T18n0888_一切秘密最上名義大教王儀軌
大正藏第 18 冊 No. 0888 一切秘密最上名義大教王儀軌
No. 888
一切秘密最上名義大教王儀軌捲上
此于瑜伽大部中略出。
西天譯經三藏傳法大師賜紫沙門臣施護奉 詔譯
歸命一切佛。
五身作者如是生 不見眾生決定身 亦復不見決定心 觀想諸佛亦如是 若欲頂禮佛大士 應當頂禮自實智 佛智自智本同源 秘密性中無二相 若了一切無我生 所生即是無二智 愛非愛中得解脫 彼頂禮相無所有 法非已生非現生 已生已謝現無住 觀想諸佛相亦然 應當頂禮自實智 愛非愛本無分位 隨眾生心而動亂 染種煩惱過失中 悉成一切相應事 眾生有身故有苦 此苦所因心所生 若有於心善覺了 即能出離一切苦 十方三世一切佛 毗盧遮那一佛攝 彼一切佛證覺圓 故現佛身救生死 為利一切眾生故 悲心起作方便事 因性平等既相應 果性由斯而出現 果真實故平等住 彼因真實示求相 于中若有實求心 即長輪迴諸種子 相應法從相應生 隨所愛法不可得 有得乃是一法存 彼即不離分別相 正念觀佛無所緣 正念觀法法相應 自他二行亦復
【現代漢語翻譯】 現代漢語譯本 《一切秘密最上名義大教王儀軌》捲上
此儀軌是從瑜伽大部中節略而出。
由西天譯經三藏傳法大師賜紫沙門臣施護奉詔翻譯。
歸命於一切佛。
五身（五種法身）的作者如此顯現，卻不見眾生有決定的身形， 也同樣不見眾生有決定的心識，觀想諸佛也是如此。 若要頂禮佛和大士，應當頂禮自身真實的智慧。 佛的智慧和自身的智慧本是同源，在秘密的自性中沒有兩種不同的相。 若能明瞭一切事物都是無自性而生，那麼所生起的即是無二的智慧。 在愛與非愛之中得到解脫，那樣的頂禮之相是無所有的。 法不是已經生起，也不是現在生起，已經生起的已經過去，現在也沒有停留。 觀想諸佛的形象也是這樣，應當頂禮自身真實的智慧。 愛與非愛本來沒有分別，只是隨著眾生的心而動亂。 在染污的種子和煩惱的過失中，都成就一切相應的事務。 眾生因為有身體所以有痛苦，這痛苦的根源是心所生起。 若有人對心能善加覺察明瞭，就能出離一切痛苦。 十方三世一切諸佛，都包含在毗盧遮那佛（Vairocana）一佛之中。 他們一切諸佛證得覺悟圓滿，所以顯現佛身來救度生死。 爲了利益一切眾生，以悲心發起作為方便之事。 因的自性平等且相應，所以果的自性由此而出現。 果是真實的所以平等安住，那因是真實的所以示現求道的形象。 如果其中有執著于實在的求道之心，就會增長輪迴的種子。 相應的法從相應而生，隨著所愛之法而不可得。 有所得就是執著於一法存在，那就不能脫離分別之相。 以正念觀佛，不緣于任何事物，以正念觀法，法與法相應。 自己和他人的行為也是如此。
【English Translation】 English version 'Sarva Rahasya Paramartha Namartha Maha Tantra Raja Kalpa' Volume 1
This is abridged from the great Yoga section.
Translated by the Shramana Shih-hu (Dāna-pāla), Master of the Tripitaka, Transmitter of the Dharma, and Purple-robed Minister bestowed by the Western Heaven Translation Bureau, under Imperial Decree.
I take refuge in all Buddhas.
The creator of the five bodies appears thus, yet the determinate body of sentient beings is not seen, Nor is the determinate mind seen; contemplate the Buddhas in the same way. If you wish to prostrate to the Buddhas and Bodhisattvas, you should prostrate to your own true wisdom. The wisdom of the Buddha and your own wisdom share the same source; in the secret nature, there are no two aspects. If one understands that all things arise without self-nature, then what arises is non-dual wisdom. In love and non-love, one attains liberation; that act of prostration is without any possession. The Dharma is neither already arisen nor presently arising; what has already arisen has passed, and there is no abiding in the present. Contemplate the forms of the Buddhas in the same way; you should prostrate to your own true wisdom. Love and non-love are fundamentally without division; they are disturbed by the minds of sentient beings. In the seeds of defilement and the faults of afflictions, all corresponding matters are accomplished. Sentient beings have suffering because they have bodies; the cause of this suffering is born from the mind. If one is well aware of the mind, one can escape all suffering. All Buddhas of the ten directions and three times are contained within the one Buddha, Vairocana. All those Buddhas have attained perfect enlightenment, therefore they manifest Buddha bodies to save beings from birth and death. For the benefit of all sentient beings, with compassionate hearts, they initiate expedient actions. Because the nature of the cause is equal and corresponding, the nature of the effect arises from this. Because the effect is real, it abides equally; because the cause is real, it shows the appearance of seeking. If there is a mind that clings to reality in seeking, it will increase the seeds of reincarnation. Corresponding dharmas arise from correspondence; according to the dharma one loves, it cannot be obtained. To obtain is to cling to the existence of one dharma; that is inseparable from the aspect of discrimination. With right mindfulness, contemplate the Buddha without any object; with right mindfulness, contemplate the Dharma, Dharma corresponds with Dharma. One's own actions and the actions of others are also like this.
然 佛二足尊常所說 自相如實安住已 想入諸佛影像中 正念觀佛得相應 故諸佛云從此現 自相如實安住已 想入金剛法性中 正念觀法得相應 起大法雲而普遍 相者所謂幖幟義 破者即是破相心 四種即相幖幟門 能破煩惱為最上 自身即是諸眾生 自心即攝一切法 法無我中得相應 諸魔由斯而自滅 自心如實證覺已 彼所覺心不可得 自心如實正了知 而諸魔心亦如是 相應相應性和合 是性求生不可得 觀想諸佛若相應 是故我即同諸佛 三摩地智所出生 平等一切佛自性 佛相應行既非無 從相應心得佛性 若於妙性有所見 彼粗染性不能除 于性無性若差殊 而觀想心即分別 不可以性觀于性 是中觀亦無所觀 觀想及性二俱無 由心動轉故差別 非眾生境非佛境 是中非佛非眾生 眾生自心即佛心 覺了無佛無佛智 若於因性如實見 果性如實亦復然 此即三摩地智門 無二相應平等行 諸法因性不可得 諸法果性亦復然 實智觀故性本真 此即相應平等行 法本無因而觀因 法本無果而觀果 若於因果有所觀 是即自心而起著 觀因當觀實智因 觀果當觀秘密果 秘密
【現代漢語翻譯】 現代漢語譯本 然後，佛陀（Buddha，覺悟者）以其無上的智慧和慈悲，經常宣說： 當你的自性如實安住時，想像自己進入諸佛的影像之中。 以正念觀想佛陀，你就能與佛相應，因此，諸佛的功德雲彩會從此顯現。 當你的自性如實安住時，想像自己進入金剛（Vajra，堅不可摧）的法性之中。 以正念觀想法，你就能與法相應，從而生起廣大的法雲而普遍利益眾生。 『相』指的是事物的特徵或標誌的意義，『破』指的是破除對相的執著的心。 四種觀想相的標誌之門，能夠破除煩惱，是最為殊勝的。 自身即是所有的眾生，自心即包含了一切的法。 在法無我的境界中獲得相應，所有的魔障都會因此而自行消滅。 當你的自心如實證悟時，你所覺悟的心是不可得的。 當你的自心如實地了知時，諸魔的心也是如此。 相應、相應性和合，這種自性是求生而不可得的。 如果觀想諸佛能夠相應，那麼我即與諸佛無異。 三摩地（Samadhi，禪定）的智慧所生出的，是平等一切佛的自性。 與佛相應的行為不是虛無的，從相應的心中可以獲得佛性。 如果對於妙性有所見，那麼粗糙染污的自性就不能去除。 如果對於自性的有和無有所差別，那麼觀想的心就會產生分別。 不可以用自性來觀自性，在這種狀態下，觀者和所觀都是不存在的。 觀想和自性兩者都不存在，由於心的動轉才會產生差別。 這不是眾生的境界，也不是佛的境界，在這裡，沒有佛，也沒有眾生。 眾生的自心即是佛心，覺悟了就沒有佛，也沒有佛智。 如果對於因性如實地見到了，那麼對於果性也如實地見到了。 這就是三摩地的智慧之門，是無二的相應和平等的行為。 諸法的因性是不可得的，諸法的果性也是如此。 用真實的智慧來觀察，自性的本真就會顯現，這就是相應的平等行為。 法本無因而觀因，法本無果而觀果。 如果對於因果有所觀，這就是自心產生了執著。 觀因應當觀實智之因，觀果應當觀秘密之果。 秘密
【English Translation】 English version Then, the Buddha (the Honored One with Two Feet) often spoke: Having truly settled in your own nature, imagine entering into the images of all Buddhas. With right mindfulness, contemplate the Buddha, and you will be in accord with the Buddha; therefore, the clouds of merit of all Buddhas will appear from this. Having truly settled in your own nature, imagine entering into the Dharma-nature of the Vajra (Diamond, indestructible). With right mindfulness, contemplate the Dharma, and you will be in accord with the Dharma, thus generating vast Dharma clouds that universally benefit sentient beings. 'Aspect' refers to the meaning of a characteristic or sign, and 'breaking' refers to the mind that breaks through attachment to aspects. The four gates of contemplating the signs of aspects, which can break through afflictions, are the most supreme. One's own self is all sentient beings, and one's own mind encompasses all Dharmas. Attaining accord in the realm of Dharma-non-self, all demonic obstacles will thus self-annihilate. When your own mind is truly enlightened, the mind you have awakened to is unattainable. When your own mind is truly understood, the minds of all demons are also like this. Accord, accord-nature, and union, this nature is unattainable by seeking birth. If contemplating all Buddhas can be in accord, then I am no different from all Buddhas. What is born from the wisdom of Samadhi (meditative absorption) is the self-nature of all Buddhas, which is equal. The practice of being in accord with the Buddha is not non-existent; from the mind of accord, one can attain Buddha-nature. If there is something seen in the wondrous nature, then the coarse and defiled nature cannot be removed. If there is a difference between the existence and non-existence of nature, then the contemplating mind will generate discrimination. One cannot contemplate nature with nature; in this state, neither the contemplator nor the contemplated exists. Both contemplation and nature do not exist; differences arise due to the movement of the mind. This is not the realm of sentient beings, nor is it the realm of the Buddha; here, there is neither Buddha nor sentient being. The self-mind of sentient beings is the Buddha-mind; awakening means there is no Buddha and no Buddha-wisdom. If the causal nature is truly seen, then the resultant nature is also truly seen. This is the gate of the wisdom of Samadhi, which is the non-dual accord and equal practice. The causal nature of all Dharmas is unattainable, and the resultant nature of all Dharmas is also like this. By observing with true wisdom, the original truth of nature will manifest; this is the corresponding equal practice. Dharma originally has no cause, yet one contemplates cause; Dharma originally has no result, yet one contemplates result. If there is contemplation of cause and effect, then the mind generates attachment. When contemplating cause, one should contemplate the cause of true wisdom; when contemplating result, one should contemplate the secret result. Secret
