生如所說　觀想自心現妙華　　即復想成曼拏羅　彼中應當依法儀　　真實大印而諦想　如正法句所出生　　真實大智當觀想　如應想從根本生　　一切諸佛供養等　依法現諸變化事　　普遍一切世界中　複次漸略諦觀想　　無初中后皆如實　妙月光明此相應　　如應觀想大印法　如理了知三部儀　　此即真實清凈教　所作事業悉和合　　觀想所應依儀軌　別法觀想若未成　　當想妙樂法最上　行者應入寂靜舍　　安住相應禪定相　一心於此諦觀想　　諸佛身語心成就　成就行人此真實　　專注求是悉地法　諦想諸佛影像已　　寶冠莊嚴作供養　佛阿阇梨出生相　　當於自心而安想　本部大明最上印　　諦想於心而安住

【現代漢語翻譯】現代漢語譯本明真實法，從自影像相應觀想。三字大明真實法，想本部主（本尊）所出生。五字大明等攝持，乃至文字出生法。普現白色熾盛光，焰鬘明照悉周遍。從初依法而分別，諸部所作諸事業。青優缽羅華葉相，普現帝青大光明。隨本部現廣大光，定心觀想彼成就。蓮華妙樂主色相，赤色焰光明普遍。所現光明依法儀，普遍世界而照耀。黃色黃光極熾盛，一切普現於黃色。如應觀想諸色相，彼能成就皆決定。從自影像而生起，真實出生如所說。觀想自心現妙華，即復想成曼拏羅（壇城）。彼中應當依法儀，真實大印而諦想。如正法句所出生，真實大智當觀想。如應想從根本生，一切諸佛供養等。依法現諸變化事，普遍一切世界中。複次漸略諦觀想，無初中后皆如實。妙月光明此相應，如應觀想大印法。如理了知三部儀，此即真實清凈教。所作事業悉和合，觀想所應依儀軌。別法觀想若未成，當想妙樂法最上。行者應入寂靜舍，安住相應禪定相。一心於此諦觀想，諸佛身語心成就。成就行人此真實，專注求是悉地（成就）法。諦想諸佛影像已，寶冠莊嚴作供養。佛阿阇梨（金剛上師）出生相，當於自心而安想。本部大明最上印，諦想於心而安住。

【English Translation】 English version Manifesting the True Dharma, contemplate in accordance with one's own image. The True Dharma of the Three-Syllable Great Bright Mantra, imagine it born from the Lord of the Family (Ishtadevata). The Five-Syllable Great Bright Mantra and others uphold, even the Dharma of the birth of letters. Universally manifesting white, blazing light, the garland of flames shines brightly and pervades all. From the beginning, according to the Dharma, distinguish, all the activities performed by the various families. The appearance of blue Utpala flower leaves, universally manifesting indigo great light. According to the family, manifest vast light, with a focused mind, contemplate that accomplishment. The form of the Lord of Lotus Bliss, red flames of light universally pervade. The manifested light, according to the Dharma's rituals, illuminates the universal world. Yellow color, yellow light extremely blazing, everything universally manifests in yellow. As appropriate, contemplate the various colors and forms, that which can be accomplished is all certain. Arising from one's own image, the true birth is as spoken. Contemplate one's own mind manifesting wondrous flowers, then imagine forming a Mandala (sacred geometric configuration). Within it, one should according to the Dharma's rituals, contemplate the true Great Mudra (hand gesture or seal). As born from the true Dharma phrases, one should contemplate true great wisdom. As appropriate, imagine arising from the root, all the offerings to all the Buddhas and others. According to the Dharma, manifest various transformations, universally throughout all worlds. Furthermore, gradually and concisely contemplate, without beginning, middle, or end, all is as it is. Wondrous moonlight corresponds to this, as appropriate, contemplate the Dharma of the Great Mudra. Understanding the rituals of the Three Families according to reason, this is the true pure teaching. All activities performed are completely harmonious, contemplate according to the appropriate ritual. If the contemplation of separate Dharmas is not accomplished, then think of the supreme Dharma of Wondrous Bliss. The practitioner should enter a quiet room, abide in the corresponding state of Samadhi (meditative absorption). With one mind, contemplate this truly, the body, speech, and mind of all Buddhas are accomplished. This is the truth for the accomplished practitioner, focus on seeking the Siddhi (spiritual power or attainment) Dharma. Having truly contemplated the images of all Buddhas, adorn them with jeweled crowns and make offerings. The appearance of the birth of the Buddha and Acharya (spiritual teacher), should be placed and contemplated in one's own mind. The supreme Mudra of the Great Bright Mantra of the Family, truly contemplate and abide in the mind.

依法飲食等作用　　悉住相應自在相　乃至色香等諸事　　皆是廣大真實心　佛阿阇梨自妙樂　　常與賢聖法相應　此中一切依法作　　異此而修非成就　所說一切大明句　　而能圓滿一切愿　大明善作諸成就　　真實秘密諸智門　若破諸佛三昧門　　自他俱破法亦然　一切所行所作事　　當知皆如不正語　諸法皆從一切佛　　佛智出生而成就　金剛薩埵相出生　　金剛薩埵法成就　若於四行得相應　　普攝諸賢聖根本　依法如理持本法　　此說名為持明者　此法皆是一切佛　　真實秘密善無動　此即最勝大明體　　觀想如應而平等　如實分別諸部法　　觀想諸佛影像已　如應觀想彼輪相　　皆從自法真實生　行者應當常觀想　　金剛薩埵等賢聖　三部平等依法儀　　乃至盡壽無退壞　金剛薩埵所加持　　一切佛諸成就法　一切大明大喜門　　三昧成就如實說

爾時世尊大遍照如來。復入一切如來如意寶平等金剛三摩地。從是三摩地出已。宣說一切如來出生金剛曼拏羅。

一切所作依此說　　當畫三昧曼拏羅　東方畫彼阿閦尊　　本印現前當依法　南方當畫寶生尊　　一切依彼本部儀　西方畫無量壽尊　　如應亦依本部法　北方依本部儀軌　　當畫不空

【現代漢語翻譯】現代漢語譯本：依法飲食等作用，悉皆安住于相應的自在之相。乃至對於色、香等諸事，都要了知它們皆是廣大真實之心。佛陀、阿阇梨（Acharya，導師）的自身妙樂，常與賢聖之法相應。此中一切都要依法而作，若不依此而修則不能成就。所說的一切大明咒句，能夠圓滿一切願望。大明咒善能作成就諸事，是真實秘密的智慧之門。若破壞諸佛的三昧（Samadhi，禪定）之門，則自他俱破，法亦如此。一切所行所作之事，應當知曉皆如不正之語。諸法皆從一切佛的佛智出生而成就。從金剛薩埵（Vajrasattva，金剛薩埵）之相出生，成就金剛薩埵之法。若對於四種行持得到相應，就能普遍攝取諸賢聖的根本。依法如理地持守本法，這就被稱為持明者。此法皆是一切佛的真實秘密，善妙且不動搖。此即是最殊勝的大明咒之體，觀想時應當如應而平等。如實分別諸部的法門，觀想諸佛的影像之後，如應觀想彼等輪相，一切皆從自法真實而生。行者應當常常觀想金剛薩埵等賢聖。三部平等，依法而行，乃至盡壽都不可退轉或毀壞。金剛薩埵所加持，一切佛的諸成就之法，一切大明咒的大喜之門，三昧的成就如實宣說。

爾時，世尊大遍照如來（Vairocana，毗盧遮那佛），再次進入一切如來如意寶平等金剛三摩地（Samadhi，禪定）。從是三摩地出定后，宣說一切如來出生金剛曼拏羅（Mandala，壇城）。

一切所作都依此而說，應當畫出三昧曼拏羅（Mandala，壇城）。東方畫阿閦佛（Akshobhya，不動佛），本印現前，應當依法。南方應當畫寶生佛（Ratnasambhava，寶生佛），一切都依彼本部之儀軌。西方畫無量壽佛（Amitabha，阿彌陀佛），如應亦依本部之法。北方依本部儀軌，應當畫不空成就佛（Amoghasiddhi，不空成就佛）。

【English Translation】 English version: Acting in accordance with the Dharma in eating and other activities, one dwells in the corresponding state of self-mastery. Even regarding matters such as form and scent, one should know that they are all the vast and true mind. The Buddha and Acharya's (Acharya, teacher) own exquisite bliss is always in accordance with the Dharma of the wise and holy. Everything here should be done in accordance with the Dharma; cultivation that deviates from this will not lead to accomplishment. All the great mantra phrases that are spoken can fulfill all wishes. The great mantra skillfully accomplishes all things; it is the gate of true and secret wisdom. If one destroys the Samadhi (Samadhi, concentration) gate of all Buddhas, then both oneself and others are destroyed, and so is the Dharma. All actions and deeds should be known to be like improper speech. All Dharmas arise from the wisdom of all Buddhas and are accomplished. Born from the form of Vajrasattva (Vajrasattva), the Dharma of Vajrasattva is accomplished. If one attains correspondence with the four practices, one can universally gather the root of all the wise and holy. Holding the original Dharma in accordance with the Dharma and reason, this is called a 'Vidyadhara' (holder of knowledge). This Dharma is the true secret of all Buddhas, good and unmoving. This is the most supreme body of the great mantra; contemplate it appropriately and equally. Discriminate the Dharmas of the various families in accordance with reality, and after contemplating the images of the Buddhas, Contemplate their wheel-symbols accordingly; all arise from the truth of one's own Dharma. The practitioner should always contemplate the wise and holy ones such as Vajrasattva. The three families are equal, acting in accordance with the Dharma, and until the end of life, there should be no regression or destruction. Empowered by Vajrasattva, all the accomplishment Dharmas of all Buddhas, All the great mantra's gates of great joy, the accomplishment of Samadhi is truthfully spoken.

At that time, the World Honored One, the Great Vairocana Tathagata (Vairocana), again entered the Samadhi (Samadhi, concentration) of the wish-fulfilling jewel equality of all Tathagatas. Having emerged from this Samadhi, he proclaimed the Vajra Mandala (Mandala, sacred space) of the birth of all Tathagatas.

All actions are spoken based on this; one should draw the Samadhi Mandala (Mandala, sacred space). In the east, draw Akshobhya (Akshobhya), the original mudra should appear before you, and one should act in accordance with the Dharma. In the south, one should draw Ratnasambhava (Ratnasambhava), everything should be in accordance with the rituals of his family. In the west, draw Amitabha (Amitabha), and one should also act in accordance with the Dharma of his family. In the north, according to the rituals of his family, one should draw Amoghasiddhi (Amoghasiddhi).

成就尊　中方如實依法儀　　應畫佛阿阇梨相　次畫五鈷金剛杵　　焰鬘光明所莊嚴　依法安布求成就　　如佛阿阇梨所作　一切所作依本印　　青優缽羅華光明　復畫十一鈷大杵　　依金剛法而安布　于內曼拏羅四隅　　各各畫優缽羅華　當知四種大印者　　轉輪王相此無異　復于曼拏羅中畫　　四寶四色表莊嚴　隨應復畫諸天眾　　及曼拏羅中賢聖　四門各畫諸明王　　色相皆依本部法　所謂白黑及赤黃　　如次一一應當畫　安布諸賢聖相已　　行者當住禪定心　各以賢聖本心明　　善成諸法破諸惡　于其四門依法儀　　常作秘密供養事　乃至飲食等所作　　皆住曼拏羅界中　當知𡁠字為佛部　　𡁠惹字為金剛部　惹阿字為蓮華部　　阿惡字為迦摩部　如是諸部根本字　　曼拏羅中常所作

此名一切如來金剛大曼拏羅。

爾時世尊大遍照如來。復說成就近成就大成就等諸法門。

若欲修習成就者　　隨應飲食秘密行　彼心安住大明心　　是即相應三昧法　若欲得近成就者　　當於一月依法修　諸佛善施諸成就　　此即智金剛所說　欲得大明大成就　　當於三月中修習　最初平等行相應　　此即金剛手所說

爾時世尊大遍照如來。復說智部

【現代漢語翻譯】現代漢語譯本成就尊中央如實依法儀，應畫佛阿阇梨相（Acharya，導師）。其次畫五鈷金剛杵（vajra，金剛杵），以火焰鬘光明所莊嚴。依法安布以求成就，如佛阿阇梨所作。一切所作依本印，青優缽羅華（utpala，藍色蓮花）光明。復畫十一鈷大杵，依金剛法而安布。于內曼拏羅（mandala，壇城）四隅，各各畫優缽羅華。當知四種大印者，與轉輪王相無異。復于曼拏羅中畫，四寶四色表莊嚴。隨應復畫諸天眾，及曼拏羅中賢聖。四門各畫諸明王（Vidyaraja，明王），色相皆依本部法。所謂白、黑、及赤、黃，如次一一應當畫。安布諸賢聖相已，行者當住禪定心。各以賢聖本心明，善成諸法破諸惡。于其四門依法儀，常作秘密供養事。乃至飲食等所作，皆住曼拏羅界中。當知𡁠字為佛部，𡁠惹字為金剛部。惹阿字為蓮華部，阿惡字為迦摩部。如是諸部根本字，曼拏羅中常所作。

此名一切如來金剛大曼拏羅。

爾時世尊大遍照如來（Mahavairocana，大日如來），復說成就、近成就、大成就等諸法門。

若欲修習成就者，隨應飲食秘密行。彼心安住大明心，是即相應三昧法（samadhi，三昧）。若欲得近成就者，當於一月依法修。諸佛善施諸成就，此即智金剛所說。欲得大明大成就，當於三月中修習。最初平等行相應，此即金剛手（Vajrapani，金剛手菩薩）所說。

爾時世尊大遍照如來，復說智部

【English Translation】 English version The Accomplishment Chapter In the center, according to the proper rites, one should paint the image of the Buddha Acharya (Acharya, teacher). Next, paint a five-pronged vajra (vajra, diamond scepter), adorned with a garland of flames and light. Arrange according to the Dharma to seek accomplishment, as done by the Buddha Acharya. All actions should be based on the original mudra (mudra, hand gesture), with the light of the blue utpala flower (utpala, blue lotus). Again, paint a large eleven-pronged scepter, arranging it according to the Vajra Dharma. In the four corners of the inner mandala (mandala, sacred diagram), paint utpala flowers. Know that the four great mudras are no different from the signs of a Chakravartin (Chakravartin, wheel-turning king). Again, in the mandala, paint the four jewels and four colors to represent adornment. Accordingly, paint the various hosts of devas (devas, deities) and the sages within the mandala. At the four gates, paint the Vidyarajas (Vidyaraja, wisdom kings), their appearances all according to the Dharma of their respective families. Namely, white, black, red, and yellow, each should be painted in order. Having arranged the images of the sages, the practitioner should abide in a meditative mind. Each with the original heart mantra of the sages, well accomplishing all dharmas and destroying all evils. At the four gates, according to the Dharma rites, constantly perform secret offerings. Even actions such as eating and drinking should be within the boundary of the mandala. Know that the syllable '𡁠' represents the Buddha family, and the syllable '𡁠惹' represents the Vajra family. The syllable '惹阿' represents the Lotus family, and the syllable '阿惡' represents the Karma family. These fundamental syllables of the various families are constantly used in the mandala.

This is called the Great Vajra Mandala of All Tathagatas.

At that time, the World Honored One, Mahavairocana Tathagata (Mahavairocana, the Great Illuminator Buddha), again spoke of the Dharma gates of accomplishment, near accomplishment, great accomplishment, and so on.

If one wishes to cultivate accomplishment, one should accordingly practice secret conduct in eating and drinking. If their mind abides in the Great Illumination Mind, that is the samadhi (samadhi, meditative absorption) of correspondence. If one wishes to attain near accomplishment, one should cultivate according to the Dharma for one month. The Buddhas bestow accomplishments well; this is what Vajrapani (Vajrapani, the Bodhisattva Vajrapani) has said. If one wishes to attain great illumination and great accomplishment, one should cultivate for three months. Initially, corresponding to the conduct of equality; this is what Vajrapani (Vajrapani, the Bodhisattva Vajrapani) has said.

At that time, the World Honored One, Mahavairocana Tathagata, again spoke of the Wisdom Family.

等成就三昧寶藏法門。

行者當觀於己身　　即是毗盧遮那佛　本部所用金剛輪　　得金剛輪持明成　行者當觀於己身　　即是毗盧遮那佛　本部大明金剛劍　　得金剛劍持明成　行者當觀於己身　　即是毗盧遮那佛　三叉大明本部華　　得三叉等持明成　行者當觀於己身　　即是毗盧遮那佛　本部大明金剛鉤　　得彼金剛鉤成就　行者當觀於己身　　即是毗盧遮那佛　本部大明金剛索　　得金剛索持明成　又想從自影像生　　秘密大印等諸相　如是持彼如意寶　　了諸部法善分別　此三昧法欲成就　　應成就於成就事　彼于現生得成就　　大明相應主宰法　於三昧法不成就　　彼即不能得見佛　若依四種法儀修　　觀想相應住真實　當知從自身所生　　自心影像相應相　于影像中諦想已　　速得成就無別異　優缽羅華甚清凈　　本部大明亦復然　月影像中依法觀　　大智持明得成就　復想心金剛出生　　大智持明得成就　于其月影像光中　　諦心觀想金剛手　當知諸欲我清凈　　如彼虛空凈亦然　于其月影像光中　　金剛蓮華想出現　次想清凈蓮華眼　　一切地中得自在　于其月影像光中　　五佛如來想出現　五種光明甚微妙　　周匝廣現於佛身　光

【現代漢語翻譯】現代漢語譯本由此可以成就三昧寶藏法門。

修行者應當觀想自身，即是毗盧遮那佛（Vairocana，意為光明遍照）。運用本部的金剛輪（vajra wheel），可以成就金剛輪持明。修行者應當觀想自身，即是毗盧遮那佛。運用本部的大明金剛劍（vajra sword），可以成就金剛劍持明。修行者應當觀想自身，即是毗盧遮那佛。運用三叉大明本部的蓮華（lotus），可以成就三叉等持明。修行者應當觀想自身，即是毗盧遮那佛。運用本部的大明金剛鉤（vajra hook），可以成就金剛鉤。修行者應當觀想自身，即是毗盧遮那佛。運用本部的大明金剛索（vajra rope），可以成就金剛索持明。又觀想從自己的影像中生出秘密大印等諸種形象。如此持誦如意寶，明瞭諸部的法門，善於分別。此三昧法如果想要成就，應當成就於成就之事。如此，便可以在現世獲得成就，成為與大明相應的自在主宰。如果對於三昧法不能成就，那麼就不能得見佛。如果依照四種法儀修行，觀想相應，安住于真實。應當知道從自身所生，與自心影像相應的形象。在影像中仔細觀想之後，迅速獲得成就，沒有差別。優缽羅華（utpala，藍色蓮花）非常清凈，本部的光明也是如此。在月亮的影像中依法觀想，可以成就大智持明。又觀想心金剛出生，可以成就大智持明。在其月亮影像的光明中，專心觀想金剛手（Vajrapani，手持金剛杵的菩薩）。應當知道諸欲是清凈的，如同虛空一樣清凈。在其月亮影像的光明中，觀想金剛蓮華出現。其次觀想清凈的蓮華眼，在一切地中獲得自在。在其月亮影像的光明中，觀想五佛如來出現。五種光明非常微妙，周遍顯現在佛身。光明

【English Translation】 English version Thus, one can accomplish the Samadhi Treasury Dharma.

The practitioner should contemplate their own body as being Vairocana (meaning 'the Illuminator'). By using the Vajra Wheel of this lineage, one can achieve the Vajra Wheel Vidyadhara. The practitioner should contemplate their own body as being Vairocana. By using the Great Illumination Vajra Sword of this lineage, one can achieve the Vajra Sword Vidyadhara. The practitioner should contemplate their own body as being Vairocana. By using the Trident Great Illumination Lotus of this lineage, one can achieve the Trident Samadhi Vidyadhara. The practitioner should contemplate their own body as being Vairocana. By using the Great Illumination Vajra Hook of this lineage, one can achieve the Vajra Hook. The practitioner should contemplate their own body as being Vairocana. By using the Great Illumination Vajra Rope of this lineage, one can achieve the Vajra Rope Vidyadhara. Furthermore, contemplate the generation of secret great mudras and other forms from one's own image. Thus, holding the wish-fulfilling jewel, understanding the dharmas of all lineages, and being skilled in discernment. If one desires to accomplish this Samadhi Dharma, one should accomplish the means of accomplishment. In this way, one can attain accomplishment in this very life, becoming a sovereign lord corresponding to the Great Illumination. If one cannot accomplish the Samadhi Dharma, then one cannot see the Buddha. If one practices according to the four kinds of ritual practices, contemplating in accordance and abiding in truth. One should know that the form generated from one's own body corresponds to the image of one's own mind. After carefully contemplating within the image, one quickly attains accomplishment without difference. The Utpala (blue lotus) flower is very pure, and so is the illumination of this lineage. By contemplating according to the Dharma within the image of the moon, one can achieve the Great Wisdom Vidyadhara. Furthermore, contemplate the arising of the Mind Vajra, one can achieve the Great Wisdom Vidyadhara. Within the light of the moon's image, wholeheartedly contemplate Vajrapani (the bodhisattva holding the vajra). One should know that all desires are pure, just as the emptiness of space is pure. Within the light of the moon's image, contemplate the appearance of the Vajra Lotus. Next, contemplate the pure lotus eye, and attain freedom in all realms. Within the light of the moon's image, contemplate the appearance of the Five Buddhas. The five kinds of light are extremely subtle, extensively manifesting around the Buddha's body. Light

中復出日光明　　羯磨金剛想心現　本部大明至心念　　即得堅固金剛身　于其月影像光中　　觀想本部金剛杵　觀想五鈷金剛杵　　即得不壞金剛身　于其月影像光中　　現金剛焰莊嚴相　金剛手即自影像　　觀想持最上色相　于其月影像光中　　現蓮華焰莊嚴相　觀自在即自影像　　想持妙法大色相　于其月影像光中　　現白色焰莊嚴相　迦摩焰即自影像　　想持迦摩焰色相　一字大明種智門　　出現大力明王相　所有本部主印契　　及自印等當觀想　身語心諸大印門　　一一如應依法想　當住真實三昧中　　諦想金剛手影像　于其日影像光中　　自印如應當觀想　又于日曼拏羅中　　諦心觀想自影像　大明文字安於心　　依法所生離疑怖　又想金剛薩埵生　　能生禪定出生法　近成就法依本儀　　即得最上諸成就　依法隨宜於方處　　六月中作供養事　如彼金剛薩埵儀　　即得三界勝成就　行者隨處作成就　　金剛薩埵所加持　天人乃至諸部多　　所欲鉤召皆來集　行者應擇寂靜處　　或於曠野或山間　所應鉤召悉來已　　秘密供養依法作　依彼金剛薩埵法　　若作所應鉤召時　持誦本部所用明　　當結本部大印契　依法結本部印已　　一心持誦求相

