T18n0892_佛說大悲空智金剛大教王儀軌經
大正藏第 18 冊 No. 0892 佛說大悲空智金剛大教王儀軌經
No. 892
佛說大悲空智金剛大教王儀軌經卷第一(大幻化普通儀軌三十一分中略出二無我法)
宋西天三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師法護奉 詔譯
金剛部序品第一
如是我聞。一時薄伽梵。住一切如來身語心金剛喻施婆倪數秘密中秘密出生妙三摩地。時彼世尊從是三摩地起。贊言善哉善哉金剛藏菩薩摩訶薩。奇哉金剛薩埵大薩埵三昧耶薩埵。悉從大悲空智金剛大菩提心之所開示。
爾時金剛藏菩薩。聞是語已即白佛言。世尊云何金剛薩埵。云何大薩埵。云何三昧耶薩埵。唯愿世尊為我解說。佛告金剛藏菩薩。金剛者謂不可破壞。薩埵者謂三有一性。勝慧相應是名金剛薩埵。謂于大智勝味充滿。是名大薩埵。謂常行三昧。是名三昧耶薩埵。時金剛藏菩薩重白佛言。世尊空智金剛者。于如是名云何攝受。云何名空智。何等名金剛。佛告金剛藏菩薩。空智者謂即大悲空智。金剛者體即勝慧。以勝慧方便成就儀軌。于彼見聞有大力。能種種成辦。謂降伏禁止。或卻他軍及瑜擬尼。如其正理生住因緣。以識智成辦如其出現諸佛聖賢。是為空智最初出生行相。又復于大悲性如是解脫。
【現代漢語翻譯】 現代漢語譯本 《佛說大悲空智金剛大教王儀軌經》卷一（從大幻化普通儀軌三十一分中略出二無我法）
宋朝西天三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師法護奉詔翻譯
金剛部序品第一
我是這樣聽說的：一時，薄伽梵（Bhagavan，世尊）住於一切如來身語心金剛喻施婆倪數秘密中秘密出生妙三摩地。當時，世尊從這個三摩地中起身，讚歎道：『善哉！善哉！金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahasattva，擁有金剛藏的偉大菩薩）。奇哉！金剛薩埵大薩埵三昧耶薩埵（Vajrasattva Mahasattva Samayasattva，金剛薩埵，偉大的薩埵，誓約薩埵）。這一切都從大悲空智金剛大菩提心所開示。』
當時，金剛藏菩薩聽到這些話后，立即對佛說：『世尊，什麼是金剛薩埵？什麼是大薩埵？什麼是三昧耶薩埵？唯愿世尊為我解說。』佛告訴金剛藏菩薩：『金剛，是指不可破壞的。薩埵，是指三有（欲界、色界、無色界）具有同一本性。與殊勝智慧相應，這被稱為金剛薩埵。所謂大薩埵，是指充滿殊勝智慧之味。所謂三昧耶薩埵，是指常行三昧。』當時，金剛藏菩薩再次對佛說：『世尊，空智金剛，對於這樣的名稱，應如何攝受？什麼叫做空智？什麼叫做金剛？』佛告訴金剛藏菩薩：『空智，是指大悲空智。金剛，其體性就是殊勝智慧。以殊勝智慧方便成就儀軌，對於那些見聞者有很大的力量，能夠種種成辦，比如降伏、禁止，或者擊退敵軍以及瑜擬尼（Yogini，女性瑜伽士）。如其正理生住因緣，以識智成辦如其出現諸佛聖賢。這就是空智最初出生的行相。又對於大悲的本性，應如此解脫。』
【English Translation】 English version The Sutra of the Great Compassionate Emptiness-Wisdom Vajra Great Teaching King Ritual Scripture, Volume 1 (Slightly extracted from the thirty-one parts of the Great Illusory Transformation Ordinary Ritual)
Translated by Tripitaka Master Fa Hu, the Great Master who Transmitted Sanskrit, Bearer of the Silver Green Guanglu Title, Acting Guanglu Minister, Puming Cijue from Western India of the Song Dynasty, under Imperial Decree
Chapter 1: Introduction to the Vajra Section
Thus have I heard: At one time, the Bhagavan (World-Honored One) dwelt in the secret of secrets, the wonderful Samadhi born from the Vajra-like Shivanis of body, speech, and mind of all Tathagatas (Thus Come Ones). At that time, the World-Honored One arose from this Samadhi and praised, saying: 'Excellent! Excellent! Vajragarbha Bodhisattva Mahasattva (Vajragarbha Bodhisattva Mahasattva, the great Bodhisattva possessing the Vajra essence)! Wonderful! Vajrasattva Mahasattva Samayasattva (Vajrasattva Mahasattva Samayasattva, Vajrasattva, the great Sattva, the Samaya Sattva)! All of this is revealed from the Great Compassionate Emptiness-Wisdom Vajra Great Bodhi Mind.'
At that time, Vajragarbha Bodhisattva, having heard these words, immediately said to the Buddha: 'World-Honored One, what is Vajrasattva? What is Mahasattva? What is Samayasattva? May the World-Honored One explain it to me.' The Buddha told Vajragarbha Bodhisattva: 'Vajra means indestructible. Sattva means that the three realms of existence (desire realm, form realm, formless realm) have the same nature. Being in accordance with supreme wisdom is called Vajrasattva. The so-called Mahasattva means being filled with the taste of supreme wisdom. The so-called Samayasattva means constantly practicing Samadhi.' At that time, Vajragarbha Bodhisattva again said to the Buddha: 'World-Honored One, Emptiness-Wisdom Vajra, how should such a name be embraced? What is called Emptiness-Wisdom? What is called Vajra?' The Buddha told Vajragarbha Bodhisattva: 'Emptiness-Wisdom refers to Great Compassionate Emptiness-Wisdom. Vajra, its essence is supreme wisdom. Using the skillful means of supreme wisdom to accomplish the ritual, those who see and hear it have great power and can accomplish various things, such as subduing, prohibiting, or repelling enemy armies and Yoginis (Yogini, female yoga practitioners). According to the proper principles of arising, dwelling, and causes, accomplishing with discriminating wisdom the Buddhas, sages, and virtuous ones who appear. This is the initial manifestation of Emptiness-Wisdom. Furthermore, one should be liberated in this way regarding the nature of great compassion.'
則于縛性縛。遍能了知悉皆解脫。所以者何。彼勝慧性及所知性悉非性故。彼空智性亦非性故。以本然智決諸疑網。照解諸法本然不起。時金剛藏菩薩重白佛言。世尊如是空智云何而有血脈之相。佛告金剛藏菩薩。彼血脈相有三十二種。是名三十二菩提之心。又此漏法于大樂處總有三種。謂羅羅拏辣娑摩阿嚩底。羅羅拏者即勝慧自性。辣娑拏者謂善方便。阿嚩底者是中說。離能取所取。又此三種即是住持不動清凈智月。彼三十二種血脈者。謂一者不可破壞。二者微妙色相。三者天。四者左邊際。五者短。六者酤摩惹。七者性。八者施迦。九者過失。十者阿尾吒。十一者本母。十二者設哩嚩梨。十三者清涼。十四者焰熾。十五者羅羅拏。十六者辣娑拏。十七者阿嚩底。十八者量。十九者青色。二十者平等。二十一者因。二十二者相應。二十三者喜。二十四者成就。二十五者暖。二十六者蘇末他。二十七者轉。二十八者欲。二十九者忿怒。三十者迦多演尼。三十一者童子。三十二者施設。是名三十二種血脈之相。
複次金剛藏菩薩白佛言。世尊此何因緣有如是相。佛告金剛藏菩薩。謂欲成熟三有。遠離一切能取所取。以諸方便了別性相。為持戒者分別解說。諸佛賢聖智慧方便。三身三業及伊鑁摩野。謂伊者佛眼母菩
【現代漢語翻譯】 現代漢語譯本： 則于縛性縛（被束縛的自性）。遍能了知，悉皆解脫。所以者何？彼勝慧性及所知性悉非性故。彼空智性亦非性故。以本然智決諸疑網，照解諸法本然不起。時金剛藏菩薩重白佛言：『世尊，如是空智云何而有血脈之相？』佛告金剛藏菩薩：『彼血脈相有三十二種，是名三十二菩提之心。又此漏法于大樂處總有三種，謂羅羅拏（Rarana），辣娑摩（Rasama），阿嚩底（Avati）。羅羅拏者即勝慧自性，辣娑拏者謂善方便，阿嚩底者是中說，離能取所取。又此三種即是住持不動清凈智月。彼三十二種血脈者，謂一者不可破壞，二者微妙色相，三者天，四者左邊際，五者短，六者酤摩惹（Kumara），七者性，八者施迦（Shiga），九者過失，十者阿尾吒（Avita），十一者本母，十二者設哩嚩梨（Sharivari），十三者清涼，十四者焰熾，十五者羅羅拏，十六者辣娑拏，十七者阿嚩底，十八者量，十九者青色，二十者平等，二十一者因，二十二者相應，二十三者喜，二十四者成就，二十五者暖，二十六者蘇末他（Sumata），二十七者轉，二十八者欲，二十九者忿怒，三十者迦多演尼（Katayani），三十一者童子，三十二者施設。是名三十二種血脈之相。』 複次金剛藏菩薩白佛言：『世尊，此何因緣有如是相？』佛告金剛藏菩薩：『謂欲成熟三有，遠離一切能取所取，以諸方便了別性相，為持戒者分別解說，諸佛賢聖智慧方便，三身三業及伊鑁摩野（Ibhamaya）。謂伊者佛眼母菩
【English Translation】 English version: Then, regarding the bondage of inherent nature (Baddha-svabhava), one is able to fully know and be completely liberated. Why is this so? Because that nature of supreme wisdom and the nature of what is knowable are both devoid of inherent existence. Because that nature of empty wisdom is also devoid of inherent existence. With primordial wisdom, resolve all nets of doubt, illuminating and understanding that all dharmas are primordially unarisen. At that time, Vajragarbha Bodhisattva again said to the Buddha: 'World Honored One, how can such empty wisdom have the appearance of blood vessels?' The Buddha told Vajragarbha Bodhisattva: 'Those blood vessel appearances are of thirty-two kinds. These are called the thirty-two minds of Bodhi. Furthermore, these leaking dharmas in the place of great bliss are generally of three kinds, namely Rarana, Rasama, and Avati. Rarana is the self-nature of supreme wisdom, Rasama is skillful means, and Avati is the middle way, which is separate from the grasper and the grasped. Moreover, these three are the abiding, unmoving, pure wisdom moon. Those thirty-two kinds of blood vessels are: one, indestructible; two, subtle appearance; three, heaven; four, left boundary; five, short; six, Kumara; seven, nature; eight, Shiga; nine, fault; ten, Avita; eleven, original mother; twelve, Sharivari; thirteen, cool; fourteen, blazing; fifteen, Rarana; sixteen, Rasama; seventeen, Avati; eighteen, measure; nineteen, blue; twenty, equality; twenty-one, cause; twenty-two, corresponding; twenty-three, joy; twenty-four, accomplishment; twenty-five, warmth; twenty-six, Sumata; twenty-seven, turning; twenty-eight, desire; twenty-nine, anger; thirty, Katayani; thirty-one, child; thirty-two, establishment. These are called the thirty-two kinds of blood vessel appearances.' Again, Vajragarbha Bodhisattva said to the Buddha: 'World Honored One, what is the cause and condition for having such appearances?' The Buddha told Vajragarbha Bodhisattva: 'It is to mature the three realms of existence, to be apart from all grasping and grasped, to distinguish the nature and appearance with various skillful means, and to separately explain to those who uphold the precepts, the wisdom and skillful means of all Buddhas and sages, the three bodies, three karmas, and Ibhamaya. Ibha is the Buddha-eye mother Bodhi.
薩鑁者摩摩枳菩薩。摩者白衣菩薩。野者多羅菩薩。又復法身輪者具八輻相。報身輪者具十六輻。化身輪者具蓮華相六十四葉。大藥輪者具三十二幅。建此輪者如是次第有四剎那。謂莊嚴果報作觀離相。依四聖諦謂苦集滅道依四真實謂身真實智真實持明真實聖賢真實。有四歡喜謂喜勝喜離喜俱生喜等。依四種律謂上座部大眾部正量部一切有部。日月時分晝夜增減。謂於八時有十六分三十二點六十四刻。如是一切四種最初贊拏梨明妃。從彼臍輪發大智火焚棄五蘊。以佛眼母焚燼諸漏除妄因緣故。
拏吉尼熾盛威儀真言品第二
施一切地上飲食真言曰。
唵(引)(一)阿吽(引)(三)發吒(半音)莎(引)賀(引下同四)
佛言唵阿者作一切法出生門故。
五如來種子者所謂。
捫(一)盎(二)𡁠陵(二合引)(三)龕(四)吽(五引)
空智金剛心真言曰。
唵(引)(一)禰嚩畢祖(二)嚩惹啰(二合)吽(引)(三)吽(引)(四)吽(引)(五)發吒(半音)莎賀(六)
佛言一切真言句首。當安唵字。次置吽發吒字。後用莎賀字。
阿閦如來真言曰。
唵(引)(一)遏(二)葛(三)拶(四)吒(五)多(六)波(七)野設莎賀
【現代漢語翻譯】 現代漢語譯本 薩鑁者摩摩枳菩薩（Sarvānkasha Mamaki Bodhisattva）。摩者白衣菩薩（Mamaki Bodhisattva）。野者多羅菩薩（Tara Bodhisattva）。又法身輪具有八個輻條的相。報身輪具有十六個輻條。化身輪具有蓮花相，有六十四片花瓣。大藥輪具有三十二個輻條。建立這些輪，按照這樣的順序有四個剎那，分別是莊嚴、果報、作觀、離相。依據四聖諦，即苦、集、滅、道。依據四真實，即身真實、智真實、持明真實、聖賢真實。有四種歡喜，即喜、勝喜、離喜、俱生喜等。依據四種律，即上座部、大眾部、正量部、一切有部。日月時分晝夜增減，即在八個時辰中有十六分、三十二點、六十四刻。像這樣一切的四種最初的贊拏梨明妃（Candalika），從她的臍輪發出大智火，焚燒拋棄五蘊。以佛眼母焚燒殆盡各種煩惱，去除虛妄的因緣。
拏吉尼熾盛威儀真言品第二
施一切地上飲食真言說：
唵（引）(一) 阿吽（引）(三) 發吒（半音）莎（引）賀（引下同四)
佛說：『唵』和『阿』是作一切法出生之門。
五如來種子字是：
捫(一) 盎(二) 𡁠陵（二合引）(三) 龕(四) 吽（五引）
空智金剛心真言說：
唵（引）(一) 禰嚩畢祖(二) 嚩惹啰（二合）吽（引）(三) 吽（引）(四) 吽（引）(五) 發吒（半音）莎賀(六)
佛說：一切真言的句首，應當安立『唵』字，其次放置『吽』和『發吒』字，最後用『莎賀』字。
阿閦如來真言說：
唵（引）(一) 遏(二) 葛(三) 拶(四) 吒(五) 多(六) 波(七) 野設莎賀
【English Translation】 English version Sarvānkasha Mamaki Bodhisattva (Sarvānkasha Mamaki Bodhisattva). Mamaki Bodhisattva (Mamaki Bodhisattva). Tara Bodhisattva (Tara Bodhisattva). Furthermore, the Dharmakaya wheel has eight spokes. The Sambhogakaya wheel has sixteen spokes. The Nirmanakaya wheel has a lotus appearance with sixty-four petals. The Mahaushadha wheel has thirty-two spokes. Establishing these wheels, in this order, there are four kshanas (moments): adornment, retribution, contemplation, and detachment. Based on the Four Noble Truths: suffering, origin, cessation, and path. Based on the Four Realities: reality of the body, reality of wisdom, reality of the knowledge-holder, and reality of the noble ones. There are four joys: joy, supreme joy, joy of detachment, and innate joy, etc. Based on the four Vinayas (disciplines): Sthavira Nikāya (Theravada), Mahāsāṃghika, Sammitīya, and Sarvāstivāda. The increase and decrease of days and nights in terms of sun, moon, time, and divisions, meaning in eight periods there are sixteen parts, thirty-two points, and sixty-four moments. Like this, all four of the initial Candalika (Candalika) consort, from her navel chakra emits the fire of great wisdom, burning and discarding the five skandhas (aggregates). With the Mother of Buddha-eyes, burning away all defilements, removing the causes and conditions of delusion.
Chapter Two: The Dhāraṇī of the Fierce Majesty of the Dakini
The mantra for offering all food and drink on the earth says:
Om (elongated) (1) Ah Hum (elongated) (3) Phat (half-sound) Svaha (elongated, same below) (4)
The Buddha said: 'Om' and 'Ah' are the doors for the arising of all dharmas.
The five Tathagata seed syllables are:
Mam (1) Ang (2) Hrim (combined, elongated) (3) Kham (4) Hum (5, elongated)
The mantra of the Vajra Heart of Empty Wisdom says:
Om (elongated) (1) Te Wa Bi Zu (2) Vajra (combined) Hum (elongated) (3) Hum (elongated) (4) Hum (elongated) (5) Phat Svaha (6)
The Buddha said: At the beginning of every mantra, one should place the syllable 'Om', then place the syllables 'Hum' and 'Phat', and finally use the syllable 'Svaha'.
The mantra of Akshobhya Tathagata says:
Om (elongated) (1) Ah (2) Ka (3) Tsa (4) Ta (5) Ta (6) Pa (7) Ya Sha Svaha
(八)
佛言一切瑜擬尼種子字。
遏(一)阿(引)(二)壹(三)翳(引)(四)嗢(五)污(引)(六)哩(七)梨(八)嚕(九)盧(十)伊(十一)愛(引)(十二)鄔(十三)奧(引)(十四)暗(十五)惡(十六)
二臂明王真言曰。
唵(引)(一)怛懶(二合)路(引)歌(引)(二)叱波各(引)(三)吽(引)(四)吽(引)(五)吽(引)(六)發吒(半音)莎賀(七)
四臂明王真言曰。
唵(引)入嚩(二合)啰(二)入嚩(二合)啰毗喻(二合引)(三)吽(引四)吽(引)(五)吽(引)(六)發吒(半音)莎賀(七)
六臂明王真言曰。
唵(引)(一)吉胝吉胝(二)嚩惹啰(二合)吽(引)(三)吽(引)(四)吽(引)(五)發吒(半音)莎賀(六)
加持真言曰。
唵(引)(一)阿(引)(二)吽(引)(三)
凈地真言曰。
唵(引)(一)犖叉(上呂角切下同)犖叉(二)犖叉吽(引)(三)吽(引)(四)吽(引)(五)發吒(半音)莎賀(六)
禁止真言曰。
唵(引)(一)吽(引)(二)莎賀(三)
發遣真言曰。
唵(引)(一)龕(二)莎賀(
【現代漢語翻譯】 現代漢語譯本 （八）
佛說一切瑜擬尼（Yogini，女性瑜伽士）種子字：
遏（a），阿（ā，長音），壹（i），翳（ī，長音），嗢（u），污（ū，長音），哩（ṛ），梨（ṝ），嚕（ḷ），盧（ḹ），伊（e），愛（ai，長音），鄔（o），奧（au，長音），暗（aṃ），惡（aḥ）。
二臂明王真言曰：
唵（oṃ，引） 怛懶（tralaṃ，二合） 路（loka，引） 歌（ga，引） 叱波各（kṣapaka，引） 吽（hūṃ，引） 吽（hūṃ，引） 吽（hūṃ，引） 發吒（phaṭ，半音） 莎賀（svāhā）。
四臂明王真言曰：
唵（oṃ，引） 入嚩（jvala，二合） 啰（rā） 入嚩（jvala，二合） 啰毗喻（jvalābhyo，二合引） 吽（hūṃ，引） 吽（hūṃ，引） 吽（hūṃ，引） 發吒（phaṭ，半音） 莎賀（svāhā）。
六臂明王真言曰：
唵（oṃ，引） 吉胝吉胝（kīṭi kīṭi） 嚩惹啰（vajra，二合） 吽（hūṃ，引） 吽（hūṃ，引） 吽（hūṃ，引） 發吒（phaṭ，半音） 莎賀（svāhā）。
加持真言曰：
唵（oṃ，引） 阿（ā，引） 吽（hūṃ，引）。
凈地真言曰：
唵（oṃ，引） 犖叉（rakṣa） 犖叉（rakṣa） 犖叉吽（rakṣa hūṃ，引） 吽（hūṃ，引） 吽（hūṃ，引） 發吒（phaṭ，半音） 莎賀（svāhā）。
禁止真言曰：
唵（oṃ，引） 吽（hūṃ，引） 莎賀（svāhā）。
發遣真言曰：
唵（oṃ，引） 龕（kham） 莎賀（svāhā）。
【English Translation】 English version (8)
The Buddha speaks of all Yogini (Yogini, female yoga practitioner) seed syllables:
A (a), Ā (ā, long sound), I (i), Ī (ī, long sound), U (u), Ū (ū, long sound), Ṛ (ṛ), Ṝ (ṝ), ḷ (ḷ), ḹ (ḹ), E (e), Ai (ai, long sound), O (o), Au (au, long sound), Aṃ (aṃ), Aḥ (aḥ).
The mantra of the Two-Armed Vidyaraja (Wisdom King) says:
Oṃ (oṃ, drawn out) Tralaṃ (tralaṃ, conjunct) Loka (loka, drawn out) Ga (ga, drawn out) Kṣapaka (kṣapaka, drawn out) Hūṃ (hūṃ, drawn out) Hūṃ (hūṃ, drawn out) Hūṃ (hūṃ, drawn out) Phaṭ (phaṭ, semi-sound) Svāhā (svāhā).
The mantra of the Four-Armed Vidyaraja (Wisdom King) says:
Oṃ (oṃ, drawn out) Jvala (jvala, conjunct) Rā (rā) Jvala (jvala, conjunct) Jvalābhyo (jvalābhyo, conjunct, drawn out) Hūṃ (hūṃ, drawn out) Hūṃ (hūṃ, drawn out) Hūṃ (hūṃ, drawn out) Phaṭ (phaṭ, semi-sound) Svāhā (svāhā).
The mantra of the Six-Armed Vidyaraja (Wisdom King) says:
Oṃ (oṃ, drawn out) Kīṭi Kīṭi (kīṭi kīṭi) Vajra (vajra, conjunct) Hūṃ (hūṃ, drawn out) Hūṃ (hūṃ, drawn out) Hūṃ (hūṃ, drawn out) Phaṭ (phaṭ, semi-sound) Svāhā (svāhā).
The mantra for empowerment says:
Oṃ (oṃ, drawn out) Ā (ā, drawn out) Hūṃ (hūṃ, drawn out).
The mantra for purifying the ground says:
Oṃ (oṃ, drawn out) Rakṣa (rakṣa) Rakṣa (rakṣa) Rakṣa Hūṃ (rakṣa hūṃ, drawn out) Hūṃ (hūṃ, drawn out) Hūṃ (hūṃ, drawn out) Phaṭ (phaṭ, semi-sound) Svāhā (svāhā).
The mantra for prohibition says:
Oṃ (oṃ, drawn out) Hūṃ (hūṃ, drawn out) Svāhā (svāhā).
The mantra for dismissal says:
Oṃ (oṃ, drawn out) Kham (kham) Svāhā (svāhā).
三)
忿怒真言曰。
唵(引)(一)紇陵(二合引)(二)莎賀(三)
降伏真言曰。
唵(引)(一)吽(引)(二)莎賀(三)
鉤召真言曰。
唵(引)(一)枯(二)莎賀(三)
又降伏真言曰。
唵(引)(一)捫(二)莎賀(三)
信愛真言曰。
唵(引)(一)酤嚕梨(引)(二)紇哩(二合引)(三)莎賀(四)
佛言若天旱時欲請雨者。先建曼荼羅。用寒林線。絣量界道。于壇中心。以寒林中五色粉。骨作白粉。炭作黑粉。磚作赤粉。雄黃作黃粉。陬羅葉作緣粉(以石碌代之)粉畫空智金剛大明王。八面四足一十六臂。面各三目作忿怒相。踏阿難陀龍王。復以香泥捏造阿難陀龍王像。其龍王及妃種子字並用樸堊。以五甘露沐浴散黑色花。次以龍華樹汁涂之(或以白蒿汁代之)復以象眵涂龍王頂上。于黑月十四日。取黑牛乳盛滿器中。令黑色童女合青色線。于壇西北隅開一小池。以阿難陀龍王安彼池中。然後阿阇梨依法厲聲。無間誦此請雨真言曰。
唵(引)(一)苦嚕苦嚕(二)渴痆(女轄切下同)渴痆(三)末娑末娑(四)渴吒渴吒(五)枯吒野枯吒野(六)阿難多(七)閦婆葛啰(引)野(八)那(引)誐(引
【現代漢語翻譯】 三)
忿怒真言曰：
『唵(om)(引)(長音)(一) 紇陵(hrih)(二合引)(二) 莎賀(svaha)(三)』
降伏真言曰：
『唵(om)(引)(一) 吽(hum)(引)(二) 莎賀(svaha)(三)』
鉤召真言曰：
『唵(om)(引)(一) 枯(ku)(二) 莎賀(svaha)(三)』
又降伏真言曰：
『唵(om)(引)(一) 捫(man)(二) 莎賀(svaha)(三)』
信愛真言曰：
『唵(om)(引)(一) 酤嚕梨(kururi)(引)(二) 紇哩(hrih)(二合引)(三) 莎賀(svaha)(四)』
佛言：若天旱時欲請雨者，先建曼荼羅(mandala，壇城)。用寒林線，絣量界道。于壇中心，以寒林中五色粉：骨作白粉，炭作黑粉，磚作赤粉，雄黃作黃粉，陬羅葉作緣粉(以石碌代之)，粉畫空智金剛大明王。八面四足一十六臂，面各三目作忿怒相，踏阿難陀龍王(Ananda Naga-raja)。復以香泥捏造阿難陀龍王像，其龍王及妃種子字並用樸堊。以五甘露沐浴，散黑色花。次以龍華樹汁涂之(或以白蒿汁代之)，復以象眵涂龍王頂上。于黑月十四日，取黑牛乳盛滿器中，令黑色童女合青色線。于壇西北隅開一小池，以阿難陀龍王安彼池中。然後阿阇梨(acharya，導師)依法厲聲，無間誦此請雨真言曰：
『唵(om)(引)(一) 苦嚕苦嚕(kuru kuru)(二) 渴痆(khagna)(女轄切下同) 渴痆(khagna)(三) 末娑末娑(masa masa)(四) 渴吒渴吒(khata khata)(五) 枯吒野枯吒野(khuta ya khuta ya)(六) 阿難多(Ananta)(七) 閦婆葛啰(kshubha kara)(引)野(ya)(八) 那(na)(引)』
【English Translation】 III)
The Wrathful Mantra says:
'Om(引)(one) Hrih(二合引)(two) Svaha(three)'
The Subjugation Mantra says:
'Om(引)(one) Hum(引)(two) Svaha(three)'
The Summoning Mantra says:
'Om(引)(one) Ku(two) Svaha(three)'
Another Subjugation Mantra says:
'Om(引)(one) Man(two) Svaha(three)'
The Faith and Love Mantra says:
'Om(引)(one) Kururi(引)(two) Hrih(二合引)(three) Svaha(four)'
The Buddha said: If there is a drought and one wishes to pray for rain, first construct a Mandala (mandala, sacred enclosure). Use thread from a charnel ground to measure and define the boundaries. In the center of the altar, use five-colored powders from the charnel ground: bone is used for white powder, charcoal for black powder, brick for red powder, realgar for yellow powder, and Zhouluo leaves for green powder (use Shiluo as a substitute). Draw the Great Luminous King of Empty Wisdom Vajra (Kongzhi Jingang Da Mingwang). He has eight faces, four feet, and sixteen arms. Each face has three eyes, displaying a wrathful appearance, and he treads upon Ananda Naga-raja (Ananda Dragon King). Also, mold an image of Ananda Naga-raja with fragrant mud, and use Paksha for the seed syllables of the Dragon King and his consort. Bathe them with the five ambrosias and scatter black flowers. Next, coat them with the juice of the Longhua tree (or use white artemisia juice as a substitute), and then apply elephant urine to the top of the Dragon King's head. On the fourteenth day of the dark month, take black cow's milk and fill a vessel. Have a black maiden combine blue threads. In the northwest corner of the altar, open a small pond and place Ananda Naga-raja in that pond. Then, the Acharya (acharya, teacher) recites this rain-invoking mantra loudly and without interruption according to the Dharma:
'Om(引)(one) Kuru Kuru(two) Khagna Khagna(three) Masa Masa(four) Khata Khata(five) Khuta Ya Khuta Ya(six) Ananta(seven) Kshubha Kara(引)ya(eight) Na(引)'
)提缽多曳(九)呬呬嚕嚕紺(十)薩缽多(二合)播(引)多(引)羅誐耽(引)(十一)那(引)誐(引)那(引)歌(引)哩沙(二合)野(十二)末哩沙(二合)野(十三)誐哩惹(二合)野(十四)撲(十五)撲(十六)撲(十七)撲(十八)撲(十九)撲(二十)撲(二十一)撲(二十二)吽(引)(二十三)吽(引)(二十四)吽(二十五)莎賀(二十六)
誦此真言。若時不雨。即當倒誦此咒。降霔大雨。又若不雨。令彼龍王頭破七分如蘭香梢若欲止雨。取寒林衣置於坐下。誦此真言即能止雨。止雨真言曰。
唵(引)(一)阿哩也(二合)(二)設摩(二合)舍(引)那畢哩(二合)夜(引)野(三)吽(引)(四)吽(引)(五)吽(引)(六)發吒(半音七)
複次成就法。謂降伏他軍速令破壞。當用畫石為末入五甘露。以斷鐵草和合為丸。加持誦此真言曰。
唵(引)(一)嚩惹啰(二合)葛哩多(二合)哩(二)呬嚩惹啰(二合引)野(三)吽(引)(四)吽(引)(五)吽(引)(六)發吒(半音七)
應先誦此真言一十萬遍。或一百萬遍。得成就已。即用前藥丸畫瓶器頂。悉令周匝無使斷絕。即得他軍速皆破壞。
若欲成就底羅紺法當用末羅摩
【現代漢語翻譯】 現代漢語譯本： 『提缽多曳』(9)（Tibhadaye） 『呬呬嚕嚕紺』(10)（Hi hi ruru kam） 『薩缽多』(二合)『播』(引)『多』(引)『羅誐耽』(引)(11)（Saptapadaragam） 『那』(引)『誐』(引)『那』(引)『歌』(引)『哩沙』(二合)『野』(12)（Naganagarisaya） 『末哩沙』(二合)『野』(13)（Marisaya） 『誐哩惹』(二合)『野』(14)（Garijaya） 『撲』(15)（Puk） 『撲』(16)（Puk） 『撲』(17)（Puk） 『撲』(18)（Puk） 『撲』(19)（Puk） 『撲』(20)（Puk） 『撲』(21)（Puk） 『撲』(22)（Puk） 『吽』(引)(23)（Hum） 『吽』(引)(24)（Hum） 『吽』(25)（Hum） 『莎賀』(26)（Svaha）。 誦持此真言，如果久旱不雨，就應當倒過來念誦此咒，就能降下大雨。如果仍然不下雨，就讓龍王的頭破裂成七份，像蘭香梢一樣。如果想要停止下雨，就取來停屍場的衣服放在座位下面，誦持此真言，就能停止下雨。止雨真言如下： 『唵』(引)(1)（Om） 『阿哩也』(二合)(2)（Arya） 『設摩』(二合)『舍』(引)『那畢哩』(二合)『夜』(引)『野』(3)（Samasanapiryaya） 『吽』(引)(4)（Hum） 『吽』(引)(5)（Hum） 『吽』(引)(6)（Hum） 『發吒』(半音7)（Phat）。 再次是成就法，即迅速降伏敵軍使其破壞。應當用畫石磨成粉末，加入五甘露，用切斷的鐵草混合製成藥丸。加持並誦持此真言： 『唵』(引)(1)（Om） 『嚩惹啰』(二合)『葛哩多』(二合)『哩』(2)（Vajrakartari） 『呬嚩惹啰』(二合引)『野』(3)（Hivajraya） 『吽』(引)(4)（Hum） 『吽』(引)(5)（Hum） 『吽』(引)(6)（Hum） 『發吒』(半音7)（Phat）。 應該先誦持此真言十萬遍，或一百萬遍，得到成就后，就用前面的藥丸在瓶器的頂部畫一圈，要完整無缺，這樣就能使敵軍迅速被破壞。 如果想要成就底羅紺法，應當使用末羅摩……
【English Translation】 English version: 'Tibhadaye' (9) (提缽多曳) 'Hi hi ruru kam' (10) (呬呬嚕嚕紺) 'Saptapadaragam' (11) (薩缽多播多羅誐耽) 'Naganagarisaya' (12) (那誐那歌哩沙野) 'Marisaya' (13) (末哩沙野) 'Garijaya' (14) (誐哩惹野) 'Puk' (15) (撲) 'Puk' (16) (撲) 'Puk' (17) (撲) 'Puk' (18) (撲) 'Puk' (19) (撲) 'Puk' (20) (撲) 'Puk' (21) (撲) 'Puk' (22) (撲) 'Hum' (23) (吽) 'Hum' (24) (吽) 'Hum' (25) (吽) 'Svaha' (26) (莎賀). Recite this mantra. If it does not rain, then recite this mantra in reverse order, and great rain will fall. If it still does not rain, then cause the dragon king's head to break into seven pieces like the tip of a fragrant orchid. If you wish to stop the rain, take a garment from the cold forest and place it under your seat. Recite this mantra, and you will be able to stop the rain. The rain-stopping mantra is as follows: 'Om' (1) (唵) 'Arya' (2) (阿哩也) 'Samasanapiryaya' (3) (設摩舍那畢哩夜野) 'Hum' (4) (吽) 'Hum' (5) (吽) 'Hum' (6) (吽) 'Phat' (7) (發吒). Furthermore, there is the method of accomplishment, which is to quickly subdue the enemy's army and cause its destruction. You should grind painting stone into powder, add the five ambrosias, and mix with cut iron grass to make pills. Consecrate and recite this mantra: 'Om' (1) (唵) 'Vajrakartari' (2) (嚩惹啰葛哩多哩) 'Hivajraya' (3) (呬嚩惹啰野) 'Hum' (4) (吽) 'Hum' (5) (吽) 'Hum' (6) (吽) 'Phat' (7) (發吒). You should first recite this mantra one hundred thousand times, or one million times. Once you have attained accomplishment, use the aforementioned medicinal pills to draw a circle around the top of a bottle or vessel, making sure it is complete and unbroken. This will cause the enemy's army to be quickly destroyed. If you wish to accomplish the Tilakam (底羅紺) method, you should use Mala Mo (末羅摩)...