無二相應中 應當如是自觀察 若能了知真實性 即知秘密中秘密 甚深秘密既了知 乃成最上相應行 若於愛境中平等 即是非愛境自性 愛非愛境諸相中 如來雖觀而無見 相應行者相應生 非無表了無份量 自智若入清凈門 諸佛如來即清凈 由是身語心出生 秘密無二相應行 量初四種表了門 謂即相應四印法 羯摩印為身密印 法印名為語密印 大印即是心印門 三昧耶印印一切 觀想諸印印諸法 即秘密主三相應 自性如實得正知 三摩地智善施作 由身語心善表了 起諸教相種種事 然其不離三密門 巧業金剛故安立 五部如來真實智 即是秘密無上智 秘密四印若相應 能作相應語悉地 地水火風四大種 即是所說四密印 四印平等若相應 四種明妃皆合集 佛眼菩薩為地大 摩摩枳尊為水大 白衣菩薩為火大 多羅菩薩為風大 東方帝釋天地大 西方水天為水大 南方火天為火大 北方風天為風大 當知帝釋天黃色 壇相四方作增益 水天白色壇相圓 作息災法應如教 火天赤色壇三角 作敬愛事如本儀 風天黑色壇弓形 忿怒心作降伏事 從四大種所出生 四種事業如其次
【現代漢語翻譯】 現代漢語譯本： 在無二相應的境界中，應當這樣自我觀察。 如果能夠了知真實的自性，那就是知道了秘密中的秘密。 如果對甚深的秘密已經瞭解，才能成就最上等的相應行。 如果對於愛戀的境界能夠平等對待，那就是非愛戀境界的自性。 在愛戀和非愛戀境界的各種現象中，如來雖然觀察卻不執著于所見。 相應行者，相應的果報自然產生，不是沒有表現和了知，也不是沒有份量的。 如果自己的智慧進入清凈之門，那麼諸佛如來就是清凈的。 由此，身、語、意出生，秘密無二的相應行。 首先衡量四種表法之門，這就是相應的四印法。 羯摩印（Karma-mudra，事業手印）是身密印，法印是語密印。 大印就是心印之門，三昧耶印（Samaya-mudra，誓言印）印證一切。 觀想各種手印印證各種法，這就是秘密主的三相應。 如實地瞭解自性，善於運用三摩地（Samadhi，禪定）的智慧。 通過身、語、意的善巧表達，發起各種教法和種種事業。 然而這些都不離開身、語、意三密之門，這是善巧的金剛手所安立的。 五部如來（Five Tathagatas）的真實智慧，就是秘密無上的智慧。 秘密的四印如果相應，就能成就相應的語言悉地（Siddhi，成就）。 地、水、火、風四大種，就是所說的四密印。 四印平等如果相應，四種明妃（Vidyadhari，明咒女）都會聚集。 佛眼菩薩（Buddha-locani）代表地大，摩摩枳尊（Mamaki）代表水大。 白衣菩薩（Pandara）代表火大，多羅菩薩（Tara）代表風大。 東方帝釋天（Indra）代表地大，西方水天（Varuna）代表水大。 南方火天（Agni）代表火大，北方風天（Vayu）代表風大。 應當知道帝釋天的顏色是黃色，壇城的形狀是四方形，用來增益。 水天的顏色是白色，壇城的形狀是圓形，用來息災，應當按照教法進行。 火天的顏色是赤色，壇城的形狀是三角形，用來做敬愛之事，按照原本的儀軌。 風天的顏色是黑色，壇城的形狀是弓形，用忿怒心來做降伏之事。 從四大種所出生的，四種事業按照次序進行。
【English Translation】 English version: In the non-dual correspondence, one should observe oneself in this way. If one can understand the true nature, then one knows the secret of secrets. If one understands the profound secret, then one achieves the supreme corresponding practice. If one can treat the realm of love equally, then that is the nature of the non-love realm. In the various phenomena of the realms of love and non-love, the Tathagata observes but does not cling to what is seen. For the practitioner of corresponding practice, corresponding results naturally arise; it is not without expression and knowledge, nor is it without measure. If one's own wisdom enters the gate of purity, then all Buddhas and Tathagatas are pure. From this, body, speech, and mind arise, the secret non-dual corresponding practice. First, measure the four gates of expression, which are the four corresponding Mudras (hand gestures or seals). Karma-mudra (Action Seal) is the body secret Mudra, Dharma-mudra (Doctrine Seal) is the speech secret Mudra. Maha-mudra (Great Seal) is the mind seal gate, Samaya-mudra (Vow Seal) seals everything. Visualize the various Mudras sealing the various Dharmas (teachings), this is the three correspondences of the secret lord. Truly know the self-nature, skillfully apply the wisdom of Samadhi (meditative absorption). Through the skillful expression of body, speech, and mind, initiate various teachings and various activities. However, these do not depart from the three secret gates of body, speech, and mind; this is established by the skillful Vajrapani (thunderbolt-bearer). The true wisdom of the Five Tathagatas is the secret supreme wisdom. If the secret four Mudras correspond, then one can accomplish the corresponding speech Siddhi (accomplishment). The four great elements of earth, water, fire, and wind are the four secret Mudras that are spoken of. If the four Mudras correspond equally, then the four Vidyadharis (wisdom goddesses) will all gather. Buddha-locani (Buddha-eye) represents the earth element, Mamaki represents the water element. Pandara represents the fire element, Tara represents the wind element. Indra (Eastern Ruler) represents the earth element, Varuna (Western Water God) represents the water element. Agni (Southern Fire God) represents the fire element, Vayu (Northern Wind God) represents the wind element. It should be known that the color of Indra is yellow, the mandala (sacred diagram) shape is square, used for increasing. The color of Varuna is white, the mandala shape is round, used for pacifying disasters, it should be done according to the teachings. The color of Agni is red, the mandala shape is triangular, used for acts of love and respect, according to the original rituals. The color of Vayu is black, the mandala shape is bow-shaped, used for subduing with an angry mind. From the four great elements that are born, the four types of activities are performed in sequence.
轉此四種事業輪 最上悉地皆圓滿 息災當依佛眼法 增益蓮華金剛法 敬愛毗盧遮那法 降伏金剛忿怒法 初夜當作息災法 平旦作彼增益法 日中應作降伏法 中夜作于敬愛法 息災賢聖像白色 增益賢聖像黃色 敬愛賢聖像赤色 降伏賢聖像黑色 當知三摩地智生 最上悉地諸事業 觀想諸佛本清凈 一切佛事皆成就 中方毗盧遮那佛 四方金剛界如來 想五部主真實身 一切所作皆成就 於心復想大明妃 相應者持相應法 能生一切諸佛身 此是金剛界佛母 世間貪瞋癡三毒 即是金剛界如來 由佛秘密清凈門 了彼三毒成無毒 即于貪瞋癡三毒 獲得三界中自在 諸佛大士破毒心 觀想即是諸佛智 若了諸佛離貪心 菩提心從貪性出 復能出生普賢行 貪心即是佛如來 若了諸佛調伏心 微妙智從瞋性出 復能出生一切智 瞋心即是佛如來 若於自心能覺了 光明從彼癡性出 復能出生一切佛 癡心即是佛如來 若了諸佛無我心 諸親友從我見出 復能出生一切佛 慈心即是佛如來 諸佛愛為普觀照 諸佛慈悲為法語 一切無畏即大施 此名諸佛敬愛法 佈施相應歡喜地 持戒具
【現代漢語翻譯】 現代漢語譯本： 運轉這四種事業輪，最上等的成就都圓滿。 息災應該依靠佛眼法（Buddha Eye method），增益應該依靠蓮華金剛法（Lotus Vajra method）。 敬愛應該依靠毗盧遮那法（Vairocana method），降伏應該依靠金剛忿怒法（Vajra Wrathful method）。 初夜應當修作息災法，平旦修作增益法。 日中應當修作降伏法，中夜修作敬愛法。 息災的賢聖像為白色，增益的賢聖像為黃色。 敬愛的賢聖像為赤色，降伏的賢聖像為黑色。 應當知道三摩地（Samadhi，定）的智慧生起，最上等的成就和各種事業。 觀想諸佛本來清凈，一切佛事都能成就。 中央是毗盧遮那佛（Vairocana Buddha），四方是金剛界如來（Vajradhatu Tathagatas）。 觀想五部主（Five Buddha Families）真實的身相，一切所作都能成就。 在心中再觀想大明妃（Great Vidya Queen），相應的人修持相應的法。 能夠生出一切諸佛的身相，這就是金剛界佛母（Vajradhatu Buddha Mother）。 世間的貪、嗔、癡三種毒，就是金剛界如來。 通過諸佛秘密清凈的法門，瞭解這三種毒就能變成無毒。 就能從貪、嗔、癡這三種毒中，獲得三界中的自在。 諸佛大士破除毒害之心，觀想就是諸佛的智慧。 如果瞭解諸佛遠離貪心，菩提心（Bodhi mind）就從貪的本性中產生。 又能出生普賢行（Samantabhadra's practices），貪心就是佛如來。 如果瞭解諸佛調伏之心，微妙的智慧就從嗔的本性中產生。 又能出生一切智（Omniscience），嗔心就是佛如來。 如果在自己的心中能夠覺悟，光明就從癡的本性中產生。 又能出生一切佛，癡心就是佛如來。 如果瞭解諸佛無我之心，諸親友就從我見中產生。 又能出生一切佛，慈心就是佛如來。 諸佛的愛是普遍觀照，諸佛的慈悲是法語。 一切無畏就是大布施，這叫做諸佛敬愛法。 佈施相應于歡喜地（Pramudita，Joyful），持戒具足。
【English Translation】 English version: Revolving these four wheels of activities, the supreme accomplishments are all perfected. Pacifying disasters should rely on the Buddha Eye method, increasing benefits should rely on the Lotus Vajra method. Subjugating should rely on the Vairocana method, and taming should rely on the Vajra Wrathful method. In the first part of the night, one should practice the pacifying disasters method; at dawn, one should practice the increasing benefits method. At midday, one should practice the taming method; in the middle of the night, one should practice the subjugating method. The image of the virtuous and holy being for pacifying disasters is white; the image of the virtuous and holy being for increasing benefits is yellow. The image of the virtuous and holy being for subjugating is red; the image of the virtuous and holy being for taming is black. One should know that the wisdom of Samadhi arises, along with the supreme accomplishments and various activities. Visualizing that all Buddhas are originally pure, all Buddha activities will be accomplished. In the center is Vairocana Buddha, and in the four directions are the Vajradhatu Tathagatas. Visualizing the true forms of the Five Buddha Families, all actions will be accomplished. In the mind, further visualize the Great Vidya Queen; those who are in accordance should uphold the corresponding method. Able to generate the forms of all Buddhas, this is the Vajradhatu Buddha Mother. The three poisons of greed, anger, and ignorance in the world are the Vajradhatu Tathagatas. Through the secret and pure Dharma gate of the Buddhas, understanding these three poisons transforms them into non-poisons. Immediately from the three poisons of greed, anger, and ignorance, one obtains freedom in the three realms. The Buddhas and Great Beings destroy the mind of poison; visualization is the wisdom of all Buddhas. If one understands that the Buddhas are free from greed, the Bodhi mind arises from the nature of greed. Furthermore, it can give rise to Samantabhadra's practices; the mind of greed is the Buddha Tathagata. If one understands the taming mind of the Buddhas, subtle wisdom arises from the nature of anger. Furthermore, it can give rise to Omniscience; the mind of anger is the Buddha Tathagata. If one can awaken within one's own mind, light arises from the nature of ignorance. Furthermore, it can give rise to all Buddhas; the mind of ignorance is the Buddha Tathagata. If one understands the selfless mind of the Buddhas, all friends arise from the view of self. Furthermore, it can give rise to all Buddhas; the mind of loving-kindness is the Buddha Tathagata. The love of the Buddhas is universal illumination; the compassion of the Buddhas is Dharma speech. All fearlessness is great generosity; this is called the subjugating method of the Buddhas. Generosity corresponds to the Joyful Ground, upholding the precepts completely.