【現代漢語翻譯】現代漢語譯本從日食或月食中重新出現光明時，觀想羯磨金剛（Karma-vajra，行為金剛）的心顯現。至誠唸誦本部的大明咒，就能獲得堅固的金剛身。在月亮的影像光芒中，觀想本部的金剛杵（vajra，金剛杵）。觀想五鈷金剛杵，就能獲得不壞的金剛身。在月亮的影像光芒中，顯現金剛火焰莊嚴的形象。金剛手（Vajrapani，執金剛者）就是自己的影像，觀想持有最上的色相。在月亮的影像光芒中，顯現蓮花火焰莊嚴的形象。觀自在（Avalokiteśvara，觀世音菩薩）就是自己的影像，觀想持有妙法的大色相。在月亮的影像光芒中，顯現白色火焰莊嚴的形象。迦摩焰就是自己的影像，觀想持有迦摩焰的色相。一字大明咒是種智之門，從中出現大力明王（Mahabala）的形象。所有本部的本尊印契，以及自己的手印等，都應當觀想。身、語、心諸大印門，一一如其所應，依法觀想。應當安住于真實的禪定中，仔細觀想金剛手的影像。在太陽的影像光芒中，自己的手印應當如法觀想。又在太陽的曼荼羅（mandala，壇城）中，以專注的心觀想自己的影像。將大明咒的文字安放在心中，依法修行所生，遠離疑惑和怖畏。又觀想金剛薩埵（Vajrasattva，金剛薩城）出生，能生出禪定，出生種種法。依循本來的儀軌修持近成就法，就能獲得最上的諸種成就。依法隨順適宜的方位和處所，在六個月中進行供養。如那金剛薩埵的儀軌一般，就能獲得三界的殊勝成就。修行者無論在何處作成就，都是金剛薩埵所加持。天人乃至諸部多（bhuta，鬼神），所有想要鉤召的都會前來聚集。修行者應當選擇寂靜之處，或在曠野，或在山間。所應鉤召的都來臨之後，秘密地進行供養，依法修作。依彼金剛薩埵的法門，如果修作所應鉤召之時。持誦本部所用的明咒，應當結本部的大印契。依法結本部的手印之後，一心持誦，以求相應。

【English Translation】 English version When the light reappears from a solar or lunar eclipse, contemplate the mind of Karma-vajra (action vajra) manifesting. Sincerely recite the great mantra of this lineage, and you will attain an indestructible vajra body. Within the light of the moon's reflection, visualize the vajra (thunderbolt) of this lineage. Visualize the five-pronged vajra, and you will attain an indestructible vajra body. Within the light of the moon's reflection, manifest the appearance adorned with vajra flames. Vajrapani (the wielder of the vajra) is your own image; visualize holding the supreme form. Within the light of the moon's reflection, manifest the appearance adorned with lotus flames. Avalokiteśvara (the Bodhisattva of Compassion) is your own image; contemplate holding the great form of the wondrous Dharma. Within the light of the moon's reflection, manifest the appearance adorned with white flames. Kama-flame is your own image; contemplate holding the form of Kama-flame. The one-syllable great mantra is the gate of wisdom; from it appears the form of Mahabala (the Great Strength) wrathful king. All the mudras (seals) of the main deities of this lineage, as well as your own mudras, should be visualized. The great mudras of body, speech, and mind, each should be contemplated appropriately according to the Dharma. You should abide in true samadhi (meditative absorption), carefully contemplating the image of Vajrapani. Within the light of the sun's reflection, your own mudra should be visualized as appropriate. Also, within the mandala (sacred diagram) of the sun, contemplate your own image with a focused mind. Place the letters of the great mantra in your heart; born from practicing according to the Dharma, you will be free from doubt and fear. Also, contemplate the arising of Vajrasattva (Diamond Being), which can generate samadhi and give birth to various Dharmas. Practice the near-attainment method according to the original ritual, and you will attain the supreme accomplishments. According to the Dharma, in a suitable direction and place, make offerings for six months. Like the ritual of that Vajrasattva, you will attain the supreme accomplishments of the three realms. Wherever the practitioner achieves accomplishment, it is through the blessings of Vajrasattva. Devas (gods), humans, and even all bhutas (spirits), all whom you wish to summon will come and gather. The practitioner should choose a quiet place, either in a wilderness or in the mountains. After all those who should be summoned have come, secretly make offerings and practice according to the Dharma. According to the Dharma of that Vajrasattva, if you are performing the summoning ritual. Recite the mantra used by this lineage, and you should form the great mudra of this lineage. After forming the mudra of this lineage according to the Dharma, recite with a focused mind, seeking correspondence.

應　行者當於中夜時　　如應所作皆成就　想金剛鉤安於心　　依本部法作相應　劫火大光極熾然　　金剛鉤想光中現　想金剛鉤安於心　　依法諦心而鉤召　焰鬘得迦忿怒王　　及彼馬頭明王等　所有金剛杖明王　　及彼不動忿怒尊　威光廣現三界中　　作顰眉相而顧視　大力忿怒大明王　　及彼甘露軍拏利　三界中起敬愛心　　勇猛復具大威力　彼金剛香大明主　　與金剛手威力等　而常稱念佛如來　　安住三金剛不壞　金剛那契大使者　　及彼金剛贊拏尊　悉依金剛薩埵法　　普令三界阿吠舍　假使諸毒滿虛空　　一剎那間悉能壞

爾時世尊大遍照如來。復入一切三昧金剛三摩地。從是三摩地出已宣說焰鬘得迦大忿怒明王大明曰。

那謨(引)嚩日啰(二合)倪也(二合引)那(引)野(一句)三摩野薩埵(引)野(二)唵(引)羯啰羯啰(三)俱嚕俱嚕(四)摩摩迦哩焬(二合)(五)伴惹伴惹(六)薩哩嚩(二合)尾覲那(二合引)捺賀捺賀(七)嚩日啰(二合)尾那(引)野崗(八)母(引)哩馱(二合)吒迦(九)𡁠(引)尾旦(引)多羯啰(十)摩賀(引)尾訖哩(二合)多嚕必尼(引)(十一)缽左缽左薩哩嚩(二合)訥瑟吒(二合引)那(十二)摩賀

【現代漢語翻譯】現代漢語譯本應：行者應當在半夜時分，如法修行，所有應做之事都能成就。觀想金剛鉤安住在心中，依照本部的法門進行相應的修持。劫火的光芒極其熾盛，金剛鉤的形象在光中顯現。觀想金剛鉤安住在心中，以真實的信心來鉤召。焰鬘得迦（Yamantaka，降閻魔尊）忿怒王，以及馬頭明王等。所有金剛杖明王，以及不動忿怒尊（Acala）。威光廣闊地顯現在三界之中，作出皺眉的樣子來觀看。大力忿怒大明王，以及甘露軍拏利（Amritakundalin）。在三界中生起敬愛之心，勇猛並且具有強大的威力。那位金剛香大明主，與金剛手（Vajrapani）的威力相等。而常常稱念佛如來，安住在三金剛的不壞境界。金剛那契大使者，以及金剛贊拏尊。都依照金剛薩埵（Vajrasattva）的法門，普遍令三界進入阿吠舍（avesha，入神）狀態。假使各種毒藥充滿虛空，在一剎那間都能摧毀。

這時，世尊大遍照如來（Vairocana）。再次進入一切三昧金剛三摩地。從這個三摩地出來后，宣說了焰鬘得迦大忿怒明王的大明咒：

那謨(引)嚩日啰(二合)倪也(二合引)那(引)野(一句)三摩野薩埵(引)野(二)唵(引)羯啰羯啰(三)俱嚕俱嚕(四)摩摩迦哩焬(二合)(五)伴惹伴惹(六)薩哩嚩(二合)尾覲那(二合引)捺賀捺賀(七)嚩日啰(二合)尾那(引)野崗(八)母(引)哩馱(二合)吒迦(九)𡁠(引)尾旦(引)多羯啰(十)摩賀(引)尾訖哩(二合)多嚕必尼(引)(十一)缽左缽左薩哩嚩(二合)訥瑟吒(二合引)那(十二)摩賀

【English Translation】 English version One should: The practitioner should, in the middle of the night, perform the appropriate practices, and all that needs to be done will be accomplished. Visualize the Vajra Hook residing in the heart, and practice accordingly to the methods of this lineage. The flames of the Kalpa fire are extremely blazing, and the image of the Vajra Hook appears within the light. Visualize the Vajra Hook residing in the heart, and with true faith, summon. Yamantaka (Wrathful King, Subduer of Yama), and Hayagriva (Horse-Headed King), and others. All the Vajra Staff Vidyarajas, and Acala (Immovable) Wrathful One. Their majestic light widely manifests in the three realms, casting a frowning gaze. The Great Powerful Wrathful Vidyaraja, and Amritakundalin (Nectar Vase). Arousing loving-kindness in the three realms, courageous and possessing great power. That great Vidyaraja of Vajra Incense, is equal in power to Vajrapani (Vajra Hand). And constantly reciting the Tathagata Buddha, abiding in the indestructible state of the Three Vajras. Vajranakhi (Vajra Nails) Great Messenger, and Vajracanda. All according to the Dharma of Vajrasattva (Vajra Being), universally causing the three realms to enter the state of Avesha (divine possession). Even if all kinds of poisons fill the sky, they can be destroyed in an instant.

At that time, the World Honored One, Mahavairocana Tathagata (Great Illuminator). Again entered the All Samadhi Vajra Samadhi. Having emerged from this Samadhi, he proclaimed the Great Vidya Mantra of Yamantaka, the Great Wrathful Vidyaraja:

Namo Vajra Jñana ya, Samaya Sattvaya, Om, Kara Kara, Kuru Kuru, Mama Kari Hum, Bhanja Bhanja, Sarva Vighna Dahadah, Vajra Vinayakam, Murdhata Ka, Hrih Vidhamta Kara, Maha Vikrita Rupini, Pacha Pacha Sarva Dustan Maha

(引)誐拏缽底爾(引)尾旦(引)多羯啰(十三)滿馱滿馱(十四)薩哩嚩(二合)屹啰(二合)賀(引)(十五)殺捺目(二合)珂殺捺部(二合)惹殺吒左(二合引)啰拏(十六)嚕捺啰(二合)摩(引)那野(十七)尾瑟弩(二合)摩(引)那野(十八)沒啰(二合)賀摩(二合引)捺也(二合引)禰嚩(引)摩(引)那野(十九)摩(引)尾藍末摩(引)尾藍末(二十)虎盧虎盧(二十一)曼拏羅末提(引)缽啰(二合)吠(引)舍曳(二十二引)三摩野摩耨三摩(二合)啰(二十三)吽(引)吽(引)吽(引)吽(引)吽(引)吽(引)(二十四)發吒(半音)發吒莎(引)賀(引)(二十五)

說此大明已。世尊大遍照如來。即時安住如微塵數諸佛如來心月曼拏羅。乃現種種色遍滿虛空界。復現自影像。亦遍虛空說是伽陀曰。

大哉一切大明法　　最上金剛不可壞　一切如來堅固門　　得無等比甘露聚

爾時世尊大遍照如來。復入自性堅固三摩地。從是三摩地出已。宣說最上金剛心大明曰。

唵(引一句)嚩日啰(二合)窟啰尾訖哩(二合)多(引)那那吽(引)發吒(半音二)

說此大明已。一切如來亦悉怖畏。時彼持妙法者說是伽陀曰。

大哉一切大明法　　

{ "translations": [ "現代漢語譯本：", "（引）誐拏缽底爾(引)尾旦(引)多羯啰（十三）滿馱滿馱（十四）薩哩嚩（二合）屹啰（二合）賀（引）（十五）殺捺目（二合）珂殺捺部（二合）惹殺吒左（二合引）啰拏（十六）嚕捺啰（二合）摩（引）那野（十七）尾瑟弩（二合）摩（引）那野（十八）沒啰（二合）賀摩（二合引）捺也（二合引）禰嚩（引）摩（引）那野（十九）摩（引）尾藍末摩（引）尾藍末（二十）虎盧虎盧（二十一）曼拏羅末提（引）缽啰（二合）吠（引）舍曳（二十二引）三摩野摩耨三摩（二合）啰（二十三）吽（引）吽（引）吽（引）吽（引）吽（引）吽（引）（二十四）發吒（半音）發吒莎（引）賀（引）（二十五）", "", "說完這個偉大的明咒后，世尊大遍照如來（Mahāvairocana，偉大的光芒照耀者），立即安住在如微塵數諸佛如來的心月曼拏羅（Mandala，壇城）。於是顯現種種顏色遍滿虛空界，又顯現自己的影像，也遍滿虛空，並說了這首伽陀（Gāthā，偈頌）：", "", "『偉大啊，一切偉大的明咒之法，\n最上金剛（Vajra，堅固不壞）不可摧毀。\n一切如來堅固之門，\n獲得無與倫比的甘露聚集。』", "", "這時，世尊大遍照如來，又進入自性堅固三摩地（Samādhi，禪定）。從這個三摩地出來后，宣說了最上金剛心大明咒：", "", "『唵（引一句）嚩日啰（二合）窟啰尾訖哩（二合）多（引）那那吽（引）發吒（半音二）』", "", "說完這個大明咒后，一切如來也都感到怖畏。當時，那位持妙法者說了這首伽陀：", "", "『偉大啊，一切偉大的明咒之法，』", "", "", "english_translations": [ "English version:", "(Om) Gaṇa-pati-ir (Om) vi-dā(Om)ta-kara (13) Mandha mandha (14) Sarva(two combined) gra(two combined)ha(Om) (15) Shat-danta-mukha shat-danta-bhu(two combined)ja shata-ja(two combined Om)raṇa (16) Rudra(two combined) mā(Om)naya (17) Viṣṇu(two combined) mā(Om)naya (18) Brahma(two combined Om)nadaya(two combined Om) deva(Om) mā(Om)naya (19) Mā(Om) vi-lamba mā(Om) vi-lamba (20) Hulu hulu (21) Maṇḍala-madhye(Om) pra(two combined)ve(Om)shayai (22 Om) samaya-manu-smara (23) Hūṃ(Om) hūṃ(Om) hūṃ(Om) hūṃ(Om) hūṃ(Om) hūṃ(Om) (24) Phaṭ (half sound) phaṭ svā(Om)hā(Om) (25)", "", "After speaking this great mantra, the World-Honored One, Mahāvairocana (The Great Illuminator), immediately abided in the heart-moon maṇḍala (sacred diagram) of Buddhas and Tathāgatas as numerous as dust motes. Then, he manifested various colors filling the entire space, and also manifested his own image, also filling the space, and spoke this Gāthā (verse):", "", "'Great are all the great mantra-dharmas,\nThe supreme Vajra (diamond, indestructible) is indestructible.\nThe firm gate of all Tathāgatas,\nObtaining an unparalleled gathering of nectar.'", "", "At that time, the World-Honored One, Mahāvairocana, again entered the Samādhi (meditative state) of self-nature's firmness. Having emerged from this Samādhi, he proclaimed the supreme Vajra-heart great mantra:", "", "'Oṃ (one sentence) vajra-kula-vikṛta-nana hūṃ phaṭ (half sound two)'", "", "After speaking this great mantra, all the Tathāgatas were also filled with fear. At that time, the holder of the wonderful Dharma spoke this Gāthā:", "", "'Great are all the great mantra-dharmas,'" ] }

我三昧門真實說　乃至諸佛亦不破　　是即建立金剛幢

佛說無二平等最上瑜伽大教王經卷第四大正藏第 18 冊 No. 0887 佛說無二平等最上瑜伽大教王經

佛說無二平等最上瑜伽大教王經卷第五

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯無二平等最勝大儀軌王大遍照如來一切大明金剛出生分第十五之二

爾時世尊大遍照如來。復入光照一切虛空界金剛三摩地。從是三摩地出已。說此大明曰。

唵(引一句)嚩日啰(二合)骨嚕(二合引)馱摩賀(引)末羅(二)賀那捺賀缽左摩他(三)尾枳啰尾特網(二合)娑野(四)嗢粗澀摩(二合)骨嚕(二合引)馱吽發吒(半音五)

說此大明已。彼一切如來出現大輪光明。遍滿虛空廣照一切。爾時持金剛者說是伽陀曰。

大哉一切大明法　　是我最上金剛教　諸佛因此證菩提　　我亦由斯得成佛

爾時世尊大遍照如來。復入一切虛空界自性光明金剛三摩地。從是三摩地出已。宣說不動尊大忿怒明王大明曰。

那莫三滿多嚩日啰(二合)𧹞(引一句)阿左羅阿左羅(二)賀那賀那(三)底瑟吒(二合)底瑟吒(二合)(四)阿(引)尾舍阿(引)尾舍(五)摩賀(引)滿怛

【現代漢語翻譯】現代漢語譯本我所說的三昧門是真實的，乃至十方諸佛也不會破斥。這便是建立金剛幢。

《佛說無二平等最上瑜伽大教王經》卷第四大正藏第 18 冊 No. 0887 《佛說無二平等最上瑜伽大教王經》

《佛說無二平等最上瑜伽大教王經》卷第五

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯《無二平等最勝大儀軌王大遍照如來一切大明金剛出生分》第十五之二

爾時，世尊大遍照如來，再次進入光照一切虛空界金剛三摩地。從這個三摩地出來后，宣說了這個大明咒：

唵(引一句) 嚩日啰(二合) 骨嚕(二合引) 馱摩賀(引) 末羅(二) 賀那捺賀缽左摩他(三) 尾枳啰尾特網(二合) 娑野(四) 嗢粗澀摩(二合) 骨嚕(二合引) 馱吽發吒(半音五)

宣說了這個大明咒后，一切如來都顯現出大輪光明，遍滿虛空，廣泛照耀一切。這時，持金剛者說了這個伽陀：

偉大啊，一切大明法，是我最上的金剛教。諸佛因此證得菩提，我也由此得以成佛。

爾時，世尊大遍照如來，再次進入一切虛空界自性光明金剛三摩地。從這個三摩地出來后，宣說了不動尊大忿怒明王大明咒：

那莫三滿多嚩日啰(二合) 赧(引一句) 阿左羅阿左羅(二) 賀那賀那(三) 底瑟吒(二合) 底瑟吒(二合)(四) 阿(引) 尾舍阿(引) 尾舍(五) 摩賀(引) 滿怛

【English Translation】 English version I truly speak of the Samadhi gate, Even all the Buddhas will not refute it. This is the establishment of the Vajra Banner (a metaphor for unwavering resolve).

'The Sutra of the Great King of Unexcelled and Equal Yoga Spoken by the Buddha', Volume 4 Taisho Tripitaka Volume 18, No. 0887 'The Sutra of the Great King of Unexcelled and Equal Yoga Spoken by the Buddha'

'The Sutra of the Great King of Unexcelled and Equal Yoga Spoken by the Buddha', Volume 5

Translated by Shi Hu, the Tripitaka Master, Great Master of Dharma Transmission, with the title Chao Feng Da Fu Shi Guang Lu Qing, bestowed with the purple robe by imperial decree, from the Western Heaven. 'The Fifteenth Part Two: The Vajra Birth of All Great Vidya of the Great Vairocana Tathagata, King of the Supreme Great Ritual'

At that time, the World Honored One, the Great Vairocana Tathagata, again entered the Vajra Samadhi of illuminating all realms of empty space. Having emerged from this Samadhi, he spoke this Great Vidya:

Om (one sentence) Vajra (two combined) Krodha Maha (long sound) Mala (two) Hana Daha Paca Matha (three) Vikira Vidhvamsaya (four) Ucchusma Krodha Hum Phat (half sound five)

Having spoken this Great Vidya, all the Tathagatas manifested great wheel-like light, filling the empty space and widely illuminating everything. At that time, the Vajra Holder spoke this Gatha:

Great indeed is the Dharma of all Great Vidyas, It is my supreme Vajra teaching. The Buddhas thereby attain Bodhi, I also thereby attain Buddhahood.