子。白色曼度迦華。及斷鐵草。阿閦毗藥。于日蝕時和合作鉞斧形。踏兩足下誦此真言曰。
唵(引)(一)嚩惹啰(二合)酤吒(引)啰(二)播(引)吒野播(引)吒野(三)吒吒(四)吽(引)(五)吽(引)(六)吽(引)(七)發吒莎賀(八)
誦此真言一百萬遍。即得成就一切聖賢。尚不違越何況破壞焰摩羅界。
複次成就法。若欲作諸瘧病。于阿哩迦樹葉上。用唧多迦毒辣藥。書彼設睹嚕名字。棄擲稻糠火中。誦此真言曰。
唵(引)(一)呬(引)嚩惹啰(二合)(二)入嚩(二合)啰入嚩(二合)啰(三)設咄籠(二合)(四)勃籠(二合)(五)吽(引)(六)吽(引)(七)吽(引)(八)發吒莎賀
誦此真言一阿庾多即得成就。
若欲成就開摩黏法。于自臍輪作是觀想。或於腹上觀想成辦。然後乃見摩黏自開。若欲作信愛法。于月八日分詣無憂樹下。著赤色衣食未捺那果。以肝摩唧歌樂汁涂于額上。誦此真言曰。
唵(引)(一)阿目計(引)弭(二)紇哩(二合引)嚩施(引)(三)婆鑁睹(四)娑(引)賀(引)(五)
誦此真言一阿庾多。無令間斷即得成就。
若欲制止日月。當用阿阇梨飯作日月狀。置金剛水中誦此真言曰
【現代漢語翻譯】 現代漢語譯本： 子。取白色曼度迦華（Manduka，一種花名）及斷鐵草，混合阿閦毗藥（Akshobhya，一種藥物），在日蝕時將其和合製成鉞斧形狀。然後，踩在兩足之下，誦唸此真言： 唵（引）(一) 嚩惹啰（二合）酤吒（引）啰(二) 播（引）吒野播（引）吒野(三) 吒吒(四) 吽（引）(五) 吽（引）(六) 吽（引）(七) 發吒莎賀(八) 誦此真言一百萬遍，即可成就一切聖賢。尚且不會違越聖賢，更何況破壞焰摩羅（Yamaraja，閻羅王）的境界。 複次，關於成就法。如果想要製造各種瘧疾病，在阿哩迦樹葉上，用唧多迦毒辣藥，書寫彼設睹嚕（Shatru，敵人的名字），然後將其丟棄在稻糠火中，誦唸此真言： 唵（引）(一) 呬（引）嚩惹啰（二合）(二) 入嚩（二合）啰入嚩（二合）啰(三) 設咄籠（二合）(四) 勃籠（二合）(五) 吽（引）(六) 吽（引）(七) 吽（引）(八) 發吒莎賀 誦此真言一阿庾多（Ayuta，數量單位），即可得到成就。 如果想要成就開啟摩黏（Mani，寶珠）之法，在自己的臍輪作這樣的觀想，或者在腹部上觀想，即可成就。然後就能看見摩黏自己開啟。如果想要修作信愛法，在每月初八這天前往無憂樹下，身穿紅色衣服，食用未捺那果，用肝摩唧歌樂汁塗抹在額頭上，誦唸此真言： 唵（引）(一) 阿目計（引）弭(二) 紇哩（二合引）嚩施（引）(三) 婆鑁睹(四) 娑（引）賀（引）(五) 誦此真言一阿庾多，不要令其間斷，即可得到成就。 如果想要制止日月執行，應當用阿阇梨（Acharya，導師）的飯食做成日月形狀，放置在金剛水中，誦唸此真言：
【English Translation】 English version: O son. Take white Manduka flowers (Manduka, a type of flower) and broken iron grass, mix with Akshobhya medicine (Akshobhya, a type of medicine), and during a solar eclipse, combine them to form the shape of an axe. Then, step on it with both feet and recite this mantra: Om (elongated)(1) Vajra (combined) Kutarah (elongated)(2) Pataya Pataya (3) Tata (4) Hum (elongated)(5) Hum (elongated)(6) Hum (elongated)(7) Phat Svaha (8) Recite this mantra one million times, and you will attain all the sages and saints. You will not transgress against them, let alone destroy the realm of Yamaraja (Yamaraja, the King of Hell). Furthermore, regarding the method of accomplishment. If you wish to create various malarial diseases, write the name of your Shatru (Shatru, enemy's name) on the leaves of the Arka tree, using Jittaka poisonous medicine, and then discard it into a fire of rice husks, reciting this mantra: Om (elongated)(1) Hi (elongated) Vajra (combined)(2) Jvala Jvala (3) Shatrum (combined)(4) Bhurum (combined)(5) Hum (elongated)(6) Hum (elongated)(7) Hum (elongated)(8) Phat Svaha Recite this mantra one Ayuta (Ayuta, a unit of quantity), and you will attain accomplishment. If you wish to accomplish the method of opening the Mani (Mani, jewel), visualize your navel chakra in this way, or visualize it on your abdomen, and it will be accomplished. Then you will see the Mani open by itself. If you wish to perform the method of love and faith, go to the Ashoka tree on the eighth day of the month, wear red clothes, eat Minadana fruit, and apply the juice of liver Marjika music to your forehead, reciting this mantra: Om (elongated)(1) Amuki (elongated) Mi (2) Hri (combined, elongated) Vashi (elongated)(3) Bhavantu (4) Svaha (elongated)(5) Recite this mantra one Ayuta, without interruption, and you will attain accomplishment. If you wish to stop the sun and moon, you should use the Acharya's (Acharya, teacher's) rice to make the shapes of the sun and moon, place them in Vajra water, and recite this mantra:
。
唵(引)(一)嚩惹啰(二合)哩葛(二合引)(二)摩(引)左羅(三)摩(引)左羅(四)底瑟吒(二合)(五)底瑟吒(二合)(六)呬嚩惹啰(二合引)(七)野吽(引)(八)吽(引)(九)吽(引)(十)發吒(十一)莎賀(十二)
誦此真言七百萬遍。即得日月制止。于彼晝夜無能分別。又金剛喻沙多成就法。于日後分。令一具相童女。以諸香華供養。念此真言一百八遍。然後用油沐浴。取多羅樹汁。涂于童女大拇指上。及用此真言加持。即時應現乃問三世之事。時彼童女隨問為說。誦真言。
唵(引)(一)那誐啰(二合引)那誐啰(二合引)
又成就法。
尾盧野(引)尾盧野(引)
誦此真言時象即奔走。
曼摩(引)曼摩(引)
誦此咒時虎即奔走。
底梨野(引)底梨野(引)
誦此咒時熊即奔走。
伊梨弭梨撲撲
誦此咒時蛇即奔走。
佛告金剛藏菩薩。如我往昔亦以是法。調伏護藏醉象悉令奔走。此遨哩明妃。設嚩哩明妃。金剛拏吉尼即無我義。彼地行空行鉤召發遣。悉相應故。
一切如來身語心聖賢品第三
最初觀于慈 次即觀于悲 第三當觀喜 一切處學舍 初空性菩提
【現代漢語翻譯】 現代漢語譯本 唵(引)(om)(一)，嚩惹啰(二合)哩葛(二合引)(vajra-rik)(二)，摩(引)左羅(ma-cala)(三)，摩(引)左羅(ma-cala)(四)，底瑟吒(二合)(tistha)(五)，底瑟吒(二合)(tistha)(六)，呬嚩惹啰(二合引)(hi-vajra)(七)，野吽(引)(yah hum)(八)，吽(引)(hum)(九)，吽(引)(hum)(十)，發吒(phat)(十一)，莎賀(svaha)(十二)。
誦此真言七百萬遍，即可制止日月執行，使晝夜無能分別。又有金剛喻沙多(Vajrayusadha)成就法，于日後時分，令一具相童女，以諸香華供養。念此真言一百零八遍，然後用油沐浴，取多羅樹汁，涂于童女大拇指上，及用此真言加持，即時應現，乃問三世之事。此時彼童女隨問而說。誦真言：
唵(引)(om)(一)，那誐啰(二合引)(nagara)(二合引)那誐啰(二合引)(nagara)。
又成就法：
尾盧野(引)(vilaya)尾盧野(引)(vilaya)。
誦此真言時，像即奔走。
曼摩(引)(manma)曼摩(引)(manma)。
誦此咒時，虎即奔走。
底梨野(引)(tiriya)底梨野(引)(tiriya)。
誦此咒時，熊即奔走。
伊梨弭梨撲撲(ili mili pupu)。
誦此咒時，蛇即奔走。
佛告金剛藏菩薩(Vajragarbha Bodhisattva)：如我往昔亦以此法，調伏護藏醉象，悉令奔走。此遨哩明妃(Auri Vidyadhari)，設嚩哩明妃(Shavari Vidyadhari)，金剛拏吉尼(Vajra Dakini)即無我義。彼地行空行鉤召發遣，悉相應故。
一切如來身語心聖賢品第三 最初觀于慈，次即觀于悲，第三當觀喜，一切處學舍，初空性菩提。
【English Translation】 English version Om(一), Vajra-rik(二), Ma-cala(三), Ma-cala(四), Tistha(五), Tistha(六), Hi-vajra(七), Yah Hum(八), Hum(九), Hum(十), Phat(十一), Svaha(十二).
Recite this mantra seven million times, and you will be able to control the sun and moon, making it impossible to distinguish between day and night. Furthermore, there is the Vajrayusadha accomplishment method. In the afternoon, have a maiden with good features make offerings of incense and flowers. Recite this mantra one hundred and eight times, then bathe her with oil, take the juice of the tala tree, and apply it to the maiden's thumb, and empower it with this mantra. She will immediately appear and be able to answer questions about the three times. At this time, the maiden will answer whatever is asked. Recite the mantra:
Om(一), Nagara Nagara.
Another accomplishment method:
Vilaya Vilaya.
When this mantra is recited, elephants will run away.
Manma Manma.
When this mantra is recited, tigers will run away.
Tiriya Tiriya.
When this mantra is recited, bears will run away.
Ili Mili Pupu.
When this mantra is recited, snakes will run away.
The Buddha told Vajragarbha Bodhisattva: 'In the past, I also used this method to subdue and control intoxicated elephants, causing them all to run away. These Auri Vidyadhari, Shavari Vidyadhari, and Vajra Dakini represent the meaning of no-self. Because their earth-walking and sky-walking activities of summoning and dispatching are all in accordance.'
Chapter 3: The Qualities of Body, Speech, and Mind of All Tathagatas First contemplate loving-kindness, then contemplate compassion, third contemplate joy, learn equanimity in all places, first emptiness, bodhi.
第二集種子 三成辦形像 后當觀字義 現前觀啰字 成熾盛日輪 于彼日輪中 吽字金剛業 又復觀杵形 墻網悉周遍 先觀沒哩多 成法界智者 行人坐其上 自體即空智 自心想啰字 成輝曜日輪 于中觀吽字 惠方便自性 青色大忿怒 金剛吽歌啰 以內心真實 猶若金剛杵 又復觀吽字 出生忿怒相 謂大悲金剛 猶如青蓮色 此大悲金剛 或如日暉色 見彼若虛空 當如是信解 持諸莊嚴具 供養八明妃 遨哩鹿郎蹉 陬哩摩痆器 尾多梨者水 渴三摩哩藥 卜葛西獻杵 設嚩哩六味 贊拏哩音樂 供養于本尊 努弭哩歌舞 彼妙樂大樂 隨日月晝夜 住是種子中 說如是有情 勝歡喜自性 轉現大神通 廣覆虛空壇 漸略一心中 悉成忿怒相 青色日輪中 眼紅曼度迦 發纏金色髻 用五印莊嚴 輪環及瓔珞 手釧金色帶 表五佛清凈 說此名印契 見彼忿怒相 十六童女形 左手持金剛 及彼葛波羅 朅椿誐亦然 右手青色杵 應詣寒林中 成就本所尊 口誦吽迦啰 八明妃圍繞 隨其方便說 自身即寒林 四臂謂四魔 令降伏清凈 應
【現代漢語翻譯】 現代漢語譯本 第二集 種子 三、成辦形像：之後應當觀想字義。 現前觀想啰（Ra）字，變成熾盛的日輪。 于那日輪之中，觀想吽（Hum）字，代表金剛事業。 又觀想杵的形狀，墻和網周遍圍繞。 先觀想沒哩多（Mrita），成為法界智者。 修行者坐在其上，自體即是空智。 自心想啰（Ra）字，變成輝耀的日輪。 于日輪中觀想吽（Hum）字，是智慧和方便的自性。 青色的大忿怒尊，金剛吽歌啰（Vajra Humkara）。 以內心真實觀想，猶如金剛杵。 又觀想吽（Hum）字，出生忿怒相。 所謂大悲金剛，猶如青蓮花的顏色。 此大悲金剛，或者如日暉的顏色。 見到它如同虛空，應當如此信解。 手持各種莊嚴具，供養八明妃。 遨哩（Auli）、鹿郎蹉（Lukamcha）、陬哩（Tsauri）、摩痆器（Mahanaki）。 尾多梨者水（Vitarijata）、渴三摩哩藥（Kasamariyak）、卜葛西獻杵（Pukkasi offering Vajra）、設嚩哩六味（Shavari six tastes）。 贊拏哩（Chandali）音樂，供養于本尊。 努弭哩（Numili）歌舞，那是美妙的快樂和大樂。 隨日月晝夜，安住于這個種子之中。 說如是有情，是殊勝歡喜的自性。 轉變顯現大神通，廣闊覆蓋虛空壇城。 逐漸收略於一心之中，全部變成忿怒相。 青色的日輪中，眼紅的曼度迦（Manduka）。 頭髮纏繞成金色的髮髻，用五印來莊嚴。 輪環和瓔珞，手鐲和金色腰帶。 表徵五佛的清凈，這被稱為印契。 見到那忿怒相，是十六童女的形象。 左手持金剛杵，以及葛波羅（Kapala，顱碗）。 朅椿誐（Khatvanga）也是這樣，右手持青色的杵。 應當前往寒林中，成就本尊。 口誦吽迦啰（Humkara），八明妃圍繞。 隨其方便而說，自身即是寒林。 四臂代表四魔，令其降伏清凈。 應
【English Translation】 English version Chapter 2: Seed 3. Accomplishing the Form: Afterwards, one should contemplate the meaning of the seed syllable. Visualize the syllable Ra (啰) in front, transforming into a blazing sun disc. Within that sun disc, visualize the syllable Hum (吽), representing Vajra activity. Again, visualize the shape of a vajra (杵), with walls and nets completely surrounding it. First, visualize Mrita (沒哩多), becoming the wise one of the Dharmadhatu. The practitioner sits upon it, the self being emptiness-wisdom. Visualize the syllable Ra (啰) in one's mind, transforming into a radiant sun disc. Within the sun disc, visualize the syllable Hum (吽), the essence of wisdom and skillful means. The blue-colored great wrathful one, Vajra Humkara (金剛吽歌啰). With the truth of the inner mind, visualize it as a vajra. Again, visualize the syllable Hum (吽), giving rise to the wrathful form. Known as the Great Compassionate Vajra, like the color of a blue lotus. This Great Compassionate Vajra, or like the color of sunlight. Seeing it as space, one should have such faith and understanding. Holding various ornaments, offering to the eight Yoginis. Auli (遨哩), Lukamcha (鹿郎蹉), Tsauri (陬哩), Mahanaki (摩痆器). Vitarijata (尾多梨者水), Kasamariyak (渴三摩哩藥), Pukkasi offering Vajra (卜葛西獻杵), Shavari six tastes (設嚩哩六味). Chandali (贊拏哩) music, offering to the principal deity. Numili (努弭哩) song and dance, that is wonderful bliss and great bliss. Following the sun and moon, day and night, abide in this seed syllable. It is said that sentient beings are of the nature of supreme joy. Transforming and manifesting great siddhis, widely covering the space of the mandala. Gradually condensing into one mind, all transforming into the wrathful form. In the blue sun disc, Manduka (曼度迦) with red eyes. Hair coiled into a golden topknot, adorned with the five seals. Wheels and necklaces, bracelets and golden belts. Representing the purity of the five Buddhas, this is called the Mudra. Seeing that wrathful form, the form of sixteen maidens. The left hand holds a vajra, and a Kapala (葛波羅, skull cup). The Khatvanga (朅椿誐) is also held, the right hand holds a blue vajra. One should go to the charnel ground, to accomplish the principal deity. Reciting Humkara (吽迦啰), surrounded by the eight Yoginis. Speaking according to one's convenience, the self is the charnel ground. The four arms represent the four maras, causing them to be subdued and purified. Should
誦于吽字 色相如前說 彼左第一臂 手執葛波羅 以天阿修羅 盛甘露充滿 次右第一臂 手執金剛杵 次左第二臂 及右第二手 般若蜜多教 或即佛形像 次三面六臂 左手持甘露 右手或日月 彼最初青色 臂相如前說 都無有是相 清凈波羅蜜 彼左第一臂 手執三戟叉 次右第一臂 手執金剛杵 左第二臂鈴 右第二執刀 余左右二臂 金剛星伽羅 以二種和合 佛像般若教 或復左右手 刀及葛波羅 應于空寂處 成辦三界事
賢聖灌頂部品第四
先於自心及自種子。出生黑色熾然光焰。左手執鉤右手期克。如佛住三界中。鉤召八大明妃。隨其供養本尊。先以唵字得一切如來灌頂。即以彼佛成空智明王相。持五甘露成辦五如來賢瓶。作五種灌頂。當灌頂時。散眾名華及鬱金香。擊鼓歌詠。供養金剛部佛眼母等。而能成辦空智三界。加持於四威儀。如彼聖賢當如是知。
大真實品第五
一切法自性 於此悉皆無 謂非色非聲 即無聞無見 及非香味觸 亦無能觸等 善解瑜伽者 非心非所緣 于諸母姊妹 亦應常供養 彼努弭明妃 如那胝染師 贊拏哩明妃 猶若凈行女 勝慧
【現代漢語翻譯】 現代漢語譯本 誦持『吽』字，其色相如前文所述。 他的左邊第一隻手臂，手持葛波羅（Kapala，顱碗）， 其中盛滿了由天、阿修羅（Asura，非天）供奉的甘露。 右邊第一隻手臂，手持金剛杵（Vajra，一種法器）。 左邊第二隻手臂和右邊第二隻手， 象徵般若蜜多（Prajnaparamita，智慧到彼岸）的教義，或者就是佛的形象。 再者，三面六臂的形象，左手拿著甘露， 右手或者拿著太陽和月亮。他最初的顏色是青色， 手臂的姿勢如前所述。完全沒有這些形象， 是清凈的波羅蜜（Paramita，到彼岸）。他的左邊第一隻手臂， 手持三戟叉（Trishula，一種三叉戟）。右邊第一隻手臂， 手持金剛杵。左邊第二隻手臂拿著鈴， 右邊第二隻手拿著刀。其餘左右兩隻手臂， 拿著金剛星伽羅（Vajra-srngkhala，金剛鎖），以兩種方式結合。 佛像象徵般若教義，或者左右手， 拿著刀和葛波羅。應該在空寂的地方， 成就三界之事。
賢聖灌頂部品第四
首先在自己的內心和自己的種子字中，生起黑色熾熱的光焰。左手拿著鉤，右手結期克印（Tarjani-mudra，一種手印）。如同佛住在三界中，鉤召八大明妃。隨著對本尊的供養，首先以『唵』字得到一切如來的灌頂。然後以彼佛成就空智明王（Sunyata-jnana-raja，空性智慧明王）的形象。拿著五甘露，成就五如來的賢瓶。進行五種灌頂。當灌頂時，散眾名華和鬱金香，擊鼓歌詠。供養金剛部佛眼母（Buddhalocana，佛眼佛母）等，就能成就空智三界。加持於四威儀。如同那些聖賢應當如此瞭解。
大真實品第五
一切法的自性，在這裡完全不存在。 所謂非色、非聲，即無聞無見， 以及非香、味、觸，也沒有能觸等。 善於理解瑜伽的人，非心非所緣。 對於諸母姊妹，也應該常常供養。 彼努弭明妃（Nomi，明妃名），如那胝染師（Natidimbi，染師名）。 贊拏哩明妃（Candali，明妃名），猶如凈行女。 勝慧
【English Translation】 English version Reciting the syllable 'Hum', its appearance is as described before. His first left arm holds a Kapala (skull bowl), Filled with nectar offered by gods and Asuras (demigods). The first right arm holds a Vajra (a ritual object). The second left arm and the second right hand, Symbolize the teachings of Prajnaparamita (Perfection of Wisdom), or are the image of the Buddha. Furthermore, the three-faced, six-armed form, the left hand holds nectar, The right hand holds either the sun or the moon. His initial color is blue, The posture of the arms is as described before. Completely without these forms, Is the pure Paramita (Perfection). His first left arm, Holds a Trishula (trident). The first right arm, Holds a Vajra. The second left arm holds a bell, The second right hand holds a knife. The remaining two arms, left and right, Hold a Vajra-srngkhala (Vajra chain), combined in two ways. The Buddha image symbolizes the Prajna teachings, or the left and right hands, Hold a knife and a Kapala. One should, in a solitary place, Accomplish the affairs of the three realms.
Chapter Four: The Noble Consecration
First, from one's own heart and one's own seed syllable, generate black, blazing flames. The left hand holds a hook, the right hand forms the Tarjani-mudra (a hand gesture). Just as the Buddha dwells in the three realms, hook and summon the eight great Vidyadharis (wisdom goddesses). According to the offerings to the principal deity, first, with the syllable 'Om', receive the consecration of all the Tathagatas (Buddhas). Then, with that Buddha, accomplish the form of Sunyata-jnana-raja (King of Emptiness Wisdom). Holding the five nectars, accomplish the auspicious vase of the five Tathagatas. Perform the five consecrations. During the consecration, scatter various famous flowers and saffron, beat drums, and sing songs. Offerings to Buddhalocana (Buddha-eye Mother) and others of the Vajra family, and one can accomplish the three realms of emptiness wisdom. Bestow blessings upon the four dignities. The noble ones should know this in this way.
Chapter Five: The Great Reality
The self-nature of all dharmas (phenomena) is completely absent here. So-called non-form, non-sound, that is, without hearing or seeing, And without smell, taste, or touch, and without the ability to touch, etc. Those who understand yoga well are neither mind nor object of mind. Towards all mothers, sisters, one should also constantly make offerings. That Nomi (name of a Vidyadhari), like Natidimbi (name of a dyer). Candali (name of a Vidyadhari), like a woman of pure conduct. Superior Wisdom
方便中 依供養儀軌 如其不分別 當覲策親近 若非秘密者 當獲如是苦 墮咩拏賊中 履猛火地上 此五部印咒 說為解脫因 而復說此印 名金剛秘密 謂金剛蓮華 事業如來寶 說如是五部 為最上大悲 金剛努彌印 蓮華舞亦然 事業為染師 如來清凈女 寶部贊拏哩 此五印決定 如來部亦然 總略而分別 去即如來行 來即吉祥座 以勝慧相應 是如來所說 開說為六種 總略唯五部 后復有三事 謂身語意業 又說此五部 即五蘊自性 如是出生身 是說為此部 無所觀聖像 亦無能觀者 無真言住處 成五種自性 大毗盧遮那 及阿閦如來 不空成就佛 寶生無量壽 梵王尾瑟拏 及與大自在 一切眷屬等 故真實開示 梵王成正覺 尾瑟努信愛 大自在吉祥 一切常安住 廣大真常樂 開悟令愛樂 如是自身中 出生諸賢聖 是人有福智 猶如薄伽梵 自在熾盛等 具足六種德 又如佛世尊 破諸煩惱魔 亦如大智母 出生諸有性 勝慧諸姊妹 能分別顯現 復如染師女 作歌詠舞戲 念彼如染師 親近諸眾生 說彼如女人 出生諸功德
歌詠如勝慧 旋轉成大悲 說努弭明妃 故不受諸觸 于彼諸聖賢 說多種稱讚 當畫曼拏羅 行相如前說 如其以指縛 或作掣開印 于彼靜思惟 隨應成觀行 獲如是妙樂 于自常受用 淨盡生老門 說名安樂定
佛說大悲空智金剛大教王儀軌經卷第一 大正藏第 18 冊 No. 0892 佛說大悲空智金剛大教王儀軌經
佛說大悲空智金剛大教王儀軌經卷第二(第三同卷)
宋西天三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師法護奉 詔譯
行品第六
爾時佛告金剛藏菩薩言。我今復說最上到彼岸行。於此先行畢竟成辦。由是成就金剛空智。彼修觀者當如是行。謂頂想寶輪耳帶寶镮。手串寶釧腰垂寶帶。足系寶鐸及妙臂釧。頸嚴寶鬘衣虎皮衣嘗五甘露。又修觀者為于空智作相應故。此五色相平等和合亦無分別。以無量相即一色相。是故分別了不可得。於一樹下或冢壙間。乃至夜分空寂舍中。清凈安住而作觀想。于佛智慧隨有悟入。如是勝行乃可為說。又若樂求成就如是行故。應以廣大莊嚴詣阿阇梨。為極悲愍求灌頂法。于如是行隨其攝受。彼阿阇梨為作開悟。于金剛部觀想本尊而作部主。設復于別部中出生菩提種智。亦令安住有為
【現代漢語翻譯】 現代漢語譯本 歌詠如同殊勝的智慧，旋轉變化成為廣大的慈悲。 述說努弭明妃（Numi Mingfei，智慧空行母），因此不受各種觸染。 對於那些聖賢，宣說多種稱讚。 應當繪製曼拏羅（Mandala，壇城），儀軌形式如前所說。 如經中所說以手結印，或者作出解脫印。 在那裡靜靜地思惟，根據情況進行觀想修行。 獲得如此美妙的快樂，常常自我受用。 完全清凈生老之門，這被稱為安樂定。
《佛說大悲空智金剛大教王儀軌經》卷第一 大正藏第18冊 No. 0892 《佛說大悲空智金剛大教王儀軌經》
《佛說大悲空智金剛大教王儀軌經》卷第二（第三同卷）
宋朝西天三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師法護（Fa Hu）奉詔翻譯
行品第六
這時，佛告訴金剛藏菩薩（Vajragarbha Bodhisattva）說：『我現在再說最上乘的到達彼岸之行。先行修習這個法門，最終必定能夠成就。由此成就金剛空智。那些修習觀想的人應當這樣修行。』 『頭頂觀想寶輪，耳朵佩戴寶環，手腕串著寶釧，腰間垂著寶帶，腳上繫著寶鐸和美妙的臂釧，頸項裝飾著寶鬘，身穿虎皮衣，品嚐五甘露。』 『此外，修習觀想的人爲了與空智相應，這五種色相平等和合，沒有分別。以無量種相即是一種色相。因此，分別執著是完全不可能的。在樹下，或者在墳墓之間，乃至在夜晚空寂的屋舍中，清凈安住而作觀想。對於佛的智慧，隨著自己的領悟而深入。這樣的殊勝修行才可以為他人宣說。』 『此外，如果有人樂於尋求成就這樣的修行，應當以廣大的莊嚴供養前往阿阇梨（Acharya，上師）處，爲了極大的悲憫而請求灌頂之法。對於這樣的修行，隨著他所能接受的程度，那位阿阇梨為他開悟。在金剛部中觀想本尊而作為部主。即使在別的部中出生菩提種智，也令他安住在有為法中。』
【English Translation】 English version Singing praises is like supreme wisdom, revolving and transforming into great compassion. Speaking of Numi Mingfei (Numi Mingfei, Wisdom Dakini), therefore not subject to various defilements. For those sages and worthies, speak of various praises. One should draw the Mandala (Mandala, sacred diagram), the form and practice as previously described. As described in the scriptures, bind with hand mudras, or make the opening mudra. There, quietly contemplate, according to the situation, practice visualization. Obtain such wonderful joy, constantly enjoy it oneself. Completely purify the gates of birth and old age, this is called the Blissful Samadhi.
The Sutra of the Great Compassionate Knowledge Vajra Great Teaching King Ritual Scripture, Volume 1, Spoken by the Buddha Taisho Tripitaka Volume 18 No. 0892 The Sutra of the Great Compassionate Knowledge Vajra Great Teaching King Ritual Scripture, Spoken by the Buddha
The Sutra of the Great Compassionate Knowledge Vajra Great Teaching King Ritual Scripture, Volume 2 (Volume 3 is the same)
Translated by Tripitaka Dharmapala (Fa Hu) of the Western Heaven of the Song Dynasty, Great Master Who Transmitted Sanskrit, Silver Green Grand Master of the Court, Acting Vice Minister of the Ministry of Imperial Sacrifices, Cijue of Universal Brightness, by Imperial Decree
Chapter 6: Practice
At that time, the Buddha told Vajragarbha Bodhisattva (Vajragarbha Bodhisattva), 'I will now speak again of the supreme practice of reaching the other shore. First practice this Dharma, and ultimately you will surely be able to achieve it. By this, achieve Vajra Knowledge. Those who practice visualization should practice in this way.' 'On the crown of the head, visualize a jeweled wheel, ears adorned with jeweled rings, wrists strung with jeweled bracelets, waist hung with jeweled belts, feet tied with jeweled bells and beautiful armlets, neck adorned with jeweled garlands, wearing a tiger skin garment, tasting the five ambrosias.' 'Furthermore, those who practice visualization, in order to be in accordance with emptiness-wisdom, these five forms are equally harmonious, without distinction. Infinite forms are one form. Therefore, discriminatory attachment is completely impossible. Under a tree, or among tombs, even in an empty and quiet house at night, abide purely and practice visualization. Regarding the wisdom of the Buddha, deepen according to one's own understanding. Such supreme practice can be spoken to others.' 'Furthermore, if someone is happy to seek to achieve such practice, they should go to the Acharya (Acharya, spiritual teacher) with great offerings and adornments, and request the Dharma of empowerment for the sake of great compassion. Regarding such practice, according to the extent to which he can receive it, that Acharya will enlighten him. In the Vajra family, visualize the principal deity and act as the head of the family. Even if the seed of Bodhi wisdom is born in another family, he will also cause him to abide in conditioned existence.'