足離垢地 忍辱堅固發光地 精進勤策焰慧地 禪定無見現前地 妙慧了知難勝地 具大方便遠行地 勝力圓成不動地 誓願增廣善慧地 智修成就法雲地 唯佛如來妙智身 是名十一地圓滿 十聖修十波羅密 十力自在諸行圓 如是超過十地已 佛相應法然後得 飲金剛水成正覺 法甘露味即相應 等同無邊一切佛 一切取捨皆遠離 本來清凈相應法 飲金剛水凈亦然 法甘露味適其心 金剛弟子亦如是 本來清凈即菩提 而菩提心然後得 菩提心主若安住 應知菩薩即如來 如理獲得解脫句 而菩提心無有上 若住金剛薩埵心 現產生就相應法 羯摩三密三昧門 得三昧眼常觀照 眾生界趣廣無邊 彼三昧母持無盡 三金剛體善安住 三昧耶印印一切 三密三昧法印門 而語金剛不厭離 于彼一切世界中 廣說乃至逾始多 大印心密若相應 而心金剛不厭離 三界一切所愛道 廣說乃至逾始多 遍知一切所愛門 一切隨應受無著 金剛薩埵所出生 妙逾始多一切印 于彼所行若相應 一切印中自在用 最上秘密相應行 出生三摩地智門 是中我見若不生 不稱吽字為警覺 不假身業有所作
【現代漢語翻譯】 現代漢語譯本 足離垢地（Vimala-bhumi，清凈無垢之地） 忍辱堅固發光地（Ksanti-paramita-sthita-prabha-bhumi，安住于忍辱波羅蜜所發之光輝之地） 精進勤策焰慧地（Virya-yukta-prayatna-arci-mati-bhumi，精進努力，智慧如火焰般熾盛之地） 禪定無見現前地（Dhyana-adarsana-pratyaksa-bhumi，禪定中無所見，直接體驗真理之地） 妙慧了知難勝地（Prajna-jnana-durjaya-bhumi，以微妙智慧了知，難以戰勝之地） 具大方便遠行地（Maha-upaya-duraṅgama-bhumi，具備大方便，能遠行之地） 勝力圓成不動地（Adhikara-bala-paripurna-acala-bhumi，殊勝力量圓滿成就，不可動搖之地） 誓願增廣善慧地（Pranidhana-vriddhi-kusala-mati-bhumi，誓願增長，善巧智慧之地） 智修成就法雲地（Jnana-sadhana-siddha-dharma-megha-bhumi，智慧修行成就，如法雲普覆之地） 唯佛如來妙智身，是名十一地圓滿 十聖修十波羅密（Dasa-paramita，十種圓滿的德行），十力自在諸行圓 如是超過十地已，佛相應法然後得 飲金剛水成正覺，法甘露味即相應 等同無邊一切佛，一切取捨皆遠離 本來清凈相應法，飲金剛水凈亦然 法甘露味適其心，金剛弟子亦如是 本來清凈即菩提（Bodhi，覺悟），而菩提心然後得 菩提心主若安住，應知菩薩即如來（Tathagata，如來） 如理獲得解脫句，而菩提心無有上 若住金剛薩埵（Vajrasattva，金剛薩埵）心，現產生就相應法 羯摩（Karma，業）三密三昧門，得三昧眼常觀照 眾生界趣廣無邊，彼三昧母持無盡 三金剛體善安住，三昧耶（Samaya，誓言）印印一切 三密三昧法印門，而語金剛不厭離 于彼一切世界中，廣說乃至逾始多 大印心密若相應，而心金剛不厭離 三界一切所愛道，廣說乃至逾始多 遍知一切所愛門，一切隨應受無著 金剛薩埵所出生，妙逾始多一切印 于彼所行若相應，一切印中自在用 最上秘密相應行，出生三摩地（Samadhi，禪定）智門 是中我見若不生，不稱吽（Hum）字為警覺 不假身業有所作
【English Translation】 English version Vimala-bhumi (Immaculate Ground) Ksanti-paramita-sthita-prabha-bhumi (Ground of abiding in the light of patience) Virya-yukta-prayatna-arci-mati-bhumi (Ground of diligence and effort with flaming wisdom) Dhyana-adarsana-pratyaksa-bhumi (Ground of direct perception without seeing in meditation) Prajna-jnana-durjaya-bhumi (Ground of unsurpassable knowledge through wisdom) Maha-upaya-duraṅgama-bhumi (Ground of far-reaching great skillful means) Adhikara-bala-paripurna-acala-bhumi (Ground of unshakeable complete power) Pranidhana-vriddhi-kusala-mati-bhumi (Ground of increasing vows and skillful wisdom) Jnana-sadhana-siddha-dharma-megha-bhumi (Ground of Dharma cloud perfected through wisdom practice) Only the wondrous wisdom body of the Buddha Tathagata, this is called the complete eleventh ground. Ten Saints cultivate the Ten Paramitas (Dasa-paramita, ten perfections), the Ten Powers are at ease, and all actions are complete. Having thus surpassed the ten grounds, the Dharma corresponding to the Buddha is then attained. Drinking the Vajra water, one attains perfect enlightenment, and the taste of Dharma nectar corresponds. Equal to all Buddhas without limit, all taking and rejecting are abandoned. The corresponding Dharma is originally pure, and drinking the Vajra water makes it pure as well. The taste of Dharma nectar suits the mind, and so it is for the Vajra disciple. Originally pure is Bodhi (Bodhi, enlightenment), and then the Bodhicitta (Bodhicitta, the mind of enlightenment) is attained. If the lord of Bodhicitta abides, one should know that the Bodhisattva is the Tathagata (Tathagata, Thus Come One). Having obtained the phrase of liberation according to reason, the Bodhicitta is unsurpassed. If one abides in the mind of Vajrasattva (Vajrasattva, Diamond Being), one achieves the corresponding Dharma in this very life. The Karma (Karma, action) of the three secrets, the gate of Samadhi, one obtains the Samadhi eye to constantly observe. The realm of sentient beings is vast and boundless, and that Samadhi mother holds the endless. The three Vajra bodies abide well, the Samaya (Samaya, vow) seal seals everything. The Dharma seal gate of the three secrets and Samadhi, and the Vajra speech is never weary of leaving. In all those worlds, extensively speaking, even beyond the beginning. If the great seal heart secret corresponds, then the Vajra mind is never weary of leaving. All the beloved paths of the three realms, extensively speaking, even beyond the beginning. Knowing all the beloved gates, one receives everything accordingly without attachment. Born from Vajrasattva, wondrous beyond the beginning are all the seals. If one corresponds to that which is practiced, one freely uses all the seals. The supreme secret corresponding practice, gives birth to the gate of Samadhi (Samadhi, concentration) wisdom. If the view of self does not arise in this, one does not utter the syllable Hum (Hum) as an awakening. One does not rely on bodily actions to do anything.