At that time, the World Honored One, the Great Vairocana Tathagata, again entered the Vajra Samadhi of the self-nature light of all realms of empty space. Having emerged from this Samadhi, he proclaimed the Great Vidya of Acala (immovable) the Great Wrathful Vidyaraja (wisdom king):

Namo Samanta Vajranam (one sentence) Acala Acala (two) Hana Hana (three) Tistha Tistha (four) Avesa Avesa (five) Maha Mantra

啰(二合)迦播(引)羅迦度弩度弩(六)珂(引)捺珂(引)捺(七)尾伽那(二合引)摩(引)啰野耨瑟㗖(二合引)(八)犖(力角切)叉犖叉𤚥(引)(九)俱嚕俱嚕(十)枳哩枳哩(十一)摩賀(引)尾沙摩嚩日啰(二合)(十二)薩普(二合引)吒野薩普(二合引)吒野(十三)唵(引)帝哩(二合)末里多囕昂多迦(十四)盎(引)㰠(呼郎切反)㰠(引)㰠(引)(十五)阿左羅濟(引)吒濟(引)吒吽(引)吽(引)(十六)阿三滿底迦怛啰(二合引)吒(半音)(十七)阿薩賀那莫莎(引)賀(引)(十八)

說此大明已。於是持眾色者。安住一切三昧無生法一切如來心曼拏羅中。說是伽陀曰。

大哉一切大明法　　是我堅固真實生　金剛自性不可壞　　諸法因生無生相

爾時世尊大遍照如來。復入一切如來金剛加持三摩地。從是三摩地出已。宣說大金剛顰眉菩薩大明曰。

那謨(引)婆誐嚩多曳(二合引)勃哩(二合)俱吒也(二合引)曳(引一句)唵(引)勃哩(二合)俱致多囕誐(二)尾日林(二合)毗多嚩日啰(二合)(三)摩賀(引)末朗吽(引)發吒(半音四)

說此大明已。於是金剛手菩薩大秘密主。出現一切如來大法光明。安住一切如來清凈法

【現代漢語翻譯】現代漢語譯本啰(二合)迦播(引)羅迦度弩度弩(六)，珂(引)捺珂(引)捺(七)，尾伽那(二合引)摩(引)啰野耨瑟㗖(二合引)(八)，犖(力角切)叉犖叉𤚥(引)(九)，俱嚕俱嚕(十)，枳哩枳哩(十一)，摩賀(引)尾沙摩嚩日啰(二合)(十二)，薩普(二合引)吒野薩普(二合引)吒野(十三)，唵(引)帝哩(二合)末里多囕昂多迦(十四)，盎(引)㰠(呼郎切反)㰠(引)㰠(引)(十五)，阿左羅濟(引)吒濟(引)吒吽(引)吽(引)(十六)，阿三滿底迦怛啰(二合引)吒(半音)(十七)，阿薩賀那莫莎(引)賀(引)(十八)。說完這個偉大的明咒后，於是持有各種色彩者，安住在一切三昧（Samadhi，禪定）的無生法和一切如來（Tathagata，佛）的心曼拏羅（Mandala，壇城）中。說了這首伽陀（Gatha，偈頌）: 『偉大啊，一切偉大的明咒之法，是我堅固真實的生。金剛（Vajra，金剛）自性不可破壞，諸法因緣生起而無自性。』這時，世尊大遍照如來（Vairocana Tathagata，毗盧遮那佛），再次進入一切如來金剛加持三摩地（Samadhi，禪定）。從這個三摩地出來后，宣說了大金剛顰眉菩薩（Vajra-bhrikuti，金剛顰眉）的大明咒: 那謨(引)婆誐嚩多曳(二合引)勃哩(二合)俱吒也(二合引)曳(引一句)，唵(引)勃哩(二合)俱致多囕誐(二)，尾日林(二合)毗多嚩日啰(二合)(三)，摩賀(引)末朗吽(引)發吒(半音四)。說完這個偉大的明咒后，於是金剛手菩薩（Vajrapani，金剛手）大秘密主，出現一切如來大法光明，安住一切如來清凈法。

【English Translation】 English version Ro(two combined) jia bo(draw) Luo jia du nu du nu (six), Ke(draw) na Ke(draw) na (seven), Wei jia na (two combined draw) mo(draw) Luo ye nou se cha (two combined draw) (eight), Luo (force angle cut) cha Luo cha wa (draw) (nine), Ju lu ju lu (ten), Zhi li zhi li (eleven), Mo he (draw) wei sha mo wa ri Luo (two combined) (twelve), Sa pu (two combined draw) zha ye sa pu (two combined draw) zha ye (thirteen), Om(draw) di li (two combined) mo li duo lan ang duo jia (fourteen), Ang (draw) hong (call lang cut back) hong (draw) hong (draw) (fifteen), A zuo Luo ji (draw) zha ji (draw) zha hong (draw) hong (draw) (sixteen), A san man di jia da Luo (two combined draw) zha (half sound) (seventeen), A sa he na mo suo (draw) he (draw) (eighteen). Having spoken this great mantra, then the one who holds the various colors abides in the unproduced Dharma of all Samadhis (Samadhi, meditative states) and in the heart Mandala (Mandala, sacred enclosure) of all Tathagatas (Tathagata, Buddhas). He spoke this Gatha (Gatha, verse): 'Great indeed is the Dharma of all great mantras, it is my firm and true birth. The Vajra (Vajra, diamond) nature is indestructible, all dharmas arise from conditions and have no inherent existence.' At that time, the World Honored One, the Great Vairocana Tathagata (Vairocana Tathagata, the Great Illuminator Buddha), again entered the Samadhi (Samadhi, meditative state) of the Vajra empowerment of all Tathagatas. Having emerged from this Samadhi, he proclaimed the great mantra of the Vajra-bhrikuti Bodhisattva (Vajra-bhrikuti, Diamond Frowning Eyebrow): Namo (draw) bhagavate (two combined draw) bhri (two combined) kutaya (two combined draw) ye (draw one sentence), Om (draw) bhri (two combined) kutita lan ga (two), Wei ri lin (two combined) pi duo vajra (two combined) (three), Mo he (draw) mo lang hong (draw) pha zha (half sound four). Having spoken this great mantra, then Vajrapani Bodhisattva (Vajrapani, Thunderbolt-bearing Bodhisattva), the great secret lord, manifested the great Dharma light of all Tathagatas and abided in the pure Dharma of all Tathagatas.

中。說是伽陀曰。

大哉一切大明法　　最上妙樂法所集　金剛大智三昧門　　大明成就此無異

爾時世尊大遍照如來。復入普遍變化金剛加持三摩地。從是三摩地出已。宣說大力大忿怒明王大明曰。

唵(引一句)嚩日啰(二合)骨嚕(二合引)馱(二)摩賀(引)末羅(三)賀那捺賀缽左尾特網(二合)娑野(四)嗢粗澀摩(二合)骨嚕(二合引)唐吽(引)發吒(半音五)

說此大明已。於是大持秘密者。安住一切如來秘密心。說是伽陀曰。

大哉一切大明法　　無上大智不破壞　大士三昧正成就　　金剛如意寶無異

爾時世尊大遍照如來。復入一切如來不壞自性金剛加持三摩地。從是三摩地出已。宣說金剛甘露軍拏利大忿怒明王大明曰。

唵(引一句)朅朅(二)珂(引)呬珂(引)呬(三)底瑟吒(二合)底瑟吒(二合)(四)屹哩(二合)賀拏(二合)屹哩(二合)賀拏(二合)(五)滿馱滿馱(六)賀那賀那(七)誐哩惹(二合)誐哩惹(二合)(八)尾薩普(二合引)吒野尾薩普(二合引)吒野(九)度那度那(十)入嚩(二合)羅入嚩(二合)啰(十一)缽啰(二合)入嚩(二合)羅缽啰(二合)入嚩(二合)啰(十二)屹啰(二合)娑屹啰(二合)

【現代漢語翻譯】現代漢語譯本：說是伽陀曰：

『大哉一切大明法，最上妙樂法所集，金剛大智三昧門，大明成就此無異。』爾時世尊大遍照如來（Mahāvairocana，偉大的普照者）。復入普遍變化金剛加持三摩地（samādhi，禪定）。從是三摩地出已。宣說大力大忿怒明王大明曰：『唵(引一句) 嚩日啰(二合)(vajra，金剛) 骨嚕(二合引)(krodha，忿怒) 馱(二) 摩賀(引)(mahā，大) 末羅(三) 賀那捺賀缽左尾特網(二合)娑野(四) 嗢粗澀摩(二合) 骨嚕(二合引) 唐吽(引) 發吒(半音五)』說此大明已。於是大持秘密者。安住一切如來秘密心。說是伽陀曰：『大哉一切大明法，無上大智不破壞，大士三昧正成就，金剛如意寶無異。』爾時世尊大遍照如來（Mahāvairocana，偉大的普照者）。復入一切如來不壞自性金剛加持三摩地（samādhi，禪定）。從是三摩地出已。宣說金剛甘露軍拏利大忿怒明王大明曰：『唵(引一句) 朅朅(二) 珂(引)呬珂(引)呬(三) 底瑟吒(二合)(tiṣṭha，立定) 底瑟吒(二合)(四) 屹哩(二合)(gṛhṇa，抓住) 賀拏(二合) 屹哩(二合) 賀拏(二合)(五) 滿馱滿馱(六) 賀那賀那(七) 誐哩惹(二合)(garja，咆哮) 誐哩惹(二合)(八) 尾薩普(二合引)吒野尾薩普(二合引)吒野(九) 度那度那(十) 入嚩(二合)(jvala，燃燒) 入嚩(二合)啰入嚩(二合)啰(十一) 缽啰(二合)(prajvala，猛烈燃燒) 入嚩(二合)啰缽啰(二合)入嚩(二合)啰(十二) 屹啰(二合)(grāsa，吞噬) 屹啰(二合)』

【English Translation】 English version: Then, it was said in a Gāthā: 『Great is the Dharma of all great mantras, Collected from the supreme and wonderful blissful Dharma, The gate of Vajra great wisdom Samadhi (samādhi, meditative absorption), The great mantra's accomplishment is no different from this.』 At that time, the World Honored One, Mahāvairocana Tathagata (Mahāvairocana, the Great Illuminator), again entered the Samadhi (samādhi, meditative absorption) of Universal Transformation Vajra Adhisthana. Having emerged from this Samadhi, he proclaimed the great mantra of the Great Mighty, Great Wrathful Vidyārāja: 『Oṃ (one line) Vajra (two combined) (vajra, diamond/thunderbolt) Krodha (two combined) (krodha, wrath) dha (two) Mahā (drawn out) (mahā, great) mala (three) Hana daha paca vitrasaya (four) Utsusma Krodha (two combined) dhum hum phat (half sound five)』 Having spoken this great mantra, then the great mantra holder, abiding in the secret heart of all Tathagatas, spoke this Gāthā: 『Great is the Dharma of all great mantras, The unsurpassed great wisdom is indestructible, The great being's Samadhi (samādhi, meditative absorption) is rightly accomplished, The Vajra wish-fulfilling jewel is no different.』 At that time, the World Honored One, Mahāvairocana Tathagata (Mahāvairocana, the Great Illuminator), again entered the Samadhi (samādhi, meditative absorption) of the indestructible self-nature Vajra Adhisthana of all Tathagatas. Having emerged from this Samadhi, he proclaimed the great mantra of the Vajra Amrita Kundali Great Wrathful Vidyārāja: 『Oṃ (one line) Khadga khadga (two) Kha khi kha khi (three) Tiṣṭha (two combined) (tiṣṭha, stand firm) Tiṣṭha (two combined) (four) Gṛhṇa (two combined) (gṛhṇa, seize) Gṛhṇa Gṛhṇa (two combined) (five) Bandha bandha (six) Hana hana (seven) Garja (two combined) (garja, roar) Garja Garja (two combined) (eight) Visphota Visphota (nine) Tuna tuna (ten) Jvala (two combined) (jvala, burn) Jvala jvala (eleven) Prajvala (two combined) (prajvala, blaze) Prajvala prajvala (twelve) Grāsa (two combined) (grāsa, devour) Grāsa (two combined)』

娑(十三)薩哩嚩(二合)尾伽那(二合)尾那(引)野崗(引)(十四)尾寧*也馱啰(十五)枳哩枳羅(十六)入嚩(二合)羅入嚩(二合)哩多(十七)虎多嚩賀室啰(十八)摩賀(引)陪(引)啰嚩(十九)尾禰哩逾(二合)沙桑親那親那(二十)桑頻那頻那(二十一)摩賀(引)嚩日啰(二合)馱羅(二十二)底瑟吒(二合)底瑟吒(二合)(二十三)滿馱滿馱(二十四)尾那(引)野迦紇哩(二合)捺焬(引)薩普(二合)吒野(二十五)巘馱哩嚩(二合)紇哩(二合)捺焬(引)薩普(二合)吒野(二十六)那(引)誐紇哩(二合)捺焬(引)薩普(二合)吒野(二十七)藥叉紇哩(二合)捺焬(引)薩普(二合)吒野(二十八)沒啰(二合)賀摩(二合)犖(引)叉娑紇哩(二合)捺焬(引)薩普(二合)吒野(二十九)薩哩嚩(二合)屹啰(二合)賀紇哩(二合)捺焬(引)薩普(二合)吒野(三十)薩哩嚩(二合)佐(引)睹哩他(二合)迦紇哩(二合)捺焬(引)薩普(二合)吒野(三十一)吽(引)吽(引)吽(引)吽(引)(三十二)發吒(半音)發吒(三十三)賀那賀那(三十四)捺賀捺賀(三十五)缽左缽左(三十六)尾俱哩嚩(二合)尾俱哩嚩(二合)(三十七)阿

【現代漢語翻譯】現代漢語譯本娑(十三)薩哩嚩(二合)尾伽那(二合)尾那(引)野崗(引)(十四)：摧毀一切障礙。尾寧*也馱啰(十五)：束縛。枳哩枳羅(十六)：燃燒，閃耀。入嚩(二合)羅入嚩(二合)哩多(十七)：火焰，燃燒。虎多嚩賀室啰(十八)：火神的武器。摩賀(引)陪(引)啰嚩(十九)：偉大的恐怖之聲。尾禰哩逾(二合)沙桑親那親那(二十)：劈開，切斷。桑頻那頻那(二十一)：粉碎，打破。摩賀(引)嚩日啰(二合)馱羅(二十二)：偉大的金剛持（Vajradhara）。底瑟吒(二合)底瑟吒(二合)(二十三)：站住，站住。滿馱滿馱(二十四)：束縛，束縛。尾那(引)野迦紇哩(二合)捺焬(引)薩普(二合)吒野(二十五)：摧毀象頭神（Vinayaka）的心。巘馱哩嚩(二合)紇哩(二合)捺焬(引)薩普(二合)吒野(二十六)：摧毀乾闥婆（Gandharva）的心。那(引)誐紇哩(二合)捺焬(引)薩普(二合)吒野(二十七)：摧毀龍族（Naga）的心。藥叉紇哩(二合)捺焬(引)薩普(二合)吒野(二十八)：摧毀夜叉（Yaksa）的心。沒啰(二合)賀摩(二合)犖(引)叉娑紇哩(二合)捺焬(引)薩普(二合)吒野(二十九)：摧毀梵天（Brahma）羅剎娑（Rakshasa）的心。薩哩嚩(二合)屹啰(二合)賀紇哩(二合)捺焬(引)薩普(二合)吒野(三十)：摧毀所有星宿（Graha）的心。薩哩嚩(二合)佐(引)睹哩他(二合)迦紇哩(二合)捺焬(引)薩普(二合)吒野(三十一)：摧毀所有四天王（Caturmahārājakāyikas）的心。吽(引)吽(引)吽(引)吽(引)(三十二)：種子字，表示憤怒的力量。發吒(半音)發吒(三十三)：摧毀，破裂。賀那賀那(三十四)：擊打，擊打。捺賀捺賀(三十五)：燃燒，燃燒。缽左缽左(三十六)：烹煮，烹煮。尾俱哩嚩(二合)尾俱哩嚩(二合)(三十七)：變形，變形。阿

【English Translation】 English version So (13) Sarva Vighna Vinayakam (14): Destroy all obstacles. Vi Ning*ye Dhara (15): Bind. Kiri Kila (16): Burn, shine. Jvala Jvalita (17): Flame, burning. Huta Vaha Shra (18): The weapon of the fire god. Maha Bhairava (19): Great terrifying sound. Vi Diryusha Samchinna Chinna (20): Split, cut off. Sampinna Pinna (21): Shatter, break. Maha Vajradhara (22): Great Vajradhara. Tistha Tistha (23): Stop, stop. Mandha Mandha (24): Bind, bind. Vinayaka Hrdayam Sphotaya (25): Destroy the heart of Vinayaka (the elephant-headed god). Gandharva Hrdayam Sphotaya (26): Destroy the heart of Gandharva. Naga Hrdayam Sphotaya (27): Destroy the heart of Naga (the dragon race). Yaksa Hrdayam Sphotaya (28): Destroy the heart of Yaksa. Brahma Rakshasa Hrdayam Sphotaya (29): Destroy the heart of Brahma Rakshasa. Sarva Graha Hrdayam Sphotaya (30): Destroy the heart of all Grahas (planets/stars). Sarva Caturmaharajakayika Hrdayam Sphotaya (31): Destroy the heart of all Caturmahārājakāyikas (Four Heavenly Kings). Hum Hum Hum Hum (32): Seed syllable, representing wrathful power. Phat Phat (33): Destroy, shatter. Hana Hana (34): Strike, strike. Daha Daha (35): Burn, burn. Paca Paca (36): Cook, cook. Vikurva Vikurva (37): Transform, transform. Ah

(引)尾舍阿(引)尾舍(三十八)摩賀(引)嚩日啰(二合)馱嚕(引)倪也(二合引)缽野底莎(引)賀(引)(三十九)

說此大明已。於是大持金剛者生大歡喜。說是伽陀曰。

大哉一切大明法　　真實堅固無有上　一切三昧從是生　　集真實法不破壞

爾時世尊大遍照如來。復入清凈堅固三摩地。從是三摩地出已。宣說大金剛香菩薩大明曰。

唵(引一句)伊呬曳(二合引)呬婆誐嚩底(二)摩賀(引)嚩日啰(二合)巘(引)馱(引)哩(三)怛啰(二合)野(引)𧹞(引)啰怛那(二合引)曩(引)薩多曳(二合引)那(引)(四)葛茶葛茶(五)末朗禰網(六)摩呬(引)說囕(七)誐嚕𧹞(八)尾瑟𧹞(二合)(九)俱摩(引)囕(十)沒啰(二合引)賀摩(二合)𧹞(十一)印捺囕(二合)(十二)贊捺囕(二合)(十三)阿(引)禰多焬(二合十四)曳𤚥(十五)嚩嚕𧹞(十六)俱尾(引)囕(十七)特哩(二合)多啰(引)瑟吒囕(三合)(十八)尾嚕姹崗(十九)商俱迦蘭𧹞(二合二十)尾迦蘭𧹞(二合)(二十一)帝哩(二合)迦蘭𧹞(二合)(二十二)虞迦蘭𧹞(二合)(二十三)薩吐(二合)啰迦蘭𧹞(二合)(二十四)難禰計說囕(二十五)勃凌(二合

【現代漢語翻譯】現代漢語譯本：（引）尾舍阿（引）尾舍（三十八）摩賀（引）嚩日啰（二合）馱嚕（引）倪也（二合引）缽野底莎（引）賀（引）（三十九）

說完這個大明咒后，大持金剛者（Mahavajradhara，偉大的金剛持有者）生起了極大的歡喜，並說了以下偈頌：

偉大啊，一切大明咒之法，真實而堅固，無與倫比。一切三昧（Samadhi，禪定）都由此而生，聚集真實之法，不可破壞。

這時，世尊大遍照如來（Mahavairocana，偉大的遍照者）再次進入清凈堅固三摩地（Samadhi，禪定）。從三摩地出來后，宣說了大金剛香菩薩（Mahavajragandha Bodhisattva，偉大的金剛香菩薩）的大明咒，內容如下：

唵（引，第一句）伊呬曳（二合引）呬婆誐嚩底（二）摩賀（引）嚩日啰（二合）巘（引）馱（引）哩（三）怛啰（二合）野（引）𧹞（引）啰怛那（二合引）曩（引）薩多曳（二合引）那（引）（四）葛茶葛茶（五）末朗禰網（六）摩呬（引）說囕（七）誐嚕𧹞（八）尾瑟𧹞（二合）（九）俱摩（引）囕（十）沒啰（二合引）賀摩（二合）𧹞（十一）印捺囕（二合）（十二）贊捺囕（二合）（十三）阿（引）禰多焬（二合十四）曳𤚥（十五）嚩嚕𧹞（十六）俱尾（引）囕（十七）特哩（二合）多啰（引）瑟吒囕（三合）（十八）尾嚕姹崗（十九）商俱迦蘭𧹞（二合二十）尾迦蘭𧹞（二合）（二十一）帝哩（二合）迦蘭𧹞（二合）（二十二）虞迦蘭𧹞（二合）（二十三）薩吐（二合）啰迦蘭𧹞（二合）（二十四）難禰計說囕（二十五）勃凌（二合

【English Translation】 English version: (Im) Veśa ā(im) Veśa (thirty-eight) Mahā(im) Vajra(two-fold) Dhāru(im) Jña(two-fold im) Payaṭi Svā(im) Hā(im) (thirty-nine)

Having spoken this great dharani, the great Vajradhara (Mahavajradhara) generated great joy and spoke the following gatha:

Great are all the great dharani teachings, true and firm, without compare. All samadhis (Samadhi) arise from this, gathering true dharma, indestructible.

At that time, the World Honored One, the Great Vairocana Tathagata (Mahavairocana), again entered the pure and firm samadhi (Samadhi). Having emerged from this samadhi, he proclaimed the great dharani of the Great Vajragandha Bodhisattva (Mahavajragandha Bodhisattva), saying:

Om (im, first line) Ihiye(two-fold im) hi bhagavati (2) Mahā(im) Vajra(two-fold) Gandha(im) Dhā(im)ri (3) Tra(two-fold) ya(im) Jña(im) Ratna(two-fold im) nā(im) Sataye(two-fold im) nā(im) (4) Kaca Kaca (5) Malaṃ de vaṃ (6) Mahi(im) śūlaṃ (7) Garuḍa (8) Viṣṇu(two-fold) (9) Kumā(im)raṃ (10) Brahma(two-fold im) Jña(11) Indraṃ(two-fold) (12) Candraṃ(two-fold) (13) Ā(im)dita ādityaṃ(two-fold 14) Yama (15) Varuṇa (16) Kuvera(im)ṃ (17) Dhṛtarāṣṭra(three-fold) (18) Virūḍhaka (19) Śaṃkukaraṃ Jña(two-fold 20) Vikaraṃ Jña(two-fold) (21) Trika Jña(two-fold) (22) Ghūka Jña(two-fold) (23) Satura Jña(two-fold) (24) Nandikeśvaraṃ (25) Bhṛṃ (two-fold

)擬哩致(二十六)那野崗(二十七)尾那野崗(二十八)播唧崗(二十九)捺摩崗(三十)路賀崗(三十一)沙瑟禎(二合)禰(引)尾(引)珰(引)(三十二)室零(引)訥哩誐曩(三合三十三)迦(引)多也(二合引)以𩕳(引)(三十四)贊拏迦(引)多也(二合引)以𩕳(引)(三十五)摩賀(引)迦(引)多也(二合引)以𩕳(引)(三十六)翳(引)舍(引)𩕳(引)(三十七)乃哩鼎(引)(三十八)迦(引)陵(三十九)嚩日啰(二合)迦(引)陵(四十)野舍說𩕳(引)(四十一)蘇迦(引)陵(四十二)婆捺啰(二合)迦(引)陵(四十三)阿(引)擬禰(二合引)曳焬(二合引)(四十四)嚩(引)野咩焬(二合引)(四十五)賀哩迦(引)嚩哩鼎(二合)(四十六)爍訖鼎(二合)(四十七)設多(引)稱(四十八)印捺啰(二合)𩕳(引)(四十九)沒啰(二合)賀摩(二合)𩕳(引五十)俱摩(引)零(引)(五十一)摩呬(引)說零(引)(五十二)吠瑟拏(二合)微(引)(五十三)蘇蘇婆誐(引)(五十四)佐(引)門拏(引)(五十五)勞捺哩(二合引)(五十六)嚩(引)啰(引)馨(引)(五十七)矯吠零(五十八)曳(引)佐(引)禰(引)三摩曳那底瑟啖(四合)

【現代漢語翻譯】現代漢語譯本：擬哩致（Niriti）（二十六）那野崗（Nayakanga）（二十七）尾那野崗（Vinayakanga）（二十八）播唧崗（Pachikanga）（二十九）捺摩崗（Narmakanga）（三十）路賀崗（Rohakanga）（三十一）沙瑟禎（Shasthrini）（三十二）尾當（Vitang）（三十三）室零訥哩誐曩（Shrinirgana）（三十四）迦多也以𩕳（Kataya Ehi）（三十五）贊拏迦多也以𩕳（Chandakataya Ehi）（三十六）摩賀迦多也以𩕳（Mahakataya Ehi）（三十七）翳舍𩕳（Esha Ehi）（三十八）乃哩鼎（Nairiting）（三十九）迦陵（Kaling）（四十）嚩日啰迦陵（Vajrakaling）（四十一）野舍說𩕳（Yashashohi）（四十二）蘇迦陵（Sukaling）（四十三）婆捺啰迦陵（Bhadrakaling）（四十四）阿擬禰曳焬（Agnaye Hoom）（四十五）嚩野咩焬（Vayave Hoom）（四十六）賀哩迦嚩哩鼎（Harikavarting）（四十七）爍訖鼎（Shakrting）（四十八）設多稱（Shatanam）（四十九）印捺啰𩕳（Indra Ehi）（五十）沒啰賀摩𩕳（Brahma Ehi）（五十一）俱摩零（Kumari）（五十二）摩呬說零（Maheshvari）（五十三）吠瑟拏微（Vaishnavi）（五十四）蘇蘇婆誐（Susubhage）（五十五）佐門拏（Chamunda）（五十六）勞捺哩（Raudri）（五十七）嚩啰馨（Varahi）（五十八）矯吠零（Kauveri）（五十九）曳佐禰三摩曳那底瑟啖（Yeja Ni Samayenatishthante）。這段經文是一段咒語，其中包含著對不同神祇和力量的祈請和讚頌。通過唸誦這些神祇的名字和咒語，修行者希望獲得它們的庇佑和力量，以克服障礙，實現修行目標。其中提到了Niriti（方位神），Vighnakartri（障礙製造者）等，也提到了Agnaye Hoom（火神）和Vayave Hoom（風神）等，以及一些女神的名字，如Kumari（處女神），Maheshvari（大自在天女）等。最後一句是對那些不遵守誓言者的警示。

【English Translation】 English version: Niriti (Twenty-six) Nayakanga (Twenty-seven) Vinayakanga (Twenty-eight) Pachikanga (Twenty-nine) Narmakanga (Thirty) Rohakanga (Thirty-one) Shasthrini (Thirty-two) Vitang (Thirty-three) Shrinirgana (Thirty-four) Kataya Ehi (Thirty-five) Chandakataya Ehi (Thirty-six) Mahakataya Ehi (Thirty-seven) Esha Ehi (Thirty-eight) Nairiting (Thirty-nine) Kaling (Forty) Vajrakaling (Forty-one) Yashashohi (Forty-two) Sukaling (Forty-three) Bhadrakaling (Forty-four) Agnaye Hoom (Forty-five) Vayave Hoom (Forty-six) Harikavarting (Forty-seven) Shakrting (Forty-eight) Shatanam (Forty-nine) Indra Ehi (Fifty) Brahma Ehi (Fifty-one) Kumari (Fifty-two) Maheshvari (Fifty-three) Vaishnavi (Fifty-four) Susubhage (Fifty-five) Chamunda (Fifty-six) Raudri (Fifty-seven) Varahi (Fifty-eight) Kauveri (Fifty-nine) Yeja Ni Samayenatishthante. This passage is a mantra containing invocations and praises to various deities and powers. By reciting the names of these deities and the mantras, practitioners hope to receive their protection and power to overcome obstacles and achieve their spiritual goals. It mentions Niriti (deity of direction), Vighnakartri (creator of obstacles), as well as Agnaye Hoom (Agni, the god of fire) and Vayave Hoom (Vayu, the god of wind), and the names of some goddesses, such as Kumari (virgin goddess), Maheshvari (Great Goddess). The last sentence is a warning to those who do not keep their vows.