隨其攝受。謂金剛歌舞事業。等令生歡喜。令生喜已。于金剛嬉戲因是解脫。由作舞故引金剛步而能隨證三摩呬多。輪者表阿閦如來。镮者無量壽如來。頸上鬘者寶生如來。手寶釧者大毗盧遮那如來。腰寶帶者不空成就如來。於是色相而生念住。金剛渴椿誐杖者表勝慧相。奎樓鼓者即善方便故。瑜伽行者瞋業清凈。住金剛歌詠者真言清凈。又復不應為求利養作是金剛歌舞事業。是故瑜伽者當如是行。飲食醫藥隨樂服行。而常真實護持。不為老死之所逼惱。又瑜伽者作髮髻冠。以吽字儀軌持五佛葛波羅。或五指量。作葛波羅器已。以雙寶帶系髮冠中。即是勝惠方便自性。又瑜伽者灰涂發線作絡腋衣以奎樓鼓聲而作唸誦。觀想金剛渴椿誐杖而為勝惠。于金剛葛波羅觀想念誦。知貪瞋癡極可畏故。於戲論事悉能遠離。設復睡眠速應勤策。于所行行勿懷疑惑。舍是身已修平等觀。于福非福如實尋伺。是故非施亦非受者。又諸飲食如其所得而自受用。於美不美無堅執取。亦無分別此應食者不應食者。如是伺察。又于同行阿阇梨所。不起分別是可往者不可往者。有學弟子為說正智令得成就。于自師尊常行禮敬。無令因是退失成就墮無間獄。及慚恧事亦復如是。諸有自性悉是大悲相應之行。護魔等事勿妄施設。真言靜慮常修出離諸三
【現代漢語翻譯】 現代漢語譯本：隨其所攝受。所謂金剛歌舞事業，是爲了令眾生歡喜。令眾生歡喜之後，由於金剛嬉戲之因便能解脫。由於作舞的緣故，引導金剛步，從而能夠隨之證得三摩呬多（Samahita，等持）。輪代表阿閦如來（Akshobhya，不動如來），镮代表無量壽如來（Amitabha，阿彌陀佛），頸上的鬘代表寶生如來（Ratnasambhava），手上的寶釧代表大毗盧遮那如來（Mahavairocana），腰間的寶帶代表不空成就如來（Amoghasiddhi）。於是，通過這些色相而生起念住。金剛渴椿誐杖（Khatvanga，天杖）代表勝慧之相，奎樓鼓（Damaru，手鼓）代表善巧方便。因此，瑜伽行者能夠清凈瞋業，安住于金剛歌詠之中，從而清凈真言。此外，不應該爲了追求利益供養而作這種金剛歌舞事業。所以，瑜伽行者應當這樣修行。飲食醫藥，隨自己的喜好服用，並且常常真實地護持，不被老死所逼惱。此外，瑜伽行者製作髮髻冠，以吽字儀軌持五佛葛波羅（Kapala，顱器），或者五指量。製作葛波羅器之後，用雙寶帶繫在髮冠中，這就是勝慧方便的自性。此外，瑜伽行者用灰塗抹發線，製作絡腋衣，以奎樓鼓的聲音而作唸誦。觀想金剛渴椿誐杖而作為勝慧。于金剛葛波羅觀想念誦，因為知道貪瞋癡極其可怕，所以對於戲論之事全部能夠遠離。即使睡眠，也應當迅速勤奮策勵，對於所行之行不要懷有疑惑。捨棄這個身體之後，修習平等觀。對於福與非福，如實地尋伺。因此，既不是施者，也不是受者。此外，各種飲食，按照自己所得到的而自受用，對於美好與不美好，沒有堅固的執取，也沒有分別哪些應該吃，哪些不應該吃，像這樣伺察。此外，對於同行的阿阇梨（Acharya，導師），不生起分別是可前往的還是不可前往的。為有學的弟子宣說正智，令其得到成就。對於自己的師尊，常常行禮敬，不要因為這樣而退失成就，墮入無間地獄。以及慚愧之事也是如此。諸法的自性，全部是大悲相應的行為。對於護魔等事，不要妄加施設。真言靜慮，常常修習出離諸三昧。 English version: According to what is being influenced. The Vajra song and dance activity is to bring joy to beings. After bringing joy to beings, one can be liberated through the cause of Vajra play. Because of dancing, one is guided by the Vajra steps and can then attain Samahita (equanimity). The wheel represents Akshobhya (Immovable Tathagata), the bracelet represents Amitabha (Immeasurable Life Tathagata), the garland on the neck represents Ratnasambhava (Jewel-Born Tathagata), the jeweled armlet on the hand represents Mahavairocana (Great Illuminator Tathagata), and the jeweled belt on the waist represents Amoghasiddhi (Infallible Success Tathagata). Thus, through these forms, mindfulness arises. The Vajra Khatvanga (staff) represents the aspect of supreme wisdom, and the Damaru (hand drum) represents skillful means. Therefore, the yogi can purify anger, abide in Vajra singing, and thus purify mantra. Furthermore, one should not engage in this Vajra song and dance activity for the sake of seeking profit and offerings. Therefore, the yogi should practice in this way. Take food and medicine according to one's preference, and always truly maintain oneself, not being troubled by old age and death. Furthermore, the yogi makes a hair-knot crown, holds the five Buddha Kapalas (skull cups) with the Hum syllable ritual, or five finger-lengths. After making the Kapala vessel, tie it in the hair crown with a double jeweled belt, which is the nature of supreme wisdom and skillful means. Furthermore, the yogi smears ash on the hairline, makes a net-like garment, and recites with the sound of the Damaru. Visualize the Vajra Khatvanga as supreme wisdom. Visualize and recite on the Vajra Kapala, because one knows that greed, anger, and delusion are extremely terrifying, so one can completely stay away from frivolous matters. Even when sleeping, one should quickly and diligently encourage oneself, and not have doubts about the practice one is engaged in. After abandoning this body, cultivate equal vision. Truly examine fortune and misfortune. Therefore, one is neither the giver nor the receiver. Furthermore, various foods, according to what one obtains, one should consume oneself, without firm attachment to what is beautiful or not beautiful, and without distinguishing what should be eaten and what should not be eaten, examining in this way. Furthermore, towards fellow Acharyas (teachers), do not give rise to distinctions of whether one can go or cannot go. Speak the correct wisdom to learned disciples, so that they may attain accomplishment. Always pay homage to one's own teacher, lest one lose accomplishment and fall into the Avici hell because of this. And so it is with matters of shame and embarrassment. The nature of all things is the practice corresponding to great compassion. Do not rashly implement matters such as protecting against demons. Mantra meditation, constantly practice liberation from all Samadhis.
【English Translation】 According to what is being influenced. The Vajra song and dance activity is to bring joy to beings. After bringing joy to beings, one can be liberated through the cause of Vajra play. Because of dancing, one is guided by the Vajra steps and can then attain Samahita (equanimity). The wheel represents Akshobhya (Immovable Tathagata), the bracelet represents Amitabha (Immeasurable Life Tathagata), the garland on the neck represents Ratnasambhava (Jewel-Born Tathagata), the jeweled armlet on the hand represents Mahavairocana (Great Illuminator Tathagata), and the jeweled belt on the waist represents Amoghasiddhi (Infallible Success Tathagata). Thus, through these forms, mindfulness arises. The Vajra Khatvanga (staff) represents the aspect of supreme wisdom, and the Damaru (hand drum) represents skillful means. Therefore, the yogi can purify anger, abide in Vajra singing, and thus purify mantra. Furthermore, one should not engage in this Vajra song and dance activity for the sake of seeking profit and offerings. Therefore, the yogi should practice in this way. Take food and medicine according to one's preference, and always truly maintain oneself, not being troubled by old age and death. Furthermore, the yogi makes a hair-knot crown, holds the five Buddha Kapalas (skull cups) with the Hum syllable ritual, or five finger-lengths. After making the Kapala vessel, tie it in the hair crown with a double jeweled belt, which is the nature of supreme wisdom and skillful means. Furthermore, the yogi smears ash on the hairline, makes a net-like garment, and recites with the sound of the Damaru. Visualize the Vajra Khatvanga as supreme wisdom. Visualize and recite on the Vajra Kapala, because one knows that greed, anger, and delusion are extremely terrifying, so one can completely stay away from frivolous matters. Even when sleeping, one should quickly and diligently encourage oneself, and not have doubts about the practice one is engaged in. After abandoning this body, cultivate equal vision. Truly examine fortune and misfortune. Therefore, one is neither the giver nor the receiver. Furthermore, various foods, according to what one obtains, one should consume oneself, without firm attachment to what is beautiful or not beautiful, and without distinguishing what should be eaten and what should not be eaten, examining in this way. Furthermore, towards fellow Acharyas (teachers), do not give rise to distinctions of whether one can go or cannot go. Speak the correct wisdom to learned disciples, so that they may attain accomplishment. Always pay homage to one's own teacher, lest one lose accomplishment and fall into the Avici hell because of this. And so it is with matters of shame and embarrassment. The nature of all things is the practice corresponding to great compassion. Do not rashly implement matters such as protecting against demons. Mantra meditation, constantly practice liberation from all Samadhis.
昧門而求解脫于所作行悉妙相應而得現前。決定同彼勝天爍迦羅主如師子王。于彼處處不生怖畏。設於飲食而生愛樂。修瑜伽者不應迷亂。而常發悲愍心。因是利樂諸眾生故。
說密印品第七
佛告金剛藏言。秘密印品我今當說。為修習瑜伽者恭敬問訊。得生勝解無復疑惑。謂示一指為印二指為印。或以左大拇指捻無名指為印。捻小拇指為印。捻中指為印。示方所為印。示無名指為印。示頸處為印。示所著衣為印。示三戟叉為印。示胸臆為印。示髮際為印。示地為印。示輪為印。示顰眉為印。示解脫學處為印。示額為印。示頸后為印。示足心為印。示金剛嬉戲為印。我說修瑜伽者為對治時。印所印處而能善解大悲空智。示獻華鬘手者。即延請義及住三昧耶戒。于余積集不應遠離。而常依止最上境界。是故修瑜伽者一切所作應知密印。複次金剛藏白佛言。世尊於何等處而求成就。佛言當有一十二處。遠離魔事。為所尊重余不復說。何等十二。一者惹藍馱囕國。歌摩嚕國。或酤羅山清凈園林。二者摩羅鑁國。或信度河城。三者蒙牟尼國。俱摩羅缽吒國。及天后城。四者酤羅城。阿哩母城。虞那哩河。及呬末河。五者訶梨國。藍婆國。韶國。金色城。或鹹海中。六者迦陵誐國。洲子國。彌佉羅國。矜羯那國(七
【現代漢語翻譯】 現代漢語譯本：
通過對『昧』（無明）的破除來尋求解脫，對於所作所為的修行，都能巧妙相應，從而獲得當下的證悟。堅定地如同偉大的自在天（Mahesvara，濕婆神）爍迦羅主（Śakra，帝釋天），又如獅子王一般，在任何地方都不會產生恐懼。即使對飲食產生強烈的喜愛，修習瑜伽的人也不應該因此而迷惑，而應常常發起悲憫之心，因為這是爲了利益和安樂一切眾生。
第七品 說密印品
佛告訴金剛藏（Vajragarbha）說：『秘密印品我現在要宣說，爲了讓修習瑜伽的人恭敬地提問，從而產生殊勝的理解，不再有疑惑。』所謂的印，可以是展示一根手指，也可以是展示兩根手指；或者用左手的大拇指按住無名指，或者按住小拇指，或者按住中指；指示方向也是印，指示無名指也是印，指示頸部也是印，指示所穿的衣服也是印，指示三戟叉（trishula）也是印，指示胸部也是印，指示髮際也是印，指示地面也是印，指示輪（chakra）也是印，指示皺眉也是印，指示解脫的學處也是印，指示額頭也是印，指示頸后也是印，指示足心也是印，指示金剛嬉戲也是印。我說修習瑜伽的人，爲了對治煩惱，印所指示的地方能夠很好地理解大悲空智。展示獻花環的手勢，就是延請的意思，以及安住於三昧耶（samaya）戒。對於其他的積聚，不應該遠離，而應常常依止於最上的境界。因此，修習瑜伽的人，一切所作所為都應該知道密印。
金剛藏再次稟告佛說：『世尊，在什麼地方尋求成就呢？』
佛說：『應當有十二個地方，遠離魔事，為人們所尊重，其他的就不再多說了。』
哪十二個地方呢？
第一是惹藍馱囕國（Jalandhara），歌摩嚕國（Kamarupa），或者酤羅山（Kuluta）清凈的園林。
第二是摩羅鑁國（Malava），或者信度河（Sindhu）的城市。
第三是蒙牟尼國（Mauneya），俱摩羅缽吒國（Kumarapata），以及天后城（Devipatana）。
第四是酤羅城（Kuluta），阿哩母城（Arbuda），虞那哩河（Yamuna），以及呬末河（Himavat）。
第五是訶梨國（Hari），藍婆國（Lampaka），韶國（Sauvira），金色城（Suvarnapura），或者鹹海中。
第六是迦陵誐國（Kalinga），洲子國（Dvipa），彌佉羅國（Mekhala），矜羯那國（Kanyakubja）。
【English Translation】 English version:
Seeking liberation through the elimination of 'ignorance' (avidya), one's practice of actions will be subtly corresponding, thereby attaining present enlightenment. Be as steadfast as the great Lord Mahesvara (Shiva), Śakra (Indra), the lord of Śakaras, and like the king of lions, one will not generate fear in any place. Even if strong fondness arises for food, the practitioner of yoga should not be deluded by it, but should constantly generate a compassionate heart, because this is for the benefit and happiness of all beings.
Chapter 7: On Secret Mudras
The Buddha said to Vajragarbha: 'I shall now speak of the chapter on secret mudras, so that practitioners of yoga may respectfully inquire, thereby generating superior understanding and no longer having doubts.' The so-called mudra can be showing one finger, or showing two fingers; or pressing the ring finger with the left thumb, or pressing the little finger, or pressing the middle finger; indicating a direction is also a mudra, indicating the ring finger is also a mudra, indicating the neck is also a mudra, indicating the clothes worn is also a mudra, indicating the trident (trishula) is also a mudra, indicating the chest is also a mudra, indicating the hairline is also a mudra, indicating the ground is also a mudra, indicating the wheel (chakra) is also a mudra, indicating frowning is also a mudra, indicating the place of learning for liberation is also a mudra, indicating the forehead is also a mudra, indicating the back of the neck is also a mudra, indicating the sole of the foot is also a mudra, indicating the vajra play is also a mudra. I say that the practitioner of yoga, in order to counteract afflictions, the place indicated by the mudra can well understand great compassion and emptiness-wisdom. Showing the gesture of offering a garland is the meaning of inviting, and abiding in the samaya vow. One should not be far from other accumulations, but should always rely on the supreme state. Therefore, the practitioner of yoga should know the secret mudras in all actions.
Vajragarbha again reported to the Buddha: 'World Honored One, where should one seek accomplishment?'
The Buddha said: 'There should be twelve places, far from demonic affairs, respected by people, and I will not say more about the others.'
What are the twelve places?
First is Jalandhara, Kamarupa, or the pure gardens of Mount Kuluta.
Second is Malava, or the city of the Sindhu River.
Third is Mauneya, Kumarapata, and Devipatana.
Fourth is Kuluta, Arbuda, Yamuna River, and Himavat.
Fifth is Hari, Lampaka, Sauvira, Suvarnapura, or in the Salt Sea.
Sixth is Kalinga, Dvipa, Mekhala, Kanyakubja.
者八者梵本元闕)九者鼙羅嚩城廣大聚落。十者善行城。憍薩羅城。泯陀城。俱摩羅布哩城。十一者眾所樂處。或大海邊。十二者華果園林清凈池沼。佛告金剛藏言。我今為廣利益諸眾生故。為瑜伽者于金剛空智儀軌。日月時分我今當說。取黑月分于第八日或十四日。建曼拏羅。以諸幢幡莊嚴寶伎。於七日中施妙飲食。起大悲心恭敬供養設惡來者倍生憐愍。勿復于彼生下劣想。令魔得便不能成就。是故於此常勤悲念。諸有所作畢竟成就。應如是知于晝夜分。以慧抉擇無復餘事。無非時食不起邪思。於他善惡勿樂宣傳。觀察他身如護已有。修瑜伽者應善籌量。乃至身份飲食不雜亂出。生語誠實。所有真言印契。皆住吉祥呬嚕歌義。吉祥者謂不二智故。呬者空性本因故。嚕者離染勝莊嚴故。歌者無所住故。如是修瑜伽者設復毀戒。然彼眾生亦常信敬。以有智故。于金剛葛波羅悉相應故。
大相應輪品第八
複次相應輪 我今當廣說 最先空界中 作如是觀想 其次輪壇內 出生諸聖眾 又于輪圍角 觀想大風輪 水輪如其次 火大亦復爾 出生正法輪 清涼無病惱 八葉具臺蕊 如三角壇相 曠寂一心中 布諸賢聖位 如彼凈月輪 是中安種智 后以日覆之 集二種大
【現代漢語翻譯】 現代漢語譯本： （者八者梵本元闕）九者鼙羅嚩城（Pīrava City，廣大聚落）。十者善行城、憍薩羅城（Kosala City）、泯陀城、俱摩羅布哩城（Kumarapuri City）。十一者眾所樂處，或大海邊。十二者華果園林清凈池沼。佛告金剛藏（Vajragarbha）言：『我今為廣利益諸眾生故，為瑜伽者于金剛空智儀軌，日月時分我今當說。取黑月分于第八日或十四日，建曼拏羅（Mandala）。以諸幢幡莊嚴寶伎，於七日中施妙飲食。起大悲心恭敬供養，設惡來者倍生憐愍。勿復于彼生下劣想，令魔得便不能成就。是故於此常勤悲念，諸有所作畢竟成就。應如是知于晝夜分，以慧抉擇無復餘事。無非時食不起邪思，於他善惡勿樂宣傳。觀察他身如護已有。修瑜伽者應善籌量，乃至身份飲食不雜亂出。生語誠實。所有真言印契，皆住吉祥呬嚕歌（Heruka）義。吉祥者謂不二智故，呬者空性本因故，嚕者離染勝莊嚴故，歌者無所住故。如是修瑜伽者設復毀戒，然彼眾生亦常信敬，以有智故，于金剛葛波羅（Vajrakapala）悉相應故。』 大相應輪品第八 『複次相應輪，我今當廣說，最先空界中，作如是觀想，其次輪壇內，出生諸聖眾，又于輪圍角，觀想大風輪，水輪如其次，火大亦復爾，出生正法輪，清涼無病惱，八葉具臺蕊，如三角壇相，曠寂一心中，布諸賢聖位，如彼凈月輪，是中安種智，后以日覆之，集二種大。』
【English Translation】 English version: (The eighth one is missing in the Sanskrit version) The ninth is Pīrava City (a large settlement). The tenth are Good Conduct City, Kosala City, Mintuo City, and Kumarapuri City. The eleventh is a place enjoyed by the masses, or by the great sea. The twelfth is a garden of flowers and fruits with clean ponds and pools. The Buddha told Vajragarbha: 'Now, for the sake of greatly benefiting all sentient beings, I will now speak of the solar and lunar times and divisions in the Vajra-emptiness-wisdom ritual for yogis. Take the dark lunar phase on the eighth or fourteenth day to construct a Mandala. Adorn it with various banners and precious instruments, offer wonderful food and drink for seven days. Generate great compassion and respectfully make offerings, and if evil ones come, generate even more pity for them. Do not have inferior thoughts towards them, lest the demons take advantage and prevent accomplishment. Therefore, constantly cultivate compassion here, and all actions will ultimately be accomplished. You should know that during the day and night, use wisdom to make decisions and have no other concerns. Do not eat at improper times and do not give rise to evil thoughts. Do not delight in spreading gossip about the good and bad of others. Observe others as if protecting yourself. Those who practice yoga should carefully consider, even to the point that bodily functions and diet are not disordered. Speak truthfully. All mantras and mudras should abide in the meaning of auspicious Heruka. Auspicious means non-dual wisdom, 'hi' means the fundamental cause of emptiness, 'ru' means excellent adornment free from defilement, and 'ka' means non-abiding. Thus, even if those who practice yoga break precepts, those sentient beings will still have faith and respect because they have wisdom and are fully in accordance with the Vajrakapala.' Chapter Eight: The Great Mandala of Correspondence 'Furthermore, the mandala of correspondence, I will now explain in detail. First, in the realm of emptiness, make such visualizations. Next, within the wheel-mandala, generate all the holy beings. Also, at the corners of the wheel's perimeter, visualize the great wind wheel. The water wheel follows in order, and the fire element is also like that. Generate the true Dharma wheel, cool and free from illness and affliction, with eight leaves, complete with platform and stamen, like the form of a triangular altar. In a vast and silent mind, arrange the positions of all the wise and holy beings, like that pure moon wheel, in which the seed-wisdom is placed, and then cover it with the sun, gathering the two great [lights].'
樂 住于月色相 及與日時分 以二種相應 遨哩善稱讚 月大圓照智 及余平等性 或幖幟本尊 及種子法位 說名妙觀察 唯諸作用中 名成所作智 及清凈法性 彼五智次第 觀想如是說 又修瑜伽者 于日月時分 及金剛薩埵 繫念悉平等 文字出生身 住吽發吒義 彼薩埵影像 等真實出生 作意而觀想 如前幖幟輪 以摩尼妙光 惠方便自性 一切速成就
爾時佛告金剛藏菩薩言。彼日月時分者。謂以勝惠而能揀擇。最初遨哩明妃者。分別色相而各有異。于中五位安五。明妃。即五蘊自性。修瑜伽者當如是觀。初帝釋方安金剛明妃。次焰魔方安最初遨哩明妃。於水天方安嚩哩明妃。酤尾羅方安金剛拏。吉尼明妃中方安無我明妃。于次外院安八明妃。所謂遨哩明妃。陬哩明妃。尾多哩明妃。渴三摩哩明妃。十葛西明妃。設嚩哩明妃。贊拏哩明妃。弩弭尼明妃。于上下方安空行明妃及地居明妃。住大悲空智輪者。悉於三有從自觀想之所變現。此諸明妃皆以黑色大忿怒相。用前五印之所莊嚴。各有一面面安三目。左右二臂。執持寶刀及葛波羅器。前五印者即是輪镮寶釧寶鬘寶帶。以五佛清凈故即五印清凈。此諸明妃已如上說。無我明妃。右執寶
【現代漢語翻譯】 現代漢語譯本 樂 安住于月色之相，以及與日時節令相應。 以這兩種相應，對遨哩（Aurī，明妃名）善加稱讚。 月亮象徵大圓鏡智，以及其他平等性智。 或者觀想幖幟本尊，以及種子字的法位。 這被稱為妙觀察智，唯有在各種作用中， 才被稱為成所作智，以及清凈法性智。 這五智的次第，觀想應當如是宣說。 另外，修習瑜伽者，對於日月時節， 以及金剛薩埵（Vajrasattva，金剛乘中重要的本尊），繫念應當平等。 文字出生身，安住于'吽'（hūṃ，種子字）'發吒'（phaṭ，忿怒咒語）的意義。 那金剛薩埵的影像，如同真實出生一般。 作意而觀想，如同之前的幖幟輪。 以摩尼（maṇi，寶珠）的妙光，代表智慧和方便的自性。 一切迅速成就。
爾時，佛告訴金剛藏菩薩（Vajragarbha Bodhisattva）說：那日月時節，是指以殊勝的智慧能夠揀擇。最初的遨哩明妃，分別色相而各有差異。其中五個方位安放五位明妃，即五蘊的自性。修習瑜伽者應當這樣觀想：最初在帝釋天（Indra）方位安放金剛明妃（Vajraḍākiṇī），其次在焰摩天（Yama）方位安放最初的遨哩明妃，在水天（Varuna）方位安放嚩哩明妃（Varīḍākiṇī），在酤尾羅（Kubera）方位安放金剛拏吉尼明妃（Vajraṇāginiḍākiṇī），中央方位安放無我明妃（Nairātmyāḍākiṇī）。其次在外院安放八位明妃，分別是遨哩明妃、陬哩明妃（Cauryḍākiṇī）、尾多哩明妃（Vetālīḍākiṇī）、渴三摩哩明妃（Ghasmarīḍākiṇī）、十葛西明妃（Śabarīḍākiṇī）、設嚩哩明妃（Śavarīḍākiṇī）、贊拏哩明妃（Caṇḍālīḍākiṇī）、弩弭尼明妃（Ḍombīḍākiṇī）。在上下方位安放空行明妃（Ḍākiṇī）和地居明妃。安住于大悲空智輪者，全部在三有（三界）中從自己觀想的所變現。這些明妃都以黑色大忿怒相，用前五印（輪、镮、寶釧、寶鬘、寶帶）所莊嚴。各有一面，面上安有三目，左右兩臂，執持寶刀和葛波羅器（kapāla，顱器）。前五印就是輪、镮、寶釧、寶鬘、寶帶。以五佛的清凈，就是五印的清凈。這些明妃已經如上所說。無我明妃，右手執持寶
【English Translation】 English version Joy Abiding in the aspect of moonlight, and in accordance with the divisions of days and times. With these two correspondences, Aurī (name of a consort) is well praised. The moon symbolizes the Great Mirror Wisdom, and other Wisdoms of Equality. Or contemplate the emblem deity, and the Dharma position of the seed syllable. This is called the Discriminating Awareness Wisdom, only in various actions, is it called the Accomplishing Wisdom, and the Pure Dharma Nature Wisdom. The order of these five wisdoms, contemplation should be spoken of in this way. Furthermore, the practitioner of yoga, regarding the days, months, and times, and Vajrasattva (an important deity in Vajrayana), mindfulness should be equal. The body born from letters, abides in the meaning of 'hūṃ' (seed syllable) and 'phaṭ' (wrathful mantra). That image of Vajrasattva, is like a real birth. Contemplate with intention, like the previous emblem wheel. With the wonderful light of maṇi (jewel), representing the nature of wisdom and skillful means. Everything is quickly accomplished.
At that time, the Buddha told Vajragarbha Bodhisattva: Those days, months, and times, refer to being able to discern with superior wisdom. The initial Aurī consort, distinguishes colors and appearances, each with its own difference. Among them, five positions are arranged with five consorts, which are the nature of the five aggregates. The practitioner of yoga should contemplate in this way: Initially, in the direction of Indra, place the Vajraḍākiṇī consort, next in the direction of Yama, place the initial Aurī consort, in the direction of Varuna, place the Varīḍākiṇī consort, in the direction of Kubera, place the Vajraṇāginiḍākiṇī consort, and in the central direction, place the Nairātmyāḍākiṇī consort. Next, in the outer courtyard, place eight consorts, namely Aurī consort, Cauryḍākiṇī consort, Vetālīḍākiṇī consort, Ghasmarīḍākiṇī consort, Śabarīḍākiṇī consort, Śavarīḍākiṇī consort, Caṇḍālīḍākiṇī consort, and Ḍombīḍākiṇī consort. In the upper and lower directions, place the Ḍākiṇī consort and the earth-dwelling consort. Abiding in the wheel of Great Compassion and Empty Wisdom, all are transformed from one's own contemplation in the three realms (three realms of existence). These consorts all have a black, great wrathful appearance, adorned with the previous five seals (wheel, anklet, bracelet, garland, belt). Each has one face, with three eyes on the face, two arms on the left and right, holding a treasure sword and a kapāla (skull cup). The previous five seals are the wheel, anklet, bracelet, garland, and belt. With the purity of the five Buddhas, there is the purity of the five seals. These consorts have been described above. The Nairātmyāḍākiṇī consort, holds a treasure in her right hand
刀。左持葛波羅器及金剛渴樁誐杖。衣虎皮衣立蓮華上足如舞勢。智光熾盛如大火聚。髮髻金色微忿怒相。執寶刀者為斷一切慢過慢等。葛波羅器者為破四魔令善成就。金剛渴樁誐杖者即空智性及諸方便。於此儀軌觀想輪法成就者。最初觀想黑色。第二赤色。第三黃色。第四綠色。第五青色。第六白色。然於六分觀想相應亦復厭離。謂出生次第非出生次第。於此二種平等依止。是金剛部隨其生滅所說法故。諸佛世尊說是空界蓮華種智觀想。三摩缽底及妙樂輪。如是次第為自領納從菩提心。如是觀想出生聖賢。是二種輪悉俱生故。所說勝惠出生義故。所說方便士夫用故。後於勝義世俗二種分別。彼二種輪者說勝惠輪。如妙樂故。是中於無量義分別有四。是四種者即俱生分出生次第。一者喜謂於此先行。少分妙樂有進求故。二者勝喜於此相應。漸令增勝說妙樂故。三者離喜於此妙樂。厭離諸根息除貪染。無眾生可喜愛故。四者俱生喜。一切平等真實觀想故。又此妙樂具諸方便。唯勝喜中如實遠離余不復說。于非有中無可得故。於他了知身所有福。尊重稱歎。方便附近諸薄德人。彼少睡眠若飲若食。為境思念及餘一切。如其所見於上中下。平等一味真實觀想。勿應于下劣品少略句義。于最上品而作觀想。于中品者離此二種。
【現代漢語翻譯】 現代漢語譯本 手持寶刀，左手拿著葛波羅器（kapala，顱器）和金剛渴樁誐杖（khatvanga，天杖）。身穿虎皮衣，站立在蓮花上，足呈舞姿。智慧之光熾盛，如同巨大的火焰。髮髻呈金色，面帶微怒之相。手持寶刀是爲了斷除一切的慢和過慢等。葛波羅器是爲了破除四魔，令善成就。金剛渴樁誐杖象徵著空智之性以及諸種方便法門。對於此儀軌，觀想輪法成就者，最初觀想黑色，第二觀想赤色，第三觀想黃色，第四觀想綠色，第五觀想青色，第六觀想白色。然而，對於六分觀想，相應地也會產生厭離。這就是所謂的出生次第和非出生次第。對於這兩種次第，平等地依止，因為這是金剛部隨其生滅所宣說的法。諸佛世尊宣說這是空界蓮花種智的觀想，三摩缽底（samapatti，等至）以及妙樂輪。如此次第，爲了自我領納，從菩提心出發。如此觀想，出生聖賢，因為這兩種輪都是俱生的。所說的勝惠出生之義，所說的方便是士夫所用。之後，對於勝義和世俗這兩種進行分別。這兩種輪，宣說勝惠輪，如同妙樂一般。其中，對於無量義的分別有四種。這四種即是俱生分和出生次第。第一種是喜，即於此先行，因為對少分的妙樂有所進求。第二種是勝喜，即於此相應，逐漸令其增勝，宣說妙樂的緣故。第三種是離喜，即對於此妙樂，厭離諸根，息除貪染，因為沒有眾生可以喜愛。第四種是俱生喜，即一切平等真實的觀想。又，此妙樂具備諸種方便，唯有勝喜中如實遠離，其餘不再贅述。因為在非有之中，無可獲得。對於他人了知自身所有的福德，尊重稱歎。方便接近那些薄德之人。他們少睡眠，無論是飲用還是食用，都以境界進行思念以及其餘一切。如其所見，對於上中下，平等一味地進行真實觀想。不應對於下劣品略去少許句義，而對於最上品進行觀想。對於中品的人，則遠離這兩種做法。
【English Translation】 English version Holding a precious sword, the left hand holds a kapala (skull cup) and a khatvanga (divine staff). Wearing a tiger skin, standing on a lotus, the feet in a dancing posture. The light of wisdom is blazing, like a great fire. The hair is golden, with a slightly wrathful expression. Holding the precious sword is to cut off all pride and excessive pride. The kapala is to break the four maras (demons) and achieve good accomplishments. The khatvanga symbolizes the nature of emptiness-wisdom and various skillful means. For this ritual, those who have achieved the contemplation of the wheel should first contemplate black, second red, third yellow, fourth green, fifth blue, and sixth white. However, for the sixfold contemplation, aversion will also arise accordingly. This is the so-called generation stage and completion stage. For these two stages, rely on them equally, because this is the Dharma spoken by the Vajra family according to its arising and ceasing. The Buddhas and World Honored Ones proclaim this is the contemplation of the seed-wisdom of the lotus in the realm of emptiness, samapatti (absorption), and the wheel of supreme bliss. In this order, for self-acceptance, starting from the Bodhicitta (mind of enlightenment). Contemplate in this way, and the sages are born, because these two wheels are co-emergent. The meaning of the arising of supreme wisdom is spoken, and the skillful means spoken are for the use of the practitioner. Afterwards, distinguish between the two kinds of ultimate truth and conventional truth. These two wheels speak of the wheel of supreme wisdom, like supreme bliss. Among them, there are four distinctions for the immeasurable meaning. These four are the co-emergent part and the generation stage. The first is joy, which is to proceed in this way, because there is a pursuit of a small part of supreme bliss. The second is supreme joy, which is to correspond to this, gradually increasing it, because supreme bliss is spoken of. The third is joylessness, which is to be averse to this supreme bliss, to extinguish the roots and eliminate greed, because there are no beings to be fond of. The fourth is co-emergent joy, which is the true contemplation of all equality. Moreover, this supreme bliss possesses various skillful means, only in supreme joy is there true detachment, and the rest will not be repeated. Because in non-existence, nothing can be obtained. For others to know the merits one possesses, respect and praise them. Skilfully approach those with little merit. Whether they sleep little, drink, or eat, contemplate the realm and everything else. As they see it, contemplate the upper, middle, and lower equally and with one taste. One should not omit a few sentences for the inferior, but contemplate the best. For those of middle quality, stay away from these two practices.