佈壇結印造塔像 不假語業持咒明 及讀誦法亦應舍 不於心業有動想 輕易尊重等無差 如是三業得相應 求佛菩提此為要 殺盜染妄四種法 于中勿起防護心 若起遮防分別生 應知即染常清凈 禪定中作護摩事 及諸所作無異想 身語心密本相應 此即最上廣大行 若欲成就諸明句 及一切處欲相應 應當專注起一心 觀想一切佛法性 所有十八不共法 此即名為諸佛法 于中常起觀想心 諸佛菩提得成就 四禪四定滅盡定 如是諸定皆獲得 是中常離有得心 而佛菩提方成就 所有菩薩法門中 彼三十七菩提分 是中觀想若清凈 能為世間作利益 世間所有變化心 觀想真實而不動 彼從空性所出生 此即名為金剛智 復從法無我出生 無二真實最上智 而最上智即法性 此即名為大法界 當知法界自性者 即金剛智所成心 金剛喻定所出生 此即名為金剛界 最初微妙智相應 此相應心極廣大 一切如來種智生 此即毗盧遮那佛 修行行者最上門 慈相應行極廣大 無漏真實不動心 此即名為阿閦佛 隨攝眾生善施作 悲相應行極廣大 利益眾生和合心 此即名為寶生佛 最上大乘
離垢染 喜相應行極廣大 清凈光明瑩徹心 此即名為無量壽 覺了一切眾生類 善舍心中極廣大 不空無上妙用心 此即不空成就佛 無上菩提三昧法 是法名為金剛智 從金剛智所出生 此即金剛勇菩薩 善以最上金剛鉤 普能鉤召一切佛 一切金剛部中王 此即金剛王菩薩 善以最上敬愛法 普能敬愛一切佛 大愛心亦不捨魔 此即金剛愛菩薩 一切諸佛悉歡喜 稱讚善哉善所作 得彼諸佛歡喜已 此即金剛善菩薩 不空無礙大珍寶 出生是寶等虛空 普施諸佛及眾聖 此即金剛寶菩薩 智離無明故清凈 諸行無著亦復然 解脫光明大光照 此即金剛光菩薩 于解脫道如實證 得一切相所成智 以正法幢為大幢 此即金剛幢菩薩 菩薩心悅出大息 即大相應金剛笑 普令一切佛歡喜 此即金剛笑菩薩 諸法清凈如來性 悉能證悟諸佛法 能與諸佛大相應 此即金剛法菩薩 大乘妙慧極鋒利 能斷一切煩惱種 能破智障亦復然 此即金剛利菩薩 大士大乘微妙因 隨順如來語輪轉 由佛語故轉法輪 此即金剛因菩薩 智慧莊嚴清凈語 遠離一切分別聲 妙音振響法相應 此即金剛語菩薩
【現代漢語翻譯】 現代漢語譯本 離垢染，喜悅相應的修行極其廣大，清凈光明的瑩徹之心，這就被稱為無量壽（Amitayus，阿彌陀佛的別稱）。 覺悟了一切眾生種類，在善舍心中極其廣大，不空且無上的微妙用心，這就是不空成就佛（Amoghasiddhi，五方佛之一）。 無上菩提的三昧法，此法名為金剛智（Vajra-jnana，堅固的智慧）。從金剛智所出生，這就是金剛勇菩薩（Vajrasattva，金剛薩埵）。 善於用最上的金剛鉤，普遍能夠鉤召一切佛，一切金剛部中的王，這就是金剛王菩薩（Vajraraja，金剛王）。 善於用最上的敬愛法，普遍能夠敬愛一切佛，大愛心也不捨棄魔，這就是金剛愛菩薩（Vajraraga，金剛愛）。 一切諸佛都歡喜，稱讚『善哉！善哉！所作甚好！』得到那些諸佛歡喜之後，這就是金剛善菩薩（Vajrasadhu，金剛善）。 不空無礙的大珍寶，出生這樣的寶物等同虛空，普遍佈施諸佛以及眾聖，這就是金剛寶菩薩（Vajraratna，金剛寶）。 智慧遠離無明所以清凈，諸種行為沒有執著也是這樣，解脫明亮的大光明照耀，這就是金剛光菩薩（Vajraditya，金剛光）。 對於解脫之道如實證悟，得到一切相所成就的智慧，以正法幢作為大幢，這就是金剛幢菩薩（Vajraketu，金剛幢）。 菩薩心中喜悅發出大的氣息，就是大的相應金剛笑，普遍令一切佛都歡喜，這就是金剛笑菩薩（Vajrahāsa，金剛笑）。 諸法清凈如同如來本性，完全能夠證悟諸佛的法，能夠與諸佛有大的相應，這就是金剛法菩薩（Vajradharma，金剛法）。 大乘微妙智慧極其鋒利，能夠斷除一切煩惱的種子，能夠破除智慧的障礙也是這樣，這就是金剛利菩薩（Vajratiksna，金剛利）。 大士大乘微妙的因，隨順如來的語輪轉動，由於佛的語言的緣故轉動法輪，這就是金剛因菩薩（Vajrahetu，金剛因）。 智慧莊嚴清凈的語言，遠離一切分別的聲音，美妙的聲音振響與法相應，這就是金剛語菩薩（Vajrabhasa，金剛語）。
【English Translation】 English version Free from defilements, the practice corresponding to joy is extremely vast, with a pure and bright, clear heart, this is called Amitayus (Amitayus, another name for Amitabha Buddha). Having awakened all kinds of sentient beings, being extremely vast in the heart of good giving, with the infallible and supreme subtle mind, this is Amoghasiddhi (Amoghasiddhi, one of the Five Dhyani Buddhas). The Samadhi Dharma of unsurpassed Bodhi, this Dharma is called Vajra-jnana (Vajra-jnana, adamantine wisdom). Born from Vajra-jnana, this is Vajrasattva (Vajrasattva). Skillful in using the supreme Vajra hook, universally able to hook and summon all Buddhas, the king among all Vajra families, this is Vajraraja (Vajraraja). Skillful in using the supreme Dharma of love and respect, universally able to love and respect all Buddhas, with great loving-kindness not abandoning even demons, this is Vajraraga (Vajraraga). All Buddhas rejoice, praising 'Excellent! Excellent! What has been done is good!' Having obtained the joy of those Buddhas, this is Vajrasadhu (Vajrasadhu). The infallible and unobstructed great treasure, the birth of such a treasure is equal to space, universally bestowing upon all Buddhas and saints, this is Vajraratna (Vajraratna). Wisdom is pure because it is free from ignorance, all actions are also free from attachment, the great light of liberation and brightness shines, this is Vajraditya (Vajraditya). Having truly realized the path of liberation, having obtained the wisdom accomplished by all aspects, using the banner of the true Dharma as the great banner, this is Vajraketu (Vajraketu). The Bodhisattva's heart is joyful, emitting a great breath, which is the great corresponding Vajra laughter, universally causing all Buddhas to rejoice, this is Vajrahāsa (Vajrahāsa). All Dharmas are pure like the Tathagata's nature, completely able to realize the Dharmas of all Buddhas, able to have great correspondence with all Buddhas, this is Vajradharma (Vajradharma). The subtle wisdom of Mahayana is extremely sharp, able to cut off all seeds of afflictions, able to break the obstacles of wisdom as well, this is Vajratiksna (Vajratiksna). The great cause of the great being Mahayana, following the turning of the Tathagata's speech wheel, because of the Buddha's words, the Dharma wheel turns, this is Vajrahetu (Vajrahetu). Wisdom adorns pure speech, far from all discriminating sounds, the wonderful sound resonates in accordance with the Dharma, this is Vajrabhasa (Vajrabhasa).
智慧莊嚴清凈業 隨起一切化相門 諸勝事業悉能成 此即金剛業菩薩 正念觀佛相應法 隨順菩提心所行 正心遠離於余乘 此即金剛護菩薩 利牙食啖罪業者 滅諸煩惱義亦然 煩惱盡故妙用成 此即金剛牙菩薩 金剛身語心三密 能盡纏縛諸邊際 智住真如實性中 此即金剛拳菩薩
一切秘密最上名義大教王儀軌捲上 大正藏第 18 冊 No. 0888 一切秘密最上名義大教王儀軌
一切秘密最上名義大教王儀軌卷下
西天譯經三藏傳法大師賜紫臣施護奉 詔譯
佈施波羅蜜多法 即是金剛大嬉戲 遊戲自在常清凈 此即金剛戲菩薩 持戒波羅蜜多法 即是金剛妙寶鬘 莊嚴身意悉清凈 此即金剛鬘菩薩 忍辱波羅蜜多法 即是金剛妙歌詠 善集正法嗢陀那 此即金剛歌菩薩 精進波羅蜜多法 即是金剛妙旋舞 非久得成佛菩提 此即金剛舞菩薩 大慧波羅蜜多法 即是金剛最上香 遍一切處廣無邊 此即金剛香菩薩 禪定波羅蜜多法 即是金剛殊妙華 蓮華不染泥中生 此即金剛華菩薩 勝愿波羅蜜多法 即是金剛廣大燈 遍一切處悉照明 此即金剛燈菩薩 方便波羅蜜多法
【現代漢語翻譯】 現代漢語譯本 以智慧莊嚴自身，以清凈的業行，隨順生起一切變化的法門。 所有殊勝的事業都能成就，這就是金剛業菩薩（Vajra Karma Bodhisattva）。 以正念觀察佛陀，與相應的法相結合，隨順菩提心的修行。 以正直的心遠離其他的乘法，這就是金剛護菩薩（Vajra Raksha Bodhisattva）。 以銳利的牙齒吞食罪業，滅除一切煩惱也是如此。 因為煩惱斷盡，所以能成就微妙的作用，這就是金剛牙菩薩（Vajra Tooth Bodhisattva）。 金剛的身、語、心三密，能夠斷盡纏縛的一切邊際。 智慧安住在真如實性之中，這就是金剛拳菩薩（Vajra Fist Bodhisattva）。
《一切秘密最上名義大教王儀軌》捲上 大正藏第 18 冊 No. 0888 《一切秘密最上名義大教王儀軌》
《一切秘密最上名義大教王儀軌》卷下
西天譯經三藏傳法大師賜紫臣施護（Shihu）奉 詔譯
佈施波羅蜜多（Dāna pāramitā，佈施到彼岸）的法，就是金剛大嬉戲。 遊戲自在，常保清凈，這就是金剛戲菩薩（Vajra Play Bodhisattva）。 持戒波羅蜜多（Śīla pāramitā，持戒到彼岸）的法，就是金剛妙寶鬘。 莊嚴身心，全部清凈，這就是金剛鬘菩薩（Vajra Garland Bodhisattva）。 忍辱波羅蜜多（Kṣānti pāramitā，忍辱到彼岸）的法，就是金剛妙歌詠。 善於收集正法的偈頌，這就是金剛歌菩薩（Vajra Song Bodhisattva）。 精進波羅蜜多（Vīrya pāramitā，精進到彼岸）的法，就是金剛妙旋舞。 不久就能成就佛的菩提，這就是金剛舞菩薩（Vajra Dance Bodhisattva）。 大慧波羅蜜多（Mahā-prajñā pāramitā，大智慧到彼岸）的法，就是金剛最上香。 遍及一切處，廣大無邊，這就是金剛香菩薩（Vajra Incense Bodhisattva）。 禪定波羅蜜多（Dhyāna pāramitā，禪定到彼岸）的法，就是金剛殊妙華。 蓮花從污泥中生長，卻不被污染，這就是金剛華菩薩（Vajra Flower Bodhisattva）。 勝愿波羅蜜多（Praṇidhāna pāramitā，殊勝的愿到彼岸）的法，就是金剛廣大燈。 遍及一切處，全部都照明，這就是金剛燈菩薩（Vajra Lamp Bodhisattva）。 方便波羅蜜多（Upāya pāramitā，善巧方便到彼岸）的法，
【English Translation】 English version Adorned with wisdom and pure karma, following all the transformation gates that arise. All victorious deeds can be accomplished; this is Vajra Karma Bodhisattva (金剛業菩薩). Right mindfulness contemplates the Buddha, corresponding with the Dharma, following the conduct of the Bodhi mind. With a righteous mind, staying away from other vehicles; this is Vajra Raksha Bodhisattva (金剛護菩薩). Sharp teeth devour those with sinful karma, and also extinguish all afflictions. Because afflictions are exhausted, wonderful functions are accomplished; this is Vajra Tooth Bodhisattva (金剛牙菩薩). The three secrets of Vajra's body, speech, and mind can exhaust all entanglements and boundaries. Wisdom dwells in the true suchness of reality; this is Vajra Fist Bodhisattva (金剛拳菩薩).