底(五十九)旦(引)那(引)那曳舍(引)彌(六十)尸(引)竭啰(二合)屹哩(二合)賀拏(二合)屹哩(二合)賀拏(二合)(六十一)虎盧虎盧(六十二)祖盧祖盧(六十三)母盧母盧(六十四)達摩達摩(六十五)囕誐囕誐(六十六)布(引)啰野布(引)啰野(六十七)阿(引)尾舍阿(引)尾舍(六十八)婆誐嚩底摩賀(引)嚩日啰(二合)巘(引)馱(引)哩(六十九)悉馱室贊(二合)拏嚩日啰(二合)播(引)尼(七十)啰(引)倪也(二合引)缽野底(七十一)呬(引)(七十二)㰠㰠㰠㰠(七十三)吽(引)發吒(半音)莎(引)賀(引)(七十四)

說此大明已。彼一切如來即現大金剛相應云。遍滿虛空。異口同音說伽陀曰。

大哉一切大明法　　廣大秘密真實藏　我等聞此勝金剛　　諸佛皆住阿吠舍

爾時世尊大遍照如來。復入一切如來妙善金剛三摩地。從是三摩地出已。宣說馬頭大忿怒明王大明曰。

伊呬(引)呬摩賀(引)嚩日啰(二合)那契(一句)嚩日啰(二合)目契賀那賀那(二)捺賀捺賀(三)缽左缽左(四)囕誐囕誐(五)惹臘波(二合)惹臘波(二合)(六)阿(引)尾舍阿(引)尾舍(七)喝野屹哩(二合引)舞(引)倪也(二合引)缽

【現代漢語翻譯】現代漢語譯本：底(五十九) 旦(引)那(引)那曳舍(引)彌(六十) 尸(引)竭啰(二合)屹哩(二合)賀拏(二合)屹哩(二合)賀拏(二合)(六十一) 虎盧虎盧(六十二) 祖盧祖盧(六十三) 母盧母盧(六十四) 達摩達摩(六十五) 囕誐囕誐(六十六) 布(引)啰野布(引)啰野(六十七) 阿(引)尾舍阿(引)尾舍(六十八) 婆誐嚩底摩賀(引)嚩日啰(二合)巘(引)馱(引)哩(六十九) 悉馱室贊(二合)拏嚩日啰(二合)播(引)尼(七十) 啰(引)倪也(二合引)缽野底(七十一) 呬(引)(七十二) 㰠㰠㰠㰠(七十三) 吽(引)發吒(半音)莎(引)賀(引)(七十四)

說完這個偉大的明咒后，所有如來立即顯現出與大金剛相應的云，遍滿虛空。他們異口同聲地說頌詞：

偉大啊，一切大明法，廣大秘密真實藏，我們聽聞這殊勝金剛，諸佛都安住于阿吠舍(進入)。

這時，世尊大遍照如來，再次進入一切如來妙善金剛三摩地。從這個三摩地出來后，宣說了馬頭大忿怒明王的大明咒：

伊呬(引)呬摩賀(引)嚩日啰(二合)那契(一句) 嚩日啰(二合)目契賀那賀那(二) 捺賀捺賀(三) 缽左缽左(四) 囕誐囕誐(五) 惹臘波(二合)惹臘波(二合)(六) 阿(引)尾舍阿(引)尾舍(七) 喝野屹哩(二合引)舞(引)倪也(二合引)缽

【English Translation】 English version: Di (59) Da(indicated)na(indicated)na yeshe(indicated)mi (60) Shi(indicated)jiela(two combined)geli(two combined)hena(two combined)geli(two combined)hena(two combined)(61) Hulu Hulu (62) Zulu Zulu (63) Mulu Mulu (64) Dharma Dharma (65) Lamga Lamga (66) Bu(indicated)raye Bu(indicated)raye (67) A(indicated)vishe A(indicated)vishe (68) Bhagavati Maha(indicated)vajra(two combined) gandha(indicated)ri (69) Siddha shizanna(two combined) vajra(two combined)pani (70) Ra(indicated)gya(two combined indicated)patyati (71) Hi(indicated) (72) Hong Hong Hong Hong (73) Hum(indicated) Phat (half sound) Svaha(indicated) (74)

After speaking this great mantra, all the Tathagatas immediately manifested a cloud corresponding to the Great Vajra, filling the entire space. They spoke in unison, saying the following gatha:

Great are all the great mantra dharmas, the vast, secret, and true treasury. We have heard this supreme Vajra, and all the Buddhas abide in Avesha (entering).

At that time, the World Honored One, the Great Vairocana Tathagata, again entered the Samadhi of the Wondrously Good Vajra of all the Tathagatas. Having emerged from this Samadhi, he proclaimed the great mantra of the Hayagriva (Horse-Headed) Great Wrathful Vidyaraja (Wisdom King):

Ihi(indicated)hi Maha(indicated)vajra(two combined)nakhi (one sentence) Vajra(two combined)mukhi hana hana (2) Daha daha (3) Pacha pacha (4) Lamga lamga (5) Jala pa(two combined)jala pa(two combined) (6) A(indicated)vishe A(indicated)vishe (7) Hayagriva(two combined indicated)muni(indicated)gya(two combined indicated)pat

野底莎(引)賀(引)(八)

說此大明時有大惡毒者。悉皆驚怖將至破壞。即時頂禮歸命一切如來已。說是伽陀曰。

大哉一切大明法　　善能破壞一切毒　我聞使者最上明　　得住諸佛清凈法

爾時世尊大遍照如來。復入三金剛不壞金剛三摩地。從是三摩地出已。宣說無能勝大忿怒明王大明曰。

𡁠那𡁠俱(半音一句)吽(引)吽(引)發吒(半音)莎(引)賀(引)(二)

說此大明已。於是世尊大遍照如來。雨一切眾生種種樂具。廣大周遍說是伽陀曰。

大哉一切大明法　　從大生法而出生　為求成就佛菩提　　我故現處三有海

爾時世尊大遍照如來。復入法界變化金剛加持三摩地。從是三摩地出已。宣說金剛烏咄羯吒明王大明曰。

唵(引一句)嚩日嚕(二合引)咄羯(二合)吒(引)野吽(引)發吒(半音二)

說此大明已。於是持蓮華者。化現一切如來最上寶冠。滿虛空中說是伽陀曰。

大哉一切大明法　　從大明尊所出生　我住一切佛靜寂　　現是寶冠作供養

爾時世尊大遍照如來。復入一切輪作怖畏三摩地。從是三摩地出已。宣說金剛顰眉大明曰。

唵(引一句)婆野那(引)設禰(二)怛啰(二合引)娑禰(三)怛

【現代漢語翻譯】現代漢語譯本：野底莎(引)賀(引) (Yedishuohe)：

當宣說此大明咒時，如果有大惡毒者，都會驚恐害怕，即將前來破壞。此時，應當立刻頂禮，歸命於一切如來，然後說出以下偈頌：

『偉大啊，一切大明咒之法，善於摧毀一切毒害。我聽聞使者所說的最上明咒，得以安住于諸佛的清凈之法。』

這時，世尊大遍照如來（Mahavairocana，偉大的普照者），再次進入三金剛不壞金剛三摩地（Samadhi，禪定）。從這個三摩地出來后，宣說了無能勝大忿怒明王（Aparajita，無能勝）的大明咒：

『𡁠那𡁠俱(半音) 吽(引) 吽(引) 發吒(半音) 莎(引) 賀(引)』

宣說此大明咒后，世尊大遍照如來，降下一切眾生所需的各種樂具，廣大而周遍，並說出以下偈頌：

『偉大啊，一切大明咒之法，從大生法而出生。爲了求得成就佛菩提（Bodhi，覺悟），我才顯現在這三有之海（輪迴）。』

這時，世尊大遍照如來，再次進入法界變化金剛加持三摩地。從這個三摩地出來后，宣說了金剛烏咄羯吒明王（Vajra Utkata，金剛暴惡）的大明咒：

『唵(引) 嚩日嚕(二合引) 咄羯(二合)吒(引)野吽(引) 發吒(半音)』

宣說此大明咒后，這時，手持蓮花者，化現出一切如來最上的寶冠，充滿虛空，並說出以下偈頌：

『偉大啊，一切大明咒之法，從大明尊所出生。我安住於一切佛的靜寂之中，顯現這寶冠作為供養。』

這時，世尊大遍照如來，再次進入一切輪作怖畏三摩地。從這個三摩地出來后，宣說了金剛顰眉（Vajra Bhrikuti，金剛皺眉）的大明咒：

『唵(引) 婆野那(引) 設禰怛啰(二合引) 娑禰怛』

【English Translation】 English version: Yedishuohe:

When this great mantra is spoken, if there are any greatly malicious beings, they will all be terrified and about to come and destroy. At this time, one should immediately prostrate and take refuge in all the Tathagatas (如來, 'Thus Come Ones'), and then recite the following gatha (偈頌, 'verse'):

'Great are all the Dharmas (法, 'laws') of the great mantras, skillfully destroying all poisons. I have heard the supreme mantra spoken by the messenger, and am able to abide in the pure Dharma of all the Buddhas.'

At this time, the World Honored One, Mahavairocana Tathagata (大遍照如來, 'Greatly Illuminating Thus Come One'), again entered the Vajra indestructible Vajra Samadhi (三摩地, 'meditative absorption'). Having emerged from this Samadhi, he proclaimed the great mantra of Aparajita (無能勝, 'Invincible') the Great Wrathful Vidyaraja (明王, 'Wisdom King'):

'𡁠那𡁠俱(semi-vowel) Hum (引) Hum (引) Phat (semi-vowel) Svaha (引)'

Having spoken this great mantra, the World Honored One, Mahavairocana Tathagata, rained down all kinds of joyful implements needed by all sentient beings, vast and pervasive, and spoke the following gatha:

'Great are all the Dharmas of the great mantras, born from the Great Dharma of Existence. In order to seek the attainment of Buddha Bodhi (菩提, 'Enlightenment'), I therefore manifest in this ocean of the Three Realms (輪迴, 'samsara').'

At this time, the World Honored One, Mahavairocana Tathagata, again entered the Dharma Realm Transformation Vajra Adhisthana Samadhi. Having emerged from this Samadhi, he proclaimed the great mantra of Vajra Utkata Vidyaraja (金剛烏咄羯吒明王, 'Vajra Fierce Wisdom King'):

'Om (引) Vajra (二合引) Utkata (二合) Ya Hum (引) Phat (semi-vowel)'

Having spoken this great mantra, at this time, the one holding the lotus flower transformed and manifested the supreme jeweled crown of all the Tathagatas, filling the empty space, and spoke the following gatha:

'Great are all the Dharmas of the great mantras, born from the Great Mantra Lord. I abide in the tranquility of all the Buddhas, manifesting this jeweled crown as an offering.'

At this time, the World Honored One, Mahavairocana Tathagata, again entered the Samadhi of all wheels creating fear. Having emerged from this Samadhi, he proclaimed the great mantra of Vajra Bhrikuti (金剛顰眉, 'Vajra Frown'):

'Om (引) Bhaya Na (引) She Ni, Tatra (二合引) Sa Ni, Tatra'

啰(二合引)娑野怛啰(二合引)娑野(四)勃哩(二合)俱致(五)怛致(六)吠(引)怛致(七)稅(引)帝(引)(八)稅(引)多惹致禰莎(引)賀(引)(九)

說此大明已。於是持大寂靜者。化現一切如來諸供養具。供養一切如來已。說是伽陀曰。

大哉一切大明法　　悉從諸佛秘密生　法母成就最上義　　當知生法如是說

爾時世尊大遍照如來。復入智眼金剛三摩地。從是三摩地出已。宣說本部心大明曰。

唵(引一句)𡁠那𡁠俱(半音二)

爾時世尊大遍照如來。復入一切三昧真實金剛三摩地。從是三摩地出已。宣說蓮華部心大明曰。

唵(引一句)阿盧力俱(半音二)

爾時世尊大遍照如來。復入一切大士金剛三摩地。從是三摩地出已。宣說佛眼菩薩大明曰。

唵(引一句)嚕嚕薩普(二合)嚕(二)入嚩(二合)羅底瑟吒(二合三)悉馱路(引)左禰(引)(四)薩哩嚩(二合引)哩他(二合)娑(引)達禰莎(引)賀(引)(五)

爾時世尊大遍照如來。復入自性清凈三摩地。從是三摩地出已。說此大明曰。

唵(引一句)商葛哩(引)(二)扇(引)底迦哩(引)(三)瞿吒瞿吒(四)瞿致禰(五)伽(引)多野伽(引)多

【現代漢語翻譯】現代漢語譯本：啰娑野怛啰娑野(4) 勃哩(二合)俱致(5) 怛致(6) 吠(引)怛致(7) 稅(引)帝(引)(8) 稅(引)多惹致禰莎(引)賀(引)(9)

說完這個大明咒之後，於是持有大寂靜者，化現一切如來諸供養具，供養一切如來之後，說了這個伽陀（頌）說：

偉大啊，一切大明法，全部從諸佛秘密中產生，法母成就最上義，應當知道生法是這樣說的。

這時，世尊大遍照如來，再次進入智眼金剛三摩地。從這個三摩地出來之後，宣說了本部心大明咒說：

唵(引，音om)(一句) 𡁠那𡁠俱(半音二)

這時，世尊大遍照如來，再次進入一切三昧真實金剛三摩地。從這個三摩地出來之後，宣說了蓮華部心大明咒說：

唵(引，音om)(一句) 阿盧力俱(半音二)

這時，世尊大遍照如來，再次進入一切大士金剛三摩地。從這個三摩地出來之後，宣說了佛眼菩薩大明咒說：

唵(引，音om)(一句) 嚕嚕薩普(二合)嚕(二) 入嚩(二合)羅底瑟吒(二合三) 悉馱路(引)左禰(引)(四) 薩哩嚩(二合引)哩他(二合)娑(引)達禰莎(引)賀(引)(五)

這時，世尊大遍照如來，再次進入自性清凈三摩地。從這個三摩地出來之後，說了這個大明咒說：

唵(引，音om)(一句) 商葛哩(引)(二) 扇(引)底迦哩(引)(三) 瞿吒瞿吒(四) 瞿致禰(五) 伽(引)多野伽(引)多

【English Translation】 English version: Ro(two combined, with anusvara) sa ya ta ra(two combined, with anusvara) sa ya (4) Bhri(two combined) ku chi (5) Ta chi (6) Ve(anusvara) ta chi (7) Shve(anusvara) te(anusvara) (8) Shve(anusvara) ta ja chi ni so(anusvara) ha(anusvara) (9)

Having spoken this great mantra, the one who holds great tranquility manifested all the offerings of all Tathagatas, and after offering them to all Tathagatas, spoke this gatha (verse):

Great are all the great mantra dharmas, all born from the secrets of all Buddhas, the Dharma-mother accomplishes the supreme meaning, one should know that the arising of dharmas is spoken thus.

At that time, the World Honored One, the Great Vairocana Tathagata, again entered the Wisdom Eye Vajra Samadhi. Having emerged from this samadhi, he proclaimed the heart mantra of this family, saying:

Om (one sentence) Jna Jna ku (half sound, two)

At that time, the World Honored One, the Great Vairocana Tathagata, again entered the Samadhi of the Truth of All Samadhis. Having emerged from this samadhi, he proclaimed the heart mantra of the Lotus family, saying:

Om (one sentence) A lu li ku (half sound, two)

At that time, the World Honored One, the Great Vairocana Tathagata, again entered the Vajra Samadhi of All Great Beings. Having emerged from this samadhi, he proclaimed the great mantra of the Buddha Eye Bodhisattva, saying:

Om (one sentence) Ru ru sa pu (two combined) ru (2) Jva (two combined) la ti shta (two combined, 3) Sid dha lu (anusvara) cha ni (anusvara) (4) Sar va (two combined, anusvara) ri tha (two combined) sa (anusvara) dha ni so (anusvara) ha (anusvara) (5)

At that time, the World Honored One, the Great Vairocana Tathagata, again entered the Samadhi of Self-Nature Purity. Having emerged from this samadhi, he spoke this great mantra, saying:

Om (one sentence) Shang ga ri (anusvara) (2) Shan (anusvara) ti ka ri (anusvara) (3) Ghu ta ghu ta (4) Ghu chi ni (5) Ga (anusvara) ta ya ga (anusvara) ta

野(六)瞿致禰吽(引)發吒(半音)莎(引)賀(引)(七)

爾時世尊大遍照如來。復入一切如來智生金剛三摩地。從是三摩地出已。宣說白衣菩薩大明曰。

唵(引一句)稅帝(引)(二)半拏啰嚩(引)悉禰(三)惹吒(引)摩俱吒馱(引)啰尼莎(引)賀(引)(四)

爾時世尊大遍照如來。復入諸佛變化三摩地。從是三摩地出已。說此大明曰。

唵(引一句)吽(引)(二)遜婆禰遜婆吽(引)(三)屹哩(二合)賀拏(二合)屹哩(二合)賀拏(二合)吽(引)(四)屹哩(二合)賀拏(二合引)波野吽(引)(五)阿(引)那野呼(引)(六)婆誐鑁尾寧*也啰(引)惹吽(引)發吒(半音)莎(引)賀(引)(七)

爾時世尊大遍照如來。復入大法變化三摩地。從是三摩地出已。說此甘露生大明曰。

唵(引一句)阿蜜哩(二合)睹(引)努婆(二合)嚩(引)野莎(引)賀(引二)

爾時世尊大遍照如來。復入滅諸煩惱金剛三摩地。從是三摩地出已。說此滅諸煩惱大明曰。

唵(引一句)訖哩(二合引)舍(引)薩那(三)尾惹野郝(三)

爾時世尊大遍照如來。復入大三昧輪三摩地。從是三摩地出已。說此大法頂大明曰。

【現代漢語翻譯】現代漢語譯本野(六)瞿致禰吽(引)發吒(半音)莎(引)賀(引)(七)

爾時，世尊大遍照如來（Mahāvairocana，偉大的普照者），再次進入一切如來智生金剛三摩地（Vajra-samādhi，金剛三摩地）。從這個三摩地出來后，宣說了白衣菩薩（Pāṇḍaravāsinī，身著白衣的菩薩）大明咒，如下：

唵(引一句) 稅帝(引)(二) 半拏啰嚩(引)悉禰(三) 惹吒(引)摩俱吒馱(引)啰尼莎(引)賀(引)(四)

爾時，世尊大遍照如來，再次進入諸佛變化三摩地。從這個三摩地出來后，說了這個大明咒，如下：

唵(引一句) 吽(引)(二) 遜婆禰遜婆吽(引)(三) 屹哩(二合)賀拏(二合)屹哩(二合)賀拏(二合)吽(引)(四) 屹哩(二合)賀拏(二合引)波野吽(引)(五) 阿(引)那野呼(引)(六) 婆誐鑁尾寧*也啰(引)惹吽(引)發吒(半音)莎(引)賀(引)(七)

爾時，世尊大遍照如來，再次進入大法變化三摩地。從這個三摩地出來后，說了這個甘露生大明咒，如下：

唵(引一句) 阿蜜哩(二合)睹(引)努婆(二合)嚩(引)野莎(引)賀(引二)

爾時，世尊大遍照如來，再次進入滅諸煩惱金剛三摩地。從這個三摩地出來后，說了這個滅諸煩惱大明咒，如下：

唵(引一句) 訖哩(二合引)舍(引)薩那(三) 尾惹野郝(三)

爾時，世尊大遍照如來，再次進入大三昧輪三摩地。從這個三摩地出來后，說了這個大法頂大明咒，如下：

【English Translation】 English version Ye(6) Quchi Ni Hum(seal) Phat(half sound) Suo(seal) He(seal)(7)

At that time, the World Honored One, Mahāvairocana Tathagata (the Great Illuminator), again entered the Vajra-samādhi (Diamond Samadhi) of the Wisdom-Birth of all Tathagatas. Having emerged from this samadhi, he proclaimed the Great Vidya (great bright mantra) of the White-Robed Bodhisattva (Pāṇḍaravāsinī, the white-clad bodhisattva), as follows:

Om(seal, one sentence) Shui Di(seal)(2) Pan Na Ra Wa(seal) Xi Ni(3) Re Zha(seal) Mo Juta Tuo(seal) Ra Ni Suo(seal) He(seal)(4)

At that time, the World Honored One, Mahāvairocana Tathagata, again entered the Transformation Samadhi of all Buddhas. Having emerged from this samadhi, he spoke this Great Vidya, as follows:

Om(seal, one sentence) Hum(seal)(2) Sun Po Ni Sun Po Hum(seal)(3) Ge Li(compound) He Na(compound) Ge Li(compound) He Na(compound) Hum(seal)(4) Ge Li(compound) He Na(compound, seal) Bo Ye Hum(seal)(5) A(seal) Na Ye Hu(seal)(6) Po Qie Fan Wei Ning*Ye Ra(seal) Re Zha Hum(seal) Phat(half sound) Suo(seal) He(seal)(7)

At that time, the World Honored One, Mahāvairocana Tathagata, again entered the Transformation Samadhi of the Great Dharma. Having emerged from this samadhi, he spoke this Great Vidya of Amrita-Birth, as follows:

Om(seal, one sentence) A Mi Li(compound) Du(seal) Nu Po(compound) Wa(seal) Ye Suo(seal) He(seal, 2)

At that time, the World Honored One, Mahāvairocana Tathagata, again entered the Vajra Samadhi of Extinguishing all Afflictions. Having emerged from this samadhi, he spoke this Great Vidya of Extinguishing all Afflictions, as follows:

Om(seal, one sentence) Ge Li(compound, seal) She(seal) Sa Na(3) Wei Re Ye Hao(3)

At that time, the World Honored One, Mahāvairocana Tathagata, again entered the Samadhi-Chakra Samadhi. Having emerged from this samadhi, he spoke this Great Vidya of the Great Dharma-Crown, as follows:

唵(引一句)親那親那(二)賀那賀那(三)缽左禰缽多(二合)作訖啰(二合)吽(引)(四)

爾時世尊大遍照如來。復入一切如來最上光三摩地。從是三摩地出已。說此光聚大明曰。

唵(引一句)入嚩(二合)羅入嚩(二合)羅(二)馱迦馱迦(三)馱啰馱啰(四)尾馱啰尾馱啰(五)親那親那(六)吽(引)吽(引)發吒(半音)莎(引)賀(引)(七)

爾時世尊大遍照如來。復入最勝金剛三摩地。從是三摩地出已。說此最勝頂大明曰。

唵(引一句)親那(二)賀那(三)捺賀(四)缽左(五)禰缽多(二合)作訖啰(二合)吽(引)(六)

爾時世尊大遍照如來。復入最上最勝三摩地。從是三摩地出已。說此最勝佛頂大明曰。

唵(引一句)入嚩(二合)羅惹逾(引)瑟尼(二合)沙(二)入嚩(二合)羅入嚩(二合)羅(三)滿馱滿馱(四)捺摩捺摩(五)訥籠(二合引)訥籠(二合引)(六)郝郝(七)賀那賀那(八)吽(引)發吒(半音九)

爾時世尊大遍照如來。復入白色光明生金剛三摩地。從是三摩地出已。說此白傘蓋大佛頂大明曰。

唵(引一句)摩摩吽(引)禰(二)

爾時世尊大遍照如來。復入一切如來生金剛三

【現代漢語翻譯】現代漢語譯本唵（引一句）：表示歸依、讚頌。親那親那（二）：摧破，摧破。賀那賀那（三）：殺，殺。缽左禰缽多（二合）作訖啰（二合）吽（引）（四）：烹煮，燒燬，輪，種子字。爾時，世尊大遍照如來（Mahāvairocana，偉大的普照者），再次進入一切如來最上光三摩地（samādhi，禪定）。從這個三摩地出來后，宣說了這個光聚大明咒：唵（引一句）：表示歸依、讚頌。入嚩（二合）羅入嚩（二合）羅（二）：燃燒，燃燒。馱迦馱迦（三）：燒，燒。馱啰馱啰（四）：持，持。尾馱啰尾馱啰（五）：破壞，破壞。親那親那（六）：摧破，摧破。吽（引）吽（引）：種子字。發吒（半音）：破裂。莎（引）賀（引）（七）：成就。爾時，世尊大遍照如來，再次進入最勝金剛三摩地。從這個三摩地出來后，宣說了這個最勝頂大明咒：唵（引一句）：表示歸依、讚頌。親那（二）：摧破。賀那（三）：殺。捺賀（四）：焚燒。缽左（五）：烹煮。禰缽多（二合）作訖啰（二合）吽（引）（六）：燒燬，輪，種子字。爾時，世尊大遍照如來，再次進入最上最勝三摩地。從這個三摩地出來后，宣說了這個最勝佛頂大明咒：唵（引一句）：表示歸依、讚頌。入嚩（二合）羅惹逾（引）瑟尼（二合）沙（二）：燃燒的佛頂。入嚩（二合）羅入嚩（二合）羅（三）：燃燒，燃燒。滿馱滿馱（四）：束縛，束縛。捺摩捺摩（五）：降伏，降伏。訥籠（二合引）訥籠（二合引）（六）：堅固，堅固。郝郝（七）：大笑聲。賀那賀那（八）：殺，殺。吽（引）：種子字。發吒（半音九）：破裂。爾時，世尊大遍照如來，再次進入白色光明生金剛三摩地。從這個三摩地出來后，宣說了這個白傘蓋大佛頂大明咒：唵（引一句）：表示歸依、讚頌。摩摩吽（引）禰（二）：我的，種子字。爾時，世尊大遍照如來，再次進入一切如來生金剛三摩地。

【English Translation】 English version Oṃ (one line invocation): Represents refuge and praise. Cinna Cinna (two): Break, break. Hana Hana (three): Kill, kill. Paca Nedi Pata (combined) Cakri (combined) Hūṃ (invocation) (four): Cook, burn, wheel, seed syllable. At that time, the World Honored One, Mahāvairocana Tathagata (the Great Illuminator), again entered the Samadhi (meditative absorption) of the Supreme Light of all Tathagatas. Having emerged from this Samadhi, he spoke this Great Brightness Mantra of the Light Cluster: Oṃ (one line invocation): Represents refuge and praise. Jvala Jvala (two): Burn, burn. Dhakka Dhakka (three): Burn, burn. Dhara Dhara (four): Hold, hold. Vidhara Vidhara (five): Destroy, destroy. Cinna Cinna (six): Break, break. Hūṃ Hūṃ (invocation): Seed syllable. Phat (half sound): Split. Svāhā (invocation) (seven): Accomplishment. At that time, the World Honored One, Mahāvairocana Tathagata, again entered the Supreme Vajra Samadhi. Having emerged from this Samadhi, he spoke this Supreme Top Great Brightness Mantra: Oṃ (one line invocation): Represents refuge and praise. Cinna (two): Break. Hana (three): Kill. Daha (four): Burn. Paca (five): Cook. Nedi Pata (combined) Cakri (combined) Hūṃ (invocation) (six): Burn, wheel, seed syllable. At that time, the World Honored One, Mahāvairocana Tathagata, again entered the Supreme Most Excellent Samadhi. Having emerged from this Samadhi, he spoke this Supreme Buddha Top Great Brightness Mantra: Oṃ (one line invocation): Represents refuge and praise. Jvala Jyotir Uṣṇīṣa (two): Burning Buddha Top. Jvala Jvala (three): Burn, burn. Bandha Bandha (four): Bind, bind. Nama Nama (five): Subdue, subdue. Druluṃ Druluṃ (six): Firm, firm. Hā Hā (seven): Loud laughter. Hana Hana (eight): Kill, kill. Hūṃ (invocation): Seed syllable. Phat (half sound nine): Split. At that time, the World Honored One, Mahāvairocana Tathagata, again entered the White Light Born Vajra Samadhi. Having emerged from this Samadhi, he spoke this Great White Umbrella Buddha Top Great Brightness Mantra: Oṃ (one line invocation): Represents refuge and praise. Mama Hūṃ Di (two): Mine, seed syllable. At that time, the World Honored One, Mahāvairocana Tathagata, again entered the Born Vajra Samadhi of all Tathagatas.

摩地。從是三摩地出已。說此最上金剛多羅菩薩大明曰。

唵(引一句)多(引)哩多(引)哩(引)(二)睹哩(引)莎(引)賀(引)(三)

爾時世尊大遍照如來。復入一切如來吼音金剛三摩地。從是三摩地出已。說此作忿怒事鉤召三界大明曰。

唵(引一句)迦尼度禰吽(引)發吒(半音二)

說此大明已即說伽陀曰。

此明能作忿怒事　　乃至余法亦能成　觀想真實法相應　　三種事業悉能作　不動大忿怒明王　　焰鬘得迦三出生　普遍諸佛剎土中　　不壞三界而善住　馬頭大忿怒明王　　出現忿怒顰眉相　若越金剛手法者　　此忿怒王能破壞　大力大忿怒明王　　及彼甘露軍拏利　廣大無比如虛空　　能調一切難調者　諸忿怒王諸大明　　若人持誦一洛叉　悉能鉤召諸如來　　及作一切敬愛事　顰眉一髻尊大明　　能作廣大怖畏事　金剛禰帝等勇猛　　能作相應最勝事　迦尼忿怒大明句　　若人持誦一洛叉　當起忿怒相應心　　速作忿怒破壞事　光聚佛頂大明句　　相應觀想彼最勝　若人持誦三洛叉　　如勇健軍善摧伏　諸部秘密最上法　　彼一一法悉相應　行者安住禪定心　　觀想三摩地真實

無二平等最勝大儀軌王一切大明

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Mati (Samadhi). Having emerged from this Samadhi, he spoke the supreme Vajra Tara Bodhisattva Mahavidya, which is:", "Om Ta ri Ta ri Tu ri Svaha.", "At that time, the World Honored One, the Great Vairocana Tathagata, again entered the Sarva Tathagata Humkara Vajra Samadhi. Having emerged from this Samadhi, he spoke this great mantra that performs wrathful deeds and summons the three realms, which is:", "Om Kani Duti Hum Phat.", "Having spoken this great mantra, he then spoke the Gatha:", "This mantra can perform wrathful deeds, and even other Dharma practices can be accomplished; contemplation in accordance with the true Dharma can accomplish all three kinds of activities.", "Acala, the Immovable Great Wrathful Vidyaraja (Acala), Yamantaka is born from him, pervading the Buddha lands, abiding without destroying the three realms.", "Hayagriva, the Horse-Headed Great Wrathful Vidyaraja, appears with a wrathful frowning face; if someone violates the Vajra hand gestures, this wrathful king can destroy them.", "The Great Powerful Wrathful Vidyaraja, and Amrita Kundali, vast and boundless like the sky, can subdue all those who are difficult to subdue.", "All the Wrathful Vidyarajas and all the great mantras, if someone recites them one hundred thousand times, can summon all the Tathagatas and accomplish all acts of love and respect.", "The great mantra of the Frowning One-Crested Deity, can perform vast and fearful deeds; Vajra Niti and other brave ones, can accomplish the corresponding most excellent deeds.", "The Kani wrathful great mantra phrase, if someone recites it one hundred thousand times, should generate a corresponding wrathful mind, and quickly accomplish wrathful destructive deeds.", "The great mantra phrase of the Light Cluster Buddha Top, corresponding contemplation of it is most excellent; if someone recites it three hundred thousand times, they will be like a brave and strong army, good at subduing.", "The secret supreme Dharma of all the divisions, each and every Dharma corresponds, the practitioner dwells in a meditative mind, contemplating the truth of Samadhi.", "The non-dual, equal, and most excellent great ritual king, all the great mantras." ] }

三昧分第十六

爾時世尊大遍照如來複說一切大明隨應三昧。

若作息災增益等　　自影像相應諦想　諸法皆從心智生　　最上智冠法自在　自心圓滿若相應　　諸佛影像當觀想　諸佛影像觀想已　　出現種種寶光明　所有忿怒大光明　　想從金剛薩埵生　所有諸部大光明　　彼彼自性當觀想　觀想法及觀想心　　如次相應當觀想　依法觀想本尊已　　彼五種色善清凈　部主本尊大明句　　應當觀想最上頂　今此一切大明句　　喜愛相應法無異　一切成就如所作　　金剛智等供養事　一切羯磨大明句　　自影像相當觀想　今此一切大明句　　大明三昧所出生　諸佛利益悲愍心　　金剛無畏善宣說

無二平等最勝大儀軌王一切如來一切大明遣魔分第十七

爾時世尊大遍照如來。復說一切大明遣魔法。

所有一切遣魔法　　諸佛真實智所生　三種忿怒平等門　　金剛出生善宣說　焰鬘得迦智部法　　馬頭明王大忿怒　最上出生攝部法　　法部同彼智部儀　隨應持誦諸大明　　百千乃至阿庾多　自心安住諸佛想　　依法當作遣魔事　作者當用多羅葉　　以棘刺書彼大明　尸陀林中依法儀　　如應當作遣魔事　或於國城聚落中　　或於大自在天祠　

【現代漢語翻譯】現代漢語譯本三昧分第十六

這時，世尊大遍照如來（Mahāvairocana-tathāgata）又宣說了一切大明隨應三昧。

若要進行息災、增益等法事，應觀想自身影像與之相應，並作諦實之想。一切諸法皆從心智而生，最上的智慧能使行者於法自在。若自心圓滿並與之相應，應當觀想諸佛的影像。觀想諸佛影像之後，會出現種種寶光明。所有忿怒尊的廣大光明，應當觀想是從金剛薩埵（Vajrasattva）所生。所有各部的廣大光明，應當觀想其各自的自性。觀想法以及觀想之心，應當如其次第相應地觀想。依法觀想本尊之後，那五種顏色會變得非常清凈。部主本尊的大明咒句，應當觀想在最上的頂輪。如今這一切大明咒句，與喜愛相應，其法性並無差異。一切成就都如所作一般，以金剛智等進行供養。一切羯磨（Karma）的大明咒句，應當觀想與自身影像相應。如今這一切大明咒句，都是從大明三昧所出生。諸佛以利益眾生的悲憫之心，善巧宣說了金剛無畏之法。

無二平等最勝大儀軌王一切如來一切大明遣魔分第十七

這時，世尊大遍照如來（Mahāvairocana-tathāgata）又宣說了一切大明遣魔法。

所有一切遣魔法，都是諸佛真實智慧所生。三種忿怒尊的平等法門，是金剛部所出生的，善巧宣說。焰鬘得迦（Yamāntaka）是智部的法，馬頭明王（Hayagrīva）是大忿怒尊。最上出生是攝部的法，法部與智部的儀軌相同。隨應持誦各種大明咒，百千乃至阿庾多（Ayuta）遍。自心安住在諸佛的觀想中，依法進行遣魔之事。行者應當使用多羅葉，用棘刺在上面書寫大明咒。在尸陀林（Śītavana）中，依照儀軌，如應當地進行遣魔之事。或者在國城聚落中，或者在大自在天（Maheśvara）的祠廟裡。

【English Translation】 English version Chapter 16: Samadhi Division

At that time, the World Honored One, the Great Illuminating Tathagata (Mahāvairocana-tathāgata), further expounded on the Samadhi of All Great Mantras According to Circumstances.

If performing pacifying disasters, increasing benefits, and other rituals, one should contemplate one's own image corresponding to it, and contemplate with truthful thought. All dharmas arise from the mind and wisdom; the supreme wisdom enables the practitioner to be at ease with the Dharma. If one's own mind is complete and corresponds to it, one should visualize the images of all Buddhas. After visualizing the images of all Buddhas, various precious lights will appear. All the vast light of wrathful deities should be visualized as arising from Vajrasattva (Vajrasattva). All the vast light of each family should be visualized as their respective natures. The method of visualization and the mind of visualization should be visualized in corresponding order. After visualizing the principal deity according to the Dharma, those five colors will become very pure. The great mantra phrase of the family lord principal deity should be visualized at the supreme crown chakra. Now, all these great mantra phrases correspond to delight, and their Dharma nature is no different. All accomplishments are as they are made, offering with Vajra wisdom and the like. All Karma's (Karma) great mantra phrases should be visualized as corresponding to one's own image. Now, all these great mantra phrases are born from the Great Mantra Samadhi. The Buddhas, with a compassionate heart to benefit sentient beings, skillfully proclaimed the fearless Vajra Dharma.

Chapter 17: Division of Expelling Demons with All Great Mantras of All Tathagatas, the King of Supreme Great Rituals of Non-Duality and Equality

At that time, the World Honored One, the Great Illuminating Tathagata (Mahāvairocana-tathāgata), further expounded on all the great mantra methods for expelling demons.

All methods for expelling demons are born from the true wisdom of all Buddhas. The equal Dharma gate of the three wrathful deities is born from the Vajra family, skillfully proclaimed. Yamāntaka (Yamāntaka) is the Dharma of the Wisdom family, Hayagrīva (Hayagrīva) is the great wrathful deity. Supreme birth is the Dharma of the Gathering family; the Dharma family is the same as the Wisdom family in ritual. According to circumstances, recite various great mantras, hundreds of thousands, even Ayuta (Ayuta) times. Settle one's mind in the visualization of all Buddhas, and perform the expulsion of demons according to the Dharma. The practitioner should use Tala leaves and write the great mantra on them with thorn thorns. In the Śītavana (Śītavana), according to the ritual, perform the expulsion of demons as appropriate. Or in the country, city, or village, or in the temple of Maheśvara (Maheśvara).

依法所用依法作　　一切魔惡皆除遣　於七晝夜依法作　　諸魔若不調伏者　忿怒金剛速破壞　　彼當頭破作七分

無二平等最勝大儀軌王一切如來秘密金剛薩埵承事分第十八

爾時世尊大遍照如來。復依金剛薩埵法。說弟子承事阿阇梨儀。

謂若見自阿阇梨　　與佛阿阇梨無異　金剛加持所出生　　乃至盡壽常恭敬　弟子所作應堅固　　不應處師床坐臥　隨師所住如所應　　若衣若履常安布　不應師前作戲笑　　勿出無義利語言　若時若法有所違　　此即不名為弟子　若見一事極微小　　彼無利故不應行　作者名為大愚癡　　當墮阿鼻大地獄　若有譭謗阿阇梨　　及違秘密甚深法　定墮阿鼻地獄中　　若干劫數受諸苦　弟子隨受師指訓　　應如佛敕等無異　若苦若樂悉當行　　乃至盡壽不違越　弟子常生歡喜心　　聞師所說勿驚怖　為欲趣學甚深門　　乃至盡壽當承事　師前常作恭敬相　　不應以手置腰側　若求成就作法時　　不應稱其師名字　違者當墮地獄中　　若干劫數受諸苦　想師同彼佛如來　　此即名為真弟子　想師名字從佛生　　乃至盡壽無忘失　如佛觀想于師已　　彼一切罪皆解脫　弟子若具如是德　　即能生長諸福聚　聞師言說悉

【現代漢語翻譯】現代漢語譯本依法使用，依法修行，一切魔障邪惡都將被驅除。如果在七個晝夜裡依法修行，那些魔 যদি果仍然無法調伏，忿怒金剛將迅速摧毀他們，將他們的頭劈成七份。

《無二平等最勝大儀軌王一切如來秘密金剛薩埵（Vajrasattva）承事分第十八》

這時，世尊大遍照如來（Vairocana Buddha）又依據金剛薩埵（Vajrasattva）法，宣說了弟子承事阿阇梨（Acharya，導師）的儀軌。

如果弟子認為自己的阿阇梨（Acharya，導師）與佛無異，阿阇梨（Acharya，導師）是由金剛加持所生，乃至盡其一生都應常懷恭敬之心。弟子所作所為應當堅定不移，不應在導師的床上坐臥。應按照導師所居住的地方，妥善安置導師的衣物和鞋履。不應在導師面前嬉戲嘲笑，不要說沒有意義和利益的話。如果（弟子的行為）在時間或法則上有所違背，此人就不能稱作弟子。如果看到一件極其微小的事情，因為它沒有利益，就不應該去做。這樣做的人是極其愚癡的，將墮入阿鼻大地獄（Avici Hell）。如果有人詆譭阿阇梨（Acharya，導師），或者違背秘密甚深的佛法，必定會墮入阿鼻地獄（Avici Hell）中，在無數劫中遭受各種痛苦。弟子應當聽從導師的指教，應像聽從佛的敕令一樣，沒有差別。無論是苦是樂，都應當遵行，乃至盡其一生都不違背。弟子應當常懷歡喜之心，聽到導師所說的話不要驚慌害怕。爲了學習進入甚深佛法的門徑，乃至盡其一生都應當承事導師。在導師面前應當常作恭敬之相，不應用手叉腰。如果在求取成就而作法時，不應直呼導師的名字。違背者將墮入地獄中，在無數劫中遭受各種痛苦。觀想導師如同佛如來（Tathagata），這才是真正的弟子。銘記導師的名字如同從佛所生，乃至盡其一生都不要忘記。像觀想佛一樣觀想導師之後，他的一切罪業都將解脫。弟子如果具備這樣的德行，就能增長各種福德。聽聞導師的言說，全部……

【English Translation】 English version Using the Dharma according to the Dharma, all demons and evils will be dispelled. If one practices according to the Dharma for seven days and nights, and those demons still cannot be subdued, The Wrathful Vajra will quickly destroy them, splitting their heads into seven pieces.

The Eighteenth Section on Serving Vajrasattva (Vajrasattva) of the Supreme Great Ritual King of Non-Duality and Equality, the Secret of All Tathagatas.

At that time, the World Honored One, the Great Vairocana Buddha, again, based on the Vajrasattva (Vajrasattva) Dharma, spoke of the rituals for disciples serving the Acharya (Acharya, teacher).

If a disciple sees their Acharya (Acharya, teacher) as no different from the Buddha, The Acharya (Acharya, teacher) is born from the Vajra's blessing, and one should always be respectful throughout their life. The disciple's actions should be firm and unwavering, and one should not sit or lie on the teacher's bed. According to where the teacher resides, one should properly arrange the teacher's clothes and shoes. One should not play or laugh in front of the teacher, and one should not speak meaningless and unprofitable words. If (the disciple's behavior) violates the time or the Dharma, this person cannot be called a disciple. If one sees something extremely small, one should not do it because it has no benefit. The one who does this is extremely foolish and will fall into the Avici Hell (Avici Hell). If someone slanders the Acharya (Acharya, teacher) or violates the secret and profound Dharma, They will surely fall into the Avici Hell (Avici Hell) and suffer all kinds of pain for countless kalpas. The disciple should follow the teacher's instructions, and should be like following the Buddha's commands, without any difference. Whether it is suffering or happiness, one should follow it, and one should not violate it throughout one's life. The disciple should always have a joyful heart, and should not be frightened when hearing what the teacher says. In order to learn and enter the gate of the profound Dharma, one should serve the teacher throughout one's life. One should always show respect in front of the teacher, and one should not put one's hands on one's hips. If one is performing rituals to seek accomplishment, one should not call the teacher by their name directly. Those who violate this will fall into hell and suffer all kinds of pain for countless kalpas. Imagine the teacher as the same as the Buddha Tathagata (Tathagata), this is a true disciple. Remember the teacher's name as if it were born from the Buddha, and do not forget it throughout your life. After visualizing the teacher as one visualizes the Buddha, all their sins will be liberated. If a disciple possesses such virtues, they will be able to increase all kinds of blessings. Hearing the teacher's words, all...