如是六根諸有動息。淨盡無餘共所修作。等彼一味彼妙樂輪。等同開示真實觀想。如是所說出生三有及諸世間。如我所見一切觀照。是故於三摩呬多畢竟修習。於此成就無復疑惑。設於大印畢竟進求。觀想世間諸所作意悉非觀想。觀諸法智亦非觀想。諸所動植枝葉蔓草。及自他身一切色相。是大妙樂悉非有性。于自所得成就觀想。所生業用如王者尊。隨自取捨一切無礙。貪瞋嫉妒及我慢等。諸所愛樂乃至十六分中不及其一。以智慧方便自性出生諸法。及彼三世猶若虛空。如來所說彼妙樂輪。於一剎那而得降伏。于自境界悉能棄捨。諸了悟智及語言道。加持次第唯用趣向。一切智智自他了知。地水火風及余空等。于剎那頃悉能破壞。天上人間乃至地際。于剎那頃皆同一相。離諸分別不為自他之所侵撓。成就持明諸業用等。設復于生死中而常清凈。譬如河流亦如燈炷。于晝夜中真實不斷。彼無智者於是儀軌徒設疲勞。此世他世無能成就。
清凈品第九
佛告金剛藏言清凈品我今當說。
由說是清凈 一切無疑惑 一一賢聖位 后當分別說 五蘊五大種 六根及六處 無知煩惱闇 自性悉清凈 謂自身領納 及余他所作 說妙樂相應 境界等清凈 故佛善巧說 一切性清凈
時金剛藏菩薩白佛言。世尊為何等清凈。佛言於色等境觀想遠離能取所取。所謂眼取色耳取聲。鼻取香舌取味。身取觸意取妙樂。應知是等無餘親近是即清凈。說金剛明妃即色蘊清凈。遨哩明妃即受蘊清凈。嚩哩明妃即想蘊清凈。金剛拏吉尼明妃即行蘊清凈。無我明妃即識蘊清凈。外第二重四方上下成就清凈者。謂帝釋方遨哩明妃即色境清凈。焰魔方陬哩明妃即聲境清凈。水天方尾多梨明妃即香境清凈。酤尾羅天方渴三摩哩明妃即味境清凈。下方地行明妃即觸境清凈。上方空行明妃即法境清凈。又地行空行二種明妃。從是輪迴涅槃自性之所出生。外第二重四隅成就清凈者。謂伊舍那方十葛西明妃即地大清凈。火天方設嚩哩明妃即水大清凈。乃哩底方贊拏哩明妃即火大清凈。風天方弩彌尼明。妃即風大清凈。一十六臂者即一十六空清凈。四足即四魔清凈。八面即八解脫清凈。三目即三金剛清凈。說金剛空智者即瞋清凈。嚩哩明妃即貪清凈。金剛拏吉尼明妃即嫉妒清凈。遨哩明妃即兩舌清凈。金剛明妃即癡清凈。如是蘊等清凈出生次第。彼於是法棄捨真實無能成就。則為蘊等之所纏縛。若於世間癡闇真實了知。即於是縛而得解脫。是故非色非聲非香非味非觸非法亦非世間。心清凈故即一切清凈。
灌頂品第十
【現代漢語翻譯】 現代漢語譯本： 這時，金剛藏菩薩（Vajragarbha Bodhisattva）對佛說：『世尊，什麼是清凈？』 佛說：『對於色等境界，觀想遠離能取和所取。所謂眼取色，耳取聲，鼻取香，舌取味，身取觸，意取妙樂。應當知道這些都是沒有剩餘地親近，這就是清凈。』 『說金剛明妃（Vajra Yogini）即是色蘊（Rupa Skandha）清凈，遨哩明妃（Auli Yogini）即是受蘊（Vedana Skandha）清凈，嚩哩明妃（Vari Yogini）即是想蘊（Samjna Skandha）清凈，金剛拏吉尼明妃（Vajra Dakini Yogini）即是行蘊（Samskara Skandha）清凈，無我明妃（Nairatmya Yogini）即是識蘊（Vijnana Skandha）清凈。』 『外第二重四方上下成就清凈者，謂帝釋方遨哩明妃即色境清凈，焰魔方陬哩明妃即聲境清凈，水天方尾多梨明妃即香境清凈，酤尾羅天方渴三摩哩明妃即味境清凈，下方地行明妃即觸境清凈，上方空行明妃即法境清凈。又地行空行二種明妃，從是輪迴涅槃自性之所出生。』 『外第二重四隅成就清凈者，謂伊舍那方十葛西明妃即地大清凈，火天方設嚩哩明妃即水大清凈，乃哩底方贊拏哩明妃即火大清凈，風天方弩彌尼明妃即風大清凈。』 『一十六臂者即一十六空清凈，四足即四魔清凈，八面即八解脫清凈，三目即三金剛清凈。』 『說金剛空智者即瞋（Dvesha）清凈，嚩哩明妃即貪（Raga）清凈，金剛拏吉尼明妃即嫉妒（Irshya）清凈，遨哩明妃即兩舌（Pishuna）清凈，金剛明妃即癡（Moha）清凈。』 『如是蘊等清凈出生次第，彼於是法棄捨真實無能成就，則為蘊等之所纏縛。若於世間癡闇真實了知，即於是縛而得解脫。是故非色非聲非香非味非觸非法亦非世間。心清凈故即一切清凈。』 灌頂品第十
【English Translation】 English version: At that time, Vajragarbha Bodhisattva asked the Buddha, 'World Honored One, what is purity?' The Buddha said, 'Regarding objects such as form, contemplate and distance yourself from the grasping subject and the grasped object. That is, the eye grasps form, the ear grasps sound, the nose grasps smell, the tongue grasps taste, the body grasps touch, and the mind grasps exquisite pleasure. You should know that these are all without remainder closely approached; this is purity.' 'It is said that Vajra Yogini is the purity of the Rupa Skandha (form aggregate), Auli Yogini is the purity of the Vedana Skandha (feeling aggregate), Vari Yogini is the purity of the Samjna Skandha (perception aggregate), Vajra Dakini Yogini is the purity of the Samskara Skandha (mental formations aggregate), and Nairatmya Yogini is the purity of the Vijnana Skandha (consciousness aggregate).' 'Those who achieve purity in the four directions above and below the outer second layer, namely, Auli Yogini in the direction of Indra is the purity of the form realm, Zauri Yogini in the direction of Yama is the purity of the sound realm, Vitarali Yogini in the direction of Varuna is the purity of the smell realm, Khasamari Yogini in the direction of Kubera is the purity of the taste realm, the earth-walking Yogini below is the purity of the touch realm, and the sky-walking Yogini above is the purity of the dharma realm. Furthermore, these two types of Yoginis, earth-walking and sky-walking, are born from the very nature of Samsara and Nirvana.' 'Those who achieve purity in the four corners of the outer second layer, namely, Dashakashi Yogini in the direction of Ishana is the purity of the earth element, Shavari Yogini in the direction of Agni is the purity of the water element, Chandali Yogini in the direction of Nairiti is the purity of the fire element, and Numini Yogini in the direction of Vayu is the purity of the wind element.' 'The sixteen arms represent the purity of the sixteen emptinesses, the four feet represent the purity of the four maras, the eight faces represent the purity of the eight liberations, and the three eyes represent the purity of the three vajras.' 'It is said that Vajra Empty Wisdom is the purity of Dvesha (hatred), Vari Yogini is the purity of Raga (greed), Vajra Dakini Yogini is the purity of Irshya (jealousy), Auli Yogini is the purity of Pishuna (slander), and Vajra Yogini is the purity of Moha (delusion).' 'Thus, in the order of the arising of the purity of the aggregates and so on, if one abandons this dharma without truly achieving it, one will be bound by the aggregates and so on. If one truly understands the delusion and darkness of the world, one will be liberated from these bonds. Therefore, it is neither form, nor sound, nor smell, nor taste, nor touch, nor dharma, nor the world. Because the mind is pure, everything is pure.' Chapter Ten on Empowerment
佛告金剛藏言。複次弟子灌頂曼拏羅法。如其次第我今當說。修瑜伽者先清凈地。或殊妙園林菩薩聖賢得道之處。以吽字儀軌作警覺已。然後于殿閣中。以五寶末或米粉末。粉畫最上大曼拏羅。其壇作三肘三指量。或增四指量指。明者入已於五部出生。乃至童子亦應親近是輪壇中。先令弟子以帛覆面。及為說此難得親近希有之相。如是平等作用境界。自他領納悉能棄捨。于有無性遠離塵染等若虛空。以智慧方便染無染等。眾生緣力最上文字。諸所安住一切觀照。又彼世間有性無性之所建立。及余所有我人眾生。色者受者命者士夫補特伽羅。如是諸有自性悉幻化相。時會聽者于金剛藏及一切如來前。歡喜踴躍作是唱言。我于喜最上喜離喜。如是三種世間色相悉無所得。及俱生喜無復疑惑。時金剛藏贊言。善哉善哉是中非貪非離。及彼中間皆。不可得。如是俱生喜遠離三種說名正覺。佛言金剛藏而知喜等三種遠離。如現浮雲猶成幻化。于俱生喜如睡夢覺。破一切相得無分別。瑜伽印契悉能成就。以我四方曼荼羅放熾盛光明。而調御之四門樓閣。珠纓半纓雜色交映。無量間錯莊嚴八柱。以金剛線平等相應。種種妙華燒香涂香及妙燈明。八大賢瓶殊妙莊嚴于。彼瓶中插波羅葉吉祥樹枝。入五寶末。上妙繒㲲系覆瓶項。隨
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴金剛藏菩薩說：『再次宣說弟子灌頂曼拏羅（Mandala，壇城）的儀軌。我將按次第解說。修習瑜伽者首先要清凈場地，或者選擇殊勝美妙的園林，菩薩聖賢得道之處。用『吽』（Hūṃ，種子字）字的儀軌進行警覺之後，然後在殿閣中，用五寶末或米粉末，粉畫最上的大曼拏羅。壇的尺寸為三肘三指，或者增加四指。明智者進入后，從五部出生。乃至童子也應該親近這個輪壇。先讓弟子用布矇住面，併爲他說此難得親近、稀有之相。像這樣平等作用的境界，自己和他人的領納都能棄捨。對於有和無的自性，遠離塵染，等同虛空。用智慧方便，染與無染等同。眾生緣力，最上的文字，一切安住之處都要觀照。還有那世間有性和無性所建立的，以及其餘所有我、人、眾生，色者、受者、命者、士夫（Puruṣa，補盧沙，神我）、補特伽羅（Pudgala，補特伽羅，人）。像這樣所有的自性都是幻化的相。當時在場的聽眾在金剛藏菩薩和一切如來面前，歡喜踴躍，唱言：『我于喜、最上喜、離喜，像這樣三種世間的色相都無所得。以及俱生喜，沒有疑惑。』當時金剛藏菩薩讚歎說：『善哉！善哉！這其中非貪非離，以及它們中間，都不可得。像這樣俱生喜遠離三種，稱為正覺。』佛陀說：『金剛藏菩薩，要知道喜等三種都是遠離的，像顯現的浮雲一樣，猶如幻化。對於俱生喜，像從睡夢中醒來。破除一切相，得到無分別。瑜伽印契都能成就。』用我的四方曼荼羅放出熾盛的光明，而調御的四門樓閣，珠纓半纓雜色交相輝映，無數間錯莊嚴的八根柱子，用金剛線平等相應。種種美妙的鮮花、燒香、涂香以及美妙的燈明。八大賢瓶殊妙莊嚴，在那瓶中插上波羅葉、吉祥樹枝，放入五寶末，用上妙的繒帛系覆瓶頸，隨 意。
【English Translation】 English version: The Buddha told Vajragarbha (Diamond Womb): 'Furthermore, I will now explain the Abhiṣeka (灌頂, initiation) Mandala (曼拏羅, sacred diagram) ritual for disciples in the proper order. The practitioner of Yoga should first purify the ground, or choose a particularly beautiful garden, a place where Bodhisattvas and sages have attained enlightenment. After performing the awakening ritual with the syllable 'Hūṃ' (吽, seed syllable), then in a palace chamber, use powdered five jewels or rice flour to draw the supreme great Mandala. The altar should measure three cubits and three fingers, or increased by four fingers. The wise one, having entered, is born from the five families. Even young children should approach this wheel-mandala. First, have the disciple cover their face with a cloth, and explain to them the rare and difficult-to-approach, wondrous appearance. Such is the realm of equal action, capable of abandoning both self and others' acceptance. Regarding the nature of existence and non-existence, be far from defilement, equal to emptiness. With wisdom and skillful means, equate defilement with non-defilement. The power of sentient beings' conditions, the supreme letters, all places of dwelling should be contemplated. Also, that which is established by the existence and non-existence of the world, and all the rest: 'I', 'person', 'sentient being', the one who experiences form, the one who receives, the one who lives, the Puruṣa (士夫, soul), the Pudgala (補特伽羅, individual). All such natures are illusory appearances. At that time, the listeners, in the presence of Vajragarbha and all the Tathagatas (如來, Thus Come Ones), joyfully leap and sing: 'I am in joy, supreme joy, joy beyond joy; in this way, all three worldly appearances are unattainable. And co-emergent joy, without doubt.' Then Vajragarbha praises: 'Excellent! Excellent! In this, there is neither greed nor detachment, and that which is in between is also unattainable. Such co-emergent joy, being far from the three, is called perfect enlightenment.' The Buddha said: 'Vajragarbha, know that the three, such as joy, are all far away, like appearing clouds, like an illusion. Regarding co-emergent joy, it is like awakening from a dream. Break all appearances, attain non-discrimination. All Yoga seals can be accomplished.' With my four-sided Mandala, emit blazing light, and the four gate towers of the controlled, pearl tassels and half-tassels of mixed colors interweave, countless interspersed, adorning the eight pillars, corresponding equally with diamond threads. Various wonderful flowers, burning incense, scented paste, and wonderful lamps. The eight great virtuous vases are wonderfully adorned. In those vases, insert palasa leaves and auspicious tree branches, put in powdered five jewels, and cover the vase necks with supreme silk fabrics, according to
自本尊作第九賢瓶。殊妙相應如前嚴飾。線及智線應善抨量。于輪壇所誦一洛叉及阿庾多數。所誦真言如前已說。又瑜伽者先擇凈地。施諸飲食作護已身。如其所見觀想處所。于自壇中示灌頂法。供養祈請皆如上說。內外兩重善巧安布。遨哩明妃如次紛畫。先於東方粉畫寶刀。南西北方四維上下亦復如是。時金剛薩埵清凈澡浴身涂妙香。華鬘珠寶極勝莊嚴。勇猛決定引離茶步。入阿阇梨大曼拏羅。兩稱吽字作勇猛勢。複誦呬呬字辟除怖畢。與二臂空智金剛相應。然後為說真實平等清凈智相。不壞他教息除輪轉。于無所觀無能觀者。無取無不取離二相故。
又瑜伽者諸有飲食無復凈穢。不生癡厭無有三毒。兩舌嫉妒慢過慢等。若冤若親心無所動。何意于中得生我相。自性清凈本然故爾。彼金剛拏吉尼等與是妙樂。身諸色相悉無所動。金剛藏白佛言。世尊云何五大種。佛言是菩提心之所容受。觸堅硬法即是地大。彼濕潤性即是水大。彼溫熱性即是火大。彼動轉性即是風大。說妙樂性即是空大。此五大種能為繫縛。若於妙樂發俱生喜說是自性。一切所作是即持戒。以大悲方便之所相應。設不護魔粉布輪壇。猶於色相心心平等。
佛說大悲空智金剛大教王儀軌經卷第二 大正藏第 18 冊 No. 0892
【現代漢語翻譯】 現代漢語譯本： 從本尊製作第九個賢瓶（Bhadrakumbha，吉祥寶瓶），以殊勝美妙的方式如前裝飾。線和智線（jnana-sutra，智慧之線）應該好好地衡量。在輪壇（mandala，壇城）處唸誦十萬次（一洛叉，laksha）以及阿庾多（ayuta，多數），所誦的真言（mantra，咒語）如前已說。此外，瑜伽行者（yogi，修行者）首先選擇乾淨的土地，佈施各種飲食，做好保護自身的工作。按照他所見到的觀想處所，在他自己的壇城中展示灌頂之法。供養和祈請都如上面所說。內外兩重巧妙地安排佈置。遨哩（auri，Auri）明妃（vidyadhari，明妃）依次地描繪。首先在東方用粉描繪寶刀。南西北方、四維上下也是這樣。這時，金剛薩埵（Vajrasattva，金剛薩埵）清凈地沐浴，身上塗抹美妙的香，用華鬘（mala，花環）珠寶極其殊勝地裝飾。勇猛地、堅定地邁著離茶（lidha，一種步法）步，進入阿阇梨（acarya，上師）的大曼拏羅（mandala，壇城）。兩次稱『吽』（hum，種子字），作出勇猛的姿勢。再念誦『呬呬』（hi hi，種子字）字，辟除恐怖完畢。與二臂空智金剛（sunyata-jnana-vajra，空智金剛）相應。然後為他說真實平等清凈的智慧之相。不破壞其他教法，止息輪迴流轉。對於無所觀和無能觀者，無取和無不取，因為遠離了二相的緣故。
此外，瑜伽行者對於各種飲食不再有乾淨和污穢的分別。不產生愚癡和厭惡，沒有貪嗔癡三毒。對於搬弄是非、嫉妒、驕慢、過慢等等，無論是仇人還是親人，心中都不會動搖。為什麼會在其中產生我相呢？自性清凈本來就是這樣。那些金剛拏吉尼（Vajra-dakini，金剛空行母）等給予這種妙樂。身體的各種色相完全不會動搖。金剛藏（Vajragarbha，金剛藏菩薩）對佛說：『世尊，什麼是五大種（pancha-mahabhuta，五大元素）？』佛說：『是菩提心（bodhicitta，菩提心）所容受的。接觸堅硬的法就是地大（prthivi-dhatu，地大）。那濕潤的性質就是水大（apo-dhatu，水大）。那溫暖的性質就是火大（tejo-dhatu，火大）。那動轉的性質就是風大（vayo-dhatu，風大）。說美妙快樂的性質就是空大（akasa-dhatu，空大）。』這五大種能夠成為繫縛。如果在妙樂中生起俱生喜（sahaja-ananda，俱生喜），這就是說自性。一切所作就是持戒（sila，戒律）。以大悲（maha-karuna，大悲）方便（upaya，方便）相應。即使不守護魔眾，粉末佈置輪壇，仍然對於色相心心平等。
《佛說大悲空智金剛大教王儀軌經》卷第二 大正藏第 18 冊 No. 0892
【English Translation】 English version: From the Blessed One, make the ninth Bhadrakumbha (auspicious vase), adorned in a supremely wonderful manner as before. The thread and the jnana-sutra (wisdom thread) should be well measured. At the mandala (sacred circle), recite one laksha (100,000) and ayuta (a large number). The mantras (sacred utterances) to be recited have been described as before. Furthermore, the yogi (practitioner) should first choose a clean place, offer various foods, and protect himself. According to the place of visualization he sees, he should demonstrate the method of initiation in his own mandala. Offerings and prayers should be as described above. The inner and outer layers should be skillfully arranged. Auri (Auri) vidyadhari (wisdom goddess) should be painted in sequence. First, a treasure sword should be painted with powder in the east. The south, north, west, intermediate directions, above and below, should also be done in the same way. At this time, Vajrasattva (the diamond being) should bathe cleanly, apply wonderful fragrance to his body, and adorn himself with extremely beautiful garlands (mala) and jewels. With courage and determination, he should take the lidha (a type of step) step and enter the great mandala (sacred circle) of the acarya (teacher). He should utter 'Hum' (seed syllable) twice, making a courageous gesture. Then, he should recite 'Hi Hi' (seed syllable) to dispel fear. He should be in union with the two-armed sunyata-jnana-vajra (emptiness-wisdom-diamond). Then, he should be told about the true, equal, and pure nature of wisdom. He should not destroy other teachings, and he should cease the cycle of rebirth. For those who have nothing to observe and no observer, there is no taking and no not-taking, because they are free from the two aspects.
Furthermore, the yogi should no longer discriminate between clean and unclean foods. He should not generate ignorance and aversion, and he should be free from the three poisons of greed, hatred, and delusion. He should be unmoved by tale-bearing, jealousy, pride, excessive pride, etc., whether towards enemies or relatives. Why would the notion of 'I' arise in him? His self-nature is pure and naturally so. Those Vajra-dakinis (diamond sky dancers) and others give this wonderful bliss. The various forms of the body are completely unmoved. Vajragarbha (diamond essence) said to the Buddha: 'World Honored One, what are the five mahabhutas (great elements)?' The Buddha said: 'They are embraced by bodhicitta (the mind of enlightenment). The touch of hardness is the prthivi-dhatu (earth element). The nature of wetness is the apo-dhatu (water element). The nature of warmth is the tejo-dhatu (fire element). The nature of movement is the vayo-dhatu (wind element). The nature of wonderful bliss is the akasa-dhatu (space element).' These five great elements can become bonds. If sahaja-ananda (innate bliss) arises in wonderful bliss, this is said to be self-nature. All actions are sila (moral conduct). It is in accordance with maha-karuna (great compassion) and upaya (skillful means). Even if he does not protect against the demons and arranges the mandala with powder, his mind is still equal towards all forms.
The Sutra of the Great King of Teachings, the Ritual of the Vajra of Great Compassion and Emptiness Wisdom, Volume Two Taisho Tripitaka Volume 18, No. 0892
佛說大悲空智金剛大教王儀軌經
佛說大悲空智金剛大教王儀軌經卷第三
宋西天三藏銀青光祿大夫試光祿卿普明慈覺大師法護奉 詔譯
金剛藏菩薩現證儀軌王品第十一
佛告金剛藏言。顰眉顧視名忿怒眼。二目向左顧視名信愛眼。向右顧視或二目仰視並鉤召眼。二目平視或視鼻準上。觀出息或屏氣並信愛用。觀入息鉤召用。說鬼宿日觀乳木樹名信愛用。以金剛杵止草木動。並息災鉤召用。於六月分修習相應成就無礙。以佛神力不思議故。得成就已。令諸眾生入佛知見。不應降伏作損惱事。又此三昧不應分別。得大罪咎諸所作事。乃至語言畢竟利益。若於眾生少分損害。如是法印不能成就。服三昧藥者。住歌詠舞戲三摩呬多是所對治。自他飲食如五甘露。又說是相於七日中。應知成就離喜過失。或有殊妙言音眼目修凈身出妙香。影長七步大身人來。見是相已即知聖賢。修瑜伽者觸彼少分。得剎那頃作持明仙。我今於十二廣大儀軌中。略說酤羅菩薩于諸眾生。速疾成就信愛之法。從紇哩字觀想本尊。紅色四臂手執弓箭。持優缽羅華及蓮華鉤。如是觀想於三界中而為信愛。于剎帝利誦真言十萬遍。宰官誦一百遍。於世間眾生誦一萬遍。諸天誦二十萬遍。阿修羅七十萬遍。藥叉傍生誦一俱胝。
【現代漢語翻譯】 現代漢語譯本 《佛說大悲空智金剛大教王儀軌經》
《佛說大悲空智金剛大教王儀軌經》卷第三
宋朝西天三藏銀青光祿大夫試光祿卿普明慈覺大師法護奉詔譯
金剛藏菩薩現證儀軌王品第十一
佛告訴金剛藏菩薩說：『皺眉斜視叫做忿怒眼。兩眼向左斜視叫做信愛眼。向右斜視或者兩眼向上看，都是鉤召眼。兩眼平視或者看鼻尖，觀察呼氣或者屏住呼吸，都是信愛法的使用。觀察吸氣是鉤召法的使用。在鬼宿日觀察乳木樹，是信愛法的使用。用金剛杵停止草木的搖動，是息災和鉤召法的使用。在六月里修習相應，成就沒有障礙。因為佛的神力不可思議的緣故。得到成就后，使一切眾生進入佛的知見。不應該降伏和做損害的事情。而且這種三昧不應該分別，否則會得到大的罪過，所做的事情，乃至說的話，最終都是利益。如果對眾生有少分的損害，這樣的法印就不能成就。服用三昧藥的人，住在歌詠、舞蹈、嬉戲的三摩呬多（Samahita，專注）是所要對治的。自己和別人的飲食如同五甘露。又說這種相在七天之中，應該知道成就，遠離喜悅的過失。或者有殊妙的言語聲音、眼目清凈，身體發出妙香。影子長七步，大身人來。見到這種相后，就知道是聖賢。修瑜伽的人觸控他們少部分，得到剎那頃刻成為持明仙。我現在在十二廣大儀軌中，略說酤羅菩薩（Kula Bodhisattva）對於一切眾生，迅速成就信愛之法。從紇哩字（Hrīḥ）觀想本尊，紅色四臂，手執弓箭，持優缽羅華（Utpala，青蓮花）及蓮華鉤。這樣觀想在三界中而為信愛。對於剎帝利（Kshatriya，國王）誦真言十萬遍，宰官誦一百遍，對於世間眾生誦一萬遍，諸天誦二十萬遍，阿修羅（Asura）七十萬遍，藥叉（Yaksa）傍生誦一俱胝（Koti，千萬）。』
【English Translation】 English version 'The Sutra of the King of Great Compassion, Emptiness, Wisdom, and Vajra Great Teaching Ritual'
'The Sutra of the King of Great Compassion, Emptiness, Wisdom, and Vajra Great Teaching Ritual, Volume 3'
Translated by Tripitaka Dharmapala of the Western Heaven of the Song Dynasty, Grand Master of Silver Green Light Lu, Acting Minister of Guanglu, Great Master of Universal Brightness and Kind Awareness, under Imperial Order
Chapter 11: The King of Rituals for the Manifestation and Realization of Vajragarbha Bodhisattva
The Buddha told Vajragarbha: 'Frowning and glancing is called the wrathful eye. Looking to the left with both eyes is called the eye of faith and love. Looking to the right or looking up with both eyes is the eye of summoning. Looking straight ahead with both eyes or looking at the tip of the nose, observing the exhalation or holding the breath is the use of faith and love. Observing the inhalation is the use of summoning. Observing the milk tree on the day of the Ghost Star is the use of faith and love. Stopping the movement of grass and trees with the vajra scepter is the use of pacifying disasters and summoning. Practicing accordingly in the sixth month will achieve unobstructed accomplishment. Because of the inconceivable power of the Buddha, after achieving accomplishment, it enables all sentient beings to enter the Buddha's knowledge and vision. One should not subdue or do harm. Moreover, this samadhi should not be differentiated, otherwise one will receive great sins, and all actions, even words, will ultimately be beneficial. If there is even a small amount of harm to sentient beings, such a mudra cannot be accomplished. Those who take samadhi medicine, dwelling in singing, dancing, and playful Samahita (Samahita, concentration) is what needs to be overcome. One's own and others' food is like the five amritas. Furthermore, it is said that this sign should be known to be accomplished within seven days, free from the fault of joy. Or there may be special and wonderful speech sounds, pure eyes, and a wonderful fragrance emanating from the body. A tall person with a shadow seven steps long comes. Upon seeing this sign, one will know that they are sages. Those who practice yoga, touching a small part of them, will become a Vidyadhara (holder of knowledge) in an instant. Now, in the twelve vast rituals, I will briefly explain how Kula Bodhisattva (Kula Bodhisattva) quickly accomplishes the Dharma of faith and love for all sentient beings. From the syllable Hrīḥ (Hrīḥ), visualize the principal deity, red with four arms, holding a bow and arrow, holding an Utpala flower (Utpala, blue lotus) and a lotus hook. Visualize in this way in the three realms for faith and love. For Kshatriyas (Kshatriya, kings), recite the mantra one hundred thousand times; for officials, recite one hundred times; for sentient beings in the world, recite ten thousand times; for devas, recite two hundred thousand times; for Asuras (Asura), recite seven hundred thousand times; for Yakshas (Yaksa) and animals, recite one koti (Koti, ten million).'
如其所說住清凈相。諸佛世尊金剛堅固之身。普能攝受。作曼拏羅及護摩時。于彼晨朝承事佛像。作加持已。觀想諸佛遍滿虛空。隨屬本尊入已心內。于真言行應當善解。種種供養皆從吽字出生。彼彼真言曰。
唵(引)嚩日啰(二合)補瑟閉(二合)阿(引)吽(引)薩嚩(二合)訶
唵(引)嚩日啰(二合)度閉(引)阿(引)吽(引)薩嚩(二合)訶
唵(引)嚩日啰(二合)禰(引)閉(引)阿吽(引)薩嚩(二合)訶
唵(引)嚩日啰(二合)喭提阿(引)吽(引)薩嚩(二合)訶
唵(引)嚩日啰(二合)乃尾你(引)阿(引)吽(引)薩嚩(二合)訶
獻阿伽水儀軌次第如前已說。我今復說成就護魔法。息災圓爐白色廣一肘半深等半。增益四方黃色廣二肘深一肘。降伏三角黑色廣十指深五指。信愛紅色。鉤召如信愛同。忿怒與降伏同。息災用脂麻。增益用酪。降伏用羯諾迦木。忿怒用棘木。信愛鉤召並用紅優缽羅華。火天歡喜真言曰。
唵(引)阿蘗那(二合)曳摩訶(引)帝惹薩哩嚩(二合)歌(引)摩缽啰(二合)娑(引)馱各歌(引)嚕拏也(二合)訖哩(二合)多薩埵(引)啰他(二合)遏悉銘(二合)散你呬都婆嚩阿蘗那也(三合)嚩(引)喝
【現代漢語翻譯】 現代漢語譯本： 如其所說，安住于清凈之相。諸佛世尊金剛堅固之身，普遍能夠攝受。在作曼拏羅（Mandala，壇城）及護摩（Homa，火供）時，于彼清晨承事佛像，作加持之後，觀想諸佛遍滿虛空，隨其所屬的本尊進入自己的心內。對於真言行應當善於理解。種種供養都從吽（Hum）字出生。各個真言如下： 唵（Om） 嚩日啰（Vajra，金剛） 補瑟閉（Puspe，花） 阿（Ah） 吽（Hum） 薩嚩（Sva，一切）訶（Ha） 唵（Om） 嚩日啰（Vajra，金剛） 度閉（Dhupe，香） 阿（Ah） 吽（Hum） 薩嚩（Sva，一切）訶（Ha） 唵（Om） 嚩日啰（Vajra，金剛） 禰（Di）閉（Depe，燈） 阿（Ah） 吽（Hum） 薩嚩（Sva，一切）訶（Ha） 唵（Om） 嚩日啰（Vajra，金剛） 喭提（Gandhe，涂香） 阿（Ah） 吽（Hum） 薩嚩（Sva，一切）訶（Ha） 唵（Om） 嚩日啰（Vajra，金剛） 乃尾你（Naivedya，食物） 阿（Ah） 吽（Hum） 薩嚩（Sva，一切）訶（Ha） 獻阿伽水（Argha，供水）的儀軌次第如前已說。我現在再說成就護魔法。息災的圓形爐，白色，廣一肘半，深等半。增益的四方形爐，黃色，廣二肘，深一肘。降伏的三角形爐，黑色，廣十指，深五指。信愛的爐，紅色。鉤召的爐如信愛爐相同。忿怒的爐與降伏爐相同。息災用脂麻。增益用酪。降伏用羯諾迦木（Karnoka，一種木材）。忿怒用棘木。信愛鉤召都用紅優缽羅華（Utpala，紅蓮花）。火天歡喜真言如下： 唵（Om） 阿蘗那（Agneya，火天） 曳摩訶（Ye Maha，偉大的） 帝惹（Teja，光輝） 薩哩嚩（Sarva，一切） 歌（Ka）摩（Ma） 缽啰（Pra） 娑（Sadha） 馱各歌（Dhaga Ga） 嚕拏也（Karunaya，慈悲） 訖哩（Kri） 多薩埵（ta Sattva，真實的眾生） 啰他（Ratha） 遏悉銘（Asmin） 散你呬都婆嚩（Sannihito Bhava，請降臨） 阿蘗那也（Agnaya，火天） 嚩（Va） 喝（Ha）
【English Translation】 English version: As it is said, abide in the aspect of purity. The Vajra (Vajra, diamond-like) firm body of all Buddhas and World-Honored Ones is universally capable of receiving. When making Mandalas (Mandala, sacred diagrams) and Homas (Homa, fire rituals), serve the Buddha images in the morning, and after making blessings, visualize all Buddhas filling the void, and let the respective deities enter one's heart. One should be well-versed in the practice of mantras. All kinds of offerings are born from the syllable Hum (Hum). The respective mantras are as follows: Om (Om) Vajra (Vajra, diamond) Puspe (Puspe, flower) Ah (Ah) Hum (Hum) Sva (Sva, all) Ha (Ha) Om (Om) Vajra (Vajra, diamond) Dhupe (Dhupe, incense) Ah (Ah) Hum (Hum) Sva (Sva, all) Ha (Ha) Om (Om) Vajra (Vajra, diamond) Di (Di) Depe (Depe, lamp) Ah (Ah) Hum (Hum) Sva (Sva, all) Ha (Ha) Om (Om) Vajra (Vajra, diamond) Gandhe (Gandhe, perfume) Ah (Ah) Hum (Hum) Sva (Sva, all) Ha (Ha) Om (Om) Vajra (Vajra, diamond) Naivedya (Naivedya, food) Ah (Ah) Hum (Hum) Sva (Sva, all) Ha (Ha) The ritual sequence for offering Argha water (Argha, offering water) has been described before. Now I will speak again about the method for accomplishing protective magic. The circular stove for pacifying disasters is white, one and a half cubits wide, and half as deep. The square stove for increasing benefits is yellow, two cubits wide, and one cubit deep. The triangular stove for subjugation is black, ten fingers wide, and five fingers deep. The stove for love is red. The stove for summoning is the same as the stove for love. The stove for wrath is the same as the stove for subjugation. For pacifying disasters, use sesame seeds. For increasing benefits, use clarified butter. For subjugation, use Karnoka wood (Karnoka, a type of wood). For wrath, use thorny wood. For love and summoning, use red Utpala flowers (Utpala, red lotus). The mantra for the joy of the Fire God is as follows: Om (Om) Agneya (Agneya, Fire God) Ye Maha (Ye Maha, Great) Teja (Teja, Radiance) Sarva (Sarva, All) Ka (Ka) Ma (Ma) Pra (Pra) Sadha (Sadha) Dhaga Ga (Dhaga Ga) Karunaya (Karunaya, Compassion) Kri (Kri) ta Sattva (ta Sattva, True Being) Ratha (Ratha) Asmin (Asmin) Sannihito Bhava (Sannihito Bhava, Please Descend) Agnaya (Agnaya, Fire God) Va (Va) Ha (Ha)
那怛鑁(二合)你尾索(引)叱部(引)多(引)枲呬嚩日啰(二合)酤(引)馱布(引)𡁠底那(引)那(引)啰怛那(二合)馱哩(引)馱(引)底哩(二合引)阿母酤(引)㰠曼拏朗栗契多莎哩覃(二合)拶嚩缽啰(二合)哩覃(二合)拶娑(引)提耽蘗𢴉賀咩部葛阿(引)蘗弭奢悉野他(引)歌(引)梨薩哩嚩(二合)悉提酤嚕薩嚩(二合)彌
獻閼伽水真言曰。
唵(引)𠺁吽(引)鑁斛龕囕
凈水真言曰。
唵(引)梨(引)梨(引)吽(引)恪
獻食真言曰。
唵(引)探探
熾盛拏吉尼所說成就品第十二
複次金剛藏言。世尊于諸法海。云何為求成就者。略說如是本尊色相。佛言為于無我明妃。或吉祥呬嚕迦。一剎那頃知彼安住。及於廣大清凈儀軌。若時若處最初修習是故略說。複次持真言者。一心成就三摩呬多。于已住舍或夜時分。發勤勇心以勝慧相。應觀想吉祥呬嚕迦像。澡浴塵穢著新凈衣。以旃檀香涂瑩手足。嚼豆䓻齒木及妙香果無非時食。如佛世尊求出離想。親近智者觀想行人。于剎那頃忽起異相。于所持明心難調柔。爾時行者不應止息。決定精勤趣求成就。
佛告金剛藏言。我說禪定心能壞煩惱毒。求成就者極善籌量。於一月分
【現代漢語翻譯】 現代漢語譯本 那怛鑁（二合，Nata-vaṃ）：咒語的音譯，意為禮敬、歸依。你尾索（引，Ni-vi-so）：咒語的音譯，意為進入。叱部（引，Chi-bu）：咒語的音譯，意為摧毀。多（引，Ta）：咒語的音譯，意為給予。枲呬嚩（Si-hi-va）：咒語的音譯，意為光輝。日啰（二合，Vajra）：金剛。酤（引，Gu）：咒語的音譯，意為聲音。馱布（引，Dha-bu）：咒語的音譯，意為持有。𡁠底那（引，Bhyo-ti-na）：咒語的音譯，意為敬禮。那（引，Na）：咒語的音譯，意為無。啰怛那（二合，Ratna）：寶。馱哩（引，Dha-ri）：持有者。馱（引，Dha）：持有。底哩（二合引，Tri）：三。阿母酤（引，A-mu-gu）：咒語的音譯，意為不愚癡。㰠曼拏朗（Kam-man-da-lang）：咒語的音譯，意為圓滿。栗契多（Li-qi-duo）：咒語的音譯，意為書寫。莎哩覃（二合，Sha-ri-tan）：咒語的音譯，意為身體。拶嚩缽啰（二合，Za-wa-bo-la）：咒語的音譯，意為一切。哩覃（二合，Li-tan）：咒語的音譯，意為給予。拶娑（引，Za-suo）：咒語的音譯，意為迅速。提耽蘗（Ti-tan-nie）：咒語的音譯，意為堅定。𢴉賀咩（Jie-he-mie）：咒語的音譯，意為拿取。部葛（Bu-ge）：咒語的音譯，意為食物。阿（引，A）：咒語的音譯，意為無。蘗弭奢（Nie-mi-she）：咒語的音譯，意為寂靜。悉野他（引，Xi-ye-ta）：咒語的音譯，意為成就。歌（引，Ge）：咒語的音譯，意為歌唱。梨（Li）：咒語的音譯，意為遠離。薩哩嚩（二合，Sarva）：一切。悉提（Xi-ti）：成就。酤嚕（Gu-lu）：做。薩嚩（二合，Sarva）：一切。彌（Mi）：咒語的音譯，意為給予。
獻閼伽水真言曰：
唵（引，Om）：咒語的起始音。𠺁（A）：種子字，代表空性。吽（引，Hum）：種子字，代表智慧。鑁（Vam）：種子字，代表水大。斛（Hūṃ）：種子字，代表忿怒。龕（Kham）：種子字，代表虛空。囕（Lram）：種子字，代表火大。
凈水真言曰：
唵（引，Om）：咒語的起始音。梨（引，Li）：咒語的音譯，意為遠離。梨（引，Li）：咒語的音譯，意為遠離。吽（引，Hum）：種子字，代表智慧。恪（Ge）：咒語的音譯，意為行動。
獻食真言曰：
唵（引，Om）：咒語的起始音。探探（Tan-tan）：咒語的音譯，意為給予。
熾盛拏吉尼所說成就品第十二
複次金剛藏（Vajragarbha）言：『世尊，于諸法海，云何為求成就者略說如是本尊色相？』佛言：『為于無我明妃（Nairātmyā），或吉祥呬嚕迦（Śrī Heruka），一剎那頃知彼安住，及於廣大清凈儀軌，若時若處最初修習是故略說。複次持真言者，一心成就三摩呬多（Samāhita），于已住舍或夜時分，發勤勇心以勝慧相，應觀想吉祥呬嚕迦像，澡浴塵穢著新凈衣，以旃檀香涂瑩手足，嚼豆䓻齒木及妙香果無非時食，如佛世尊求出離想，親近智者觀想行人，于剎那頃忽起異相，于所持明心難調柔，爾時行者不應止息，決定精勤趣求成就。』
佛告金剛藏言：『我說禪定心能壞煩惱毒，求成就者極善籌量，於一月分
【English Translation】 English version Nata-vaṃ (two combined, Nata-vaṃ): Transliteration of a mantra, meaning to pay homage and take refuge. Ni-vi-so (extended vowel, Ni-vi-so): Transliteration of a mantra, meaning to enter. Chi-bu (extended vowel, Chi-bu): Transliteration of a mantra, meaning to destroy. Ta (extended vowel, Ta): Transliteration of a mantra, meaning to give. Si-hi-va (Si-hi-va): Transliteration of a mantra, meaning radiance. Vajra (two combined, Vajra): Vajra. Gu (extended vowel, Gu): Transliteration of a mantra, meaning sound. Dha-bu (extended vowel, Dha-bu): Transliteration of a mantra, meaning to hold. Bhyo-ti-na (extended vowel, Bhyo-ti-na): Transliteration of a mantra, meaning to salute. Na (extended vowel, Na): Transliteration of a mantra, meaning no. Ratna (two combined, Ratna): Jewel. Dha-ri (extended vowel, Dha-ri): Holder. Dha (extended vowel, Dha): Holding. Tri (two combined, Tri): Three. A-mu-gu (extended vowel, A-mu-gu): Transliteration of a mantra, meaning not foolish. Kam-man-da-lang (Kam-man-da-lang): Transliteration of a mantra, meaning complete. Li-qi-duo (Li-qi-duo): Transliteration of a mantra, meaning to write. Sha-ri-tan (two combined, Sha-ri-tan): Transliteration of a mantra, meaning body. Za-wa-bo-la (two combined, Za-wa-bo-la): Transliteration of a mantra, meaning all. Li-tan (two combined, Li-tan): Transliteration of a mantra, meaning to give. Za-suo (extended vowel, Za-suo): Transliteration of a mantra, meaning quickly. Ti-tan-nie (Ti-tan-nie): Transliteration of a mantra, meaning firm. Jie-he-mie (Jie-he-mie): Transliteration of a mantra, meaning to take. Bu-ge (Bu-ge): Transliteration of a mantra, meaning food. A (extended vowel, A): Transliteration of a mantra, meaning no. Nie-mi-she (Nie-mi-she): Transliteration of a mantra, meaning tranquility. Xi-ye-ta (extended vowel, Xi-ye-ta): Transliteration of a mantra, meaning accomplishment. Ge (extended vowel, Ge): Transliteration of a mantra, meaning to sing. Li (Li): Transliteration of a mantra, meaning to be apart from. Sarva (two combined, Sarva): All. Xi-ti (Xi-ti): Accomplishment. Gu-lu (Gu-lu): Do. Sarva (two combined, Sarva): All. Mi (Mi): Transliteration of a mantra, meaning to give.