The Supreme King of Great Teachings Ritual of All Secrets, Volume 1 Taisho Tripitaka Volume 18 No. 0888 The Supreme King of Great Teachings Ritual of All Secrets
The Supreme King of Great Teachings Ritual of All Secrets, Volume 2
Translated by the Tripitaka Master Shih-hu (施護), the Purple-Robed Minister, by Imperial Decree from Western India
The Dharma of Dāna pāramitā (佈施波羅蜜多, Perfection of Giving) is the great Vajra play. Playing freely, always pure; this is Vajra Play Bodhisattva (金剛戲菩薩). The Dharma of Śīla pāramitā (持戒波羅蜜多, Perfection of Morality) is the wonderful Vajra garland. Adorning body and mind, all pure; this is Vajra Garland Bodhisattva (金剛鬘菩薩). The Dharma of Kṣānti pāramitā (忍辱波羅蜜多, Perfection of Patience) is the wonderful Vajra song. Skillfully gathering the verses of the right Dharma; this is Vajra Song Bodhisattva (金剛歌菩薩). The Dharma of Vīrya pāramitā (精進波羅蜜多, Perfection of Diligence) is the wonderful Vajra dance. Before long, one will attain the Bodhi of the Buddha; this is Vajra Dance Bodhisattva (金剛舞菩薩). The Dharma of Mahā-prajñā pāramitā (大慧波羅蜜多, Perfection of Great Wisdom) is the supreme Vajra incense. Pervading all places, vast and boundless; this is Vajra Incense Bodhisattva (金剛香菩薩). The Dharma of Dhyāna pāramitā (禪定波羅蜜多, Perfection of Meditation) is the special and wonderful Vajra flower. The lotus flower grows from the mud but is not stained; this is Vajra Flower Bodhisattva (金剛華菩薩). The Dharma of Praṇidhāna pāramitā (勝愿波羅蜜多, Perfection of Vow) is the vast Vajra lamp. Pervading all places, illuminating everything; this is Vajra Lamp Bodhisattva (金剛燈菩薩). The Dharma of Upāya pāramitā (方便波羅蜜多, Perfection of Skillful Means)
即是金剛妙涂香 一切惡香悉清凈 此即金剛涂香尊 一切如來大方便 分別四種秘密相 一切羯磨大方便 此即金剛鉤菩薩 相應行者菩提行 是即最上金剛杵 而彼堅固勝妙性 此即金剛鎖菩薩 一切法本無所生 本來清凈虛空等 而此法語真實體 此即金剛鈴菩薩 觀悉無上菩提心 最上佛性所從來 建立波羅蜜多名 此即薩埵金剛尊 大慧波羅蜜多凈 四攝法門從是生 而四攝法利無邊 此即寶金剛菩薩 真實波羅蜜多凈 即大波羅蜜多生 秘密法門平等智 此即法金剛菩薩 金剛波羅蜜多凈 即四波羅蜜多王 一切施作悉相應 此即羯磨金剛尊 大智波羅蜜多凈 金剛波羅蜜多性 一切秘密普相應 由是出生十二相 當知金剛手出生 一切三昧秘密印 二種堅固金剛拳 此即名為羯磨印 無我平等智出生 無相無礙無我見 一切染愛悉清凈 此即金剛手菩薩 此說金剛染因緣 即是金剛無上智 染法復是凈蓮華 華即金剛妙法智 若了自種出自相 即一切佛同此攝 二種變化若相應 金剛薩埵真供養 大智了知自種子 悲愛二法即和合 二處相應住等持 以無二法破二性 平等安住
【現代漢語翻譯】 現代漢語譯本 『即是金剛妙涂香，一切惡香悉清凈，此即金剛涂香尊（Vajra scented ointment），一切如來大方便，分別四種秘密相，一切羯磨大方便，此即金剛鉤菩薩（Vajra hook Bodhisattva），相應行者菩提行，是即最上金剛杵（Vajra pestle），而彼堅固勝妙性，此即金剛鎖菩薩（Vajra lock Bodhisattva），一切法本無所生，本來清凈虛空等，而此法語真實體，此即金剛鈴菩薩（Vajra bell Bodhisattva），觀悉無上菩提心，最上佛性所從來，建立波羅蜜多名，此即薩埵金剛尊（Sattva Vajra），大慧波羅蜜多凈，四攝法門從是生，而四攝法利無邊，此即寶金剛菩薩（Ratna Vajra Bodhisattva），真實波羅蜜多凈，即**羅蜜多生，秘密法門平等智，此即法金剛菩薩（Dharma Vajra Bodhisattva），金剛波羅蜜多凈，即四波羅蜜多王，一切施作悉相應，此即羯磨金剛尊（Karma Vajra），大智波羅蜜多凈，金剛波羅蜜多性，一切秘密普相應，由是出生十二相，當知金剛手出生，一切三昧秘密印，二種堅固金剛拳，此即名為羯磨印，無我平等智出生，無相無礙無我見，一切染愛悉清凈，此即金剛手菩薩（Vajrapani），此說金剛染因緣，即是金剛無上智，染法復是凈蓮華，華即金剛妙法智，若了自種出自相，即一切佛同此攝，二種變化若相應，金剛薩埵真供養，大智了知自種子，悲愛二法即和合，二處相應住等持，以無二法破二性，平等安住。』
【English Translation】 English version 『This is the Vajra scented ointment, purifying all evil scents. This is the Vajra scented ointment deity, the great skillful means of all Tathagatas, distinguishing the four secret aspects, the great skillful means of all karmas. This is the Vajra hook Bodhisattva, corresponding to the Bodhi practice of practitioners. This is the supreme Vajra pestle, with its firm and excellent nature. This is the Vajra lock Bodhisattva. All dharmas are originally unborn, inherently pure like the void. This is the true essence of the Dharma speech. This is the Vajra bell Bodhisattva, contemplating the supreme Bodhi mind, from whence the supreme Buddha-nature comes, establishing the name of Paramita. This is Sattva Vajra, the purity of great wisdom Paramita, from which the four means of attraction arise, and the four means of attraction benefit immeasurably. This is Ratna Vajra Bodhisattva, the purity of true Paramita, from which ** Paramita arises, the equal wisdom of secret Dharma gates. This is Dharma Vajra Bodhisattva, the purity of Vajra Paramita, the king of the four Paramitas, all actions correspond accordingly. This is Karma Vajra, the purity of great wisdom Paramita, the nature of Vajra Paramita, all secrets universally correspond, from which the twelve aspects are born. Know that Vajrapani is born, the secret seal of all Samadhis, the two kinds of firm Vajra fists. This is called the Karma seal, born from the wisdom of no-self equality, the view of no form, no obstruction, and no self. All tainted love is purified. This is Vajrapani. This speaks of the Vajra cause of defilement, which is the supreme wisdom of Vajra. Defiled Dharma is also a pure lotus flower, the flower is the wonderful Dharma wisdom of Vajra. If one understands that one's own seed comes from its own form, then all Buddhas are included in this. If the two kinds of transformations correspond, it is the true offering to Vajrasattva. Great wisdom knows one's own seed, compassion and love, the two dharmas, unite. The two places correspond and abide in equanimity, using the non-duality of dharmas to break the duality of nature, abiding in equality.』
曼拏羅 從是出大相應法 戲笑言說及歌舞 皆是佛語方便門 自他二行相應中 現諸眾生利益事 自性光明本清凈 此即心月曼拏羅 貪本清凈如蓮華 諸煩惱怨悉除斷 最初語言所表示 此即大輪曼拏羅 自性光明本清凈 而菩提心無有上 成諸眾生利益事 此即妙月曼拏羅 智慧清凈所莊嚴 從彼金剛喻定生 解脫光明平等光 此即日輪曼拏羅 五佛平等若相應 五智和合諸作用 五眼清凈善觀視 此即五佛曼拏羅 金剛杵能破一切 執鉤表示相應行 而彼金剛勝妙箭 善哉善作歡喜事 寶等莊嚴悉具足 日光發生大明照 建立金剛勝妙幢 此即開發金剛笑 巧業金剛一切性 法爾不破相應行 現利牙相得相應 一切印契皆成就 四種明妃普相應 嬉戲行住而無礙 那哩所紡新妙線 依其份量善秤界 當住身語心觀想 而以智線作界道 依法安布曼拏羅 四方四門四樓閣 四線等量分壇隅 禰逾賀及尾提相 半全瓔珞並寶拂 七寶華鬘等嚴飾 壇中安布妙蓮華 心曼拏羅為最上 樓閣即是真實智 智峰高顯而起立 觀彼壇相外四方 一切有情周遍出 慈悲喜捨四種心 此即表示四種線
【現代漢語翻譯】 現代漢語譯本 曼拏羅（Mandala，壇城） 從這裡產生偉大的相應之法。 嬉戲、談笑、言語以及歌舞，都是佛陀教誨的方便之門。 在自身與他人的行為相互相應之中，展現出利益一切眾生的事業。 自性的光明原本就是清凈的，這就是心月曼拏羅（Citta-candra-mandala，心月壇城）。 貪慾的本性也是清凈的，如同蓮花一般，一切煩惱怨恨都能徹底斷除。 最初的語言所表達的，這就是大輪曼拏羅（Mahacakra-mandala，大輪壇城）。 自性的光明原本就是清凈的，而且菩提之心是至高無上的。 成就利益一切眾生的事業，這就是妙月曼拏羅（Subhacandra-mandala，妙月壇城）。 以智慧清凈所莊嚴，從那金剛比喻的禪定中產生。 解脫、明瞭、平等的光芒，這就是日輪曼拏羅（Suryamandala，日輪壇城）。 五佛（Five Buddhas）的平等如果相應，五智（Five Wisdoms）和合產生各種作用。 五眼（Five Eyes）清凈而善於觀察，這就是五佛曼拏羅（Five Buddhas Mandala，五佛壇城）。 金剛杵（Vajra，金剛杵）能夠摧破一切，執鉤表示相應的行為。 而那金剛殊勝美妙的箭，善哉！善哉！做出令人歡喜的事情。 寶物等莊嚴全部具足，日光發生，大光明照耀。 建立金剛殊勝美妙的幢幡，這就是開發金剛的歡笑。 巧妙事業的金剛一切自性，本來就不可摧破，是相應的行為。 顯現銳利的牙齒之相，得到相應，一切印契都能成就。 四種明妃普遍相應，嬉戲、行走、安住而沒有障礙。 那哩（Nari）所紡織的新妙絲線，依據它的份量好好地衡量。 應當安住于身、語、意的觀想，而用智慧之線作為界道。 依法安布曼拏羅，四方四門四樓閣。 四線等量劃分壇城的角落，禰逾賀（Niyoga）以及尾提（Vidhi）之相。 半瓔珞、全瓔珞以及寶拂，用七寶華鬘等來莊嚴修飾。 在壇城中安布美妙的蓮花，心曼拏羅是最殊勝的。 樓閣就是真實的智慧，智慧之峰高高聳立。 觀想那壇城之相，外四方，一切有情眾生周遍顯現。 慈、悲、喜、舍四種心，這就是表示四種線。
【English Translation】 English version Mandala From here arises the great Dharma of correspondence. Playfulness, laughter, speech, and dance are all expedient means of the Buddha's teachings. In the mutual correspondence of one's own actions and those of others, the work of benefiting all beings is manifested. The light of one's own nature is originally pure; this is the Citta-candra-mandala (Mind-Moon Mandala). The nature of greed is also pure, like a lotus flower; all afflictions and resentments can be completely cut off. What is expressed by the initial language is the Mahacakra-mandala (Great Wheel Mandala). The light of one's own nature is originally pure, and the Bodhi mind is supreme. Accomplishing the work of benefiting all beings, this is the Subhacandra-mandala (Auspicious Moon Mandala). Adorned with the purity of wisdom, it arises from that Vajra-like samadhi. Liberation, clarity, and the light of equality, this is the Suryamandala (Sun Mandala). If the equality of the Five Buddhas corresponds, the Five Wisdoms combine to produce various functions. The Five Eyes are pure and good at observing; this is the Five Buddhas Mandala. The Vajra (Diamond Scepter) can destroy everything; holding the hook signifies corresponding actions. And that Vajra's excellent and wonderful arrow, well done! Well done! It does things that bring joy. Treasures and other adornments are all complete; sunlight arises, and great light shines. Establishing the Vajra's excellent and wonderful banner, this is developing the Vajra's laughter. The Vajra's nature of skillful activity is originally indestructible; it is a corresponding action. Manifesting the appearance of sharp teeth, obtaining correspondence, all mudras are accomplished. The four Vidyadharis (Wisdom Goddesses) universally correspond, playing, walking, and dwelling without obstruction. The new and wonderful thread spun by Nari, according to its measure, measure it well. One should dwell in the contemplation of body, speech, and mind, and use the thread of wisdom as a boundary. According to the Dharma, arrange the Mandala, with four sides, four doors, and four pavilions. Divide the corners of the altar with four lines of equal measure, the aspects of Niyoga and Vidhi. Half-necklaces, full-necklaces, and jeweled whisks, adorn and decorate with seven-jeweled garlands and the like. Arrange wonderful lotuses in the Mandala; the Citta-mandala (Mind Mandala) is the most supreme. The pavilions are true wisdom; the peak of wisdom stands tall and prominent. Contemplate the appearance of that Mandala; on the outer four sides, all sentient beings appear everywhere. The four minds of loving-kindness, compassion, joy, and equanimity, these represent the four lines.