無疑　　所說皆同寶生佛　聞異說者即愚癡　　當墮號叫大地獄　若生歡喜聽師說　　隨所聞已能親近　請問如是大明等　　此甚深義云何學　問已諦聽師所宣　　不應正目觀師面　應當一心而諦受　　尊重阿阇梨儀法　若違越者即愚癡　　當墮號叫大地獄　常須承事阿阇梨　　如其所欲悉隨順　違背師者破三昧　　六十劫中墮地獄　于地獄中受諸苦　　如是輪轉極長時　於三昧法不能成　　是即名為愚癡者　所有廣大成就法　　金剛薩埵所宣說　若欲修學求成就　　應具如是弟子相　應當依彼阿阇梨　　隨應所說諸儀法　如是即得我清凈　　真實法儀如理住　彼阿阇梨所宣說　　速得成就無別異　如佛所行如是行　　弟子應當常承事　金剛薩埵最上法　　速得成就無別異　即得成就一切佛　　最上真實承事法　此即三界勝成就　　諸佛大智所出生

佛說無二平等最上瑜伽大教王經卷第五大正藏第 18 冊 No. 0887 佛說無二平等最上瑜伽大教王經

佛說無二平等最上瑜伽大教王經卷第六

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

無二平等最勝大儀軌王一切如來大明如意寶分第十九

爾時世尊大遍照如

【現代漢語翻譯】現代漢語譯本無疑，所說的都與寶生佛（Ratnasambhava，佛教五方佛之一，代表平等性智）相同。聽到不同的說法就是愚癡，將會墮入號叫大地獄。如果心生歡喜聽從上師的教導，就能通過所聽聞的教法親近佛法。請問關於如是大明等法，這甚深的意義應該如何學習？提問之後，仔細聆聽上師的宣講，不應該用正眼觀看上師的面容。應當一心一意地接受教誨，尊重阿阇梨（Acharya，導師）的儀軌和法度。如果違背這些，就是愚癡，將會墮入號叫大地獄。應當經常承事阿阇梨，按照他的意願全部順從。違背上師的人會破壞三昧耶（Samaya，誓言），六十劫中墮入地獄。在地獄中遭受各種痛苦，這樣輪轉極其漫長的時間。對於三昧耶法不能成就，這就是所謂的愚癡者。所有廣大的成就之法，都是金剛薩埵（Vajrasattva，金剛乘中重要的本尊）所宣說的。如果想要修學並求得成就，應當具備這樣的弟子之相。應當依止那些阿阇梨，遵循他們所說的各種儀軌和法度。這樣就能得到我的清凈，真實的法儀如理安住。那些阿阇梨所宣說的教法，能夠迅速獲得成就，沒有差別。如同佛陀所行那樣去行，弟子應當經常承事。金剛薩埵最上的法，能夠迅速獲得成就，沒有差別。就能成就一切佛，這是最上真實的承事之法。這就是三界殊勝的成就，是諸佛大智慧所出生的。《佛說無二平等最上瑜伽大教王經》卷第五大正藏第 18 冊 No. 0887 《佛說無二平等最上瑜伽大教王經》《佛說無二平等最上瑜伽大教王經》卷第六西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯無二平等最勝大儀軌王一切如來大明如意寶分第十九爾時世尊大遍照如來

【English Translation】 English version Undoubtedly, all that is said is the same as Ratnasambhava (寶生佛, one of the Five Dhyani Buddhas, representing the wisdom of equality). Hearing different teachings is foolishness, and one will fall into the Great Hell of Wailing. If one rejoices in listening to the teacher's instructions, one can draw near through what is heard. Please ask about such great mantras and the like; how should one learn these profound meanings? After asking, listen attentively to the teacher's exposition; one should not look directly at the teacher's face. One should receive the teachings wholeheartedly and respectfully, honoring the rituals and laws of the Acharya (阿阇梨, spiritual teacher). If one violates these, it is foolishness, and one will fall into the Great Hell of Wailing. One should always serve the Acharya, complying with all his wishes. One who opposes the teacher breaks the Samaya (三昧耶, sacred vow), and will fall into hell for sixty kalpas. In hell, one suffers all kinds of torments, revolving in this way for an extremely long time. One cannot achieve the Samaya Dharma; this is what is called a foolish person. All the vast methods of accomplishment are proclaimed by Vajrasattva (金剛薩埵, an important deity in Vajrayana Buddhism). If one wishes to study and seek accomplishment, one should possess such qualities of a disciple. One should rely on those Acharyas, following the various rituals and laws they teach. In this way, one obtains my purity, and the true Dharma rituals abide in accordance with reason. The teachings proclaimed by those Acharyas lead to swift accomplishment without difference. One should act as the Buddha acted; the disciple should always serve. The supreme Dharma of Vajrasattva leads to swift accomplishment without difference. One attains the accomplishment of all Buddhas; this is the supreme and true method of service. This is the supreme accomplishment of the three realms, born from the great wisdom of all Buddhas. The Fifth Scroll of 'The Supreme Yoga Tantra of Non-Duality and Equality Spoken by the Buddha' Taisho Tripitaka Volume 18, No. 0887, 'The Supreme Yoga Tantra of Non-Duality and Equality Spoken by the Buddha' The Sixth Scroll of 'The Supreme Yoga Tantra of Non-Duality and Equality Spoken by the Buddha' Translated by the Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, bestowed with the Purple Robe, by Imperial Decree. The Nineteenth Section: The Great Mantra Wish-Fulfilling Jewel of All Tathagatas, King of the Supreme Great Rituals of Non-Duality and Equality At that time, the World Honored One, the Great Vairocana Tathagata

來。復說一切事成就行。

一切秘密大明句　　能施一切眾生樂　執金剛王持明者　　一切最上尊自在　無缺減法所出生　　所說亦離諸過失　彼一切執金剛王　　一切最上尊自在　以菩提心為自體　　最初稱讚秘密行　若越秘密三昧者　　彼當頭破作七分　所有貪法本無邊　　能施一切大利樂　彼執金剛大法王　　一切最上尊自在　所有瞋法本無邊　　金剛大智所宣說　彼執金剛大法王　　一切最上尊自在　所有癡法本無邊　　從一切智所宣說　最上寂靜大法王　　遍照如來清凈藏　苦法樂法悉無邊　　是中平等無分別　如是寂靜持明王　　遍照如來清凈藏　諸法本來無有邊　　乃至盡壽常親學　彼執金剛最上王　　宣說一切最上法　諸眾生界亦無邊　　假使盡壽不可說　彼執金剛最上王　　一切最上尊自在　於一切事若厭離　　乃至盡壽破所作　彼持妙法最上王　　一切最上尊自在

爾時十方來者一切如來。聞大遍照如來宣說如是等一切如來智輪法性文字真實法門已。咸皆歡喜生希有心。即謂金剛手菩薩言。希有善男子。此諸法門名為一切智智主。若有不知此法者。于余法門豈能知邪。

爾時金剛手菩薩大秘密主。安住大遍照如來心已。白諸如來言。我

【現代漢語翻譯】現代漢語譯本：接下來，再次宣說一切事成就行。

一切秘密大明咒，能施予一切眾生快樂。執金剛王（Vajrapani，金剛手菩薩）持明者，是一切最上尊貴的自在者。從無缺減的佛法中所生，所說之法也遠離一切過失。那些一切執金剛王（Vajrapani），是一切最上尊貴的自在者。以菩提心為自身，最初稱讚秘密之行。如果違越秘密三昧（samadhi，禪定）者，他的頭將破裂成七份。所有貪慾之法本來無邊無際，能施予一切大利益和快樂。那位執金剛大法王（Vajrapani），是一切最上尊貴的自在者。所有嗔恚之法本來無邊無際，是金剛大智慧所宣說。那位執金剛大法王（Vajrapani），是一切最上尊貴的自在者。所有愚癡之法本來無邊無際，是從一切智慧所宣說。最上寂靜大法王，是遍照如來（Vairocana，毗盧遮那佛）清凈的寶藏。痛苦之法和快樂之法都無邊無際，其中平等而沒有分別。如此寂靜的持明王，是遍照如來（Vairocana）清凈的寶藏。諸法本來沒有邊際，乃至盡其一生常親近學習。那位執金剛最上王（Vajrapani），宣說一切最上的佛法。眾生世界也無邊無際，即使盡其一生也無法說完。那位執金剛最上王（Vajrapani），是一切最上尊貴的自在者。對於一切事物如果感到厭離，乃至盡其一生破除所作。那位持有妙法最上王，是一切最上尊貴的自在者。

當時，十方前來的所有如來，聽聞大遍照如來（Vairocana）宣說如此等等一切如來智輪法性文字真實法門后，都感到歡喜，生起稀有之心。隨即對金剛手菩薩（Vajrapani Bodhisattva）說：『稀有啊，善男子！這些法門名為一切智智主。如果有人不知道這些法門，又怎麼能知道其他的法門呢？』

當時，金剛手菩薩（Vajrapani Bodhisattva）大秘密主，安住在大遍照如來（Vairocana）的心中，對諸如來說：『我』

【English Translation】 English version: Next, again expounding the practice of accomplishing all things.

The great mantra of all secrets, able to bestow joy upon all beings. The Vajrapani (Holder of the Vajra, 金剛手菩薩) King, the Vidyadhara (持明者), is the most supreme and自在 one of all. Born from the flawless Dharma, the teachings spoken are also free from all faults. Those all Vajrapani Kings (Vajrapani), are the most supreme and自在 ones of all. With Bodhicitta (菩提心, the mind of enlightenment) as their essence, initially praising the secret practice. If one transgresses the secret Samadhi (三昧, meditative absorption), their head shall shatter into seven pieces. All laws of greed are originally boundless, able to bestow all great benefits and joy. That Vajrapani Dharma King (Vajrapani), is the most supreme and自在 one of all. All laws of anger are originally boundless, proclaimed by the great wisdom of the Vajra. That Vajrapani Dharma King (Vajrapani), is the most supreme and自在 one of all. All laws of delusion are originally boundless, proclaimed from all wisdom. The most supreme and tranquil Dharma King, is the pure treasury of Vairocana Tathagata (遍照如來, 毗盧遮那佛). The laws of suffering and the laws of joy are all boundless, within which there is equality and no discrimination. Such a tranquil Vidyadhara King, is the pure treasury of Vairocana (遍照如來). All Dharmas are originally without boundaries, and one should constantly and closely study them throughout their life. That most supreme Vajrapani King (Vajrapani), proclaims all the most supreme Dharmas. The realms of sentient beings are also boundless, and even if one were to exhaust their life, they could not be fully described. That most supreme Vajrapani King (Vajrapani), is the most supreme and自在 one of all. If one feels aversion towards all things, even to the point of destroying what has been done throughout their life. That most supreme King who holds the wonderful Dharma, is the most supreme and自在 one of all.

At that time, all the Tathagatas (如來) who came from the ten directions, upon hearing the Great Vairocana (大遍照如來) proclaim such true Dharma teachings of the Dharma-nature of the Wisdom Wheel of all Tathagatas, were all delighted and developed a rare mind. They then said to Vajrapani Bodhisattva (金剛手菩薩): 'Rare indeed, O good man! These Dharma teachings are called the Lord of All Wisdom. If one does not know these teachings, how can one know other teachings?'

At that time, Vajrapani Bodhisattva (金剛手菩薩), the great secret lord, abiding in the heart of the Great Vairocana (大遍照如來), said to all the Tathagatas: 'I'

今樂欲宣說一切如來大明如意寶三摩地法門。諸如來言。秘密主普為悲愍利樂一切。應善宣說。時金剛手菩薩大秘密主。安住一切如來五處加持已。即說一切如來大明如意寶三摩地法門。

所有加持大明等　　當想諸法真實性　最上依彼本法儀　　四相如應當觀想　行者先當於己身　　自影像相如應想　廣大遍滿依法儀　　從自心義所生起　清凈妙月曼拏羅　　水精月光想周遍　依法所作獲成就　　于現生中得成佛　又于日輪曼拏羅　　如應觀想四種色　本尊大明想其中　　現唵字相作黃色　本部五種光明現　　想從我法所出生　吽字相應現光中　　觀想自影像清凈　從自影像相應出　　周遍閻浮檀金光　諸相妙好悉周圓　　觀想悅意中最上　復想從彼佛影像　　出現五種凈光明　遍照如來影像光　　廣大遍滿虛空界　依法定心觀想已　　復于自心而安想　出生妙色無等比　　如月清凈諸相具　遍照如來影像相　　想現種種凈妙光　無上寂靜自寶髻　　戴五佛冠莊嚴相　觀想入于曼拏羅　　本部大明諦心想　復想本尊佛影像　　及彼金剛薩埵相　佛頂大明秘密法　　及諸明王等大明　一切本部法相應　　出生持念依儀法

此名三金剛相應大遍照如來三摩地。復

【現代漢語翻譯】現代漢語譯本：現在我想要宣說一切如來大明如意寶三摩地法門。諸位如來說：『秘密主（Guhyapati，金剛手菩薩的別名），爲了普遍地慈悲憐憫和利益一切眾生，應該好好地宣說。』當時，金剛手菩薩大秘密主（Vajrapani Bodhisattva Mahaguhyapati），安住在一切如來五處加持之後，就宣說了這一切如來大明如意寶三摩地法門。

所有加持的大明咒等，應當觀想諸法的真實性，最上乘的修行依賴於本法的儀軌，四種相（四相：生、住、異、滅）應當如實地觀想。修行者首先應當在自己的身上，觀想自己的影像，如其所應地觀想，廣大遍滿，依照法儀，從自心的意義中所生起。清凈美妙的月輪壇城（Mandala），觀想如水晶般月光周遍。依照法儀所作，可以獲得成就，在現世中就能成就佛果。又在日輪壇城（Mandala）中，如其所應地觀想四種顏色，在本尊的大明咒中觀想，顯現『唵』字相，呈現黃色。本部的五種光明顯現，觀想是從我的法中所出生。『吽』字相應，在光明中觀想自己的影像清凈。從自己的影像相應而出，周遍閻浮檀金光。諸種相好都周全圓滿，觀想在喜悅中最殊勝。再觀想從那佛的影像中，出現五種清凈的光明，遍照如來的影像光，廣大遍滿虛空界。依照法儀，以堅定的心觀想之後，又在自己的心中安住觀想，出生美妙的顏色，無與倫比，如月亮般清凈，諸種相好具足。遍照如來的影像相，觀想顯現種種清凈美妙的光芒，無上寂靜的自寶髻，頭戴五佛冠，莊嚴的形象。觀想進入壇城（Mandala），以真實的信心觀想本部的光明咒語。再觀想本尊佛的影像，以及金剛薩埵（Vajrasattva）的形象，佛頂大明咒的秘密法，以及諸明王等的大明咒，一切本部的法相應，出生持唸的儀軌法。

這被稱為三金剛相應大遍照如來三摩地。再

【English Translation】 English version: Now I wish to proclaim the Dharma gate of the Samadhi of the Great Bright Wish-Fulfilling Jewel of all Tathagatas. All the Tathagatas said: 'Secret Lord (Guhyapati, another name for Vajrapani Bodhisattva), for the sake of universally compassionating and benefiting all beings, it should be well proclaimed.' At that time, the Great Secret Lord Vajrapani Bodhisattva (Vajrapani Bodhisattva Mahaguhyapati), having abided in the five places of empowerment of all Tathagatas, then proclaimed this Dharma gate of the Samadhi of the Great Bright Wish-Fulfilling Jewel of all Tathagatas.

All the great bright mantras of empowerment, etc., should contemplate the true nature of all dharmas, the supreme practice relies on the ritual of this Dharma, the four characteristics (four characteristics: birth, abiding, change, and extinction) should be contemplated as they truly are. The practitioner should first, on his own body, contemplate his own image, contemplate as it should be, vast and all-pervading, according to the Dharma ritual, arising from the meaning of one's own mind. A pure and wonderful moon mandala (Mandala), contemplate as crystal-like moonlight pervades. According to the Dharma ritual, one can obtain accomplishment, and in this very life, one can attain Buddhahood. Also, in the sun mandala (Mandala), contemplate the four colors as they should be, in the great bright mantra of the principal deity, contemplate, manifesting the 'Om' syllable, appearing yellow. The five kinds of light of the family appear, contemplate as arising from my Dharma. Corresponding to the 'Hum' syllable, in the light, contemplate one's own image as pure. From one's own image, correspondingly emanating, pervading Jambudvipa gold light. All the auspicious marks are complete and perfect, contemplate as the most supreme in joy. Again, contemplate from that Buddha's image, appearing five kinds of pure light, illuminating the light of the Tathagata's image, vast and all-pervading the realm of space. According to the Dharma ritual, having contemplated with a steadfast mind, again abide and contemplate in one's own mind, giving rise to wonderful colors, incomparable, as pure as the moon, possessing all auspicious marks. Illuminating the image of the Tathagata, contemplate manifesting all kinds of pure and wonderful light, the supreme and tranquil self-jewel crest, wearing the five Buddha crowns, an adorned image. Contemplate entering the mandala (Mandala), with true faith contemplate the bright mantra of the family. Again, contemplate the image of the principal deity Buddha, as well as the image of Vajrasattva (Vajrasattva), the secret Dharma of the Great Bright Mantra of the Buddha's crown, as well as the great bright mantras of all the Vidyarajas, etc., all the Dharma of the family corresponds, giving rise to the ritual Dharma of recitation and upholding.

This is called the Samadhi of the Great Vairocana Tathagata corresponding to the Three Vajras. Further

次世尊大遍照如來。宣說三金剛智金剛薩埵三摩地法門。

先想心月曼拏羅　　出現大明文字相　唵字想即遍照尊　　種種光明悉周遍　吽字金剛薩埵相　　焰鬘種種相莊嚴　頂戴遍照如來冠　　手執本部金剛杵　復想帝青大光明　　周匝廣大而照耀　一切所作依法儀　　如應觀相求成就

複次金剛手菩薩。宣說無量壽如來圓滿一切愿三摩地法門。

先當想心曼拏羅　　出現大明文字相　中心應觀想珰字　　即是本尊無量壽　手持八葉妙蓮華　　出現蓮華妙樂光　左右本部自影像　　應當觀想金剛愛　一切所作依法儀　　如應觀想求成就

複次金剛手菩薩。宣說迦摩焰三摩地法門。

如先所說曼拏羅　　一切所作依儀法　于中觀想娑字相　　是即迦摩焰影像　觀想手執於三叉　　出現閻浮檀金光　周匝想賀字相應　　心曼拏羅各安布　法主影像觀想已　　然後如應而作事

複次金剛手菩薩。宣說秘密護摩法門。

當知佛影像平等　　如應觀想依法儀　所有佛頂大明句　　忿怒明王諸大明　一切羯磨大明等　　至心持誦作先行　次當自心起相應　　想成妙月曼拏羅　于中觀想本部尊　　左右安布諸賢聖　大明文字觀想已　　諸相如應作觀想

【現代漢語翻譯】現代漢語譯本：爾時，世尊大遍照如來（Vairocana Buddha，宇宙的法身佛）宣說三金剛智金剛薩埵（Vajrasattva，金剛乘的菩薩）三摩地（Samadhi，禪定）法門。

首先觀想心月曼拏羅（Mandala，壇城），出現大明文字的形象。觀想『唵』（Om）字，即是遍照尊，種種光明悉皆周遍。觀想『吽』（Hum）字，是金剛薩埵的形象，以火焰鬘等種種相好莊嚴。頭戴遍照如來的寶冠，手執本部的金剛杵（Vajra，象徵智慧和方便的法器）。再次觀想帝青色的大光明，周匝廣大而照耀。一切所作都依照儀軌法度，如其所應地觀想，以求成就。

複次，金剛手菩薩（Vajrapani，大力金剛）宣說無量壽如來（Amitabha Buddha，阿彌陀佛）圓滿一切愿三摩地法門。

首先應當觀想心曼拏羅，出現大明文字的形象。中心應當觀想『珰』（Tram）字，即是本尊無量壽。手持八葉妙蓮華，出現蓮華的妙樂光。左右觀想本部的自身影像，應當觀想金剛愛（Vajraraga）。一切所作都依照儀軌法度，如其所應地觀想，以求成就。

複次，金剛手菩薩宣說迦摩焰（Kama Yama）三摩地法門。

如先前所說的曼拏羅，一切所作都依照儀軌法度。于其中觀想『娑』（Sah）字相，這就是迦摩焰的影像。觀想其手執三叉戟（Trishula），出現閻浮檀金色的光芒。周匝觀想『賀』（Hah）字相應，在心曼拏羅中各自安布。法主影像觀想完畢后，然後如其所應地行事。

複次，金剛手菩薩宣說秘密護摩（Homa，火供）法門。

應當了知佛的影像平等無二，如其所應地觀想，依照儀軌法度。所有佛頂大明咒（Usnisa mantra），忿怒明王（Vidyaraja，忿怒尊）的諸大明咒。一切羯磨（Karma，事業）大明咒等，至誠持誦作為前行。其次應當從自心中生起相應，觀想成就妙月曼拏羅。于其中觀想本部本尊，左右安布諸賢聖。大明文字觀想完畢后，諸種形象如其所應地作觀想。

【English Translation】 English version: Then, the World Honored One, the Great Vairocana Tathagata (Vairocana Buddha, the Dharmakaya Buddha of the universe), proclaimed the Samadhi (meditative absorption) Dharma gate of the Three Vajra Wisdom Vajrasattva (Vajrasattva, a Bodhisattva in Vajrayana).

First, visualize the heart-moon Mandala (Mandala, sacred diagram), and the appearance of the great luminous seed-syllables. Visualizing the syllable 'Om', it is the venerable Vairocana, with all kinds of light pervading everywhere. Visualizing the syllable 'Hum', it is the form of Vajrasattva, adorned with flame garlands and various auspicious marks. Wearing the crown of Vairocana Tathagata on his head, holding the Vajra (Vajra, a ritual implement symbolizing wisdom and skillful means) of his own family in his hand. Again, visualize the great light of lapis lazuli color, vast and radiant all around. All actions should follow the ritual procedures, visualizing as appropriate to seek accomplishment.

Furthermore, Vajrapani Bodhisattva (Vajrapani, the Bodhisattva of power) proclaimed the Samadhi Dharma gate of Amitabha Buddha (Amitabha Buddha, the Buddha of Infinite Light) fulfilling all vows.