The true words for offering Arghya water are:
Oṃ (extended vowel, Om): The starting sound of the mantra. Āḥ (Ā): Seed syllable, representing emptiness. Hūṃ (extended vowel, Hum): Seed syllable, representing wisdom. Vaṃ (Vam): Seed syllable, representing the water element. Hūṃ (Hūṃ): Seed syllable, representing wrath. Kham (Kham): Seed syllable, representing space. Lram (Lram): Seed syllable, representing the fire element.
The true words for purifying water are:
Oṃ (extended vowel, Om): The starting sound of the mantra. Li (extended vowel, Li): Transliteration of a mantra, meaning to be apart from. Li (extended vowel, Li): Transliteration of a mantra, meaning to be apart from. Hūṃ (extended vowel, Hum): Seed syllable, representing wisdom. Ge (Ge): Transliteration of a mantra, meaning action.
The true words for offering food are:
Oṃ (extended vowel, Om): The starting sound of the mantra. Tan-tan (Tan-tan): Transliteration of a mantra, meaning to give.
Chapter Twelve on Accomplishment, Spoken by the Blazing Ḍākinī
Furthermore, Vajragarbha (Vajragarbha) said: 'World Honored One, regarding the ocean of all dharmas, how should one briefly describe the appearance of the deity for those seeking accomplishment?' The Buddha said: 'For the sake of the selfless consort Nairātmyā (Nairātmyā), or the auspicious Heruka (Śrī Heruka), knowing their abiding for a moment, and regarding the vast and pure rituals, the initial practice at any time or place is thus briefly described. Furthermore, the one who holds the true words, with a single-minded accomplishment of Samāhita (Samāhita), in their dwelling or at night, with diligent effort and superior wisdom, should visualize the image of the auspicious Heruka, bathe away dust and impurities, wear new and clean clothes, apply sandalwood paste to adorn hands and feet, chew betel nut, tooth sticks, and exquisite fragrant fruits, and avoid untimely food, like the Buddha World Honored One seeking liberation, approaching wise individuals to visualize the practitioner, and in a moment, suddenly arising with unusual signs, the mind holding the vidyā is difficult to tame. At that time, the practitioner should not cease, but resolutely and diligently strive for accomplishment.'
The Buddha told Vajragarbha: 'I say that the mind of meditation can destroy the poison of afflictions. Those seeking accomplishment should carefully consider, within a month.'
心存聖像離諸攀緣。或一日中相續觀想。隨其所辦得大果利。所有輪轉自他二利。非余方便速能修習。于所持明而常現前。求成就者如是煩惱迷醉。憂悲病苦熾然三毒。說剎那頃如實相應。而得不墮五無間處。設有屠膾卑賤醜陋身不具足。造惡業者思求成就。應修十善尊重愛樂密護根門。是人決定離瞋慢習。而得成就三摩呬多。設此時分于秘密行。乃至法印未得成就自然得是。持明智者或瑜擬尼。而來為說攝受某印。執金剛杵利益眾生。或得廣大莊嚴具相童子。以悉啰訶香和合龍腦。以菩提心加持散之。應當一心觀彼聖像。彼或為說十善等法知實明瞭。得彼成就無復疑惑。或勝那哩及自眷屬亦應觀想。若天若人阿修羅緊那羅夜叉女等。彼亦領解自所行行當生信敬。勿起邪思瞋怒色相。複次金剛藏言。世尊于無我理已具足說。復何印所印處二種成就。佛言如來大悲。隨所應現具相明妃。住蓮華族舍幻化相。而能照解勝惠方便二種生滅。是二邊際非生非滅即真實性。又此滅處處無有性滅無盡故。瑜伽生滅次第如是。又修觀者從戲論生。如夢所作了如幻覺實無戲論。是中所說如曼拏羅現諸色相。和合出生灌頂大印及大妙樂。如是了知唯大威力。青黃赤綠及黑白色。行非行等勝惠方便二種相因。說金剛薩埵有妙樂性。于曼拏羅
【現代漢語翻譯】 現代漢語譯本 心懷聖像，遠離各種攀緣。或者在一天之中持續不斷地觀想。根據各自的能力，可以獲得巨大的果報和利益。所有輪迴中的自利和他利，沒有其他方法能夠如此迅速地修習。對於所持的明咒，聖像常常顯現在眼前。尋求成就的人，即使被煩惱、迷醉、憂愁、悲傷、病苦和熾盛的三毒所困擾，如果能在極短的時間內如實相應，也能不墮入五無間地獄。即使是從事屠宰、地位卑賤、相貌醜陋、身體不健全，或者造作惡業的人，如果思求成就，也應當修習十善，尊重愛樂，嚴密守護根門。這樣的人必定能夠遠離嗔恨和傲慢的習氣，從而獲得三摩呬多（Samahita，專注）。如果在秘密行中，乃至法印尚未成就時，自然能夠獲得成就。持明智者或者瑜伽母（Yogini），會前來為他說法，攝受某種手印。手持金剛杵（Vajra，一種法器），利益眾生。或者得到具有廣大莊嚴相貌的童子，用悉啰訶香（Siraha，一種香）混合龍腦香，以菩提心加持后散佈。應當一心觀想那尊聖像。他們或許會為他說十善等法，使他明白真理。得到他們的成就，就不會再有疑惑。或者觀想勝那哩（勝那哩，可能是指一位女性神祇）以及自己的眷屬。無論是天人、阿修羅（Asura，一種神祇）、緊那羅（Kinnara，一種天上的樂神）、夜叉（Yaksa，一種鬼神）女等，他們也會領悟理解自己所修行的法門，從而生起信心和敬意。不要產生邪惡的想法和嗔怒的表情。此外，金剛藏（Vajragarbha，菩薩名）說：『世尊，您已經圓滿地闡述了無我的道理，那麼還需要什麼手印所印之處的兩種成就呢？』佛說：『如來以大悲心，隨所應現，示現具足相好的明妃（Vidyadhari，明咒持有者的配偶）。安住于蓮花族（蓮花族，佛教中的一種分類），捨棄幻化的形象，從而能夠照見和理解勝惠（智慧）和方便（方法）這兩種生滅。這兩種邊際，非生非滅，就是真實的本性。』而且，這個滅處，處處都沒有自性，因為滅是無盡的。瑜伽的生滅次第就是這樣。而且，修觀者從戲論中產生，就像夢中所作，了知如幻，實際上沒有戲論。其中所說的，就像曼拏羅（Mandala，壇城）顯現各種色相，和合出生灌頂大印（Abhiseka-mudra，灌頂手印）以及大妙樂。如此了知，唯有大威力。青色、黃色、紅色、綠色以及黑色、白色。行與非行等，勝惠和方便這兩種相互依存。說明金剛薩埵（Vajrasattva，金剛薩埵）具有妙樂的本性，存在於曼拏羅之中。
【English Translation】 English version Cherishing the sacred image, one should stay away from all attachments. Or, one should continuously contemplate it throughout the day. According to one's ability, one can obtain great rewards and benefits. All self-benefit and other-benefit in the cycle of rebirth cannot be cultivated as quickly by any other means. For the mantra one holds, the sacred image often appears before one's eyes. Those who seek accomplishment, even if troubled by afflictions, intoxication, sorrow, grief, sickness, and the blazing three poisons, if they can truly correspond to it in a very short time, they can avoid falling into the five uninterrupted hells. Even those who are engaged in butchery, are of low status, are ugly in appearance, are physically incomplete, or create evil karma, if they contemplate seeking accomplishment, they should cultivate the ten virtues, respect and love, and strictly guard their sense faculties. Such a person will surely be able to stay away from the habits of hatred and arrogance, thereby attaining Samahita (concentration). If, in secret practice, even before the mudra (hand gesture) is accomplished, one will naturally attain accomplishment. A wise mantra holder or a Yogini (female practitioner) will come to speak the Dharma for them, embracing a certain mudra. Holding the Vajra (a ritual object), they benefit sentient beings. Or, one may obtain a child with vast and dignified features, using Siraha incense mixed with dragon brain incense, and scattering it after blessing it with Bodhicitta (the mind of enlightenment). One should single-mindedly contemplate that sacred image. They may speak the ten virtues and other Dharmas for them, enabling them to understand the truth. Having obtained their accomplishment, there will be no more doubts. Or, one should contemplate Sheng Nali (possibly referring to a female deity) and one's own family members. Whether they are Devas (gods), Asuras (demons), Kinnaras (celestial musicians), Yaksa (spirits) women, etc., they will also comprehend and understand the Dharma they practice, thereby giving rise to faith and reverence. Do not generate evil thoughts or angry expressions. Furthermore, Vajragarbha (a Bodhisattva) said: 'World Honored One, you have already fully explained the principle of non-self, then what two kinds of accomplishments are still needed at the place sealed by the mudra?' The Buddha said: 'The Tathagata (Buddha) with great compassion, manifests according to what is appropriate, showing a Vidyadhari (consort of a mantra holder) with complete and auspicious features. Abiding in the Lotus family (a classification in Buddhism), abandoning the illusory form, thereby being able to illuminate and understand the two kinds of arising and ceasing of wisdom and skillful means. These two extremes, neither arising nor ceasing, are the true nature.' Moreover, this place of cessation, everywhere has no self-nature, because cessation is endless. The order of arising and ceasing of Yoga is like this. Moreover, the practitioner arises from conceptual proliferation, like what is done in a dream, knowing it to be like an illusion, in reality there is no conceptual proliferation. What is said therein is like the Mandala (sacred diagram) manifesting various colors and forms, combining to give birth to the Abhiseka-mudra (initiation mudra) and great bliss. Knowing this in this way, there is only great power. Blue, yellow, red, green, and black, white. Actions and non-actions, etc., wisdom and skillful means, these two are interdependent. It is said that Vajrasattva (a Bodhisattva) has the nature of great bliss, existing within the Mandala.
余無作用。時金剛藏白佛言。世尊是大妙樂自所相應出生次第。若非有性復何所用。佛言快哉大士以信除疑。我說世間身所妙樂。能觀所觀如華有香。華性若無香不可得。身相妙樂亦復如是。于性無性如佛知覺。癡暗無知及余怯弱悉能破壞。彼金剛喻沙三摩地極妙樂行。唯一體相為佛實藏。我所說法聞自功德信順。世出世間為調御者。離喜俱生喜等即我自性。如以燈明破諸黑暗。三十二相八十種好。皆樂輪之所安住。彼相若無是義非有。于諸聖天不應棄捨。是故覺非有性色亦無性。諸相非相皆勝妙樂。又諸世間自他色相悉俱生故。心相清凈即名還滅。若於本尊相應出生。威儀色相及安住處。如彈指頃而執著者。譬少毒藥能害多命。知彼毒已還能壞毒。又于分別而強分別。以清凈有破煩惱有。如風病人食摩沙豆。發病愈風名顛倒藥。于相決定而常尋伺。而為分別一切法性。譬如有人少水入耳還以水取。又諸眾生貪火所燒。為諸惡業之所纏縛。我以方便為說貪火而令解脫。如若有人為火燒烙。還炙以火。即以是貪令斷貪縛。而不能知是顛倒觀想者。是人名為佛法中外道。又蓮華部相應分別此五大種。觸堅硬性而生執著。對治癡法是即地界毗盧遮那如來。為菩提心之所容受。色身業用是即水界阿閦如來。水地相搖熱觸生火。
【現代漢語翻譯】 現代漢語譯本：我沒有什麼作用。這時金剛藏（Vajragarbha，菩薩名）對佛說：『世尊，這大妙樂是自身相應而生的次第，如果不是實有自性，又有什麼用呢？』佛說：『說得好啊，大士！你以信心消除了疑惑。我說世間的身體所感受的妙樂，能觀之智與所觀之境，就像花有香味一樣。如果花沒有自性，香味就無法產生。身體的妙樂也是如此。對於自性有或無的理解，就像佛的覺悟一樣，能摧毀愚癡、黑暗、無知以及一切怯懦。那金剛喻沙三摩地（Vajropamasamadhi，一種禪定）是極妙的快樂之行，其唯一本體是佛的真實寶藏。我所說的法，聽聞者因自身的功德而信順，在世間和出世間都是調御者。離開喜樂而產生的喜樂等同於我的自性，就像用燈光碟機散黑暗一樣。三十二相和八十種好，都安住在快樂之輪中。如果這些相不存在，那麼這些意義也就沒有了。對於諸聖天，不應該捨棄。因此，覺悟不是實有自性，色相也沒有自性。一切相與非相都是殊勝的妙樂。而且，世間自身和他人的色相都是俱生而有的，心相清凈就叫做還滅。如果對於本尊（Iṣṭadevatā）的相應出生，威儀色相以及安住之處，像彈指間那樣執著，就像少量的毒藥能傷害許多生命一樣。知道那是毒藥后，還能用它來解毒。又在分別中強行分別，用清凈的『有』來破除煩惱的『有』，就像風病患者食用摩沙豆（māṣa，一種豆類），發病后反而治好了風病，這叫做顛倒藥。對於相決定而常常尋伺，從而分別一切法性，就像有人耳朵里進了少量的水，反而用水把它取出來一樣。又眾生被貪慾之火所焚燒，被各種惡業所纏縛，我用方便法門為他們宣說貪慾之火，從而讓他們解脫。就像有人被火燒傷，反而用火來炙烤，從而用貪慾來斷除貪慾的束縛。如果不能明白這是顛倒的觀想，那麼這個人就叫做佛法中的外道。又蓮華部（Padma，蓮花部）相應分別這五大種，接觸堅硬的性質而產生執著，對治愚癡之法，這就是地界毗盧遮那如來（Vairocana，佛名），為菩提心所容受。色身的業用就是水界阿閦如來（Akshobhya，佛名）。水地相互搖動，熱觸產生火。』
【English Translation】 English version: I have no function. At that time, Vajragarbha (Vajragarbha, name of a Bodhisattva) said to the Buddha: 'World Honored One, this great bliss is the order of arising from self-correspondence. If it is not existent in nature, what is its use?' The Buddha said: 'Excellent, great being! You have dispelled doubt with faith. I speak of the wonderful bliss experienced by the body in the world. The observer and the observed are like a flower with fragrance. If the flower has no nature, fragrance cannot be obtained. The wonderful bliss of the body is also like this. Understanding existence and non-existence is like the Buddha's enlightenment, which can destroy ignorance, darkness, unknowing, and all cowardice. That Vajropamasamadhi (Vajropamasamadhi, a type of Samadhi) is the practice of supreme bliss, and its sole essence is the Buddha's true treasure. The Dharma I speak, those who hear it believe and follow due to their own merits, and are regulators in both worldly and other-worldly realms. The joy that arises apart from joy is the same as my own nature, just as a lamp dispels darkness. The thirty-two marks and eighty minor marks all reside in the wheel of bliss. If these marks did not exist, then these meanings would not exist either. One should not abandon the holy devas. Therefore, enlightenment is not existent in nature, and form is also without nature. All forms and non-forms are supreme bliss. Moreover, the forms of oneself and others in the world are all co-arisen. The purity of the mind is called cessation. If one clings to the arising of correspondence with the Ishtadevata (Iṣṭadevatā), the majestic appearance, and the place of dwelling, as quickly as a snap of the fingers, it is like a small amount of poison that can harm many lives. Knowing that it is poison, one can still use it to counteract the poison. Furthermore, to forcibly discriminate within discrimination, using pure existence to break through the existence of afflictions, is like a person with a wind disorder eating masha beans (māṣa, a type of bean). The illness flares up, but then the wind disorder is cured, which is called a reversed medicine. To constantly seek and contemplate a determined form, and thereby discriminate the nature of all dharmas, is like someone who gets a little water in their ear and then uses water to remove it. Moreover, beings are burned by the fire of greed and bound by various evil deeds. I use expedient means to speak to them about the fire of greed, thereby liberating them. It is like someone who is burned by fire and then cauterized with fire, thereby using greed to sever the bonds of greed. If one cannot understand that this is reversed contemplation, then that person is called an outsider in the Buddha Dharma. Furthermore, the Padma (Padma, Lotus family) corresponds to the differentiation of these five great elements, touching the nature of hardness and giving rise to attachment. Counteracting the Dharma of ignorance, this is the earth element Vairocana Buddha (Vairocana, name of a Buddha), who is accommodated by the Bodhicitta. The karmic function of the form body is the water element Akshobhya Buddha (Akshobhya, name of a Buddha). The water and earth shake each other, and the hot touch produces fire.'
對治貪熾是即火界無量壽如來。思惟餘部有動轉相。對治嫉妒是即風界不空成就如來。於此妙樂而生愛樂。即虛空相對治兩舌。是即空界寶生如來。此五大種于剎那頃。心能了知等同一味。是故於勝喜中分別貪等五火。與大妙樂同一本性。有十殑伽沙數如來眾同是一部。於是一部復有百萬無數大俱胝部。是勝喜中得如是部。
說方便品第十三
複次宣說一切金剛儀軌瑜擬尼方便灌頂戒。謂分別剎那飲食喜等。諸佛如來安住鑁字。正等一相得灌頂成就。複次金剛薩埵白佛言。世尊如是鑁字云何說為拏吉尼戒。如來為調御師愿為我說如其次第。佛言是中鑁字唯一體性最上莊嚴。為阿賴耶諸佛寶藏。于初喜等分別剎那住妙樂智。謂莊嚴果報作觀離相。修瑜伽者於四剎那正行當如是知。莊嚴者。即初喜中方便為說種種理事。果報者。謂即勝喜知妙樂觸。作觀者。謂即離喜我所受用為說尋伺。離相者。即俱生喜遠離三種貪與無貪及彼中間。複次灌頂阿阇梨。以四種秘密觀想次第。發清凈心熙怡顧視。知具福慧滅除煩惱。于諸眾生因緣成熟。為說四種澡沐灌頂。以二手執金剛鈴杵。其灌頂者面目熙怡莊嚴色相。以大拇指無名指。施設種種供養已。為說攝受大印。知彼弟子是大種族。遠離瞋恚及我慢習。調御教誨執金剛
【現代漢語翻譯】 現代漢語譯本：對治強烈的貪慾，就是火界的無量壽如來（Amitabha）。如果思惟其他部分，就會有動搖轉變的現象。對治嫉妒，就是風界的不空成就如來（Amoghasiddhi）。如果對這種美妙的快樂產生強烈的愛戀，就是虛空相，可以對治兩舌。這就是空界的寶生如來（Ratnasambhava）。這五大元素在極短的時間內，心能夠了知，並且等同於一種味道。因此，在殊勝的喜樂中，分別貪婪等五種火焰，與偉大的妙樂具有相同的本質。有十個恒河沙數般的如來眾，同屬於一個部。在這一個部中，又有數百萬無數的大俱胝部。這是在殊勝的喜樂中得到的部。
說方便品第十三
再次宣說一切金剛儀軌瑜擬尼方便灌頂戒。也就是分別剎那、飲食、喜等。諸佛如來安住在鑁（vam）字中，以正等一相得到灌頂成就。再次，金剛薩埵（Vajrasattva）對佛說：『世尊，這個鑁字為什麼被稱為拏吉尼（Dakini）戒？如來是調御師，希望您能為我依次解說。』佛說：『這其中，鑁字是唯一的體性，是最上的莊嚴，是阿賴耶（Alaya）諸佛的寶藏。在初喜等中，分別剎那，安住在妙樂智中。也就是莊嚴果報，作觀離相。修瑜伽的人，對於四種剎那的正行，應當這樣瞭解。』莊嚴，就是在初喜中，方便地講述種種事理。果報，就是指勝喜，了知妙樂的觸感。作觀，就是指離喜，我所受用，講述尋伺。離相，就是指俱生喜，遠離三種貪婪、無貪婪以及它們之間的狀態。再次，灌頂阿阇梨（Acharya）以四種秘密觀想的次第，發出清凈心，喜悅地顧視，知道對方具有福慧，能夠滅除煩惱，對於眾生的因緣已經成熟，為他們講述四種澡沐灌頂。用雙手拿著金剛鈴和金剛杵（Vajra），接受灌頂的人面目喜悅，莊嚴色相。用大拇指和無名指，施設種種供養之後，為他們講述攝受大印。知道這個弟子是大種族，遠離嗔恚以及我慢的習氣，調御教誨，執持金剛。
【English Translation】 English version: To counteract intense greed is Amitabha (Amitayus) Tathagata of the fire realm. Thinking about other parts will have the phenomenon of shaking and transformation. To counteract jealousy is Amoghasiddhi Tathagata of the wind realm. If one develops a strong love for this wonderful bliss, it is the aspect of emptiness, which can counteract double-tonguedness. This is Ratnasambhava Tathagata of the space realm. These five great elements, in an extremely short time, the mind can understand and be equal to one taste. Therefore, in the supreme bliss, distinguishing the five fires such as greed has the same essence as the great wonderful bliss. There are ten Ganges sand-number-like Tathagata assemblies, all belonging to one family. Within this one family, there are millions of countless great koti families. This is the family obtained in the supreme bliss.
Chapter Thirteen on Expounding Expedient Means
Furthermore, expounding all Vajra ritual Yogini expedient initiation vows. That is, distinguishing moments, food, joy, etc. All Buddhas and Tathagatas abide in the syllable Vam, attaining initiation accomplishment with the aspect of perfect equality. Furthermore, Vajrasattva said to the Buddha: 'World Honored One, why is this syllable Vam called the Dakini vow? The Tathagata is a tamer, I hope you can explain it to me in order.' The Buddha said: 'Among these, the syllable Vam is the only essence, the supreme adornment, the treasury of Alaya Buddhas. In the initial joy, etc., distinguishing moments, abiding in the wisdom of wonderful bliss. That is, adorning the fruition, contemplating and separating from appearances. Those who practice yoga should understand the correct practice of the four moments in this way.' Adornment is, in the initial joy, expediently speaking of various principles and affairs. Fruition refers to the supreme joy, knowing the touch of wonderful bliss. Contemplation refers to separating from joy, what I enjoy, speaking of seeking and examining. Separating from appearances refers to co-emergent joy, being far away from the three types of greed, non-greed, and the state in between. Furthermore, the initiation Acharya, with the order of four secret visualizations, emits a pure mind, looks with joy, knowing that the other person has blessings and wisdom, can eliminate afflictions, and the conditions for sentient beings have matured, expounding the four types of bathing initiations for them. Holding the Vajra bell and Vajra in both hands, the person receiving the initiation has a joyful face and adorned appearance. After making various offerings with the thumb and ring finger, expounding the great seal of acceptance for them. Knowing that this disciple is of a great lineage, far away from anger and the habit of arrogance, taming and teaching, holding the Vajra.
杵。隨其本尊說灌頂作用相應契印。見自師尊恭敬供養。如佛世尊具大寂靜。於此金剛瑜伽出生成就印法不應分別。又應如我以大威力。于生死泥拔濟沉溺作大歸救。爾時弟子執金剛杵。以盡世甘美廣大飲食。燒香涂香幢幡寶鐸。及妙華鬘是等供養。于種種勝喜妙樂剎那遠離。乃至菩提最後邊際。持金剛杵利諸含識。又為弟子說大悲智安住一切。是身非身無有二相。觀動植等皆幻化相。輪壇方便畢竟無疑。諸同學者如己眷屬。時金剛藏白佛言。世尊云何名諸佛身最上輪壇。如其次第為我除疑。佛言是曼拏羅者。堅固菩提心作大施會。如虛空輪清凈境界。應知是名金剛瑜伽蓮華部義。
時金剛藏復白佛言。世尊持何等戒住何三昧。佛言一者不應殺害眾生。當共一心如護己有。二者無不與故取他人玩好。三者無慾邪行知本性空故。四者無虛妄語世出世間發最上愿。時諸瑜伽者于佛世尊作如是言。
云何名根境 云何十二處 何等名蘊界 復何為自性 佛言根有六 謂眼耳鼻根 與身舌意等 內外根癡俱 以金剛解脫 又境有六塵 謂色聲香味 及與觸境界 並法界自性 是名為六境 即前根境二 翻名十二處 五蘊謂色等 及大悲行性 如是根境識 說名十八界 是
【現代漢語翻譯】 現代漢語譯本： 杵（vajra，金剛杵）。隨其本尊說灌頂作用相應的契印（mudra，手印）。見到自己的師尊，恭敬地供養，如同供養佛世尊一般，內心充滿寂靜。對於這金剛瑜伽（Vajrayoga）所出生的成就印法，不應有所分別。又應當像我一樣，以大威力，從生死泥潭中拔濟沉溺的眾生，作為他們最大的歸宿和救助。那時，弟子手執金剛杵，以世間所有甘美廣大的飲食，燒香、涂香、幢幡寶鐸，以及美妙的花鬘等來供養。對於種種殊勝的喜悅和妙樂，要剎那遠離，乃至菩提（bodhi，覺悟）的最後邊際，都要持金剛杵來利益一切眾生。又為弟子宣說大悲智安住於一切，此身非身，沒有二相的分別。觀察動植物等，都如幻化之相。輪壇（mandala，壇城）的方便法門，畢竟沒有疑問。諸位同學道友，應當視如自己的眷屬。 這時，金剛藏（Vajragarbha）菩薩對佛說：『世尊，如何稱作諸佛身最上的輪壇？請您依次為我解除疑惑。』 佛說：『這曼拏羅（mandala，壇城），以堅固的菩提心作為大布施的集會，如同虛空輪一般清凈的境界，應當知道這就是金剛瑜伽蓮華部的意義。』 這時，金剛藏菩薩又對佛說：『世尊，持什麼戒，安住于什麼三昧（samadhi，禪定）？』 佛說：『第一，不應當殺害眾生，應當共同一心，如同保護自己一樣。第二，不要不給予就拿取他人的玩好之物。第三，沒有邪淫的行為，因為知道本性是空性的緣故。第四，沒有虛妄的言語，在世間和出世間都發起最上的願望。』 這時，諸位瑜伽行者對佛世尊這樣說： 『如何稱作根境？如何稱作十二處？何等稱作蘊界？又什麼是自性？』 佛說：『根有六種，就是眼根、耳根、鼻根，以及身根、舌根、意根等，內外根都與愚癡相伴。以金剛智慧可以解脫。又有六種境，就是色、聲、香、味，以及觸境界，並法界自性，這稱作六境。即前面的根和境二者，翻過來稱作十二處。五蘊是指色等，以及大悲行性。像這樣，根、境、識，稱作十八界。』
【English Translation】 English version: Vajra (vajra). According to its principal deity, the corresponding mudra (mudra, hand gesture) of the empowerment's function is spoken. Seeing one's own guru, offer with reverence, just as offering to the Buddha, filled with great tranquility. Regarding the accomplishment mudra Dharma born from this Vajrayoga, there should be no discrimination. Furthermore, one should be like me, with great power, rescuing beings drowning in the mud of samsara, as their greatest refuge and salvation. At that time, the disciple holds the vajra, using all the sweet and vast food of the world, burning incense, applying scented paste, banners, precious bells, and beautiful flower garlands, etc., as offerings. For all kinds of supreme joy and wonderful bliss, one should momentarily distance oneself, even to the final boundary of bodhi (bodhi, enlightenment), holding the vajra to benefit all sentient beings. Furthermore, for the disciples, explain that great compassion and wisdom abide in everything; this body is not a body, there is no duality. Observing plants and so on, all are like illusory appearances. The skillful means of the mandala (mandala, sacred circle), after all, are without doubt. All fellow practitioners should be regarded as one's own family. At this time, Vajragarbha Bodhisattva said to the Buddha: 'World Honored One, how is the supreme mandala of all Buddhas' bodies named? Please dispel my doubts in order.' The Buddha said: 'This mandala, with steadfast bodhicitta as a great giving assembly, like the pure realm of the wheel of space, should be known as the meaning of the Lotus family of Vajrayoga.' At this time, Vajragarbha Bodhisattva again said to the Buddha: 'World Honored One, what precepts are held, and what samadhi (samadhi, meditation) is dwelled in?' The Buddha said: 'First, one should not kill living beings, and should be of one mind, as if protecting oneself. Second, do not take others' cherished possessions without being given. Third, there is no improper sexual conduct, because one knows that the inherent nature is emptiness. Fourth, there are no false words; in both the mundane and supramundane realms, generate the supreme aspiration.' At this time, all the yogis said to the Buddha: 'What are called the roots and objects? What are called the twelve entrances? What are called the skandhas and realms? And what is self-nature?' The Buddha said: 'There are six roots, namely the eye root, ear root, nose root, as well as the body root, tongue root, and mind root, etc.; both internal and external roots are accompanied by ignorance. With vajra wisdom, one can be liberated. There are also six objects, namely form, sound, smell, taste, as well as touch and the nature of the Dharma realm; these are called the six objects. That is, the preceding two, roots and objects, are reversed and called the twelve entrances. The five skandhas refer to form, etc., as well as the nature of great compassionate action. Like this, roots, objects, and consciousness are called the eighteen realms.'