所說四線若平等 於法正念即相應 若一切見不解脫 由智線故而得脫 壇中蓮華所莊嚴 即表最上凈戒行 四方中心五墻界 即表信等五勝根 曼拏羅門周遍說 即表八解脫法門 四門所有四樓閣 是即表於四正斷 其壇所有四尾提 是即表於四念處 而彼四種禰逾賀 是即表於四神足 七寶華鬘妙莊嚴 是即表於七覺支 四門八柱所應知 是即表於八聖道 由彼三摩地智故 能令二障得解脫 壇中所有妙寶拂 是即表于勝道智 壇中全分瓔珞者 即表全斷諸煩惱 瓔珞體即是勝智 故諸煩惱能除斷 所有半分瓔珞者 即表半斷諸煩惱 自他二行相應故 蓋纏煩惱半分斷 無我平等如虛空 無貪妙智復最上 貪心凈故亦無二 此即名為智莊嚴 若以無貪得菩提 菩提即與貪心異 菩提心體既無差 是故貪無貪不二 世間貪無貪二種 應以方便善觀想 印成就法從貪生 及餘一切皆成就 若住世間調伏心 乃起相應平等行 不調伏心既清凈 此即貪亦是供養 所有廣說諸行相 是即分別境界相 若住身語心印門 所印即是真實智 觀想此印若相應 于諸印中常自在 而此印法若了知 觀想諸印皆
【現代漢語翻譯】 現代漢語譯本 如果所說的四條線是平等的，那麼對於佛法的正念就相應了。 如果一切見解都不能解脫，那麼通過智慧之線就能得到解脫。 壇城中用蓮花來莊嚴，就表示最上等的清凈戒行。 四方和中心的五重墻界，就表示信等五種殊勝的根。 曼拏羅（Mandala，壇城）的門周遍地宣說，就表示八解脫法門。 四個門所有的四個樓閣，就表示四正斷。 壇城所有的四個尾提（Vedi，祭壇），就表示四念處。 而那四種禰逾賀（Niyoga，瑜伽），就表示四神足。 用七寶華鬘美妙地莊嚴，就表示七覺支。 四個門和八根柱子所應當知道的，就表示八聖道。 由於三摩地（Samadhi，禪定）的智慧，能夠使兩種障礙得到解脫。 壇城中所有美妙的寶拂，就表示殊勝的道智。 壇城中完整無缺的瓔珞，就表示完全斷除各種煩惱。 瓔珞的本體就是殊勝的智慧，所以各種煩惱能夠被去除斷滅。 所有一半的瓔珞，就表示只斷除了一半的煩惱。 因為自己和他人的兩種行為相應，所以蓋覆和纏縛的煩惱斷除了一半。 無我平等如同虛空，無貪的妙智又是最上的。 因為貪心清凈的緣故，也就沒有了二元對立，這就被稱為智慧的莊嚴。 如果用無貪之心得到菩提（Bodhi，覺悟），那麼菩提就與貪心不同。 菩提心的本體既然沒有差別，所以貪和無貪不是二元對立的。 世間的貪和無貪這兩種，應當用方便法門好好地觀想。 印（Mudra，手印）的成就法從貪慾產生，以及其餘一切都能成就。 如果安住在世間調伏自己的心，才能生起相應和平等的行為。 不調伏的心既然清凈了，那麼貪慾也就是供養。 所有廣泛宣說的各種行為相狀，就是分別各種境界的相狀。 如果安住在身、語、心三印的法門中，所印證的就是真實的智慧。 觀想這個印如果相應，那麼在各種印中就能常常自在。 而這個印的法如果瞭解了，觀想各種印就都能（自在）。
【English Translation】 English version If the four lines mentioned are equal, then right mindfulness of the Dharma corresponds. If all views cannot lead to liberation, then liberation is attained through the line of wisdom. The lotus flowers adorning the Mandala (sacred enclosure) represent the supreme pure conduct of precepts. The fivefold walls of the four directions and the center represent the five excellent roots of faith, etc. The gates of the Mandala (sacred enclosure) extensively proclaim the eight gates of liberation. The four pavilions at the four gates represent the four right efforts. The four Vedi (altars) of the Mandala (sacred enclosure) represent the four foundations of mindfulness. And those four kinds of Niyoga (yoga) represent the four psychic powers. The beautiful adornment of the seven-jeweled garland represents the seven factors of enlightenment. The four gates and eight pillars that should be known represent the eightfold noble path. Due to the wisdom of Samadhi (concentration), the two obscurations can be liberated. The wonderful jeweled whisk in the Mandala (sacred enclosure) represents the supreme wisdom of the path. The complete and flawless necklace in the Mandala (sacred enclosure) represents the complete cutting off of all afflictions. The essence of the necklace is supreme wisdom, therefore all afflictions can be removed and cut off. All the half necklaces represent the half-cutting off of all afflictions. Because the two actions of oneself and others correspond, the afflictions of covering and binding are half cut off. Selflessness is equal like space, and the wonderful wisdom of non-greed is the most supreme. Because the mind of greed is purified, there is also no duality; this is called the adornment of wisdom. If Bodhi (enlightenment) is attained with non-greed, then Bodhi (enlightenment) is different from the mind of greed. Since the essence of the Bodhi (enlightenment) mind has no difference, therefore greed and non-greed are not dual. The two kinds of greed and non-greed in the world should be well contemplated with skillful means. The accomplishment of Mudra (hand seal) arises from greed, and all the rest are accomplished. If one dwells in the world and tames one's mind, then corresponding and equal actions arise. Since the untamed mind is purified, then greed is also an offering. All the extensively explained aspects of actions are the aspects of distinguishing various realms. If one dwells in the gates of body, speech, and mind Mudra (hand seal), what is sealed is true wisdom. If contemplation of this Mudra (hand seal) corresponds, then one is always at ease among all Mudra (hand seal). And if the Dharma of this Mudra (hand seal) is understood, contemplation of all Mudra (hand seal) will (be at ease).
成就 于諸境界相和合 知已相應平等行 如其諸相若相應 一切悉地皆圓滿 一切秘密中幖幟 右即表示于慧門 左為悲門義亦然 如其所表常觀想 二手相合結印時 即表二種三摩地 二足所有幖幟相 即表自他二利行 五指平等若相應 表莊嚴五曼拏羅 五佛現成正等覺 其所表示如次第 中指即表虛空生 頭指表示地天壇 無名指及大小指 水大風天壇如次 于臍輪處觀想時 表示金剛界佛母 若復於心作觀想 即表薩埵金剛尊 眉間表示寶金剛 頸上表示法金剛 頂表羯摩金剛尊 如其所表善觀想 五佛現成正等覺 五智圓滿皆成就 五種色相若相應 五曼拏羅而出現 若於前聲有所聞 是即表於前名句 如其後聲有所聞 此即表示於後義 又於前聲有所聞 此即表示于因義 如其後聲有所聞 此即表示于果義 諸佛世尊無二法 是中因果不可得 根本無性法門中 是故諸法皆常住 自心覺了即是佛 能覺所覺心亦忘 諸佛如來境界中 而菩提心無有異 一切眾生光明性 於一切處相平等 而眾生性本清凈 菩提由斯而建立 於心無動善關鎖 而堅固性自成就 髻中想住等引心 被
【現代漢語翻譯】 現代漢語譯本 成就 在各種境界的顯現和合時，覺知它們並以相應的平等心對待。 如果這些顯現相互協調，那麼所有的成就（Siddhi）都將圓滿。 一切秘密之中，右邊代表智慧之門，左邊代表慈悲之門，應當時常觀想它們所代表的意義。 雙手相合結成手印時，代表兩種三摩地（Samadhi）。 雙足所具有的標誌，代表自利利他的行為。 如果五指平等相應，代表莊嚴的五曼荼羅（Mandala）。 五佛（Five Buddhas）顯現成就正等覺，他們所代表的意義如下： 中指代表虛空所生之佛，食指代表地天壇，無名指和小指依次代表水大和風天壇。 在臍輪處觀想時，代表金剛界佛母（Vajradhatu Buddhamatri）。 如果在心中觀想，代表薩埵金剛尊（Sattvavajra）。 眉間代表寶金剛（Ratnavajra），頸上代表法金剛（Dharmavajra）。 頭頂代表羯摩金剛尊（Karmavajra），應當很好地觀想他們所代表的意義。 五佛顯現成就正等覺，五智圓滿成就。 如果五種顏色相應，五曼荼羅便會顯現。 如果聽到前面的聲音，代表前面的名句。 如果聽到後面的聲音，代表後面的意義。 如果聽到前面的聲音，代表原因的意義。 如果聽到後面的聲音，代表結果的意義。 諸佛世尊沒有二法，其中因果不可得。 在根本無自性的法門中，所以一切法都是常住的。 自心覺悟就是佛，能覺之心和所覺之境都會忘卻。 在諸佛如來的境界中，菩提心（Bodhicitta）沒有差異。 一切眾生的光明本性，在一切處都是平等的。 眾生的本性本來就是清凈的，菩提由此而建立。 心中沒有動搖，善於關閉感官之門，堅固的自性自然成就。 在髮髻中觀想安住于等引心（Samahita-citta）。
【English Translation】 English version Accomplishment When various realms and appearances come together, know them and treat them with corresponding equanimity. If these appearances are in harmony with each other, then all accomplishments (Siddhi) will be fulfilled. Among all secrets, the right side represents the gate of wisdom, and the left side represents the gate of compassion. One should constantly contemplate the meanings they represent. When the two hands are joined together to form a mudra, it represents two kinds of Samadhi. The marks on both feet represent the practice of benefiting oneself and others. If the five fingers are equally in harmony, it represents the magnificent five Mandalas. The Five Buddhas manifest and attain perfect enlightenment, and their meanings are represented as follows: The middle finger represents the Buddha born from space, the index finger represents the Earth Heaven Mandala, and the ring finger and little finger represent the Water Element and Wind Heaven Mandala in that order. When visualizing at the navel chakra, it represents Vajradhatu Buddhamatri (Vajra Realm Mother). If visualizing in the heart, it represents Sattvavajra (Being Vajra). Between the eyebrows represents Ratnavajra (Jewel Vajra), and on the neck represents Dharmavajra (Dharma Vajra). On the crown of the head represents Karmavajra (Action Vajra). One should contemplate well the meanings they represent. The Five Buddhas manifest and attain perfect enlightenment, and the five wisdoms are fully accomplished. If the five colors are in harmony, the five Mandalas will appear. If one hears the preceding sound, it represents the preceding name and phrase. If one hears the following sound, it represents the following meaning. If one hears the preceding sound, it represents the meaning of the cause. If one hears the following sound, it represents the meaning of the result. The Buddhas and World Honored Ones have no duality, and cause and effect cannot be obtained within them. In the Dharma gate of fundamental non-self-nature, therefore all dharmas are permanent. Realizing one's own mind is Buddhahood, and the mind that realizes and the realm that is realized are both forgotten. In the realm of the Buddhas and Tathagatas, there is no difference in Bodhicitta. The luminous nature of all sentient beings is equal in all places. The nature of sentient beings is originally pure, and Bodhi is established from this. Without movement in the mind, skillfully closing the gates of the senses, the nature of steadfastness is naturally accomplished. Visualize dwelling in Samahita-citta (equanimous mind) in the hair knot.