First, one should visualize the heart Mandala, and the appearance of the great luminous seed-syllables. In the center, one should visualize the syllable 'Tram', which is the principal deity Amitabha. Holding a wonderful eight-petaled lotus flower, emitting the wonderful light of lotus bliss. On the left and right, visualize the self-images of his own family, one should visualize Vajraraga (Vajraraga, the deity of love). All actions should follow the ritual procedures, visualizing as appropriate to seek accomplishment.

Furthermore, Vajrapani Bodhisattva proclaimed the Kama Yama Samadhi Dharma gate.

As the Mandala described earlier, all actions should follow the ritual procedures. Within it, visualize the syllable 'Sah', which is the image of Kama Yama. Visualize him holding a trident (Trishula), emitting the light of Jambu gold. Around it, visualize the corresponding syllable 'Hah', each placed in the heart Mandala. After visualizing the image of the Dharma Lord, then act accordingly.

Furthermore, Vajrapani Bodhisattva proclaimed the secret Homa (Homa, fire ritual) Dharma gate.

One should know that the images of the Buddhas are equal and undifferentiated, visualize as appropriate, following the ritual procedures. All the great luminous mantras of the Buddha's crown (Usnisa mantra), the great luminous mantras of the Wrathful Kings (Vidyaraja, wrathful deities). All the great luminous mantras of Karma (Karma, actions), etc., sincerely recite them as preliminary practices. Next, one should generate correspondence from one's own mind, visualizing the accomplishment of the wonderful moon Mandala. Within it, visualize the principal deity of one's own family, with all the sages arranged on the left and right. After visualizing the great luminous seed-syllables, visualize all the forms as appropriate.

金剛輪及金剛杵　　金剛蓮華與三叉　如意妙寶等諸相　　如應觀想速成就　又于妙月曼拏羅　　中想自心大明等　左右妙月相相應　　中想黃色如應現　自心圓滿相應已　　次當安想于本尊　此最上法作降伏　　一切如來共宣說　日曼拏羅等安想　　依阿閦佛諸法儀　於一切時觀想成　　決定住壽經一劫　妙月曼拏羅想已　　當想本部主大明　最初住此禪定心　　乃想四種成就事　而彼成就三界勝　　當獲最上帝釋寶　本部印相及大明　　依法出生成就事　複次當於虛空中　　觀想清凈曼拏羅　中想日輪光明相　　大蓮華復光中現　于其曼拏羅周匝　　遍想妙月清凈光　本尊影像依法儀　　如應想彼不動相　四寶莊嚴護摩爐　　依法當用護摩物　隨應想念于大明　　起寂靜心護摩作　五種曼拏羅相應　　中想吽字悉遍滿　出現羯磨部光明　　廣大變化亦周遍　于中安想諸賢聖　　從三三昧生影像　彼最勝頂依法儀　　頂輪亦當如是想　本尊大明所出生　　三摩呬多心觀想　八葉大優缽羅華　　縱廣三十二指量　又於法曼拏羅中　　依法觀想彼無異　想五鈷大金剛杵　　青優缽羅華光現　其量依法十六指　　想已決定得成就　三叉二十六指量　　依法觀想

【現代漢語翻譯】現代漢語譯本觀想金剛輪和金剛杵（Vajra），以及金剛蓮花和三叉戟。觀想如意妙寶等各種象徵，根據儀軌觀想，迅速獲得成就。又在美妙的月輪曼拏羅（Mandala）中，觀想自己的心識如大光明一般。左右兩邊觀想美妙的月亮相互輝映，中間觀想黃色光芒如應顯現。當自己的心識圓滿相應之後，接下來應當觀想本尊。這是最殊勝的降伏法門，一切如來共同宣說。觀想日輪曼拏羅等，依照阿閦佛（Akshobhya）的各種法儀。在一切時中觀想成就，決定能住世一劫的時間。美妙的月輪曼拏羅觀想完畢后，應當觀想本部的主尊大明。最初安住於此禪定之心，然後觀想四種成就之事。如此成就便能勝過三界，將獲得最上的帝釋寶物。本部的手印和真言（大明），依法出生各種成就之事。再次，應當在虛空中，觀想清凈的曼拏羅。中間觀想日輪的光明之相，在巨大的蓮花中再次顯現光明。在曼拏羅的周圍，普遍觀想美妙的月亮清凈之光。本尊的影像依照法儀，如應觀想彼不動尊之相。用四寶莊嚴的護摩爐，依法應當使用護摩的物品。隨應想念于真言（大明），以寂靜之心進行護摩。五種曼拏羅相應，中間觀想吽（Hūṃ）字完全遍滿。出現羯磨部（Karma）的光明，廣大變化也周遍。在其中安想諸賢聖，從三三昧（Samadhi）中生出影像。彼最殊勝的頂髻依法儀，頂輪也應當如此觀想。本尊的真言（大明）所出生，三摩呬多（Samāhita）之心觀想。八葉的大優缽羅華（Utpala），縱橫三十二指的量。又在法曼拏羅中，依法觀想彼無有差異。觀想五鈷大金剛杵（Vajra），青色優缽羅華的光芒顯現。它的量依法是十六指，觀想完畢決定能得成就。三叉戟二十六指的量，依法觀想。

【English Translation】 English version Visualize the Vajra wheel and the Vajra (diamond scepter), along with the Vajra lotus and the trident. Visualize the wish-fulfilling jewel and other symbols; visualize according to the ritual, and swiftly attain accomplishment. Furthermore, in the beautiful moon Mandala, visualize your own mind as great luminosity. On the left and right, visualize beautiful moons reflecting each other; in the center, visualize yellow light appearing as it should. Once your own mind is fully in accord, then you should visualize the principal deity. This is the most supreme method of subduing; all the Tathagatas (Buddhas) proclaim it together. Visualize the sun Mandala and so on, according to the various rituals of Akshobhya (Immovable One). By visualizing accomplishment at all times, you will definitely live for one kalpa (aeon). After visualizing the beautiful moon Mandala, you should visualize the principal great luminosity of this family. First abide in this meditative mind, and then visualize the four kinds of accomplishments. Such accomplishment will surpass the three realms, and you will obtain the supreme treasure of Indra (King of the Gods). The mudra (hand gesture) and mantra (great luminosity) of this family, according to the Dharma, give rise to the events of accomplishment. Furthermore, in the empty space, visualize a pure Mandala. In the center, visualize the aspect of the sun's light; in the great lotus, light appears again. Around the Mandala, universally visualize the pure light of the beautiful moon. The image of the principal deity according to the Dharma ritual, visualize the aspect of the immovable one as it should be. Use a homa (fire offering) stove adorned with four jewels, and according to the Dharma, you should use the homa materials. According to what is appropriate, contemplate the mantra (great luminosity), and perform the homa with a peaceful mind. The five kinds of Mandalas are in accord; in the center, visualize the syllable Hūṃ completely filling everything. The light of the Karma (action) family appears, and vast transformations also pervade everywhere. In it, peacefully contemplate the sages and saints; images arise from the three Samadhis (meditative absorptions). That most supreme crown, according to the Dharma ritual, the crown chakra (energy center) should also be visualized in this way. The Samāhita (composed) mind is visualized, born from the principal deity's mantra (great luminosity). The eight-petaled great Utpala (blue lotus), measures thirty-two fingers in length and width. Furthermore, in the Dharma Mandala, visualize it according to the Dharma, without any difference. Visualize the five-pronged great Vajra (diamond scepter), the light of the blue Utpala flower appears. Its measure according to the Dharma is sixteen fingers; having visualized it, you will definitely attain accomplishment. The trident measures twenty-six fingers; visualize it according to the Dharma.

作黃色　大輪蓮華羯磨杵　　及如意寶依法想　想已依法作加持　　速得成就無別異　本尊大明所出生　　速得成就無別異　大輪蓮華及杵等　　依金剛法而觀想　觀想最上成就法　　無別成就勝於此　想獨鈷大金剛杵　　焰鬘光明周遍現　一切羯磨大明句　　所說皆是真實語　朅訥誐出焰鬘光　　羯磨部中所變化　又想金剛曼拏羅　　其相縱廣一肘量　弩多唧吒等大明　　依忿怒儀而作法　日輪曼拏羅相應　　依法想最上幖幟　難拏沒訥誐啰等　　觀想相應作成就　依法如是觀想已　　復想持金剛色相　此中一切大明句　　相應身語心觀想　大智所說作成就　　是即秘密金剛智

此名金剛薩埵法。

若欲成此勝悉地　　當知護摩諸大明　秘密真實三摩地　　種種護摩儀軌事　四種曼拏羅相應　　了知諸部諸事業　唵字大明等分別　　依法觀想得成就　息災護摩爐相圓　　作增益法應四方　敬愛爐相如弓形　　降伏法用應三角　爐中所燃火善相　　觀想出生妙甘露　諦心觀想自色相　　及彼賢聖影像等　所有部主本尊相　　從此金剛教出生　如其所說作觀想　　羯磨部作變化事　依法當於其舌端　　想現吽字大明相

此名金剛薩埵法。

若

【現代漢語翻譯】現代漢語譯本作黃色觀想大輪蓮華羯磨杵（象徵行動的金剛杵）以及如意寶，按照儀軌進行。觀想完畢后，依法進行加持，迅速獲得成就，沒有差別。本尊由偉大的明咒所生，迅速獲得成就，沒有差別。大輪、蓮華以及金剛杵等，依照金剛乘的法門進行觀想。觀想最上乘的成就之法，沒有比這更殊勝的成就。觀想獨鈷大金剛杵（單股金剛杵），火焰般的光明周遍顯現。一切羯磨（行動）的偉大明咒，所說都是真實不虛的語言。朅訥誐（Khadga）發出火焰般的光明，是羯磨部（行動部）中所變化出來的。又觀想金剛曼拏羅（金剛壇城），它的形狀縱橫各一肘的長度。弩多唧吒（Nuta Jita）等偉大的明咒，依照忿怒尊的儀軌來進行。與日輪曼拏羅（太陽壇城）相應，依法觀想最上的標誌。難拏沒訥誐啰（Nanda Mudgara）等，觀想相應就能成就。依法如此觀想完畢后，再觀想手持金剛者的色相。這其中一切偉大的明咒，相應于身、語、意進行觀想。大智慧者所說，這樣就能成就，這就是秘密的金剛智慧。

此名金剛薩埵法（Vajrasattva Dharma）。

如果想要成就這種殊勝的悉地（成就），應當知道護摩（火供）的各種大明咒。秘密真實的禪定，以及種種護摩的儀軌。與四種曼拏羅相應，瞭解諸部的事業。唵（Om）字等偉大的明咒，分別依法觀想就能得到成就。息災的護摩，火爐的形狀是圓形，作增益法，火爐的形狀應該是四方形。敬愛的護摩，火爐的形狀如弓形，降伏法的火供，火爐的形狀應該是三角形。火爐中所燃燒的火焰呈現吉祥的相，觀想出生美妙的甘露。專心觀想自己的色相，以及那些賢聖的影像等。所有部主本尊的形象，都是從這金剛教法中出生。如其所說進行觀想，羯磨部（行動部）作出變化。依法應當在自己的舌尖上，觀想顯現吽（Hum）字的大明咒相。

此名金剛薩埵法（Vajrasattva Dharma）。

若

【English Translation】 English version Making it yellow. Visualize the great wheel lotus karma vajra (symbolizing the action vajra) and the wish-fulfilling jewel according to the Dharma. After visualization, perform empowerment according to the Dharma, and quickly attain accomplishment without any difference. The principal deity is born from the great mantra, quickly attain accomplishment without any difference. The great wheel, lotus, and vajra, etc., are visualized according to the Vajrayana Dharma. Visualize the supreme method of accomplishment; there is no accomplishment more supreme than this. Visualize the single-pronged great vajra, with flames and light appearing all around. All the great mantras of karma (action), what is said is all true and not false. Khadga (Khadga) emits flames and light, which is transformed from the Karma family (Action family). Also, visualize the Vajra Mandala (Vajra Mandala), its shape is one cubit in length and width. Nuta Jita (Nuta Jita) and other great mantras are performed according to the ritual of the wrathful deity. Corresponding to the solar wheel Mandala (Sun Mandala), visualize the supreme emblem according to the Dharma. Nanda Mudgara (Nanda Mudgara) and others, visualization in accordance will achieve accomplishment. After visualizing in this way according to the Dharma, visualize the form of the Vajra holder. All the great mantras within this, correspond to body, speech, and mind for visualization. What the great wisdom says, this will achieve accomplishment, this is the secret Vajra wisdom.

This is called the Vajrasattva Dharma (Vajrasattva Dharma).

If you want to achieve this supreme siddhi (accomplishment), you should know the various great mantras of Homa (fire offering). Secret and true samadhi, and various Homa rituals. Corresponding to the four kinds of Mandalas, understand the activities of the various families. The great mantra of Om (Om), etc., visualize according to the Dharma separately to obtain accomplishment. For pacifying Homa, the shape of the stove is round; for increasing practice, the shape of the stove should be square. For loving Homa, the shape of the stove is like a bow; for subduing practice, the shape of the stove should be triangular. The flames burning in the stove show auspicious signs, visualize the birth of wonderful nectar. Concentrate on visualizing your own form, as well as the images of those virtuous sages, etc. The images of all the family lords and principal deities are born from this Vajra teaching. Visualize as it is said, the Karma family (Action family) makes transformations. According to the Dharma, you should visualize the great mantra of Hum (Hum) appearing on the tip of your tongue.

This is called the Vajrasattva Dharma (Vajrasattva Dharma).

If

作息災護摩法　　應用蜜及乳等物　若依智金剛部說　　摩賀帶羅為最上　行者當住善寂心　　觀想金剛阿阇梨　手執如意寶莊嚴　　此即清凈最上教　遍照如來大影像　　出生一切金剛眾　彼蓮華部尊影像　　及迦摩焰金剛等　安布大明文字已　　四種事業應分別

此名大執金剛尊秘密護摩法。

無二平等最勝大儀軌王集一切大明三摩地分第二十

爾時金剛手菩薩大秘密主。復入一切如來無緣三昧智金剛加持三摩地。從是三摩地出已。宣說一切三摩地集諸大明精妙法門。

諸佛金剛廣大法　　從三昧門所出生　一切大明無所緣　　此說名為禪定法　所有一切佛三昧　　智部真實無所緣　智曼拏羅法相應　　佛影像光普遍現　唵字出現法光明　　此金剛法大堅固　頂戴寶冠相相應　　白色最上妙清凈　四臂廣目依法想　　羯磨部中變化事　所有最上相應智　　曼拏羅生莊嚴相　金剛薩埵眾寶冠　　最上妙相諸佛藏　妙法自在彼相應　　此即最上禪定法　迦摩金剛相應等　　五種智通如所說　迦摩藏攝彼勝上　　佛二足尊真實智

此名一切佛三昧智部三摩地。

爾時金剛手菩薩大秘密主。復入執金剛三昧真實加持三摩地。從是三摩地出已。宣說

【現代漢語翻譯】現代漢語譯本作息災護摩法，應當使用蜂蜜和乳等物品。如果依照智金剛部所說，摩賀帶羅（Mahatala，大護法）最為殊勝。修行者應當安住于善良寂靜的心境，觀想金剛阿阇梨（Vajra Acharya，金剛上師）。上師手持如意寶作為莊嚴，這即是清凈最上的教法。遍照如來（Vairocana，毗盧遮那佛）的偉大影像，出生一切金剛眾。還有蓮華部尊的影像，以及迦摩焰金剛（Kama Vajra）等。安置好大明咒的文字后，四種事業應當分別進行。

此名為大執金剛尊秘密護摩法。

《無二平等最勝大儀軌王集一切大明三摩地分》第二十

這時，金剛手菩薩大秘密主（Vajrapani，金剛手菩薩）。再次進入一切如來無緣三昧智金剛加持三摩地。從這個三摩地出來后，宣說一切三摩地所集結的諸大明咒的精妙法門。

諸佛金剛廣大法，從三昧之門所出生。一切大明無所緣，這被稱作禪定之法。所有一切佛的三昧，智部真實無所緣。與智曼拏羅（Jnana Mandala，智慧壇城）之法相應，佛的影像光芒普遍顯現。唵字出現法光明，這金剛之法非常堅固。頂戴寶冠，與（佛的）相好相應，白色最為殊勝妙好清凈。四臂廣目，依法觀想，這是羯磨部（Karma, 事業部）中的變化之事。所有最上相應的智慧，曼拏羅所生的莊嚴之相。金剛薩埵（Vajrasattva，金剛薩埵）的眾寶冠，是最上妙相，是諸佛的寶藏。妙法自在，與此相應，這即是最上的禪定之法。迦摩金剛（Kama Vajra）相應等，五種智通如所說。迦摩藏所攝持，那勝妙之上，是佛二足尊的真實智慧。

此名為一切佛三昧智部三摩地。

這時，金剛手菩薩大秘密主。再次進入執金剛三昧真實加持三摩地。從這個三摩地出來后，宣說

【English Translation】 English version In performing the Homa ritual for pacifying calamities, one should use items such as honey and milk. If according to what is said in the Jnana Vajra section, Mahatala (the great protector) is the most supreme. The practitioner should abide in a virtuous and peaceful state of mind, visualizing the Vajra Acharya (Vajra Master). The master holds a wish-fulfilling jewel as adornment; this is the purest and most supreme teaching. The great image of Vairocana (the All-Illuminating Tathagata) gives birth to all the Vajra beings. Also, the image of the Lotus Family deity, as well as Kama Vajra (Desire Vajra), etc. After arranging the letters of the great mantra, the four types of activities should be performed separately.

This is called the Secret Homa Ritual of the Great Vajra Holder.

The Twentieth Section, 'Collection of All Great Mantras and Samadhis' from 'The Supreme Great Ritual King of Non-Duality and Equality'

At that time, Vajrapani (Vajra-Handed) Bodhisattva, the Great Secret Lord, again entered the Samadhi of the Wisdom Vajra Empowerment of the Samadhi of No-Objectivity of all Tathagatas. Having emerged from this Samadhi, he proclaimed the exquisite Dharma methods of all the Great Mantras collected in all the Samadhis.

The vast Dharma of all Buddhas and Vajras is born from the gate of Samadhi. All great mantras are without object; this is called the Dharma of meditation. All the Samadhis of all Buddhas, the Wisdom section is truly without object. Corresponding to the Dharma of the Jnana Mandala (Wisdom Mandala), the light of the Buddha's image universally appears. The Dharma light appears from the syllable Om; this Vajra Dharma is greatly firm. Adorning a jeweled crown, corresponding to the (Buddha's) auspicious marks, white is the most supreme, wonderful, and pure. Four arms and wide eyes, visualizing according to the Dharma, these are the transformations within the Karma section. All the most supreme corresponding wisdom, the adorned appearance born from the Mandala. The multitude of jewels in Vajrasattva's (Diamond Being) crown is the most supreme and wonderful appearance, the treasury of all Buddhas. The wonderful Dharma is at ease, corresponding to this, this is the most supreme Dharma of meditation. Kama Vajra (Desire Vajra) and others correspond, the five kinds of wisdom perfections as described. Embraced by the Kama treasury, that which is above the supreme is the true wisdom of the Buddha, the Honored One with Two Feet.

This is called the Samadhi of the Wisdom Section of the Samadhi of All Buddhas.

At that time, Vajrapani (Vajra-Handed) Bodhisattva, the Great Secret Lord, again entered the Samadhi of the True Empowerment of the Vajra-Holding Samadhi. Having emerged from this Samadhi, he proclaimed

一切金剛三昧精妙真實金剛三摩地。

金剛曼拏羅相應　　于中分別彼影像　黑色復想忿怒容　　出現大惡可怖相　四臂如應依法想　　二處平等而相應　此金剛教大堅固　　安住金剛心成就　能成就諸成就事　　金剛妙樂法所說

此名一切執金剛相應三摩地。

爾時金剛手菩薩大秘密主。復入一切法最上三昧加持三摩地。從是三摩地出已。宣說一切法最上普遍吉祥三摩地。

妙法曼拏羅相應　　于中影像當安想　持赤蓮華大光明　　種種妙寶為嚴飾　四臂亦依本部法　　如應觀想彼色相　二處平等悉相應　　此妙樂法大堅固　語金剛等得成就　　自悲願等亦成就　一切金剛相應等　　如應觀想皆成就

爾時金剛手菩薩大秘密主。復入一切三昧部真實加持金剛三摩地。從是三摩地出已。宣說金剛三叉最上三昧三摩地。

迦摩禪定曼拏羅　　于中影像當安想　黃色復現寂靜光　　觀想現於三目相　水精色光甚清凈　　磨羯部中變化事　所有四種勝儀軌　　依法觀想作成就　金剛安怛陀那法　　而能安住成就事　此中一切大明句　　說名三摩地莊嚴　所有金剛薩埵相　　而身語心善觀想

金剛薩埵總說頌曰。

乃至一切境界中　　一切賢聖普稱

【現代漢語翻譯】現代漢語譯本一切金剛三昧精妙真實金剛三摩地（Samādhi，禪定）。

金剛曼拏羅（Mandala，壇城）相應，于其中分別觀想彼影像，黑色並觀想忿怒容，出現大惡可怖之相，四臂如應依法觀想，二處平等而相應，此金剛教大堅固，安住金剛心成就，能成就諸成就事，金剛妙樂法所說。

此名一切執金剛相應三摩地。

爾時金剛手菩薩大秘密主，復入一切法最上三昧加持三摩地，從是三摩地出已，宣說一切法最上普遍吉祥三摩地。

妙法曼拏羅相應，于中影像當安想，持赤蓮華大光明，種種妙寶為嚴飾，四臂亦依本部法，如應觀想彼色相，二處平等悉相應，此妙樂法大堅固，語金剛等得成就，自悲願等亦成就，一切金剛相應等，如應觀想皆成就。

爾時金剛手菩薩大秘密主，復入一切三昧部真實加持金剛三摩地，從是三摩地出已，宣說金剛三叉最上三昧三摩地。

迦摩禪定曼拏羅，于中影像當安想，黃色復現寂靜光，觀想現於三目相，水精色光甚清凈，磨羯（Makara）部中變化事，所有四種勝儀軌，依法觀想作成就，金剛安怛陀那（Antardhana）法，而能安住成就事，此中一切大明句，說名三摩地莊嚴，所有金剛薩埵（Vajrasattva）相，而身語心善觀想。

金剛薩埵總說頌曰。

乃至一切境界中，一切賢聖普稱。

【English Translation】 English version All Vajra Samadhi (Samādhi, meditative absorption) of exquisite, true, and real Vajra.

Corresponding to the Vajra Mandala (Mandala, sacred enclosure), within it, distinguish and visualize that image, black and visualizing a wrathful countenance, appearing with a greatly evil and terrifying aspect, four arms as appropriate, visualize according to the Dharma, the two places equal and corresponding, this Vajra teaching is greatly firm, abiding in the Vajra mind, accomplishing, able to accomplish all accomplishments, as spoken by the Vajra Bliss Dharma.