故瑜伽者 於此能悟了 彼自性不生 真實無妄失 一切盡知解 猶如水中月 又如捻箭手 云何生火相 是火非箭出 亦非捻人手 諸相盡度量 俱時無所得 又此所生火 非假亦非實 是故諸法中 應如是作意
佛說大悲空智金剛大教王儀軌經卷第三 大正藏第 18 冊 No. 0892 佛說大悲空智金剛大教王儀軌經
佛說大悲空智金剛大教王儀軌經卷第四(第五同卷)
宋西天三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師法護奉 詔譯說方便品第十三之餘
爾時無我明妃而為上首。與一切金剛拏吉尼等。俱持五甘露相應。供養世尊金剛薩埵已。飲金剛甘露味。現大威神發歡喜心。語汝金剛拏吉尼等。我此真實極為秘密。供養禮敬一切佛已。于金剛本性我今開示。時諸明妃得大歡喜。右膝著地合掌恭敬聽佛所說。佛言如得飲食於美不美勿生厭離。澡浴塵穢無起凈想。設復不修禪定不誦咒句。不捨睡眠不護根門。於五凈食平等服行。一切眷屬心無愛著無怨親想。木石塑像不行禮事。於世間法悉能遠離。又于剎帝利婆羅門吠舍戍陀羅等不樂親近。穢行旃陀羅皮作廁人等亦不遠離。或以摩粘及藿香葉。毒辣藥等酸咸苦淡。及香美味殘觸飲食。以菩提
【現代漢語翻譯】 現代漢語譯本 所以瑜伽行者，於此能夠領悟瞭解， 那自性是不生不滅的，真實不虛，不會喪失。 一切都能完全知曉理解，就像水中的月亮一樣。 又像是捻箭準備射箭的人，怎麼會生出火的形象呢？ 這火不是從箭中生出，也不是從捻箭人的手中生出。 各種表象都經過衡量，同時都不可得。 又這所產生的火，不是虛假的也不是真實的。 因此在一切法中，應當這樣用心觀想。
《佛說大悲空智金剛大教王儀軌經》卷第三 大正藏第 18 冊 No. 0892 《佛說大悲空智金剛大教王儀軌經》
《佛說大悲空智金剛大教王儀軌經》卷第四(第五同卷)
宋西天三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師法護奉 詔譯說方便品第十三之餘
這時，以無我明妃（無我智慧的女性化身）為首，與一切金剛拏吉尼（vajra-ḍākinī，金剛空行母）等，一同拿著五甘露相應之物，供養世尊金剛薩埵（Vajrasattva，金剛薩埵）之後，飲用金剛甘露之味，顯現大威神力，發出歡喜之心，告訴你們金剛拏吉尼等，我這真實之法極為秘密，供養禮敬一切佛之後，對於金剛本性我現在開示。當時各位明妃得到極大歡喜，右膝著地，合掌恭敬地聽佛所說。佛說，如同得到飲食，對於美味或不美味，不要產生厭惡或執著；洗澡時，對於塵垢不要產生乾淨的想法；即使不修禪定，不誦咒語，不捨棄睡眠，不守護六根，對於五種清凈食物平等地食用，對於一切眷屬心中沒有愛戀執著，沒有怨恨或親近的想法，對於木頭或石頭雕塑的佛像，不行禮拜之事，對於世間法都能遠離。又對於剎帝利（kṣatriya，統治者或武士階層）、婆羅門（brāhmaṇa，祭司階層）、吠舍（vaiśya，商人階層）、戍陀羅（śūdra，勞動者階層）等，不樂於親近，對於行為污穢的旃陀羅（caṇḍāla，賤民）或以皮革為廁所的人等，也不遠離。或者用摩粘及藿香葉，毒辣藥等酸咸苦淡，以及香美味的殘羹剩飯，以菩提心對待。
【English Translation】 English version Therefore, the yogi, here can realize and understand, That self-nature is unborn, true and without loss. Everything is fully known and understood, like the moon in the water. Also like a person nocking an arrow, how can the image of fire arise? This fire does not come from the arrow, nor from the hand of the person nocking the arrow. All phenomena are measured, and at the same time, nothing is obtained. Moreover, this fire that arises is neither false nor real. Therefore, in all dharmas, one should contemplate in this way.
The Scripture of the Great Compassionate Wisdom Vajra Great Teaching King Ritual, Volume 3 Taisho Tripitaka Volume 18 No. 0892 The Scripture of the Great Compassionate Wisdom Vajra Great Teaching King Ritual
The Scripture of the Great Compassionate Wisdom Vajra Great Teaching King Ritual, Volume 4 (Volume 5 is the same)
Translated by Dharma Protector, Great Master of Sanskrit, Silver Green Guanglu Doctor, Acting Guanglu Minister, Puming Cijue of the Western Heaven of the Song Dynasty, under Imperial Decree, Explanation of the Expedient Means Chapter 13 (remainder)
At that time, the No-Self Consort (the feminine embodiment of no-self wisdom) took the lead, together with all the Vajra Ḍākinīs (vajra-ḍākinī, Diamond Dakinis), holding the corresponding five ambrosias, offered them to the World Honored One Vajrasattva (Vajrasattva, Diamond Being), and after drinking the taste of Vajra Ambrosia, manifested great divine power, and expressed joyful hearts, saying to you Vajra Ḍākinīs, this true Dharma of mine is extremely secret, after offering and paying homage to all Buddhas, I will now reveal the Vajra nature. At that time, all the Consorts obtained great joy, knelt on their right knees, and listened respectfully with palms together to what the Buddha said. The Buddha said, just as when receiving food, do not generate aversion or attachment to delicious or unappetizing things; when bathing, do not generate thoughts of cleanliness towards dirt; even if you do not practice meditation, do not recite mantras, do not abandon sleep, do not guard the six senses, eat the five pure foods equally, have no love or attachment in your heart for all relatives, have no thoughts of resentment or closeness, do not perform acts of worship to wooden or stone statues of Buddhas, and be able to stay away from worldly dharmas. Also, do not delight in being close to Kshatriyas (kṣatriya, rulers or warrior class), Brahmins (brāhmaṇa, priestly class), Vaishyas (vaiśya, merchant class), Shudras (śūdra, laborer class), etc., and do not stay away from Chandala (caṇḍāla, outcastes) who engage in impure conduct or those who use leather as toilets. Or use maṇe and patchouli leaves, poisonous and spicy medicines, etc., sour, salty, bitter, bland, and fragrant and delicious leftover food, treat them with Bodhicitta.
心不二智故。世間少分無不食者。又得自然生酤蘇摩華置蓮華器中。入尸利沙及星伽拏藥而為甘露。以寒林灰涂身著雜色弊衣。畢利多華結鬘嚴飾。複次金剛藏言。六根清凈故即一切境界廣大清凈。世尊豈不說此諸根清凈。是大勇健身所甲冑。金剛藏白佛言。世尊諸聲聞人所不能知是大三昧耶。佛語決定如剎那頃離諸煩惱。如來於四種教理不作是說。云何名方便說。佛言金剛藏汝一心聽。我今為大心者。以方便說大三昧耶。如說摩黏即果實義。如說彌羅即鉤召義。如說珂吒畢利珂喃即去來義。如說阿薩爹婆啰喃即珠寶義。如說曼拏嚕即鼓音義。如說努啰努啰即薄德人。如說歌陵惹啰即福善人。如說𩕳抳𤚥即無觸義。如說葛波羅即蓮華器。如義底望缽多即飲食義。如說摩羅頂即菜食義。如說兀探即四平等義。如說母多羅即妙香義。如說悉羅紺即自然生義。如說輸葛啰即造作義。如說末娑即白色義。如說瑜即相應義。如說謨羅紺即金剛義。如說酤羅紺即蓮華義。如說酤覽即部類義。如說嚩啰拏即有分別無分別義。于佛五部亦如是說。如說努彌即金剛部。如說那胝即蓮華部。如說贊拏梨即是寶部。如說挼惹多即如來部。如說辣惹計即羯磨部。如說母陀羅即妙成就義。又修觀者得金剛水成就。作供養已而自服行。佛言金剛大薩
【現代漢語翻譯】 現代漢語譯本：因為心的不二智慧，世間很少有不食用（某些東西）的人。又能自然生出酤蘇摩華（kusuma flower，花名），放置在蓮華器中。加入尸利沙（sirisha，藥名）及星伽拏（singhana，藥名）藥，使其成為甘露。用寒林中的灰塗抹身體，穿著雜色的破舊衣服，用畢利多華（pilita flower，花名）結成的花鬘來莊嚴自身。 其次，金剛藏（Vajragarbha，菩薩名）說：『因為六根清凈的緣故，一切境界都是廣大清凈的。』世尊難道不是說這些諸根清凈，是大勇健者身體上的甲冑嗎？金剛藏對佛說：『世尊，這是聲聞乘人所不能知的大三昧耶（Mahasamaya，大誓戒）。』佛說：『（我的）話語是決定的，如剎那頃就能脫離諸煩惱。如來對於四種教理不會這樣說。』 『什麼叫做方便說呢？』佛說：『金剛藏，你一心聽著。我現在為發大心的人，用方便說大三昧耶。』如說『摩黏（ma-ne）』即是『果實』的意思。如說『彌羅（mi-lo）』即是『鉤召』的意思。如說『珂吒畢利珂喃（ka-zha-bi-li-ke-nan）』即是『去來』的意思。如說『阿薩爹婆啰喃（a-sa-die-po-lo-nan）』即是『珠寶』的意思。如說『曼拏嚕（man-na-lu）』即是『鼓音』的意思。如說『努啰努啰（nu-lo-nu-lo）』即是『薄德人』。如說『歌陵惹啰（ge-ling-re-lo）』即是『福善人』。如說『𩕳抳𤚥（yin-ni-yong）』即是『無觸』的意思。如說『葛波羅（ge-bo-lo）』即是『蓮華器』。如『義底望缽多（yi-di-wang-bo-duo）』即是『飲食』的意思。如說『摩羅頂（mo-luo-ding）』即是『菜食』的意思。如說『兀探（wu-tan）』即是『四平等』的意思。如說『母多羅（mu-duo-luo）』即是『妙香』的意思。如說『悉羅紺（xi-luo-gan）』即是『自然生』的意思。如說『輸葛啰（shu-ge-luo）』即是『造作』的意思。如說『末娑（mo-suo）』即是『白色』的意思。如說『瑜（yu）』即是『相應』的意思。如說『謨羅紺（mo-luo-gan）』即是『金剛』的意思。如說『酤羅紺（gu-luo-gan）』即是『蓮華』的意思。如說『酤覽（gu-lan）』即是『部類』的意思。如說『嚩啰拏（wa-luo-na）』即是『有分別無分別』的意思。對於佛的五部也是這樣說。如說『努彌（nu-mi）』即是金剛部。如說『那胝（na-zhi）』即是蓮華部。如說『贊拏梨（zan-na-li）』即是寶部。如說『挼惹多（rua-re-duo）』即是如來部。如說『辣惹計（la-re-ji）』即是羯磨部。如說『母陀羅（mu-tuo-luo）』即是『妙成就』的意思。 『又修觀者得到金剛水成就，作供養后自己服用修行。』佛說：『金剛大薩（Vajrasattva，金剛薩埵，菩薩名）。』
【English Translation】 English version: Because of the non-dual wisdom of the mind, there are few in the world who do not eat (something). Moreover, one can naturally produce kusuma flowers (kusuma flower, name of a flower) and place them in a lotus vessel. Add sirisha (sirisha, name of a medicine) and singhana (singhana, name of a medicine) medicine to make it into nectar. Smear the body with ashes from the cold forest, wear tattered clothes of various colors, and adorn oneself with garlands made of pilita flowers (pilita flower, name of a flower). Furthermore, Vajragarbha (Vajragarbha, name of a Bodhisattva) said, 'Because the six senses are pure, all realms are vast and pure.' Did the World-Honored One not say that the purity of these senses is the armor on the body of a great and courageous person? Vajragarbha said to the Buddha, 'World-Honored One, this is the great Samaya (Mahasamaya, great vow) that the Shravakas cannot know.' The Buddha said, '(My) words are definitive, and one can be liberated from all afflictions in an instant. The Tathagata does not speak in this way regarding the four kinds of teachings.' 'What is meant by expedient speech?' The Buddha said, 'Vajragarbha, listen attentively. Now, for those who have generated great bodhicitta, I will speak expediently about the great Samaya.' For example, 'ma-ne' means 'fruit'. 'mi-lo' means 'to summon'. 'ka-zha-bi-li-ke-nan' means 'coming and going'. 'a-sa-die-po-lo-nan' means 'jewels'. 'man-na-lu' means 'the sound of a drum'. 'nu-lo-nu-lo' means 'people of little merit'. 'ge-ling-re-lo' means 'people of good fortune'. 'yin-ni-yong' means 'no touch'. 'ge-bo-lo' means 'lotus vessel'. 'yi-di-wang-bo-duo' means 'food and drink'. 'mo-luo-ding' means 'vegetable food'. 'wu-tan' means 'four equalities'. 'mu-duo-luo' means 'wonderful fragrance'. 'xi-luo-gan' means 'naturally produced'. 'shu-ge-luo' means 'artificially made'. 'mo-suo' means 'white color'. 'yu' means 'corresponding'. 'mo-luo-gan' means 'vajra'. 'gu-luo-gan' means 'lotus'. 'gu-lan' means 'category'. 'wa-luo-na' means 'with or without discrimination'. The same is said for the five families of the Buddha. 'nu-mi' means the Vajra family. 'na-zhi' means the Lotus family. 'zan-na-li' means the Jewel family. 'rua-re-duo' means the Tathagata family. 'la-re-ji' means the Karma family. 'mu-tuo-luo' means 'wonderful accomplishment'.' 'Moreover, those who practice meditation attain the accomplishment of Vajra water, and after making offerings, they consume it and practice.' The Buddha said, 'Great Vajrasattva (Vajrasattva, name of a Bodhisattva).'
埵我為汝說。非彼一切但應尊重而攝受之。於此金剛空智灌頂大真實句三昧方便。勿妄宣說。得大罪咎畢竟無疑。或為鬼昧怨賊侵嬈瘧病蠱毒。乃至是人速趣命終。設復有人於此三昧。如世醫王及佛導師。於是方便亦勿為說。彼不動使者及四大明妃發大忿怒。是名一切儀軌中義。
集一切儀軌部品第十四
爾時金剛藏而為上首。與一切金剛拏吉尼。心生疑惑得大憂惱。而白佛言世尊。前行品中說金剛歌舞成就者。云何為歌舞云何本尊灌頂。於何等印說瞋等作用。又真言品說。無我明妃種子者云何。種子從何出生。金剛部品說三十二血脈之相談彼清凈。唯愿世尊為我除疑。佛言金剛歌舞者所謂。
酤(引)羅以哩胝 阿冒(引)羅(引)蒙母抳哩哥(引)酤(引)羅(引)佉吉畢吒斛(引)末惹 伊葛嚕尼吉阿伊路(引)羅(引)怛呬左羅渴惹伊誐(引)遲摩野拏(引)畢惹 阿伊喝隸歌(引)陵惹啰缽抳阿伊訥努嚕末𡁠阿伊拶烏三摩葛芻哩 悉羅歌(二合引)葛卜嚕羅(引)伊阿伊摩(引)羅伊印馱拏 娑隸怛呬婆嚕呵(引)壹阿伊畢陵(二合)渴拏契吒葛陵諦戍馱戍馱奴惹 抳阿伊抳囕戍盎蘗左拏(引)尾阿伊耽呬𡁠薩啰(引)嚩阿尾缽 抳阿伊未隸野𡁠翁努嚕末吒伊𩕳抳未多馨末惹阿伊哩。
【現代漢語翻譯】 現代漢語譯本： 埵（duǒ）我為你解說。對於這一切，不應只是尊重和接受。對於這金剛空智灌頂大真實句三昧方便，不要胡亂宣說，否則必定會得到大的罪過。或者會被鬼魅、怨賊侵擾，患上瘧疾、中蠱毒，甚至會因此迅速死亡。如果有人對這三昧，如同世間的醫王或佛陀導師一樣，也不要對他們說。不動使者和四大明妃會因此大發忿怒。這就是一切儀軌中的要義。
集一切儀軌部品第十四
這時，以金剛藏（Vajragarbha，菩薩名）為首，與所有的金剛拏吉尼（Vajra Dakini，金剛空行母），心中產生疑惑，感到非常憂惱，於是稟告佛陀說：『世尊，在前行品中說到金剛歌舞成就者，什麼是歌舞？什麼是本尊灌頂？在什麼樣的印契中會顯現嗔怒等作用？還有，在真言品中說到的無我明妃種子是什麼？種子是從哪裡出生的？金剛部品中談到三十二血脈之相，以及它們的清凈。希望世尊能為我們消除疑惑。』 佛陀說：『金剛歌舞就是：』
酤(引)羅以哩胝 阿冒(引)羅(引)蒙母抳哩哥(引)酤(引)羅(引)佉吉畢吒斛(引)末惹 伊葛嚕尼吉阿伊路(引)羅(引)怛呬左羅渴惹伊誐(引)遲摩野拏(引)畢惹 阿伊喝隸歌(引)陵惹啰缽抳阿伊訥努嚕末𡁠阿伊拶烏三摩葛芻哩 悉羅歌(二合引)葛卜嚕羅(引)伊阿伊摩(引)羅伊印馱拏 娑隸怛呬婆嚕呵(引)壹阿伊畢陵(二合)渴拏契吒葛陵諦戍馱戍馱奴惹 抳阿伊抳囕戍盎蘗左拏(引)尾阿伊耽呬𡁠薩啰(引)嚩阿尾缽 抳阿伊未隸野𡁠翁努嚕末吒伊𩕳抳未多馨末惹阿伊哩。
【English Translation】 English version: I, Ḍa (Ḍa: Referring to the speaker, likely a deity or enlightened being), will explain it to you. Not all of this should be merely respected and accepted. Regarding this Vajra (Vajra: Diamond or thunderbolt, symbolizing indestructibility) Empty Wisdom Empowerment, Great True Word Samadhi (Samadhi: A state of meditative consciousness) means, do not recklessly proclaim it, or you will undoubtedly incur great sin. Or you may be harassed by ghosts, vengeful enemies, suffer from malaria, be poisoned by蠱 (Gu: A type of venomous witchcraft), and even die quickly. Even if someone is like a worldly king of medicine or a Buddha teacher regarding this Samadhi, do not speak of these means to them. The Immovable Messenger and the Four Great 明妃 (Mingfei: Wisdom Queens) will become greatly enraged. This is the meaning within all rituals.
Chapter Fourteen: Collection of All Rituals
At that time, Vajragarbha (Vajragarbha: A Bodhisattva) took the lead, and together with all the Vajra Ḍākinīs (Vajra Ḍākinīs: Female tantric deities), they felt doubt in their hearts and great distress. They said to the Buddha, 'World Honored One, in the Preliminary Practices chapter, it speaks of those who have achieved Vajra song and dance. What is song and dance? What is the empowerment of the principal deity? In what kind of mudra (Mudra: Symbolic hand gesture) do wrathful actions appear? Also, in the Mantra chapter, what is the seed of the Selfless 明妃 (Mingfei: Wisdom Queen)? Where does the seed come from? The Vajra chapter speaks of the characteristics of the thirty-two blood vessels and their purity. May the World Honored One dispel our doubts.' The Buddha said, 'Vajra song and dance is:'
酤(引)羅以哩胝 阿冒(引)羅(引)蒙母抳哩哥(引)酤(引)羅(引)佉吉畢吒斛(引)末惹 伊葛嚕尼吉阿伊路(引)羅(引)怛呬左羅渴惹伊誐(引)遲摩野拏(引)畢惹 阿伊喝隸歌(引)陵惹啰缽抳阿伊訥努嚕末𡁠阿伊拶烏三摩葛芻哩 悉羅歌(二合引)葛卜嚕羅(引)伊阿伊摩(引)羅伊印馱拏 娑隸怛呬婆嚕呵(引)壹阿伊畢陵(二合)渴拏契吒葛陵諦戍馱戍馱奴惹 抳阿伊抳囕戍盎蘗左拏(引)尾阿伊耽呬𡁠薩啰(引)嚩阿尾缽 抳阿伊未隸野𡁠翁努嚕末吒伊𩕳抳未多馨末惹阿伊哩.
金剛舞者于呬嚕迦相勿應忘念。心生愛樂相續觀想。又金剛明妃及瑜擬尼等如諸佛母。是金剛歌舞而常真實。護持自身及余眷屬。此諸世間所持誦處能生信愛。是故於此極生尊重。如月愛相勿復疑惑。時金剛藏白佛言。世尊是俱生喜自性。何所棄捨而能出生一切相應。譬若虛空無有窮盡。佛言如是如是如汝所說。金剛藏言云何菩提心出生方便。佛言謂此輪壇以自威力加持次第。名菩提心出生方便。世非世俗有二種相。如俱那花處白月影。世間妙樂亦復如是。謂佛菩薩如是任持。信解輪迴無復涅槃。所說色聲等是輪迴。受等是輪迴。根等是輪迴。瞋等是輪迴。即以是法而名涅槃。謂無癡是涅槃。無迷亂是涅槃。清凈是涅槃。若非世俗菩提心。以具相童子是上種族。性行調柔殊妙莊嚴。以悉羅訶香和合龍腦。及妙飲食隨分供養。于自他身成就義利。又金剛蓮華而作相應。出生次第不應遠離。以蓮華器或白螺貝而作甘露。如是正理有大力能即無我明妃。以大印曼拏羅住臍輪中。從阿字音自性及彼提字。說是勝慧出生相應次第。非長短方圓。而俱生喜如是出生。受用妙樂及與大印而得成就。彼色聲香味觸法界自性。智慧方便及大妙樂即彼輪壇。五智自性謂大圓鏡智。平等性智。妙觀察智。成所作智。清凈法界。此無我明
【現代漢語翻譯】 現代漢語譯本： 金剛舞者不應忘記觀想呬嚕迦（Heruka，忿怒尊）的形象。心中生起愛慕之情，持續不斷地觀想。還有金剛明妃（Vajra Dakini）和瑜擬尼（Yogini）等，她們如同諸佛之母，以金剛歌舞的形式恒常真實存在，護持自身及其他眷屬。這些世間所持誦之處，能夠產生信仰和愛慕，因此應當對此極生尊重，如同愛慕月亮一般，不要再有任何疑惑。 這時，金剛藏（Vajragarbha）菩薩對佛說：『世尊，這是俱生喜（Sahaja-ananda，與生俱來的喜樂）的自性，捨棄什麼才能出生一切相應呢？譬如虛空，沒有窮盡。』佛說：『是的，是的，正如你所說。』 金剛藏菩薩問：『菩提心（Bodhicitta，覺悟之心）是如何出生的呢？』佛說：『通過輪壇（Mandala，壇城）以其自身威力加持次第，這被稱為菩提心出生的方便。』 世間和非世俗有兩種不同的相。如同俱那花（Kuna flower）處在白月影中，世間的妙樂也是如此。佛和菩薩就是這樣任持的，他們相信輪迴中沒有涅槃。所說的色、聲等是輪迴，受等是輪迴，根等是輪迴，嗔等是輪迴，而這些法本身就被稱為涅槃。所謂無癡是涅槃，無迷亂是涅槃，清凈是涅槃。如果不是世俗的菩提心，那麼就以具相的童子作為上等種族，其性情柔順，殊妙莊嚴，用悉羅訶香（Siroha incense）混合龍腦香，以及美妙的飲食，隨分供養，從而在自己和他人身上成就義利。 此外，金剛蓮華（Vajra Lotus）應當作為相應的法器，出生的次第不應遠離。用蓮華器或白螺貝製作甘露。這樣的正理具有強大的力量，即無我明妃（Nairatmya），以大印曼拏羅（Mahamudra Mandala）安住于臍輪中，從阿字音（Ah syllable）的自性以及彼提字（Dhi syllable）開始，宣說勝慧（Prajna，卓越的智慧）出生相應的次第，沒有長短方圓的限制，而俱生喜就是這樣出生的。受用妙樂以及大印就能獲得成就。色、聲、香、味、觸、法界（Dharmadhatu）的自性，智慧方便以及大妙樂就是那個輪壇。五智（Five Wisdoms）的自性，即大圓鏡智（Adarsha-jnana），平等性智（Samata-jnana），妙觀察智（Pratyavekshana-jnana），成所作智（Krityanushthana-jnana），清凈法界（Vishuddha-dharmadhatu）。這個無我明妃……
【English Translation】 English version: The Vajra dancer should not forget to visualize the form of Heruka (wrathful deity). Generate love in your heart and continuously contemplate. Also, Vajra Dakinis and Yoginis are like the mothers of all Buddhas. They are constantly real through Vajra songs and dances, protecting themselves and their retinues. These places where the world recites can generate faith and love. Therefore, one should have extreme respect for this, like loving the moon, and have no more doubts. Then, Vajragarbha (Vajra Essence) Bodhisattva said to the Buddha: 'World Honored One, this is the nature of Sahaja-ananda (innate bliss). What must be abandoned in order to give birth to all correspondences? It is like space, without end.' The Buddha said: 'Yes, yes, as you say.' Vajragarbha Bodhisattva asked: 'How is Bodhicitta (the mind of enlightenment) born?' The Buddha said: 'Through the Mandala (sacred circle) and its own power blessing the sequence, this is called the means of giving birth to Bodhicitta.' There are two kinds of aspects: worldly and non-worldly. Like the Kuna flower in the white moon's shadow, worldly bliss is also like this. Buddhas and Bodhisattvas uphold it in this way, believing that there is no Nirvana in Samsara. What is said about form, sound, etc., is Samsara; sensation, etc., is Samsara; the senses, etc., are Samsara; anger, etc., is Samsara; and these very dharmas are called Nirvana. So-called non-ignorance is Nirvana, non-confusion is Nirvana, purity is Nirvana. If it is not worldly Bodhicitta, then take a well-formed youth as the superior lineage, whose nature is gentle, exceptionally beautiful and adorned, mix Siroha incense with dragon brain incense, and offer delicious food according to their share, thereby accomplishing benefit for oneself and others. Furthermore, the Vajra Lotus should be used as a corresponding implement, and the sequence of birth should not be separated. Use a lotus vessel or white conch shell to make nectar. Such right reasoning has great power, namely Nairatmya (selflessness), residing in the navel chakra with the Mahamudra Mandala, starting from the nature of the Ah syllable and the Dhi syllable, explaining the sequence of the birth of Prajna (superior wisdom), without limitations of length, shortness, squareness, or roundness, and Sahaja-ananda is born in this way. Enjoying wonderful bliss and the Mahamudra can achieve accomplishment. The nature of form, sound, smell, taste, touch, and Dharmadhatu (realm of phenomena), skillful means of wisdom, and great wonderful bliss are that Mandala. The nature of the Five Wisdoms is Adarsha-jnana (Great Mirror Wisdom), Samata-jnana (Wisdom of Equality), Pratyavekshana-jnana (Wisdom of Discriminating Awareness), Krityanushthana-jnana (Wisdom of Accomplishing Activities), and Vishuddha-dharmadhatu (Pure Dharmadhatu). This Nairatmya (selflessness)...