甲護身常勇健 所有諸佛正了知 金剛語即是如來 二處三摩缽底門 毗盧遮那佛無異 法中十二歲那哩 所說即是佛如來 十六歲者即表示 金剛手等十六尊 二十歲者諸禰尾 即是秘密二十天 作二十種供養事 彼二十眾應如次 自那啰者本部生 即是所說自大明 他那啰者別部生 即是所說他大明 真實了知諸所作 心曼拏羅為最上 作諸供養要專精 當以身語心供養 自金剛杵蓮華合 二處平等而出生 觀自種相即佛相 金剛薩埵真供養 半全瓔珞寶拂等 諸莊嚴相如前說 此中曼拏羅份量 應十二或十六肘 次復漸增二十肘 曼拏羅相當周遍 合用二十五肘時 即作二十五肘量 于曼拏羅門中分 九分分佈如儀軌 隨應分佈禰逾賀 曼拏羅門善思察 內曼拏羅平等作 曼拏羅半禰逾賀 如是不離九分中 曼拏羅隅善安布 壇中四方所應用 四尾提相當安布 五色和合若相應 五曼拏羅為嚴飾 五眼觀視凈諸惡 五色即是五如來 五佛平等法相應 地分五色莊嚴相 當於五曼拏羅中 想安五佛依方位 五種功德悉周圓 五色即五三摩地 其壇中心地清凈 月愛摩尼光妙色 東方地相大青
【現代漢語翻譯】 現代漢語譯本 甲護身常保勇健。 所有諸佛完全了知，金剛語即是如來（Tathagata）。 二處三摩缽底（Samapatti，等至）之門，與毗盧遮那佛（Vairocana）無有差別。 法中十二歲的那哩（Nari），所說即是佛如來。 十六歲者即表示金剛手（Vajrapani）等十六尊。 二十歲者諸禰尾（Nevi），即是秘密二十天。 作二十種供養之事，彼二十眾應如其次。 自那啰（Nara）者本部生，即是所說自大明。 他那啰（Nara）者別部生，即是所說他大明。 真實了知諸所作，心曼拏羅（Mandala，壇城）為最上。 作諸供養要專精，當以身語心供養。 自金剛杵（Vajra）蓮華（Lotus）合，二處平等而出生。 觀自種相即佛相，金剛薩埵（Vajrasattva）真供養。 半全瓔珞（Necklace）寶拂等，諸莊嚴相如前說。 此中曼拏羅份量，應十二或十六肘。 次復漸增二十肘，曼拏羅相當周遍。 合用二十五肘時，即作二十五肘量。 于曼拏羅門中分，九分分佈如儀軌。 隨應分佈禰逾賀（Niyoga），曼拏羅門善思察。 內曼拏羅平等作，曼拏羅半禰逾賀（Niyoga）。 如是不離九分中，曼拏羅隅善安布。 壇中四方所應用，四尾提（Vedi）相當安布。 五色和合若相應，五曼拏羅為嚴飾。 五眼觀視凈諸惡，五色即是五如來。 五佛平等法相應，地分五色莊嚴相。 當於五曼拏羅中，想安五佛依方位。 五種功德悉周圓，五色即五三摩地（Samadhi，禪定）。 其壇中心地清凈，月愛摩尼光妙色。 東方地相大青。
【English Translation】 English version May armor protect and always bring courage and strength. All Buddhas fully know, the Vajra speech is the Tathagata (Thus Come One). The gate of Samapatti (perfect concentration) in two places is no different from Vairocana Buddha. The twelve-year-old Nari in the Dharma, what is said is the Buddha Tathagata. The sixteen-year-old represents the sixteen deities such as Vajrapani (Vajra-holder). The twenty-year-old Nevi are the secret twenty devas. Performing twenty kinds of offerings, those twenty should follow in order. Nara from one's own lineage is the self-great illumination that is spoken of. Nara from another lineage is the other great illumination that is spoken of. Truly knowing all actions, the mind Mandala (sacred enclosure) is the most supreme. When making offerings, be focused and sincere, offering with body, speech, and mind. One's own Vajra (diamond scepter) and Lotus (flower) unite, born equally in two places. Observing one's own seed syllable is the Buddha's form, the true offering to Vajrasattva (Diamond Being). Half and full necklaces, jeweled whisks, and other adornments are as previously described. The measurement of this Mandala should be twelve or sixteen cubits. Then gradually increase to twenty cubits, the Mandala should be completely surrounded. When using twenty-five cubits in total, then make it the measurement of twenty-five cubits. Divide the Mandala gate into nine parts, distributing according to the ritual. Distribute Niyoga (appointment) accordingly, contemplate well the Mandala gate. Make the inner Mandala equal, half of the Mandala is Niyoga. Thus, without departing from the nine parts, arrange the corners of the Mandala well. What is used in the four directions of the altar, arrange the four Vedi (altars) accordingly. If the five colors harmonize and correspond, the five Mandalas are for adornment. The five eyes observe and purify all evils, the five colors are the five Tathagatas. The five Buddhas are equal and correspond to the Dharma, the earth element is adorned with five colors. In the five Mandalas, visualize and place the five Buddhas according to their directions. The five kinds of merits are completely fulfilled, the five colors are the five Samadhis (meditative absorptions). The center of the altar is pure, with the wonderful color of the moon-loving Mani jewel. The eastern earth element is great blue.