This is named the Samadhi corresponding to all Vajra-holders.

At that time, Vajrapani (Vajrapāṇi) Bodhisattva, the great secret lord, again entered the supreme Samadhi of all Dharmas, blessed Samadhi, having emerged from this Samadhi, proclaimed the supreme, universal, auspicious Samadhi of all Dharmas.

Corresponding to the wondrous Dharma Mandala, within it, the image should be visualized, holding a red lotus with great light, adorned with various wondrous jewels, four arms also according to the Dharma of the original family, as appropriate, visualize that color and form, the two places equal and completely corresponding, this wondrous bliss Dharma is greatly firm, speech Vajras and others attain accomplishment, self-compassion, vows, and others also attain accomplishment, all Vajra correspondences and others, as appropriate, visualize and all attain accomplishment.

At that time, Vajrapani Bodhisattva, the great secret lord, again entered the true blessing Vajra Samadhi of all Samadhi families, having emerged from this Samadhi, proclaimed the supreme Samadhi of the Vajra Trident Samadhi.

Kama (Kāma) meditative Mandala, within it, the image should be visualized, yellow and again manifesting peaceful light, visualizing the appearance of three eyes, the color of crystal light is extremely pure, transformations within the Makara family, all four kinds of superior rituals, visualize according to the Dharma and accomplish, the Vajra Antardhana Dharma, and able to abide in accomplishment, within this, all great mantra phrases, are said to be the adornment of Samadhi, all aspects of Vajrasattva (Vajrasattva), and body, speech, and mind are well visualized.

The general verse spoken by Vajrasattva.

Even within all realms, all sages universally praise.

贊　如是諸法悉相應　　出生儀軌得成就

此名金剛薩埵法。

分別自心大明字　　及本部諸賢聖明　部主本尊大明句　　並本部中明王等　一切羯磨大明法　　佛頂大明當觀想　此中一切大明句　　皆是秘密真實心　若作息災成就法　　應明本部中大明　增益亦用本部明　　觀想決定得成就　若作敬愛當依法　　應當觀想大佛頂　此中一切大明句　　皆是秘密真實心　若作息災成就法　　應用本部中大明　增益亦用本部明　　觀想決定得成就　若作敬愛當依法　　觀想忿怒諸明王　若作降伏諸事業　　想用降伏法大明　若欲遣魔當依法　　觀想本部大佛頂　金剛橛等大明句　　觀想金剛使者等　若作息災成就法　　應用本部中大明　增益亦用本部明　　觀想決定得成就　若作敬愛當依法　　觀想諸忿怒明王　若作降伏觀想法　　當用羯磨諸大明　若欲遣魔當依法　　亦觀想彼大佛頂　金剛橛等大明句　　觀想金剛使者等　五種清凈大光明　　于中依法當觀想　如所觀想如實生　　異此即非成就法　諸部事業若相應　　諸曼拏羅當觀想　分別大明文字相　　如應觀想得成就　依法當於自心中　　想諸微妙曼拏羅　次第觀想至頂輪　　此禪定法名最上

【現代漢語翻譯】現代漢語譯本讚歎：像這樣，所有法都相互應和，出生時的儀軌得以成就。這被稱為金剛薩埵法（Vajrasattva，金剛薩埵）。分別觀想自己心中的大明字，以及本部諸位賢聖的明咒，部主本尊的大明句，以及本部中的明王等，一切羯磨（Karma，行為、事業）的大明法，佛頂大明也應當觀想。這其中一切的大明句，都是秘密真實的本心。如果要做息災成就法，應當明白本部中的大明。增益也用本部的明咒，觀想決定能夠得到成就。如果要做敬愛法，應當依法觀想大佛頂。這其中一切的大明句，都是秘密真實的本心。如果要做息災成就法，應用本部中的大明。增益也用本部的明咒，觀想決定能夠得到成就。如果要做敬愛法，觀想忿怒的諸位明王。如果要做降伏的各種事業，想用降伏法的大明。如果想要遣除邪魔，應當依法觀想本部的大佛頂。金剛橛（Vajrakila，金剛橛）等的大明句，觀想金剛使者等。如果要做息災成就法，應用本部中的大明。增益也用本部的明咒，觀想決定能夠得到成就。如果要做敬愛法，觀想諸位忿怒明王。如果要做降伏觀想法，應當用羯磨的各種大明。如果想要遣除邪魔，也觀想那個大佛頂。金剛橛等的大明句，觀想金剛使者等。五種清凈的大光明，在其中依法應當觀想。如所觀想的那樣如實產生，與此不同就不是成就法。諸部的各種事業如果相應，各種曼拏羅（Mandala，壇城）應當觀想。分別大明文字的形象，如應觀想就能得到成就。依法應當在自己的心中，想諸種微妙的曼拏羅。次第觀想直到頂輪，這種禪定法名為最上。

【English Translation】 English version Praise: Thus, all these dharmas correspond, and the rituals of birth are accomplished. This is called the Vajrasattva Dharma (Vajrasattva, the Diamond Being). Discern and visualize the great bright syllable in your own mind, as well as the mantras of the virtuous and holy beings of this family, The great bright phrases of the family lord and principal deity, as well as the Wisdom Kings and others within this family, All the great bright dharmas of Karma (Karma, action, deed), and the great bright light of the Buddha's crown should also be visualized. All the great bright phrases within this are the secret, true mind. If you want to perform the pacifying and accomplishing ritual, you should understand the great bright light within this family. For increasing, also use the mantra of this family; visualization will surely lead to accomplishment. If you want to perform the subjugating ritual, you should visualize the great Buddha's crown according to the Dharma. All the great bright phrases within this are the secret, true mind. If you want to perform the pacifying and accomplishing ritual, apply the great bright light within this family. For increasing, also use the mantra of this family; visualization will surely lead to accomplishment. If you want to perform the subjugating ritual, visualize the wrathful Wisdom Kings. If you want to perform various subjugating activities, think of using the great bright light of the subjugating Dharma. If you want to dispel demons, you should visualize the great Buddha's crown of this family according to the Dharma. The great bright phrases such as Vajrakila (Vajrakila, Diamond Spike), visualize the Vajra messengers and others. If you want to perform the pacifying and accomplishing ritual, apply the great bright light within this family. For increasing, also use the mantra of this family; visualization will surely lead to accomplishment. If you want to perform the subjugating ritual, visualize the wrathful Wisdom Kings. If you want to perform the subjugating visualization, you should use the various great bright lights of Karma. If you want to dispel demons, also visualize that great Buddha's crown. The great bright phrases such as Vajrakila, visualize the Vajra messengers and others. The five kinds of pure great bright lights, within which you should visualize according to the Dharma. As you visualize, so it will truly arise; anything different from this is not the Dharma of accomplishment. If the various activities of the families correspond, the various Mandalas (Mandala, sacred diagram) should be visualized. Discern the appearance of the great bright syllables, and visualize accordingly to attain accomplishment. According to the Dharma, you should think of the various subtle Mandalas in your own mind. Visualize in sequence up to the crown chakra; this meditation Dharma is called the supreme.

白赤黑等色相應　　於一切處善分別　一切大明所出生　　異此即非成就法　彼吽字等諸大明　　莎賀發吒字圓滿　此中出生諸儀軌　　所作決定得成就　三部法用吽字明　　唵字智部為最上　大明文字等安布　　于額及心而觀想

普賢菩薩持金剛者。即說頌曰。

依法四時而相應　　想金剛甘露影像　近成就法此能成　　此成就法為最上　本尊影像相應已　　大成就事悉能成　佛頂影像若相應　　能成相應成就事　本部賢聖相相應　　羯磨部中現變化　分別微小金剛杵　　於三世佛善安想　依法所作得成佛　　一切成就皆如意　此諸成就無有上　　廣大成就功德生

無二平等最勝大儀軌王一切如來身語心清凈自性金剛大智分第二十一

爾時十方來者一切如來。即現一切如來出生妙樂大莊嚴云供養金剛手菩薩大秘密主。作供養已。從語金剛出妙法音。稱讚所說大金剛教秘密法門。

秘密清凈大乘法　　智中勝智功德藏　普遍大智無我門　　歸命稱讚秘密智　秘密真實清凈義　　無上行法如大海　從普賢身而出生　　歸命稱讚金剛智　最勝大智如所乘　　安住三金剛不壞　已到彼岸大法門　　歸命稱讚菩提行　一切眾生勝上生　　悉令趣入諸佛智

【現代漢語翻譯】現代漢語譯本與白色、紅色、黑色等顏色相應，在一切處都能善於分辨。一切偉大的明咒所產生的，不同於這些就不是成就之法。那些『吽』(hūṃ)字等偉大的明咒，以『莎賀』(svāhā)和『發吒』(phaṭ)字圓滿。從這些明咒中產生各種儀軌，所作的決定都能得到成就。三部（佛部、蓮花部、金剛部）的法事使用『吽』字明咒，『唵』(oṃ)字在智慧部中最為殊勝。將偉大的明咒文字等安放在額頭和心中進行觀想。

普賢菩薩（Samantabhadra）持金剛者，隨即說了頌詞：

依法與四季相應，觀想金剛甘露的影像。接近成就之法，就能成就，這種成就之法最為殊勝。本尊（iṣṭadevatā）的影像相應之後，偉大的成就之事都能成就。佛頂（buddhoṣṇīṣa）的影像如果相應，就能成就相應的成就之事。本部（佛部）的賢聖之相相應，在羯磨部（karmabuddha）中顯現變化。分辨微小的金剛杵（vajra），對於三世諸佛善加觀想。依法所作就能成佛，一切成就都能如意。這些成就沒有比這更高的，廣大的成就功德由此而生。

無二平等最勝大儀軌王一切如來身語心清凈自性金剛大智分第二十一

這時，從十方來的一切如來，顯現一切如來出生妙樂大莊嚴云，供養金剛手菩薩（Vajrapāṇi）大秘密主。供養完畢后，從語金剛發出美妙的法音，稱讚所說的大金剛教秘密法門。

秘密清凈的大乘佛法，是智慧中殊勝的智慧，是功德的寶藏。普遍的大智慧，是無我的法門，歸命稱讚這秘密的智慧。秘密真實清凈的意義，是無上的修行之法，如大海般深廣。從普賢菩薩的身中而出生，歸命稱讚這金剛的智慧。最殊勝的大智慧，如所乘坐的工具，安住在身語意三金剛中，不會毀壞。已經到達彼岸的大法門，歸命稱讚這菩提的修行。使一切眾生獲得殊勝的提升，全部讓他們趣入諸佛的智慧。

【English Translation】 English version Corresponding to colors such as white, red, and black, being able to discern well in all places. That which is born from all great mantras, other than these is not the method of accomplishment. Those great mantras such as the 'Hūṃ' (hūṃ) syllable, complete with 'Svāhā' (svāhā) and 'Phaṭ' (phaṭ). From these are born various rituals, and the decisions made will all be accomplished. The 'Hūṃ' syllable mantra is used in the practices of the three families (Buddha family, Lotus family, Vajra family), and the 'Oṃ' (oṃ) syllable is the most supreme in the wisdom family. Placing the letters of the great mantra on the forehead and in the heart for visualization.

Samantabhadra Bodhisattva, the Vajra-holder, then spoke the verse:

Corresponding to the four seasons according to the Dharma, visualizing the image of Vajra nectar. Approaching the method of accomplishment, one can achieve it; this method of accomplishment is the most supreme. Once the image of the personal deity (iṣṭadevatā) corresponds, all great accomplishments can be achieved. If the image of the Buddha's crown (buddhoṣṇīṣa) corresponds, it can accomplish corresponding accomplishments. The appearance of the sages of this family (Buddha family) corresponds, manifesting transformations in the Karma family (karmabuddha). Discriminating the minute vajra, contemplating well on the Buddhas of the three times. By acting according to the Dharma, one can attain Buddhahood, and all accomplishments will be as desired. These accomplishments have nothing higher, and vast merits of accomplishment arise from this.

The Twenty-first Section: The Great King of Non-Dual Equality, the Most Supreme Great Ritual, the Pure Nature of Body, Speech, and Mind of All Tathagatas, the Great Vajra Wisdom.

At that time, all the Tathagatas who came from the ten directions manifested clouds of great adornment of wonderful joy born from all Tathagatas, offering them to Vajrapāṇi Bodhisattva, the Great Secret Lord. After making the offerings, they emitted wonderful Dharma sounds from the Vajra of Speech, praising the secret Dharma gate of the Great Vajra teachings that had been spoken.

The secret, pure Mahayana Dharma is the supreme wisdom among wisdoms, a treasury of merits. The universal great wisdom is the gate of no-self, paying homage and praising this secret wisdom. The secret, true, and pure meaning is the unsurpassed practice, as vast as the ocean. Born from the body of Samantabhadra, paying homage and praising this Vajra wisdom. The most supreme great wisdom is like the vehicle one rides, abiding in the three Vajras of body, speech, and mind, which are indestructible. The great Dharma gate that has reached the other shore, paying homage and praising this Bodhi practice. Enabling all sentient beings to attain supreme elevation, leading them all to enter the wisdom of the Buddhas.

諸佛無上自性凈　　歸命稱讚救眾生　清凈法身大解脫　　如如意寶大自在　一切眾生解脫門　　歸命稱讚清凈行

爾時會中有菩薩摩訶薩。名如意寶三昧金剛。前白金剛手菩薩大秘密主言。大士若有菩薩。于如是大功德法。樂欲求者當云何求。

爾時金剛手菩薩大秘密主。告如意寶三昧金剛菩薩言。善男子若有菩薩。起離疑想當如是求。起離疑想者當求佛法。起離疑想者當求一切法。起離疑想者當於一切行中如實觀想。善男子譬如住法雲地菩薩。於一切如來法身一切如來報身一切如來化身。遠離一切分別一切疑惑。於一切法中住如實見。此諸秘密大功德法。如實知者亦復如是。以要言之此秘密法。是即菩薩金剛大智。爾時一切如來聞是說已嘆未曾有。即時出現一大人相。于眾會中頂禮金剛手菩薩大秘密主。作如是言。大士如是第一義諦秘密大明諸行法門。於是法中。有生信者有不信者其義云何。金剛手言。譬如三千大千世界如微塵數一切眾生。悉能證得無上菩提。是事可信為不可信。大士此秘密法門亦當如是見。如是見者離分別見。爾時一切如來所化大人。生大歡喜嘆未曾有。即說伽陀曰。

大哉智大智　　出現大金剛　世間諸盲人　　得智眼清凈

爾時金剛手菩薩大秘密主。復

【現代漢語翻譯】現代漢語譯本：　諸佛無上自性清凈，歸命稱讚，救度眾生。　清凈法身，獲得大解脫，猶如如意寶珠，獲得大自在。　這是一切眾生通往解脫的法門，歸命稱讚這清凈的修行。

這時，法會中有一位菩薩摩訶薩（偉大的菩薩），名叫如意寶三昧金剛（擁有如意寶三昧的金剛）。他向前對金剛手菩薩大秘密主（掌握大秘密的金剛手菩薩）說：『大士（偉大的菩薩），如果有菩薩對這樣的大功德法，心生歡喜想要追求，應當如何求取呢？』

這時，金剛手菩薩大秘密主告訴如意寶三昧金剛菩薩說：『善男子，如果有菩薩生起遠離疑惑的想法，就應當這樣求取。生起遠離疑惑的想法，就應當尋求佛法。生起遠離疑惑的想法，就應當尋求一切法。生起遠離疑惑的想法，就應當在一切行為中如實地觀想。善男子，譬如安住於法云地的菩薩，對於一切如來的法身（佛的真理之身），一切如來的報身（佛的報應之身），一切如來的化身（佛的化現之身），遠離一切分別和一切疑惑，在一切法中安住于如實的見解。如實地知曉這些秘密大功德法的人，也是這樣。總而言之，這秘密法，就是菩薩的金剛大智慧。』這時，一切如來聽到這些話后，讚歎說從未有過。隨即出現一位大人相，在眾會中頂禮金剛手菩薩大秘密主，這樣說道：『大士，像這樣第一義諦（最高的真理）的秘密大明諸行法門，對於這個法，有人生起信心，有人不生信心，這其中的道理是什麼呢？』金剛手菩薩說：『譬如三千大千世界，像微塵一樣多的所有眾生，都能夠證得無上菩提（最高的覺悟），這件事是可信的還是不可信的呢？』大士說：『這秘密法門也應當這樣看待。這樣看待的人，就遠離了分別的見解。』這時，一切如來所化現的大人，生起大歡喜，讚歎說從未有過，隨即說了偈頌：

偉大啊，智慧，偉大的智慧，　出現偉大的金剛。　世間的盲人，　得到智慧的眼睛，變得清凈。

這時，金剛手菩薩大秘密主，又

【English Translation】 English version: The unsurpassed self-nature of all Buddhas is pure; I take refuge, praise, and save sentient beings. The pure Dharmakaya (body of truth), great liberation, like the Cintamani jewel (wish-fulfilling jewel), great freedom. This is the gate of liberation for all sentient beings; I take refuge, praise this pure practice.

At that time, in the assembly, there was a Bodhisattva-Mahasattva (great Bodhisattva) named Cintamani Samadhi Vajra (Vajra of the Cintamani Samadhi). He stepped forward and said to Vajrapani Bodhisattva, the great secret lord (the great secret lord Vajrapani Bodhisattva): 'Great being, if there are Bodhisattvas who delight in and wish to seek such great meritorious Dharma, how should they seek it?'

Then, Vajrapani Bodhisattva, the great secret lord, said to Cintamani Samadhi Vajra Bodhisattva: 'Good man, if there are Bodhisattvas who arise with thoughts of abandoning doubt, they should seek in this way. Those who arise with thoughts of abandoning doubt should seek the Buddha Dharma. Those who arise with thoughts of abandoning doubt should seek all Dharmas. Those who arise with thoughts of abandoning doubt should contemplate reality in all actions. Good man, for example, a Bodhisattva abiding in the Dharma Cloud Ground, regarding all Tathagatas' (Thus Come Ones') Dharmakaya (body of truth), all Tathagatas' Sambhogakaya (body of enjoyment), all Tathagatas' Nirmanakaya (body of transformation), is far from all discriminations and all doubts, and abides in true seeing in all Dharmas. Those who truly know these secret great meritorious Dharmas are also like this. In short, this secret Dharma is the Vajra great wisdom of the Bodhisattva.' At that time, all the Tathagatas, hearing these words, exclaimed that it was unprecedented. Immediately, a great personage appeared, prostrated before Vajrapani Bodhisattva, the great secret lord, in the assembly, and said: 'Great being, such a first principle (highest truth), secret, great, luminous, and virtuous Dharma gate, regarding this Dharma, some have faith, and some do not have faith; what is the meaning of this?' Vajrapani said: 'For example, all sentient beings in the three thousand great thousand worlds, as numerous as dust particles, are all able to attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment); is this believable or unbelievable?' The great being said: 'This secret Dharma gate should also be seen in this way. Those who see in this way are free from discriminating views.' At that time, the great personage transformed by all the Tathagatas arose with great joy, exclaimed that it was unprecedented, and then spoke the Gatha (verse):

Great is wisdom, great wisdom, The great Vajra appears. The blind people of the world, Obtain the eyes of wisdom and become pure.

At that time, Vajrapani Bodhisattva, the great secret lord, again

入一切金剛無二平等三昧金剛三摩地。於是三摩地中。出現殑伽沙數百千俱胝那庾多光明。照東南方不可說不可說微塵數佛剎。是諸佛剎中諸大菩薩蒙光照者。悉得圓滿三身大智。所有一切如來悉住菩提心。一切眾生得入菩提自性無畏行門。安住如虛空平等金剛菩提諸法無相離戲論無所生清凈最上金剛自性大智法門。

爾時金剛手菩薩大秘密主。從三摩地安詳而起。普告大眾言。諸大士當於一切眾生。起平等見如諸佛想。是時所化大人。還攝一切如來身語心寶藏中忽然不現。彼十方來者一切如來諸大菩薩。各各于其自心秘密相應法中如理而住。金剛手菩薩大秘密主。亦復于自身語心秘密相應真實法住。

佛說無二平等最上瑜伽大教王經卷第六

【現代漢語翻譯】現代漢語譯本：入於一切金剛無二平等三昧金剛三摩地（Vajra Samadhi，金剛三摩地）。於此三摩地中，涌現恒河沙數般百千俱胝那庾多光明，照耀東南方不可說不可說微塵數佛剎。這些佛剎中的諸大菩薩，蒙受光明照耀者，都獲得圓滿三身大智。所有一切如來都安住于菩提心，一切眾生得以進入菩提自性無畏行門，安住于如虛空般平等金剛菩提，諸法無相，遠離戲論，無所生，清凈最上金剛自性大智法門。爾時，金剛手菩薩大秘密主（Vajrapani，金剛手菩薩），從三摩地中安詳而起，普遍告知大眾說：『諸位大士，應當對一切眾生，生起平等之心，視之如諸佛一般。』這時，所教化的大人，迴歸攝入一切如來身語心寶藏中，忽然消失不見。那些從十方而來的所有如來和諸大菩薩，各自於其自心秘密相應法中如理安住。金剛手菩薩大秘密主，也同樣于自身語心秘密相應真實法中安住。《佛說無二平等最上瑜伽大教王經》卷第六

【English Translation】 English version: Entering into the Vajra Samadhi (Vajra Samadhi, Diamond Samadhi) of non-duality and equality, the Vajra Samadhi. Within this Samadhi, there appeared hundreds of thousands of kotis nayutas of light like the sands of the Ganges, illuminating countless Buddha-lands in the southeast direction, as many as unspeakable and unspeakable dust motes. The great Bodhisattvas in these Buddha-lands, those who were illuminated by the light, all attained the perfect wisdom of the Trikaya (three bodies of Buddha). All the Tathagatas (如來) abide in the Bodhicitta (菩提心, the mind of enlightenment), and all sentient beings are able to enter the fearless practice of the Bodhi-nature, abiding in the Vajra Bodhi (金剛菩提, diamond enlightenment) that is equal like space, the Dharma of all phenomena being without characteristics, free from conceptual elaborations, unproduced, pure, and the supreme wisdom of the Vajra-nature. At that time, Vajrapani (金剛手菩薩, the Bodhisattva holding the vajra), the great secret lord, arose peacefully from the Samadhi and proclaimed to the assembly: 'All great beings, you should generate a mind of equality towards all sentient beings, regarding them as Buddhas.' At this moment, the great being who was being taught returned and was absorbed into the treasury of the body, speech, and mind of all the Tathagatas, suddenly disappearing. All the Tathagatas and great Bodhisattvas who came from the ten directions each abided in their own secret corresponding Dharma according to the truth. Vajrapani, the great secret lord, also abided in the true Dharma corresponding to the secret of his own body, speech, and mind. The Sixth Fascicle of 'The Supreme Yoga Tantra King Sutra Spoken by the Buddha on Non-Duality and Equality'