妃法界本性。如我為曼拏羅王等無有異。複次金剛藏言。于輪壇觀想道。如其出生諸佛聖賢。唯佛世尊先為我等說是戒相。佛言先於身中住阿字門金剛蓮華大印方便學處。此內外戒我今開示。以阿字理趣秘密三摩缽底。令煩惱縛外不現起了知法報化三身輪及大樂輪義。如是住心意喉頂。出生無量諸佛聖賢。彼化身輪依上座部律出變化身。法身輪者依一切有部律宣說法故。報身輪者依正量部律為所受用一切飲食味故。大樂輪者依大眾部律住妙樂故。世尊分別四種不動果等。以勝慧業而作教誡。是法輪者如其受用。說無所動而得大果。于妙樂輪具大力能有士夫用。相應出生清凈果報。是等義類說名聖胎為游止處。若人心離貪等。設處胎藏如被法服。觀所生母即諸佛母。慈愍訓育曲躬禮敬如親教師。猶我往昔順生世間。從阿字輪出生㰠字。圓頂潔膚若苾芻相。又眾生十月始生地上。我于爾時滿十地行大自在位故。阿字門積集眾生如佛無疑。爾時無我明妃等。聞佛語已心生疑惑。得大恐怖悶絕躄地。時會見已語金剛明妃等言。是地水火風空。此五大種唯佛知覺。時無我明妃如夢所聞。從地而起白言世尊。如是眾生云何為諸垢染之所覆藏。能除是等名正覺者。世尊如是真實無有虛妄。佛言如無智人飲蘗啰拏藥極生惛醉。若離癡愛
【現代漢語翻譯】 現代漢語譯本 『妃』（明妃，女性修行者）的法界本性，與我作為曼拏羅王（壇城之主）等沒有區別。金剛藏（菩薩名）又說，在輪壇（壇城）觀想修行之道，如同諸佛聖賢的出生。唯有佛世尊先前為我們宣說了戒相。佛說，首先在身中安住『阿』（種子字，代表空性）字門，以金剛蓮華大印（手印）的方便學處。這內外之戒我現在開示。以『阿』字理趣的秘密三摩缽底（禪定），令煩惱的束縛在外不顯現，了知法身、報身、化身三身輪及大樂輪的意義。如此安住於心、意、喉、頂，出生無量諸佛聖賢。那化身輪依上座部律（佛教部派）而出變化身。法身輪則依一切有部律（佛教部派）宣說法故。報身輪則依正量部律（佛教部派）為所受用一切飲食味故。大樂輪則依大眾部律（佛教部派）住妙樂故。世尊分別四種不動果等，以殊勝的智慧事業而作教誡。這法輪如其受用，說無所動而得大果。于妙樂輪具大力能有士夫用（指男性修行者），相應出生清凈果報。這些義理都可稱為聖胎，是游止之處。若人心離貪等，即使處於胎藏中也如披上了法服。觀所生母即諸佛之母，慈悲憐憫地訓育，彎腰禮敬如同親教師。猶如我往昔順生世間，從『阿』字輪出生『㰠』字，圓頂潔膚，如同苾芻（比丘）之相。又眾生十月始生地上，我于爾時滿十地行大自在位故。『阿』字門積集眾生如佛無疑。爾時無我明妃等，聞佛語已心生疑惑，得大恐怖悶絕躄地。當時在會者見此情景，告訴金剛明妃等說，這地、水、火、風、空五大種唯有佛才能知覺。當時無我明妃如夢初醒，從地上起來稟告世尊，『如是眾生為何被諸垢染所覆蓋隱藏？能去除這些垢染的才可稱為正覺者。世尊所說是真實不虛妄的。』佛說，『如同無智之人飲用蘗啰拏藥（一種毒藥）極生昏醉。若離癡愛』
【English Translation】 English version The Dharmadhatu nature of 『Consort』 (Mingfei, female practitioner) is no different from me as the Mandala King, etc. Furthermore, Vajragarbha (a Bodhisattva's name) said, 'In the Mandala, contemplate the path of practice, just like the birth of all Buddhas, Sages, and Worthies. Only the World Honored Buddha previously explained the characteristics of the precepts to us.' The Buddha said, 'First, abide in the 『A』 (seed syllable, representing emptiness) syllable gate within the body, using the skillful means of the Vajra Lotus Mudra (hand gesture). I will now reveal these inner and outer precepts. With the secret Samapatti (meditative absorption) of the 『A』 syllable's principle, cause the bonds of afflictions to not manifest externally, and understand the meaning of the Dharmakaya (Dharma body), Sambhogakaya (Enjoyment body), and Nirmanakaya (Emanation body) three wheels, and the Great Bliss Wheel. Thus, abiding in the heart, mind, throat, and crown, give birth to immeasurable Buddhas, Sages, and Worthies. That Nirmanakaya Wheel relies on the Vinaya (monastic rules) of the Sthavira school (a Buddhist school) to emanate transformation bodies. The Dharmakaya Wheel relies on the Sarvastivada school (a Buddhist school) to proclaim the Dharma. The Sambhogakaya Wheel relies on the Sautrantika school (a Buddhist school) to enjoy all flavors of food and drink. The Great Bliss Wheel relies on the Mahasanghika school (a Buddhist school) to abide in wonderful bliss.' The World Honored One distinguished the four kinds of immovable fruits, etc., and gave teachings with supreme wisdom activities. This Dharma Wheel, as it is used, is said to be immovable and attains great fruit. In the Wonderful Bliss Wheel, a powerful man (referring to a male practitioner) has the ability to use it, and corresponding pure results are born. These kinds of meanings are called the Holy Womb, a place to dwell. If a person's mind is free from greed, etc., even if they are in the womb, it is like being clothed in Dharma garments. Contemplate the mother of birth as the mother of all Buddhas, compassionately nurturing and bowing in reverence like a personal teacher. Just as I was born into the world in the past, from the 『A』 syllable wheel, the 『㰠』 syllable is born, with a round head and clean skin, like the appearance of a Bhikshu (monk). Furthermore, beings are first born on the earth after ten months, and at that time, I fulfilled the ten Bhumi (grounds) and attained the great sovereign position. The 『A』 syllable gate accumulates beings like the Buddha without doubt.' At that time, the No-Self Consort and others, upon hearing the Buddha's words, became doubtful, greatly frightened, and fainted to the ground. Those present, seeing this, told the Vajra Consort and others, 'These five great elements of earth, water, fire, wind, and space are only known by the Buddha.' At that time, the No-Self Consort, as if awakened from a dream, arose from the ground and reported to the World Honored One, 'Why are such beings covered and hidden by all defilements? Only those who can remove these defilements can be called Perfectly Enlightened Ones. What the World Honored One says is true and not false.' The Buddha said, 'It is like an unwise person drinking the Niggeraṇa medicine (a kind of poison) and becoming extremely intoxicated. If one is free from ignorance and attachment'
是即解脫。若人于金剛空智信樂多聞。了知出離方便。斷無明縛不生執取。于天人阿修羅地獄餓鬼畜生起大覺悟。無眾生相當成正覺。又糞穢諸蟲常樂自體。而尚不知有天人等樂。此覺性者隨心所現。非余世界得成正覺。設旃陀羅諸殺業者。是人無智愚夫執著。不知是行為極癡冥。於六趣中發行取有支之所輪轉。若於金剛空智得是方便除我慢習。清凈境界得無上道。於此勝行成就無疑。說卜葛西明妃是即地界。彼堅硬體是即癡義。佛言身依心出生。若於余處定不可得。是故毗盧遮那如來部。說設嚩哩明妃是即水界。彼濕潤性本尊理趣。佛言心依身出生。若於余處不應現起。是故阿閦如來部。說贊拏哩明妃是即火界。即貪理趣。佛言說貪愛火以赤色為自相。由貪起兩舌故。寶生如來部。說努彌尼明妃是即風界。本尊理趣。佛言由貪故起嫉妒。不空成就如來部。如是邀哩明妃。陬哩明妃。尾多哩明妃。渴三摩哩明妃。亦如上說。于金剛空智如是住持三摩缽底。
複次無我菩薩于平等相為利眾生。請問末鄰大供養真言句。時金剛薩埵于諸眾生令護他命。為作障者一切頻那夜迦。說末鄰大供養明曰。
唵印捺野摩惹羅惹剎普嚩嚩喝尼(二合)嚩(引)喻啰剎贊捺蘇惹摩捺嚩缽多羅缽多(引)梨遏吒薩缽伊喃末鄰蓬
【現代漢語翻譯】 現代漢語譯本： 這就是解脫。如果有人對於金剛空智深信愛好並廣博聽聞，了解脫離的方法，斷除無明的束縛，不產生執取，對於天人、阿修羅、地獄、餓鬼、畜生生起大覺悟，沒有眾生相，終能成就正覺。又如糞堆里的蟲子常常安於自身，尚且不知道有天人等的快樂。這覺性隨著心念顯現，不是在其他世界可以成就正覺的。即使是旃陀羅（賤民）等從事殺業的人，這些人因為沒有智慧而愚癡執著，不知道這種行為是極其愚昧的。在六道中不斷地輪轉，受生取有。如果對於金剛空智得到這種方便，去除我慢的習氣，清凈境界，就能得到無上道。對於這種殊勝的修行成就，不要懷疑。說卜葛西明妃就是地界（地的元素），她堅硬的體性就是愚癡的含義。佛說身體依賴心而出生，如果在其他地方一定不能得到。所以毗盧遮那如來部，說設嚩哩明妃就是水界（水的元素），她濕潤的性質是本尊的理趣。佛說心依賴身體而出生，如果在其他地方不應該顯現。所以阿閦（chù）如來部，說贊拏哩明妃就是火界（火的元素），就是貪的理趣。佛說貪愛之火以紅色為自身特徵，因為貪婪而產生兩舌。寶生如來部，說努彌尼明妃就是風界（風的元素），是本尊的理趣。佛說因為貪婪而產生嫉妒。不空成就如來部，像這樣邀哩明妃、陬哩明妃、尾多哩明妃、渴三摩哩明妃，也如上面所說。對於金剛空智，這樣住持三摩缽底（禪定）。
再次，無我菩薩爲了利益眾生，以平等之心請問末鄰大供養真言句。這時金剛薩埵爲了使眾生能夠保護自己的生命，為作障礙者一切頻那夜迦（障礙神）說末鄰大供養明曰：
唵印捺野摩惹羅惹剎普嚩嚩喝尼(二合)嚩(引)喻啰剎贊捺蘇惹摩捺嚩缽多羅缽多(引)梨遏吒薩缽伊喃末鄰蓬
【English Translation】 English version: This is liberation. If someone has faith and delight in the Vajra-śūnyatā-jñāna (Diamond Wisdom of Emptiness) and extensively learns about it, understands the means of liberation, cuts off the bonds of ignorance, does not give rise to attachment, and awakens greatly to the beings in the heavens, humans, asuras (demigods), hells, hungry ghosts, and animals, without any notion of sentient beings, they will ultimately attain perfect enlightenment. Furthermore, just as worms in a dung heap are always content with themselves and do not even know the happiness of gods and humans, this awakened nature manifests according to the mind. It is not in other worlds that one can attain perfect enlightenment. Even those who engage in killing, such as caṇḍālas (outcastes), do so because they are without wisdom and foolishly attached, not knowing that such actions are extremely ignorant. They revolve in the six realms, taking birth and clinging to existence. If one obtains this means through the Vajra-śūnyatā-jñāna (Diamond Wisdom of Emptiness), removes the habit of arrogance, and purifies the realm, one will attain the unsurpassed path. Have no doubt about achieving this supreme practice. It is said that Pukkasī (name of a Yogini) is the earth element, and her solid nature is the meaning of ignorance. The Buddha said that the body is born from the mind, and it is definitely unattainable elsewhere. Therefore, the Vairocana (the Great Illuminator) Buddha family says that Śavarī (name of a Yogini) is the water element, and her moist nature is the principle of the deity. The Buddha said that the mind relies on the body to be born, and it should not arise elsewhere. Therefore, the Akshobhya (Immovable) Buddha family says that Caṇḍālī (name of a Yogini) is the fire element, which is the principle of desire. The Buddha said that the fire of desire has red as its own characteristic, and because of greed, double-tongued speech arises. The Ratnasambhava (Jewel Born) Buddha family says that Ḍombinī (name of a Yogini) is the wind element, which is the principle of the deity. The Buddha said that jealousy arises from greed. The Amoghasiddhi (Unfailing Success) Buddha family, like this, Yoginī, Śauṇḍinī, Vetālī, Ghasmarī, are also as described above. For the Vajra-śūnyatā-jñāna (Diamond Wisdom of Emptiness), thus abide in samāpatti (meditative absorption).
Furthermore, the Anātmā (Non-Self) Bodhisattva, with an equal mind for the benefit of sentient beings, asks about the mantra syllables for the great Malina offering. At this time, Vajrasattva (Diamond Being), in order to enable sentient beings to protect their lives, speaks the Malina great offering mantra for all the Vinayakas (obstructing spirits) who create obstacles, saying:
Oṃ indra yamara jaṭa pūrvva vahaṇi vāyu rakṣa canda suraja mānava patala patali artha sarva ihānāṃ malina pum
惹仍伽補澀波(二合)度(引)波莽(引)娑(引)尾覲喃(二合)盎喝歌(引)惹薩嚩娑(引)達侃底枯尼譬痆蘗(引)捺唵(引)遏歌(引)嚕(引)牟抗薩哩嚩(二合)達哩摩(二合引)拏摩寧*也那庾(二合)怛半(二合)那怛嚩(二合)多唵(引)阿(引)吽(引)發吒(半音)薩嚩(二合引)賀(引)
如是末鄰大供養明。善解瑜伽者供養一切部多等得大吉祥。若求信愛護世諸天生大歡喜。若作降伏速破冤敵。若作鉤召能遣諸魔。若作息災增益得大富樂相續不斷。
複次金剛藏言。如來先說地行空行明妃。我今不知當何部主。佛言為身語意三密輪中。以我住處及無我菩薩住上中下。此中開示部有三種五種或開六種。即五如來為對治彼貪瞋愚癡兩舌嫉妒。又於五種隨其次第。觀想出生金剛薩埵清凈妙樂。又三種者即如來部蓮華部金剛部。為對治彼貪瞋癡等。又復一部謂阿閦如來金剛威德現忿怒相。對治瞋法。
金剛王出現品第十五
爾時空智大金剛王。開示一切本尊。一切自性身曼拏羅。住極妙樂金剛心種子。出生一切自相曼拏羅王。一十六臂八面四足。帶髑髏鬘現忿怒相。執持五印得大無畏。時無我菩薩白如是言。我先不知是曼拏羅一十五位。眷愛種智愿為我說。
【現代漢語翻譯】 現代漢語譯本：惹仍伽補澀波(二合)度(引)波莽(引)娑(引)尾覲喃(二合)盎喝歌(引)惹薩嚩娑(引)達侃底枯尼譬痆蘗(引)捺唵(引)遏歌(引)嚕(引)牟抗薩哩嚩(二合)達哩摩(二合引)拏摩寧*也那庾(二合)怛半(二合)那怛嚩(二合)多唵(引)阿(引)吽(引)發吒(半音)薩嚩(二合引)賀(引)。
如是末鄰大供養明。善解瑜伽者供養一切部多（bhuta，指鬼神）等，得大吉祥。若求信愛，護世諸天生大歡喜。若作降伏，速破冤敵。若作鉤召，能遣諸魔。若作息災增益，得大富樂相續不斷。
複次，金剛藏言：『如來先說地行空行明妃，我今不知當何部主？』佛言：『為身語意三密輪中，以我住處及無我菩薩住上中下。此中開示部有三種、五種或開六種。即五如來為對治彼貪瞋愚癡兩舌嫉妒。又於五種隨其次第，觀想出生金剛薩埵（Vajrasattva，金剛薩埵）清凈妙樂。又三種者，即如來部、蓮華部、金剛部，為對治彼貪瞋癡等。又復一部，謂阿閦如來（Akshobhya，不動如來），金剛威德現忿怒相，對治瞋法。』
金剛王出現品第十五
爾時，空智大金剛王，開示一切本尊，一切自性身曼拏羅（mandala，壇城），住極妙樂金剛心種子，出生一切自相曼拏羅王，一十六臂八面四足，帶髑髏鬘現忿怒相，執持五印得大無畏。時無我菩薩白如是言：『我先不知是曼拏羅一十五位，眷愛種智愿為我說。』
【English Translation】 English version: Ra-reng-ga bu-se-bo(two combined) du(elongated sound) bo mang(elongated sound) sa(elongated sound) wei-jing-nan(two combined) ang-he-ge(elongated sound) re sa-wa sa(elongated sound) da-kan-di ku-ni pi-nie-ge(elongated sound) na om(elongated sound) e-ge(elongated sound) lu(elongated sound) mu-kang sa-li-wa(two combined) da-li-mo(two combined, elongated sound) na mo-ning*ye na-yu(two combined) da-ban(two combined) na-da-wa(two combined) duo om(elongated sound) a(elongated sound) hong(elongated sound) fa-zha(half sound) sa-wa(two combined, elongated sound) he(elongated sound).
This is the great offering mantra of Molin. Those who understand yoga well and make offerings to all bhutas (ghosts and deities) will obtain great auspiciousness. If one seeks faith and love, the guardian deities of the world will be greatly pleased. If one performs subjugation, one can quickly destroy enemies. If one performs summoning, one can dispel all demons. If one performs pacification and augmentation, one will obtain great wealth and happiness continuously.
Furthermore, Vajragarbha said, 'The Tathagata previously spoke of the earth-walking and sky-walking vidyadharis. I do not know which family lord I should belong to.' The Buddha said, 'Within the three secret wheels of body, speech, and mind, with my abode and the abode of the Anatma-bodhisattva (Anatma-bodhisattva, Bodhisattva of No-Self) above, middle, and below. Here, the families are revealed as three, five, or six types. The five Tathagatas are for counteracting greed, hatred, ignorance, double-tonguedness, and jealousy. Furthermore, in the five types, in their respective order, visualize the arising of Vajrasattva's (Vajrasattva, Diamond Being) pure and wonderful bliss. The three types are the Tathagata family, the Lotus family, and the Vajra family, for counteracting greed, hatred, and ignorance, etc. Furthermore, there is one family, namely Akshobhya Tathagata (Akshobhya, Immovable Tathagata), whose vajra-like power manifests in wrathful form to counteract anger.'
Chapter Fifteen: The Appearance of the Vajra King
At that time, the Great Vajra King of Empty Wisdom revealed all the principal deities, the mandala (mandala, sacred diagram) of all self-nature bodies, dwelling in the seed of the supremely blissful vajra heart, giving birth to all self-nature mandala kings, with sixteen arms, eight faces, and four feet, wearing a garland of skulls, manifesting a wrathful appearance, holding the five seals, and obtaining great fearlessness. At that time, the Anatma-bodhisattva said, 'I did not know that this mandala had fifteen levels. I wish you would explain the wisdom of love and affection to me.'
時金剛王如是嗟咨。持葛波羅擲金剛杵摧伏魔已。說是如前曼拏羅輪。四隅四門及金剛線珠纓半纓。無量雜寶間飾莊嚴。以我吽阿字種智。放青色熾盛光焰。出生八面一十六臂。足踏四魔現忿怒相。帶髑髏鬘及妙瓔珞得大無畏。住日輪中立如舞勢。頂戴善巧金剛杵。黑色忿怒以灰涂身。口誦吽發吒字。入樂寂靜離煩惱縛妙三摩地。正面大黑色。右面如白色俱那華。左面紅色大忿怒相。上面笑容。餘四面並青黑色。共二十四目。如是相續復入樂嬉戲三摩地。從喭字門出生遨哩明妃。住于東門。復入滿他那相應三摩地。從尊字門出生陬哩明妃。住于南門。為護門者。復入金剛蓮華相應三摩地。從鑁字門出生尾多哩明妃。住于西門。復入破大煩惱闇三摩地。從紺字門出生渴三摩哩明妃。住于北門。為壞魔者。從奔字門出生卜葛西明妃。住伊舍那方。復入滿他那相應三摩地。從商字門出生設嚩哩明妃。住火天方。從贊字門出生贊拏梨明妃。住羅剎方。從農字門出生努彌尼明妃。住風天方。為樂忿怒者。
爾時空智大金剛王。復虛空性三昧忽然不現。彼四大種明妃以種種金剛歌詠供養。地大遨哩明妃曰。
善哉金剛王 速起大悲意 欲護諸眾生 不應住空性
水大設嚩哩明妃曰。
起空空智主 住
【現代漢語翻譯】 現代漢語譯本： 這時，金剛王（Vajra King）如是嘆息。手持葛波羅（Kapala，顱碗），擲出金剛杵（Vajra，一種法器）摧伏魔眾之後，宣說了如前的曼拏羅輪（Mandala，壇城）。壇城的四隅四門以及金剛線、珠纓、半纓，以無量雜寶間隔裝飾，莊嚴無比。我以『吽』（Hūṃ）『阿』（Āḥ）二字種智，放出青色熾盛的光焰，化生出八面十六臂，足踏四魔，現忿怒之相。佩戴髑髏鬘（skull garland）及美妙瓔珞，獲得大無畏，安住于日輪之中，立如舞勢。頭頂戴著善巧金剛杵，黑色忿怒，以灰涂身。口誦『吽』『發』『吒』（Hūṃ Phaṭ）字，進入樂寂靜、離煩惱縛的妙三摩地（Samadhi，禪定）。正面為大黑色，右面如白色俱那華，左面紅色，呈大忿怒相，上面笑容。其餘四面皆為青黑色，共有二十四目。如是相續，復入樂嬉戲三摩地。從『喭』字門出生遨哩（Aurī）明妃，住于東門。復入滿他那（Manthana）相應三摩地，從『尊』字門出生陬哩（Traurī）明妃，住于南門，作為護門者。復入金剛蓮華相應三摩地，從『鑁』字門出生尾多哩（Vetalī）明妃，住于西門。復入破大煩惱闇三摩地，從『紺』字門出生渴三摩哩（Khasmarī）明妃，住于北門，作為摧壞魔者。從『奔』字門出生卜葛西（Pukkasī）明妃，住伊舍那方（東北方）。復入滿他那相應三摩地，從『商』字門出生設嚩哩（Shavarī）明妃，住火天方（東南方）。從『贊』字門出生贊拏梨（Candalī）明妃，住羅剎方（西南方）。從『農』字門出生努彌尼（Numinī）明妃，住風天方（西北方），作為樂於忿怒者。 爾時，空智大金剛王（Vajra King of Emptiness Wisdom），復入虛空性三昧（Samadhi of Emptiness），忽然不現。彼四大種明妃以種種金剛歌詠供養。地大遨哩明妃說道： 『善哉金剛王，速起大悲意，欲護諸眾生，不應住空性。』 水大設嚩哩明妃說道： 『起空空智主，住』
【English Translation】 English version: Then, the Vajra King (Vajra King), thus lamented. Holding the Kapala (skull bowl), and throwing the Vajra (a ritual weapon) to subdue the demons, he spoke of the Mandala (sacred diagram) wheel as before. The four corners and four gates of the Mandala, as well as the Vajra lines, pearl tassels, and half-tassels, were adorned with countless various treasures, supremely magnificent. With the seed-wisdom of the syllables 'Hūṃ' and 'Āḥ', I emitted blue, blazing flames, giving birth to an eight-faced, sixteen-armed form, trampling the four demons underfoot, manifesting an angry appearance. Adorned with a skull garland and exquisite necklaces, I attained great fearlessness, dwelling within the solar disc, standing in a dancing posture. On my head, I wore a skillfully crafted Vajra. Black and wrathful, I smeared my body with ashes. Reciting the syllables 'Hūṃ Phaṭ', I entered the wondrous Samadhi (meditative state) of joyful tranquility, free from the bonds of affliction. The front face was great and black, the right face was like a white Kunda flower, the left face was red, displaying a great wrathful appearance, and the face above was smiling. The remaining four faces were all blue-black, with a total of twenty-four eyes. Thus continuing, I again entered the Samadhi of joyful play. From the 'Hūṃ' syllable gate, the Aurī (Aurī) Vidyārājñī (wisdom queen) was born, dwelling in the eastern gate. Again, entering the Samadhi corresponding to Manthana (churning), from the 'Traṃ' syllable gate, the Traurī (Traurī) Vidyārājñī was born, dwelling in the southern gate, as the gate protector. Again, entering the Samadhi corresponding to the Vajra Lotus, from the 'Vaṃ' syllable gate, the Vetalī (Vetalī) Vidyārājñī was born, dwelling in the western gate. Again, entering the Samadhi of breaking through the darkness of great afflictions, from the 'Khaṃ' syllable gate, the Khasmarī (Khasmarī) Vidyārājñī was born, dwelling in the northern gate, as the destroyer of demons. From the 'Bhaṃ' syllable gate, the Pukkasī (Pukkasī) Vidyārājñī was born, dwelling in the Ishan direction (northeast). Again, entering the Samadhi corresponding to Manthana, from the 'Shaṃ' syllable gate, the Shavarī (Shavarī) Vidyārājñī was born, dwelling in the fire direction (southeast). From the 'Caṃ' syllable gate, the Candalī (Candalī) Vidyārājñī was born, dwelling in the Rakshasa direction (southwest). From the 'Naṃ' syllable gate, the Numinī (Numinī) Vidyārājñī was born, dwelling in the wind direction (northwest), as one who delights in wrath. At that time, the Vajra King of Emptiness Wisdom (Vajra King of Emptiness Wisdom), again entered the Samadhi of Emptiness, and suddenly disappeared. Those four great element Vidyārājñīs offered praises with various Vajra songs. The earth element Aurī Vidyārājñī said: 'Excellent Vajra King, quickly arise with great compassion, desiring to protect all beings, you should not dwell in emptiness.' The water element Shavarī Vidyārājñī said: 'Arise, Lord of Empty Wisdom, dwell'
空非利樂 為求成就者 不應住空性
火大讚拏梨明妃曰。
云何住空性 而不見方所 我請大悲尊 速成諸利樂
風大拏彌尼明妃曰。
我知空智心 身從幻化有 不斷大悲者 勿作如是意
時空智大金剛王。復從吽阿字種智。出現大金剛身柔軟智相。莊嚴殊妙作勇猛勢。忿怒微笑得大無畏。內懷悲愍希有寂靜。勝味理趣現九種舞戲。左右一十六臂。各各持一大蓮華器。所謂地水火風。日月多聞天王及焰摩天主。像馬渴啰牛馲駝意。生師子貓兒。足履地上作期克。天阿修羅勢。遨哩明妃右手握寶刀左手持磨竭魚。陬哩明妃右手持奎樓鼓左手持嚩啰賀。尾多哩明妃右手掌龜左手執蓮華器。渴三摩哩明妃右手持蜃龍左手執蓮華器。卜葛西明妃右手持師子左手執鉞斧。設嚩哩明妃右手掌比丘像左手持錫杖。贊拏哩明妃右手持八輻輪左手執犁具。努彌尼明妃右手執金剛杵左手作期克印。
佛說大悲空智金剛大教王儀軌經卷第四 大正藏第 18 冊 No. 0892 佛說大悲空智金剛大教王儀軌經
佛說大悲空智金剛大教王儀軌經卷第五
宋西天三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師法護奉 詔譯金剛王出現品第十五之餘
複次金剛藏菩
【現代漢語翻譯】 現代漢語譯本 空非利樂 為求成就者，不應住空性。 火大讚拏梨明妃（Cāṇḍālī，火的明妃）曰： 『云何住空性，而不見方所？我請大悲尊，速成諸利樂。』 風大拏彌尼明妃（Ḍāminī，風的明妃）曰： 『我知空智心，身從幻化有。不斷大悲者，勿作如是意。』 時空智大金剛王，復從吽阿字種智，出現大金剛身柔軟智相。莊嚴殊妙作勇猛勢，忿怒微笑得大無畏，內懷悲愍希有寂靜，勝味理趣現九種舞戲。左右一十六臂，各各持一大蓮華器。所謂地水火風，日月多聞天王（Vaiśravaṇa），及焰摩天主（Yama），像馬渴啰牛馲駝意，生師子貓兒。足履地上作期克，天阿修羅勢。遨哩明妃（Āvarī）右手握寶刀左手持磨竭魚。陬哩明妃（Caurī）右手持奎樓鼓左手持嚩啰賀。尾多哩明妃（Vetālī）右手掌龜左手執蓮華器。渴三摩哩明妃（Khasmarī）右手持蜃龍左手執蓮華器。卜葛西明妃（Pukkasī）右手持師子左手執鉞斧。設嚩哩明妃（Śavarī）右手掌比丘像左手持錫杖。贊拏梨明妃（Cāṇḍālī）右手持八輻輪左手執犁具。努彌尼明妃（Ḍuminī）右手執金剛杵左手作期克印。 《佛說大悲空智金剛大教王儀軌經》卷第四 大正藏第 18 冊 No. 0892 《佛說大悲空智金剛大教王儀軌經》 《佛說大悲空智金剛大教王儀軌經》卷第五 宋西天三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師法護奉 詔譯金剛王出現品第十五之餘 複次金剛藏菩
【English Translation】 English version Emptiness is not Beneficial Those who seek accomplishment should not dwell in emptiness. The Cāṇḍālī (Cāṇḍālī, the Fire Goddess) of the Fire Element said: 『How can one dwell in emptiness and not see direction? I beseech the Great Compassionate One to quickly accomplish all benefits and joys.』 The Ḍāminī (Ḍāminī, the Wind Goddess) of the Wind Element said: 『I know the mind of empty wisdom; the body arises from illusion. O, you who never cease in great compassion, do not think in this way.』 Then, the Great Vajra King of Space and Wisdom, from the seed-syllables Hūṃ and Ā, manifested the soft wisdom aspect of the Great Vajra Body. Adorned and wondrous, assuming a courageous posture, wrathful yet smiling, attaining great fearlessness, inwardly cherishing compassion, rare and serene, the supreme taste of reason manifested nine kinds of dance. With sixteen arms on the left and right, each holding a large lotus vessel. These represent earth, water, fire, wind, sun, moon, Vaiśravaṇa (Vaiśravaṇa, the King of the North), Yama (Yama, the Lord of Death), elephant, horse, donkey, cow, camel, intention, lion, and cat. Feet treading on the ground, making the threatening gesture, with the power of gods and asuras. The Āvarī (Āvarī) Goddess holds a precious sword in her right hand and a makara fish in her left. The Caurī (Caurī) Goddess holds a kora drum in her right hand and a boar in her left. The Vetālī (Vetālī) Goddess holds a turtle in her right palm and a lotus vessel in her left. The Khasmarī (Khasmarī) Goddess holds a conch dragon in her right hand and a lotus vessel in her left. The Pukkasī (Pukkasī) Goddess holds a lion in her right hand and a鉞斧 (yuè fǔ, battle-axe) in her left. The Śavarī (Śavarī) Goddess holds an image of a bhikṣu in her right palm and a khakkhara staff in her left. The Cāṇḍālī (Cāṇḍālī) Goddess holds an eight-spoked wheel in her right hand and a plow in her left. The Ḍuminī (Ḍuminī) Goddess holds a vajra in her right hand and makes the threatening gesture with her left. 《The Scripture of the Great Compassionate Wisdom Vajra Great Teaching King Ritual》, Volume 4 Taisho Tripitaka Volume 18, No. 0892 《The Scripture of the Great Compassionate Wisdom Vajra Great Teaching King Ritual》 《The Scripture of the Great Compassionate Wisdom Vajra Great Teaching King Ritual》, Volume 5 Translated by Dharma Protector, Great Master of Transmission, Silver Green Grand Master of the West Heaven, Acting Minister of the Court of Imperial Sacrifices, Puming Cijue, by Imperial Decree. Remaining part of the Fifteenth Chapter: The Appearance of the Vajra King Furthermore, the Vajra Treasury Bodhi
薩。是諸明妃右半跏趺立如舞勢。二臂三目豎忿怒髻。皆用如前五印莊嚴。遨哩明妃黑色陬哩明妃紅色。尾多哩明妃黃赤色。渴三摩哩明妃綠色。卜葛西明妃帝青珠色。設嚩哩明妃珂月色。贊拏哩明妃虛空青色。努彌尼明妃具種種色。又諸明妃足履八魔。謂梵釋那羅延大自在。吠濕嚩多尾怛那。乃哩底毗摩質多羅天等。各以最上供具。于金剛部生適悅心尊重供養。
複次無我菩薩問言。是大秘密及信愛法。鉤召諸龍天阿蘇羅。以何等真言期克摧伏諸難調者。時金剛王答如是言。汝聽我說是妙樂輪。諸佛菩薩我及余處不妄開示。若有如實金剛薩埵等。於是真言無少吝惜。如是慇勤當爲汝說。先以熾盛華鬘周遍間錯。粉布曼拏羅已。于金剛藏為授灌頂。用上妙黑色脂麻。厲聲加持念發吒一萬遍。于空智金剛相應即得鉤召一切。念十萬遍是人諸有所作。于瑜伽相應離諸疑惑。即說真言曰。
唵(引)尾捺(引)喃(引)阿(引)𩕳載嚩(引)哩馱(二合)贊涅哩(二合)訥普始耽缽室左(二合引)捺瑟吒(二合引)那那(引)曳底冰(卑孕切)吳哩馱(二合)計設末哩多(二合)摩泥拶睹哩吻(二合下尾穎切)設底泥怛啰(二合引)野怛捺弩數痆(尼轄切)設普惹(引)野訖哩(二合)瑟拏(二合)薺(仁際切
【現代漢語翻譯】 現代漢語譯本： 薩。這些明妃（Vidyārājñī，智慧明王之妃）都以右半跏趺的姿勢站立，呈現舞動的姿態。她們有兩臂三目，頭髮豎立成忿怒的髮髻。都用之前的五印（Pañcamudrā）來莊嚴自身。遨哩明妃（Āvrī）是黑色的，陬哩明妃（Crī）是紅色的，尾多哩明妃（Vitārī）是黃赤色的，渴三摩哩明妃（Khasmarī）是綠色的，卜葛西明妃（Pukkasī）是帝青珠色，設嚩哩明妃（Śavārī）是珂月色，贊拏哩明妃（Caṇḍālī）是虛空青色，努彌尼明妃（Ḍombinī）具有種種顏色。而且這些明妃的足下都踩著八魔，即梵天（Brahmā）、釋天（Indra）、那羅延天（Nārāyaṇa）、大自在天（Maheśvara），吠濕嚩多（Vaiśvadeva）、尾怛那（Vitāna），乃哩底（Nairṛti）、毗摩質多羅天（Vimacitratara）等。他們各自以最上等的供品，在金剛部（Vajradhātu）中生起適悅之心，恭敬地供養。
其次，無我菩薩（Nairātmyabodhisattva）問道：『這個大秘密以及信愛之法，用什麼真言（mantra）可以鉤召諸龍天（Nāga-deva）、阿蘇羅（Asura），並期克摧伏那些難以調伏的眾生？』當時，金剛王（Vajrarāja）回答說：『你聽我說這個妙樂輪（adbhuta-cakra）。諸佛菩薩（Buddha-bodhisattva）以及我和其他地方都不會輕易開示。如果有如實的金剛薩埵（Vajrasattva）等，對於這個真言沒有絲毫吝惜，我應當慇勤地為你宣說。』先用熾盛的華鬘（puṣpamālā）周遍間錯，粉布曼拏羅（maṇḍala）之後，在金剛藏（Vajragarbha）中授予灌頂（abhiṣeka）。用上妙的黑色脂麻，厲聲加持，唸誦『發吒（phaṭ）』一萬遍。與空智金剛（śūnyatā-jñāna-vajra）相應，就能鉤召一切。唸誦十萬遍，這個人所做的一切，與瑜伽（yoga）相應，遠離一切疑惑。即說真言曰：
唵(引)尾捺(引)喃(引)阿(引)𩕳載嚩(引)哩馱(二合)贊涅哩(二合)訥普始耽缽室左(二合引)捺瑟吒(二合引)那那(引)曳底冰(卑孕切)吳哩馱(二合)計設末哩多(二合)摩泥拶睹哩吻(二合下尾穎切)設底泥怛啰(二合引)野怛捺弩數痆(尼轄切)設普惹(引)野訖哩(二合)瑟拏(二合)薺(仁際切
【English Translation】 English version: Sa. These Vidyārājñīs (Wisdom Queen, Consorts of Wisdom Kings) all stand in the right half-lotus position, presenting a dancing posture. They have two arms and three eyes, with their hair standing upright in wrathful topknots. All are adorned with the aforementioned five seals (Pañcamudrā). Āvrī Vidyārājñī is black, Crī Vidyārājñī is red, Vitārī Vidyārājñī is yellowish-red, Khasmarī Vidyārājñī is green, Pukkasī Vidyārājñī is indigo-jewel colored, Śavārī Vidyārājñī is conch-moon colored, Caṇḍālī Vidyārājñī is sky-blue, and Ḍombinī Vidyārājñī possesses various colors. Moreover, these Vidyārājñīs tread upon eight demons, namely Brahmā, Indra, Nārāyaṇa, Maheśvara, Vaiśvadeva, Vitāna, Nairṛti, and Vimacitratara, etc. Each of them, with the most supreme offerings, generates a delightful mind in the Vajradhātu (Diamond Realm) and respectfully makes offerings.