色 南方黃色如儀軌 西方赤色隨所應 北方曼𡁠瑟吒色 諸處皆用尾提相 唯門中道勿應用 壇中毗盧遮那佛 想現水精月光相 彼一切佛同一攝 此即無畏眼如來 東方觀想阿閦佛 出現帝青光明相 一切金剛同一攝 此即金剛眼如來 南方觀想寶生佛 出現閻浮金光相 諸佛普攝利眾生 此即光明眼如來 西方觀想無量壽 出現蓮華色大光 從法智生大無畏 此即蓮華眼如來 北方不空成就佛 出現摩竭色光相 普攝眾生亦同生 此即慈愛眼如來 複次曼拏羅中想 諸佛勝妙無上智 從虛空界所出生 最上妙月曼拏羅 中想諸佛影像已 次想佛眼菩薩尊 凈目修廣面端嚴 月愛摩尼光妙色 身諸相分皆圓滿 一切明妃中最上 觀想手持于大輪 普令三界悉敬愛 次想成就事業智 是智等於虛空界 虛空金剛中出現 最上妙月曼拏羅 中想諸佛影像已 次想摩摩枳聖尊 凈目修廣面端嚴 青優缽羅華色相 身諸相分皆圓滿 虛空幻化最上尊 手持青優缽羅華 普令三界悉歸命 次想菩提清凈智 是智等於虛空界 虛空金剛中出現 最上妙月曼拏羅 中想諸佛影像已 次想白衣菩薩尊 凈目
【現代漢語翻譯】 現代漢語譯本 壇的顏色：南方為黃色，依照儀軌；西方為赤色，隨情況而定；北方為曼𡁠瑟吒（Manjusri，文殊菩薩）色。 各處都使用尾提（Vitideha）相，唯獨門中之道不可使用。 壇中觀想毗盧遮那佛（Vairocana Buddha），顯現如水精月光之相。 彼一切佛都同一攝受，此即無畏眼如來。 東方觀想阿閦佛（Akshobhya Buddha），出現帝青光明之相。 一切金剛都同一攝受，此即金剛眼如來。 南方觀想寶生佛（Ratnasambhava Buddha），出現閻浮金光之相。 諸佛普遍攝受利益眾生，此即光明眼如來。 西方觀想無量壽佛（Amitabha Buddha），出現蓮華色大光。 從法智生出大無畏，此即蓮華眼如來。 北方觀想不空成就佛（Amoghasiddhi Buddha），出現摩竭色光之相。 普遍攝受眾生也一同生出，此即慈愛眼如來。 再次，在曼拏羅（Mandala，壇城）中觀想諸佛殊勝微妙無上的智慧。 從虛空界所出生，最上妙月曼拏羅。 在曼拏羅中觀想諸佛影像之後，其次觀想佛眼菩薩尊。 清凈的眼睛修長而寬廣，面容端正莊嚴，如月亮般可愛，摩尼（Mani，寶珠）般的光妙之色。 身體的各種相好都圓滿，在一切明妃中最殊勝。 觀想她手中持有大輪，普遍令三界都敬愛。 其次觀想成就事業智，此智慧等同於虛空界。 從虛空金剛中出現，最上妙月曼拏羅。 在曼拏羅中觀想諸佛影像之後，其次觀想摩摩枳（Mamaki）聖尊。 清凈的眼睛修長而寬廣，面容端正莊嚴，如青色優缽羅華（utpala，青蓮花）的色相。 身體的各種相好都圓滿，是虛空幻化中最殊勝的。 手中持有青色優缽羅華，普遍令三界都歸命。 其次觀想菩提清凈智，此智慧等同於虛空界。 從虛空金剛中出現，最上妙月曼拏羅。 在曼拏羅中觀想諸佛影像之後，其次觀想白衣菩薩尊。 清凈的眼睛
【English Translation】 English version The colors of the Mandala (Mandala, sacred diagram): South is yellow, according to the ritual; West is red, as appropriate; North is the color of Manjusri (Manjusri, Bodhisattva of Wisdom). Everywhere use the Vitideha aspect, except for the path in the middle of the gate. In the Mandala, visualize Vairocana Buddha (Vairocana Buddha), appearing like the light of a crystal moon. All those Buddhas are embraced as one; this is the Fearless Eye Tathagata. In the East, visualize Akshobhya Buddha (Akshobhya Buddha), appearing with the light of lapis lazuli. All Vajras are embraced as one; this is the Vajra Eye Tathagata. In the South, visualize Ratnasambhava Buddha (Ratnasambhava Buddha), appearing with the golden light of Jambu. All Buddhas universally embrace and benefit sentient beings; this is the Light Eye Tathagata. In the West, visualize Amitabha Buddha (Amitabha Buddha), appearing with great light of lotus color. From the wisdom of Dharma arises great fearlessness; this is the Lotus Eye Tathagata. In the North, visualize Amoghasiddhi Buddha (Amoghasiddhi Buddha), appearing with the color of Makara. Universally embracing sentient beings, they also arise together; this is the Loving Eye Tathagata. Furthermore, in the Mandala (Mandala, sacred diagram), visualize the supreme and unsurpassed wisdom of all Buddhas. Born from the realm of space, the supreme and wonderful Moon Mandala. After visualizing the images of all Buddhas in the Mandala, next visualize the revered Buddha Eye Bodhisattva. Pure eyes, long and wide, with a face that is upright and dignified, as lovely as the moon, with the wonderful color of Mani (Mani, jewel) light. All aspects of her body are complete and perfect, the most supreme among all Vidyarajes. Visualize her holding a great wheel in her hand, universally causing the three realms to respect and love her. Next, visualize the wisdom of accomplishing activities, this wisdom is equal to the realm of space. Appearing from the Vajra of space, the supreme and wonderful Moon Mandala. After visualizing the images of all Buddhas in the Mandala, next visualize the revered Mamaki (Mamaki). Pure eyes, long and wide, with a face that is upright and dignified, with the color of a blue utpala (utpala, blue lotus) flower. All aspects of her body are complete and perfect, the most supreme of the illusions of space. Holding a blue utpala flower in her hand, universally causing the three realms to take refuge. Next, visualize the pure wisdom of Bodhi, this wisdom is equal to the realm of space. Appearing from the Vajra of space, the supreme and wonderful Moon Mandala. After visualizing the images of all Buddhas in the Mandala, next visualize the White-Robed Bodhisattva. Pure eyes
修廣面端嚴 蓮華摩尼光妙色 身諸相分皆圓滿 秘密金剛法智尊 手持赤優缽羅華 得一切佛常觀照 次想金剛禪定智 是智等於虛空界 從是虛空所出生 最上妙月曼拏羅 中想諸佛影像已 次想多羅菩提尊 凈目修廣面端嚴 最上黃金光妙色 身諸相分皆圓滿 明妃自在嬉戲尊 手持黃優缽羅華 一切眾生悉歸命
如是四菩薩彼彼心大明。
佛眼菩薩大明曰。
唵(引)嚕嚕塞普(二合)嚕(一句)入嚩(二合)羅(二)底瑟吒(三二合)悉馱路(引)左你(四)薩哩嚩(二合引)啰他(二合)娑(引)達你莎(引)賀(引)(五)
摩摩枳菩薩大明曰。
唵(引)商葛黎(引一句)扇(引)底葛黎(引)(二)瞿吒瞿吒(三)瞿吒你(四)伽(引)多野伽(引)多野(五)瞿致你莎(引)賀(引)(六)
白衣菩薩大明曰。
唵(引)葛致(引)(一)尾葛致(引)(二)你葛致(引)(三)葛啖葛致(引)(四)葛嚕(引)吒尾哩曳(二合引)莎(引)賀(引)(五)
多羅菩薩大明曰。
唵(引)多(引)黎(引一句)睹多(引)黎(引)(二)睹黎(引)莎(引)賀(引)(三)
如是四菩薩四種
【現代漢語翻譯】 現代漢語譯本 身形修長，面容端正莊嚴，如同蓮花和摩尼寶珠般散發著美妙的光彩。 身體的各種相好都圓滿具足，是秘密金剛法智的尊者。 手中拿著紅色的優缽羅花（utpala，藍色蓮花），得到一切諸佛的常時觀照。 接著觀想金剛禪定智，此智慧等同於虛空界。 從這虛空中所出生，最上美妙的月輪曼拏羅（mandala，壇城）。 在其中觀想諸佛的影像后，接著觀想多羅菩提尊（Tara Bodhisattva，度母菩薩）。 清凈的眼睛修長，面容端正莊嚴，如同最上黃金般散發著美妙的光彩。 身體的各種相好都圓滿具足，是明妃自在嬉戲的尊者。 手中拿著黃色的優缽羅花，一切眾生都歸命於她。
如是四位菩薩各自的心咒大明。
佛眼菩薩（Buddha Eye Bodhisattva）大明曰：
唵（om，種子字） 嚕嚕 塞普（sphu，二合）嚕 入嚩（jva，二合）羅 底瑟吒（tistha，二合） 悉馱路（siddha-locani） 左你 薩哩嚩（sarva，二合）啰他（artha，二合） 娑（sa）達你 莎（svā）賀（hā）。
摩摩枳菩薩（Mamaki Bodhisattva）大明曰：
唵（om） 商葛黎（śamkari） 扇（śā）底葛黎（śānti-kari） 瞿吒瞿吒（ghota ghota） 瞿吒你（ghotani） 伽（gha）多野伽（gha）多野（ghataya ghataya） 瞿致你 莎（svā）賀（hā）。
白衣菩薩（Pandara/White-Clad Bodhisattva）大明曰：
唵（om） 葛致（kati） 尾葛致（vikati） 你葛致（nikati） 葛啖葛致（katamkati） 葛嚕（karu）吒尾哩曳（karuta-virye，二合） 莎（svā）賀（hā）。
多羅菩薩（Tara Bodhisattva）大明曰：
唵（om） 多（tā）黎（re） 睹多（tu-tā）黎（re） 睹黎（ture） 莎（svā）賀（hā）。
如是四位菩薩的四種...
【English Translation】 English version His form is tall and his face is perfectly dignified, radiating the wonderful light of lotus flowers and mani jewels. All aspects of his body are perfectly complete, he is the venerable one of secret Vajra wisdom. Holding a red utpala (blue lotus) in his hand, he is constantly watched over by all the Buddhas. Next, contemplate the Vajra Samadhi wisdom, this wisdom is equal to the realm of space. From this space is born the supreme and wonderful moon mandala. After contemplating the images of all the Buddhas within it, then contemplate Tara Bodhisattva. Her pure eyes are long and her face is perfectly dignified, radiating the wonderful light of supreme gold. All aspects of her body are perfectly complete, she is the venerable one of the playful and free Vidya Queen. Holding a yellow utpala in her hand, all sentient beings take refuge in her.
Thus, the great mantras of the hearts of these four Bodhisattvas.
The great mantra of Buddha Eye Bodhisattva:
Om ruru sphuru jvala tistha siddha-locani jvalatisttha sarvartha sadhani svaha.
The great mantra of Mamaki Bodhisattva:
Om śamkari śānti-kari ghota ghota ghotani ghataya ghataya ghotani svaha.
The great mantra of Pandara/White-Clad Bodhisattva:
Om kati vikati nikati katamkati karuta-virye svaha.
The great mantra of Tara Bodhisattva:
Om tare tu-tare ture svaha.
Thus, the four kinds of these four Bodhisattvas...
大明。總攝秘密身語心業。諸供養中是真供養。金剛三密普護一切。於一切處常所出生。一切所作無不成就。此相應法自性清凈。諸修相應行者。當如實知如實所作。即得真實成就。何以故此相應行。從秘密智所出生故。是即般若波羅蜜多方便三摩地智。由是一切事業悉能成辦。一切輪迴悉得清凈。如最上寶自體光明常所照耀。輪迴清凈亦復如是。又若相應行者。於此相應法門能善修習。即是金剛界中大愛樂者。復能圓滿解脫大智。四秘密法亦得成就。如諸佛所說此名大智者。
一切秘密最上名義儀軌卷下
【現代漢語翻譯】 現代漢語譯本： 大明（Mahavairocana）。總攝秘密的身、語、心之業。在所有供養中，這是真正的供養。金剛三密普遍護佑一切，在一切處常常顯現，一切所作之事沒有不成就的。這種相應之法，自性清凈。所有修習相應之道的修行者，應當如實地知曉，如實地去做，就能得到真實的成就。為什麼呢？因為這種相應之行，是從秘密智慧所出生的緣故。這就是般若波羅蜜多（Prajnaparamita）的方便三摩地（Samadhi）之智。因此，一切事業都能夠成就，一切輪迴都能夠得到清凈。如同最上等的寶物，其自體光明常常照耀，輪迴的清凈也是如此。此外，如果相應之道的修行者，對於這種相應法門能夠很好地修習，就是金剛界（Vajradhatu）中的大愛樂者，又能圓滿解脫的大智慧，四種秘密之法也能得到成就。如同諸佛所說，這被稱為大智者。 一切秘密最上名義儀軌卷下
【English Translation】 English version: Mahavairocana (大明). Comprehensively gathers the secret deeds of body, speech, and mind. Among all offerings, this is the true offering. The Vajra three secrets universally protect all, constantly arising in all places, and everything done is accomplished. This corresponding Dharma is pure in its self-nature. All practitioners who cultivate this corresponding path should truly know and truly act, and then they will attain true accomplishment. Why? Because this corresponding practice arises from secret wisdom. This is the wisdom of Prajnaparamita (般若波羅蜜多) and skillful means Samadhi (三摩地). Therefore, all undertakings can be accomplished, and all samsara (輪迴) can be purified. Just as the light of the supreme jewel constantly shines, so too is the purification of samsara. Furthermore, if a practitioner of corresponding Dharma can cultivate this corresponding Dharma gate well, they are the great lovers in the Vajradhatu (金剛界), and they can also perfect the great wisdom of liberation, and the four secret Dharmas can also be accomplished. As the Buddhas say, this is called a great wise one. The End of the Lower Scroll of the Supreme Meaning Ritual of All Secrets