Furthermore, Nairātmyabodhisattva (Selflessness Bodhisattva) asked: 'With what mantra can this great secret and the Dharma of faith and love be used to summon the Nāga-devas (Dragon Gods), Asuras (Demigods), and subdue those difficult to tame?' At that time, Vajrarāja (Diamond King) replied: 'Listen to me about this wondrous wheel of bliss (adbhuta-cakra). The Buddhas and Bodhisattvas (Buddha-bodhisattva), as well as myself and other places, do not casually reveal it. If there are true Vajrasattvas (Diamond Beings), etc., who have no stinginess towards this mantra, I shall diligently explain it to you.' First, use a flourishing garland (puṣpamālā) to intersperse and scatter powder around the maṇḍala. Then, in the Vajragarbha (Diamond Womb), bestow the abhiṣeka (initiation). Use the finest black sesame seeds, empower them with a loud voice, and recite 'phaṭ' ten thousand times. Corresponding with the śūnyatā-jñāna-vajra (emptiness-wisdom-diamond), one can summon everything. Recite it one hundred thousand times, and everything this person does will correspond with yoga, free from all doubts. The mantra is spoken as follows:
Oṃ vi-na-naṃ āṃ jvalita jvalita dhara candali dhu pushṭaṃ paśca dastra nanāyati piṃ urdhva keśa mardita mani caturviṃśati netrāya tad dhanu śuṇā śa pujaya kṛṣṇa jñe
)牟怛嚩補熾(引)葛播(引)羅摩(引)賴(引)歌馱(引)哩尼阿馱摩(二合)怛骨嚕(二合引)啰唧多(引)野阿哩提(二合引)耨能瑟致哩(二合)尼摩(引)啰野摩(引)啰野歌(引)啰野歌(引)啰野怛哩惹(二合)野怛哩惹(二合)野戌(引)沙野戌(引)沙野薩缽多(二合)娑(引)誐啰(引)那滿馱滿馱那(引)誐(引)瑟吒(二合)歌那屹哩(二合)恨拏(二合)屹哩(二合)恨拏(二合)設咄嚕(二合)那喝訶(引)呬醯(引)虎呼(引)奚(引)孩胡咢*(每-母+(廠@巾))憾(引)憾郝發吒(半音)薩嚩(二合)訶(引)
複次無我菩薩。聞是智所至處相應。起適悅意。問是最上堅固秘密妙曼拏羅。爾時大智調御師生大歡喜住三摩呬多。以金剛蓮華大相應門。而自粉畫其曼拏羅。一重四門四峰樓閣五色界道。金剛智線正等相應。周遍光明種種嚴飾。八大賢瓶如次粉畫。以寶末或五粉末寒林磚炭末。中位畫八葉蓮。于臺蕊中粉畫白色三分葛波羅相。伊舍那方畫師子。火天方苾芻像。乃哩底方畫輪。風天方金剛杵。東門寶刀。南門奎樓鼓。西門畫龜。北門畫龍。明妃色相已如前說。是名八種幖幟。中位白色畫善巧金剛杵。別置一瓶名曰最勝。頸繫妙繒。插缽羅嚩吉祥樹枝
【現代漢語翻譯】 現代漢語譯本：牟怛嚩補熾（引）葛播（引）羅摩（引）賴（引）歌馱（引）哩尼阿馱摩（二合）怛骨嚕（二合引）啰唧多（引）野阿哩提（二合引）耨能瑟致哩（二合）尼摩（引）啰野摩（引）啰野歌（引）啰野歌（引）啰野怛哩惹（二合）野怛哩惹（二合）野戌（引）沙野戌（引）沙野薩缽多（二合）娑（引）誐啰（引）那滿馱滿馱那（引）誐（引）瑟吒（二合）歌那屹哩（二合）恨拏（二合）屹哩（二合）恨拏（二合）設咄嚕（二合）那喝訶（引）呬醯（引）虎呼（引）奚（引）孩胡咢*(每-母+(廠@巾))憾(引)憾郝發吒（半音）薩嚩（二合）訶（引）。
複次，無我菩薩聽聞與智慧所至之處相應的法義，心中感到愉悅，於是請問關於最上堅固秘密的妙曼拏羅（maṇḍala，壇城）。 這時，大智調御師（Mahāprajñā-vinayaka，大智慧的調御者）生起極大的歡喜，安住在三摩呬多（samāhita，禪定）之中，以金剛蓮華大相應門（Vajra-padma-mahā-samayadvāra，金剛蓮花大相應之門），親自粉畫這個曼拏羅。 這曼拏羅有一重，四門，四峰樓閣，五**道（pañca-tathāgata-mārga，五如來道），金剛智線（vajra-jñāna-sūtra，金剛智慧之線）正等相應，周遍光明，以種種莊嚴裝飾。八大賢瓶（aṣṭa-mahābhadra-kalaśa，八大吉祥寶瓶）按照次序粉畫，用寶末或者五粉末（pañca-cūrṇa，五種粉末），寒林磚炭末（śmaśāna-iṣṭaka-aṅgāra-cūrṇa，墳場磚頭和木炭的粉末）。 中央位置畫八葉蓮花（aṣṭa-dala-padma，八瓣蓮花），在蓮花臺蕊中粉畫白色三分葛波羅相（tri-khaṇḍa-kapāla-lakṣaṇa，三份頭蓋骨的形狀）。伊舍那方（Īśāna，東北方）畫獅子，火天方（Agni，東南方）畫苾芻像（bhikṣu，比丘），乃哩底方（Nairṛti，西南方）畫輪，風天方（Vāyu，西北方）畫金剛杵（vajra，金剛杵）。 東門畫寶刀，南門畫奎樓鼓（krauñca-dhvaja，鶴樓鼓），西門畫龜，北門畫龍。明妃（vidyādhara，明妃）的色相已經如前所述。 這被稱為八種幖幟（aṣṭa-lakṣaṇa，八種標誌）。中央位置用白色畫善巧金剛杵（upāya-vajra，方便金剛杵）。另外設定一個瓶子，名為最勝（uttama，最勝），瓶頸繫著美妙的絲綢，插著缽羅嚩吉祥樹枝（plakṣa-śrī-vṛkṣa-śākhā，榕樹吉祥樹枝）。
【English Translation】 English version: Mū tābhyo pu ci (pulling) ga bo (pulling) ra ma (pulling) lai (pulling) ge tuo (pulling) ri ni a tuo mo (two combined) da gu lu (two combined pulling) ra ji duo (pulling) ye a li ti (two combined pulling) nuo neng se zhi li (two combined) ni mo (pulling) ra ye mo (pulling) ra ye ge (pulling) ra ye ge (pulling) ra ye da li re (two combined) ye da li re (two combined) ye xu (pulling) suo ye xu (pulling) suo ye sa bo duo (two combined) suo (pulling) e re (pulling) na man tuo man tuo na (pulling) e (pulling) se zha (two combined) ge na yi li (two combined) hen na (two combined) yi li (two combined) hen na (two combined) she duo lu (two combined) na he he (pulling) xi xi (pulling) hu hu (pulling) xi (pulling) hai hu [nga*(every-mother+(factory@towel))] (pulling) han (pulling) han hao fa zha (half sound) sa wa (two combined) he (pulling).
Furthermore, the Anatta Bodhisattva (anatta, no-self), hearing the Dharma corresponding to the place reached by wisdom, felt delighted and asked about the most supreme, firm, secret, and wonderful Mandala (maṇḍala, sacred enclosure). At that time, the Great Wisdom Tamer (Mahāprajñā-vinayaka, the guide of great wisdom) generated great joy and abided in Samāhita (samāhita, concentration). With the Vajra-Padma-Mahā-Samayadvāra (Vajra-padma-mahā-samayadvāra, the great gate of union of vajra and lotus), he personally drew the Mandala. This Mandala has one layer, four gates, four peaked pavilions, five Tathāgata Paths (pañca-tathāgata-mārga, the paths of the five Tathagatas), the Vajra-Jñāna-Sūtra (vajra-jñāna-sūtra, the thread of vajra wisdom) is properly and equally corresponding, pervading with light, and adorned with various decorations. The eight great auspicious vases (aṣṭa-mahābhadra-kalaśa, eight great auspicious vases) are painted in order, using precious powder or five powders (pañca-cūrṇa, five kinds of powder), and powder of cold forest bricks and charcoal (śmaśāna-iṣṭaka-aṅgāra-cūrṇa, powder of graveyard bricks and charcoal). In the central position, draw an eight-petaled lotus (aṣṭa-dala-padma, eight-petaled lotus), and in the pistil of the lotus platform, paint the white three-sectioned skull shape (tri-khaṇḍa-kapāla-lakṣaṇa, the shape of a three-sectioned skull). In the Īśāna direction (Īśāna, northeast), draw a lion; in the Agni direction (Agni, southeast), draw an image of a Bhikṣu (bhikṣu, monk); in the Nairṛti direction (Nairṛti, southwest), draw a wheel; in the Vāyu direction (Vāyu, northwest), draw a Vajra (vajra, thunderbolt). At the east gate, draw a precious sword; at the south gate, draw a Krauñca-Dhvaja (krauñca-dhvaja, crane banner); at the west gate, draw a turtle; at the north gate, draw a dragon. The appearance of the Vidyādhara (vidyādhara, knowledge holder) has already been described before. These are called the eight symbols (aṣṭa-lakṣaṇa, eight symbols). In the central position, draw a skillful Vajra (upāya-vajra, skillful means vajra) in white. Separately place a vase called Uttama (uttama, supreme), with a beautiful silk ribbon tied around its neck, and insert a Plakṣa-Śrī-Vṛkṣa-Śākhā (plakṣa-śrī-vṛkṣa-śākhā, banyan auspicious tree branch).
。入五寶末及五穀等。一切圓滿廣說如真實攝曼拏羅儀軌。當如是知。入是曼拏羅者。觀想八種大明。如十二或十六童子相。瓔珞妙繒殊勝嚴飾。謂惹那末仡哩訥呬多末仡尼摩摩寫末哩耶摩睹末仡尼。是名八種大明。修瑜伽者先以龍腦水散灑供養已。於是八種速獲成就。複次曼拏羅中。以上妙法食及妙衣服為解脫故。以金剛蓮華歌詠舞戲。而供養之如實相應。然後于中夜分。引諸弟子入火壇中。除去面衣視曼拏。華所隨處為作灌頂。
爾時灌頂阿阇梨。如其為說別別行相稱讚供養。亦說是為牟尼如來清凈學者。如是遠離貪等邊際顯示真實。于諸儀軌少分開示。
複次無我菩薩問言。彼金剛相應作供養已一剎那頃云。何如是說名本尊。以偈答曰。
是法非三世 非輪迴涅槃 無自亦無他 斯最上大樂 如人自舉手 拇指及無名 二指豎相捻 二報斯決定 如本無是相 云何生有想 設后智生時 如啞所受夢 此最勝邊際 由遠離貪故 依空實際中 是即名空智
金剛空智熾盛拏吉尼畫像儀式品第十六
複次五印我今當說。謂頂相寶輪者。唯常敬禮教授阿阇梨及自師尊。耳寶镮者不樂聞說。持金剛者及自師尊一切過失粗惡語故。頸寶鬘者唯常誦持大明咒故。
【現代漢語翻譯】 現代漢語譯本：放入五種寶物的粉末以及五穀等。一切圓滿的詳細說明都如《真實攝曼拏羅儀軌》所說。應當這樣理解。進入這個曼拏羅（Mandala，壇城）的人，觀想八種大明（maha-vidya，偉大的明咒），形象如同十二或十六歲的童子，用瓔珞和美妙的絲綢進行殊勝的裝飾。這八種大明分別是：惹那末仡哩訥呬多末仡尼（Jnanamatigrhita-matagni），摩摩寫末哩耶摩睹末仡尼（Mamaksya-mariyama-tumagni）。這就是所謂的八種大明。修習瑜伽的人先用龍腦水散灑供養之後，對於這八種大明能夠迅速獲得成就。其次，在曼拏羅中，用上妙的食物和美妙的衣服作為解脫的供養，用金剛歌、蓮花歌、舞蹈和遊戲來供養，這樣才能如實相應。然後在半夜時分，引導眾弟子進入火壇中，除去他們的面罩，觀看曼拏羅，根據花朵所落之處為他們進行灌頂。 這時，灌頂阿阇梨（Acarya，導師）會根據每個人的情況，分別講述相應的修行方法，稱讚供養，並且說明這是牟尼如來（Muni-tathagata，釋迦牟尼佛）的清凈學者。這樣遠離貪婪等極端，顯示真實。對於各種儀軌稍作開示。 接著，無我菩薩（Niratma-bodhisattva）問道：『在金剛相應的供養之後，一剎那間說，這是什麼？為什麼這樣說，稱之為本尊？』用偈頌回答說： 『此法非關三世，也非輪迴涅槃，既無自性也無他性，這是最上的大樂。如同人自己舉起手，拇指和無名指，兩指豎立相捻，兩種果報就此決定。如果本來就沒有這些現象，又怎麼會產生存在的想法呢？即使後來智慧產生，也如同啞巴所做的夢一樣，無法言說。這是最殊勝的邊際，因為遠離了貪婪的緣故。依靠空性的實際之中，這就是所謂的空智。』 《金剛空智熾盛拏吉尼畫像儀式品》第十六 接著，我現在要說五印。所謂的頂相寶輪，就是唯有經常敬禮教授阿阇梨（Acarya，導師）以及自己的師尊。耳寶镮，就是不喜歡聽聞談論持有金剛者以及自己師尊的一切過失和粗惡的言語。頸寶鬘，就是唯有經常誦持大明咒的緣故。
【English Translation】 English version: Place the powder of five precious gems and five grains, etc. All the complete and detailed explanations are as described in the 'Tattvasamgraha-mandala-vidhi'. It should be understood in this way. Those who enter this Mandala (sacred enclosure) should visualize the eight Maha-vidyas (great knowledges), appearing as twelve or sixteen-year-old youths, adorned with exquisite necklaces and beautiful silks. These eight Maha-vidyas are: Jnanamatigrhita-matagni, Mamaksya-mariyama-tumagni. These are known as the eight Maha-vidyas. Those who practice yoga should first sprinkle and offer dragon brain water, and then they can quickly attain accomplishment with these eight Maha-vidyas. Furthermore, in the Mandala, offer the finest foods and beautiful clothes for the sake of liberation, and make offerings with Vajra songs, Lotus songs, dances, and plays, so that they may be truly in accordance. Then, at midnight, lead the disciples into the fire altar, remove their face coverings, and observe the Mandala, performing the initiation according to where the flowers fall. At this time, the initiating Acarya (teacher) will explain the corresponding practices according to each individual's situation, praising the offerings, and explaining that this is a pure student of Muni-tathagata (Sage Thus Come One, Shakyamuni Buddha). In this way, one distances oneself from extremes such as greed and reveals the truth. A brief explanation is given for the various rituals. Next, Niratma-bodhisattva (Selflessness Bodhisattva) asked: 'After the Vajra-related offerings, in an instant, what is this? Why is it said to be the principal deity?' The answer is given in verse: 'This Dharma is not of the three times, nor is it of Samsara or Nirvana. It has neither self nor other; this is the supreme great bliss. Like a person raising their own hand, the thumb and ring finger, with two fingers standing upright and touching, the two retributions are thus determined. If these phenomena were originally non-existent, how could the thought of existence arise? Even if wisdom arises later, it is like a dream experienced by a mute person, indescribable. This is the most supreme boundary, because it is free from greed. Relying on the reality of emptiness, this is known as empty wisdom.' Chapter Sixteen: 'The Ritual of Painting the Vajra Empty Wisdom Blazing Dakini' Next, I will now speak of the five seals. The so-called crown-mark precious wheel is to always respectfully bow to the teaching Acarya (teacher) and one's own guru. The ear-jewel ring is to not enjoy hearing about the faults and harsh words of the Vajra-holder and one's own guru. The neck-jewel garland is because one always recites the great Dharani mantra.
手寶釧者乃至不殺蠕動諸眾生故。腰寶帶者遠離一切欲邪行故。以五佛印常所印身是則清凈。
複次空智。金剛畫像儀式我當開示。求成就者受三昧耶戒。彼工畫師亦受三昧。畫像繒帛清凈細密擇去發毛。以蓮華器成五彩色。于像㡧下畫自師尊。或先以絲線加持供養。如其大小織作㡧樣。復以廣大三昧耶相應加持。于黑月分十四日。或空寂舍中日分時。起勇悍心以上味法食。服妙繒彩為解脫故。眾寶嚴飾。住是三昧者。設飲食已不須漱滌塵穢故作凈相。然後求一具相童子。性行調柔眾所愛敬。住於左邊。散妙香華為成就者。
飲食品第十七
複次書寫愛持我今當說。用樺皮葉等長十二指。書此經者亦令受三昧耶戒。用最上香墨。或復刺血以骨為筆。又此經及前㡧像。或不受三昧耶戒及余惡人。若令見者不能成就。乃至他世墮諸惡趣。又此經法而常頂戴。或置餘部大乘經中密令護持。複次飲食我今當說。或眼目修廣如是人來於曼拏羅。所以上味法食而供養者。于諸義利而獲成就。或冢壙間清凈山林。眾所住處及大海岸如是飲食。布座九位以虎皮為座或寒林衣。中位分佈空智金剛諸瑜擬尼等隨知方隅。安虎皮座以三昧耶食。或供王者饌一心供養。于眷屬曼拏羅廣大成就。又複用一蓮華器滿中盛酪。作蓮
【現代漢語翻譯】 現代漢語譯本：手持寶釧（一種臂釧）是因為不殺害包括蠕動的小動物在內的所有眾生。腰繫寶帶是因為遠離一切不正當的性行為。用五佛的印記經常印在身上，這樣才能保持清凈。
其次，空智（Śūnyajñāna），我將開示金剛畫像的儀式。尋求成就的人要接受三昧耶戒（Samaya vow）。畫師也要接受三昧耶戒。畫像用的絹帛要清凈細密，去除毛髮。用蓮花器皿調配成五種顏色。在畫像的下方畫上自己的師尊。或者先用絲線加持供養，按照大小織成絹帛的樣式。再用廣大的三昧耶相應法加持。在黑月（指陰曆月末）的十四日，或者在空寂的屋舍中白天的時候，升起勇猛之心，用上等的美味食物。穿上美妙的絲綢綵衣，爲了得到解脫。用各種珍寶裝飾。安住于這種三昧（Samadhi）中的人，擺設好飲食后，不需要漱口洗手，因為沒有塵垢，所以就當作已經清凈。然後找一個具有各種好相的童子，性格柔順，受人愛敬，讓他站在左邊。散佈美妙的香花，爲了成就者。
第十七品 飲食品
其次，書寫和愛護經典的方法，我現在要說。用樺樹皮或樹葉等，長十二指。書寫這部經的人也要讓他接受三昧耶戒。用最好的香墨，或者刺血用骨頭做筆。還有這部經和前面的畫像，如果不接受三昧耶戒或者其他惡人，如果讓他們看見，就不能成就，甚至來世會墮入各種惡趣。還有這部經法要經常頂戴，或者放在其他部的大乘經典中秘密地守護。其次，飲食的方法，我現在要說。或者眼睛修長寬廣的人來到曼拏羅（Mandala）。用上等的美味食物來供養，就能在各種義利上獲得成就。或者在墳墓間、清凈的山林、眾人居住的地方以及大海邊，像這樣的飲食。佈置九個座位，用虎皮作為座位或者寒林衣。中間的位置分佈空智金剛（Śūnyajñāna-vajra）和各種瑜伽擬尼等，根據所知的方位。安放虎皮座位，用三昧耶食，或者供養王者食，一心供養。在眷屬曼拏羅中獲得廣大的成就。又用一個盛滿乳酪的蓮花器皿，做成蓮花。
【English Translation】 English version: Holding the bejeweled armlet is because of not killing all sentient beings, including even the wriggling creatures. Wearing the bejeweled belt is because of staying away from all improper sexual conduct. Constantly imprinting the body with the seals of the Five Buddhas is how to maintain purity.
Furthermore, Śūnyajñāna (emptiness-wisdom), I shall reveal the ritual for painting Vajra images. Those seeking accomplishment should receive the Samaya vow. The painter should also receive the Samaya vow. The silk cloth for the painting should be pure and fine, with the hairs removed. Use a lotus vessel to prepare the five colors. Below the image, paint your own guru. Or first, bless and offer silk threads, weaving the silk cloth according to the size. Then, bless it with the corresponding vast Samaya. On the fourteenth day of the dark month (the end of the lunar month), or during the daytime in a quiet room, arouse a courageous mind, and use the finest delicious food. Wear beautiful silk garments for the sake of liberation. Adorn yourself with various jewels. Those who abide in this Samadhi, after setting out the food and drink, do not need to rinse their mouths or wash their hands, because there is no dust or dirt, so it is considered already pure. Then, seek a boy with good characteristics, gentle in nature, and loved and respected by all, and have him stand on the left. Scatter wonderful fragrant flowers for the one seeking accomplishment.
Chapter 17: Food and Drink
Furthermore, I shall now speak of the method for writing and cherishing the scripture. Use birch bark or leaves, twelve fingers in length. The one who writes this scripture should also be made to receive the Samaya vow. Use the finest fragrant ink, or draw blood and use bone as a pen. Also, this scripture and the aforementioned painting, if those who have not received the Samaya vow or other evil people are allowed to see them, they will not be able to achieve accomplishment, and even in future lives, they will fall into various evil realms. Also, this scripture should be constantly worn on the head, or placed secretly among other Mahayana scriptures for protection. Furthermore, I shall now speak of the method for food and drink. Or, if someone with long and wide eyes comes to the Mandala, by offering the finest delicious food, one can achieve accomplishment in various benefits and interests. Or, in graveyards, pure mountains, places where people live, and by the great ocean, such food and drink. Arrange nine seats, using tiger skin as seats or garments from the charnel ground. In the central position, distribute Śūnyajñāna-vajra (emptiness-wisdom vajra) and various yoginis, etc., according to the known directions. Place the tiger skin seats, and use Samaya food, or offer royal food, offering with one mind. In the retinue Mandala, one will achieve great accomplishment. Also, use a lotus vessel filled with ghee, making it into a lotus.
華印契手奉自師尊作大禮敬。取已自食獲大福報。求成就者當如是恭敬。
教授品第十八
複次於世俗相擇法弟子我今當說。身不狹長亦不矬陋不白不黑。如蓮華敷具諸相好。或出入息如青蓮香。身腋汗濡如出微妙栴檀沉水悉羅訶等及妙華香。智者如實應善觀察。又復尊重不樂戲笑。出言慈愛意慮寂靜。發紺殊妙諸相具足。于如是法器速獲成就。時無我菩薩問言。于俱生喜及自本誓云何奉行。佛言謂常行三昧無諸過失。金剛空智及自師尊。大悲憐愍生勝族中。執金剛鈴誦持深法。
複次無我菩薩重白佛言。是惡人輩多諸弊惡云何教授。佛言應先布薩凈住律儀。教授經法瑜伽觀行。大毗婆沙及中論等。一切真言理趣如實知已。然後為說吉祥金剛空智。
複次欲作降伏法者。向佛如來及自師尊。先作白已如其所見極惡眾生。毀佛形像破滅聖教。令生意樂作彼觀想頂踵顛倒。是人首飾速生顫動。行道路中思入火聚。心火種子應時現行。如是見已剎那降伏。是大儀軌不須護摩及印縛法。三昧咒句隨念成就。又此所說清凈最上最勝秘密。于其成就不應分別得大罪咎。猶如大寶光明鬘聚。於此通達或未通達。及不相應悉生愛樂。若於三寶功德。著世五欲是不清凈。譬如得凈甘露轉成毒藥。眾生輪迴及佛彼
岸體無二故。複次聽我所說。于秘密乘出生行相。謂信愛眼者即大悲所生。身黑色者慈心所現。四足者四攝事所生。八面者八解脫所生。一十六臂者一十六空所顯。五印者即五如來所生。忿怒相者摧伏諸難調者所起。乃至皮骨脂肉血脈等相即四明妃。七等覺支及四真諦所生諸八部真言曰。
唵(引)阿吽(引)發吒(半音)薩嚩(二合引)賀
持念品第十九
複次金剛薩埵。說諸法律儀持念境界。我今開示禁止法。用乳汁以水精爲念珠。信愛法。用璨拏摩藥。以赤栴檀爲念珠。二種降伏法。並用悉羅訶香。以木槵子或水牛角爲念珠。忿怒法。用白米飯。以真珠爲念珠。鉤召法。用四種妙香。以末啰多木爲念珠。發遣用麝香或自止出入息。以碼瑙爲念珠。又求雨法及忿怒法。並真珠爲念珠。
俱生義品第二十
複次於此薩埵部中安住。是謂八輻輪。或般若波羅蜜多梵夾求成就者。無名指節如九鈷杵。黑色相者于阿閦如來部而為本尊。手如輪相。大白色者毗盧遮那如來部而為本尊。如蓮華文。紅色相者無量壽如來部而為本尊。如寶劍相。大綠色者不空成就如來部而為本尊。如妙寶珠。金色相者寶生如來部而為本尊。淡黃色者金剛薩埵部而為本尊。修瑜伽者或無是相。具大知見慈心相應不生
【現代漢語翻譯】 現代漢語譯本 岸和身體沒有區別。再次聽我說。關於秘密乘的出生狀態，所謂的信愛之眼，即是大悲所生。身體黑色，是慈心所顯現。四足，是四攝事所生。八面，是八解脫所生。十六臂，是十六空所顯現。五印，是五如來所生。忿怒相，是摧伏那些難以調伏者所生。乃至皮、骨、脂、肉、血脈等相，即是四明妃。七等覺支以及四真諦所生的諸八部真言說： 唵(引) 阿吽(引) 發吒(半音) 薩嚩(二合引) 賀 持念品第十九 再次，金剛薩埵（Vajrasattva）說諸法律儀持唸的境界。我現在開示禁止法。用乳汁，以水晶爲念珠。信愛法，用璨拏摩藥（Canama herb），以赤栴檀爲念珠。兩種降伏法，並用悉羅訶香（Siroha incense），以木槵子或水牛角爲念珠。忿怒法，用白米飯，以珍珠爲念珠。鉤召法，用四種妙香，以末啰多木（Malata wood）爲念珠。發遣用麝香或自己止住出入息，以瑪瑙爲念珠。又求雨法及忿怒法，都用珍珠爲念珠。 俱生義品第二十 再次，於此薩埵部中安住，這被稱為八輻輪。或者般若波羅蜜多（Prajnaparamita）梵夾求成就者，無名指節如九鈷杵。黑色相者，于阿閦如來（Akshobhya Buddha）部而為本尊。手如輪相，大白色者，毗盧遮那如來（Vairocana Buddha）部而為本尊。如蓮華文，紅色相者，無量壽如來（Amitabha Buddha）部而為本尊。如寶劍相，大綠色者，不空成就如來（Amoghasiddhi Buddha）部而為本尊。如妙寶珠，金色相者，寶生如來（Ratnasambhava Buddha）部而為本尊。淡黃色者，金剛薩埵（Vajrasattva）部而為本尊。修瑜伽者，或者沒有這些相，具備大知見，慈心相應，不生。
【English Translation】 English version The shore and the body are not different. Furthermore, listen to what I say. Regarding the characteristics of arising in the secret vehicle, the so-called eye of faith and love is born from great compassion. The black body is a manifestation of loving-kindness. The four legs are born from the four means of conversion (catuh-samgraha-vastu). The eight faces are born from the eight liberations. The sixteen arms are manifested from the sixteen emptinesses. The five seals are born from the five Tathagatas. The wrathful appearance arises from subduing those who are difficult to tame. Even the appearances of skin, bones, fat, flesh, blood vessels, etc., are the four vidya queens (vidya-rajni). The mantras of the eight classes of beings born from the seven factors of enlightenment and the four noble truths say: Om (elongated) Ah Hum (elongated) Phat (half sound) Sarva (two combined, elongated) Ha Chapter Nineteen on Holding and Reciting Furthermore, Vajrasattva speaks of the realms of holding and reciting the various legal instruments. I will now reveal the prohibitive practices. Use milk and crystal as prayer beads. For practices of faith and love, use Canama herb and red sandalwood as prayer beads. For the two types of subjugation practices, use Siroha incense, and use soapberry seeds or buffalo horn as prayer beads. For wrathful practices, use white rice and pearls as prayer beads. For summoning practices, use four kinds of wonderful incense and Malata wood as prayer beads. For dispatching, use musk or control your own inhalation and exhalation, and use agate as prayer beads. Also, for rain-seeking practices and wrathful practices, use pearls as prayer beads. Chapter Twenty on Co-Emergent Meaning Furthermore, abiding in this Vajrasattva family is called the eight-spoked wheel. Or, for those seeking accomplishment through the Prajnaparamita scripture, the nameless finger joint is like a nine-pronged vajra. The black appearance is associated with Akshobhya Buddha as the principal deity. The hand is like a wheel, the great white appearance is associated with Vairocana Buddha as the principal deity. Like a lotus pattern, the red appearance is associated with Amitabha Buddha as the principal deity. Like a treasure sword, the great green appearance is associated with Amoghasiddhi Buddha as the principal deity. Like a wonderful jewel, the golden appearance is associated with Ratnasambhava Buddha as the principal deity. The pale yellow appearance is associated with Vajrasattva as the principal deity. Those who practice yoga may not have these appearances, but possess great knowledge and vision, correspond with loving-kindness, and do not arise.
悔慢。即諸如來之所建立。時無我菩薩聞是說已。得大了悟作諸供養。于勝園林寂靜方所而自安住。若諸求成就者。依如上說。飲食衣服及諸法具。清凈莊嚴常修禮敬。悉獲如來廣大成就。爾時金剛藏菩薩。說灌頂四種伽陀曰。
善哉金剛阿阇梨 普令攝受諸學者 執大金剛大妙鈴 安住金剛大壇界 以我秘密灌諸頂 由灌頂故心所持 如佛菩提大導師 成就無邊真法子 哀愍哀愍大薩埵 極哀愍故受供養 善巧無邊色相中 隨其意樂皆圓滿 金剛輪圍若虛空 離諸塵染體清凈 是稱慈父解脫門 斯大智中希少分
加持金剛蓮華真言曰。
唵(引)缽訥摩(二合)蘇珂(引)馱(引)啰摩訶(引)啰(引)誐蘇龕捺捺拶睹啰(引)喃捺婆(引)摩葛尾說吽(引)吽(引)歌哩也酤嚕薩嚩(二合)彌唵(引)嚩惹啰(二合)摩訶(引)按(奴回切)沙拶睹啰(引)難捺拏(引)野各渴誐目鎧葛啰素(引)那(引)他吽(引)吽(引)歌(引)哩閻(二合)酤啰薩嚩(二合)彌尸啰細唵(引)歌(引)囕緊拶梨計(二合)阿(引)歌犖(力角切)
復說伽陀曰。
若不知空智 超勝諸儀軌 希求染欲心 順世間輪轉 彼彼部出生 隨現諸色相 是
【現代漢語翻譯】 現代漢語譯本： 『悔慢』，是指諸如來所建立的法。當時，無我菩薩聽到這些話后，獲得了極大的領悟，並做了各種供養。他在殊勝的園林寂靜之處安住。如果那些尋求成就的人，依照上面所說的，在飲食、衣服以及各種法具上，保持清凈莊嚴，經常修行禮敬，就能完全獲得如來廣大的成就。當時，金剛藏菩薩說了灌頂的四種伽陀（gāthā，偈頌）如下： 『善哉金剛阿阇梨（vajra-ācārya，金剛上師），普遍攝受所有的學者。 手持大的金剛杵（vajra，金剛）和大妙鈴（ghaṇṭā，鈴），安住在金剛大壇城（maṇḍala，壇城）的界限內。 用我的秘密來灌注你們的頭頂，由於灌頂的緣故，心能受持。 如同佛陀菩提的大導師，成就無邊的真法之子。 哀愍啊哀愍，偉大的薩埵（sattva，有情），因為極度的哀愍而接受供養。 在善巧無邊的色相中，隨著他們的意樂都能圓滿。 金剛輪圍如同虛空，遠離各種塵染，本體清凈。 這被稱為慈父的解脫之門，在這大智慧中是稀少的一部分。』 加持金剛蓮花真言（mantra，咒語）曰： 『唵(引) 缽訥摩(二合) 蘇珂(引) 馱(引) 啰 摩訶(引) 啰(引)誐 蘇龕捺捺 拶睹啰(引) 喃捺 婆(引) 摩葛尾 說 吽(引) 吽(引) 歌哩也 酤嚕 薩嚩(二合) 彌 唵(引) 嚩惹啰(二合) 摩訶(引) 按(奴回切) 沙 拶睹啰(引) 難捺 拏(引) 野 各 渴誐 目 鎧 葛啰 素(引) 那(引) 他 吽(引) 吽(引) 歌(引) 哩閻(二合) 酤啰 薩嚩(二合) 彌 尸啰 細 唵(引) 歌(引) 囕 緊 拶 梨 計(二合) 阿(引) 歌犖(力角切)』 又說伽陀曰： 『如果不知道空性智慧，就無法超越各種儀軌。 如果希求染欲之心，就會順著世間的輪迴流轉。 從各個部族出生，隨著顯現的各種色相，』
【English Translation】 English version: 'Repentance and arrogance' refers to the Dharma established by all the Tathāgatas (如來，Thus Come Ones). At that time, Bodhisattva (菩薩，Enlightenment Being) No-Self, upon hearing these words, attained great enlightenment and made various offerings. He dwelt in a serene place in an excellent garden. If those who seek accomplishment, according to what was said above, maintain cleanliness and solemnity in food, clothing, and various Dharma instruments, and constantly practice reverence, they will fully attain the vast accomplishment of the Tathāgatas. At that time, Vajragarbha Bodhisattva (金剛藏菩薩，Vajra Essence Bodhisattva) spoke the following four Gāthās (伽陀，verses) of Abhiṣeka (灌頂，initiation): 'Excellent Vajra-ācārya (金剛阿阇梨，Vajra Master), universally receive all the learners. Holding the great Vajra (金剛，diamond scepter) and the great and wonderful bell (ghaṇṭā，bell), abide within the boundaries of the great Vajra-maṇḍala (壇城，sacred circle). With my secret, I anoint your crowns; because of the Abhiṣeka, the mind can hold it. Like the great guide of Buddha's Bodhi (菩提，enlightenment), accomplish the boundless sons of true Dharma. Have compassion, have compassion, great Sattva (薩埵，being), because of extreme compassion, receive offerings. In the skillful and boundless forms, according to their desires, all are fulfilled. The Vajra enclosure is like the void, free from all defilements, the essence is pure. This is called the gate of liberation of the compassionate father, a rare part in this great wisdom.' The Mantra (真言，sacred utterance) for blessing the Vajra-lotus says: 'Oṃ padma sukha dhara mahārāga sukha danda caturānanda bhāmaka viśuddha hūṃ hūṃ kārya kuru sarva me oṃ vajra mahāṅkuśa caturānanda danda yakṣa khadga mukha kara sundara hūṃ hūṃ kārya kuru sarva me śīrṣe oṃ kāṃ jñāni ke āḥ' Again, he spoke the Gāthā: 'If one does not know the wisdom of emptiness, one cannot transcend the various rituals. If one seeks the mind of defiled desire, one will follow the cycle of worldly existence. Born from various families, following the various forms that appear,'
故瑜伽者 供養悉明瞭 若親近一切 彼成就吉祥 迴向大深心 自他俱利樂
佛說大悲空智金剛大教王儀軌經卷第五
【現代漢語翻譯】 現代漢語譯本： 因此，瑜伽行者（yogin）應完全明瞭供養的意義。 如果他親近一切眾生，他將成就吉祥。 將功德迴向于廣大的深邃之心，愿自他都能獲得利益和快樂。
《佛說大悲空智金剛大教王儀軌經》卷第五
【English Translation】 English version: Therefore, the yogin should fully understand the meaning of offerings. If he associates with all beings, he will achieve auspiciousness. Dedicate the merit to the vast and profound mind, wishing that both oneself and others may attain benefit and happiness.
The Great Compassionate Knowledge Vajra Great Teaching King Ritual Sutra, Volume 5, spoken by the Buddha.