T19n0957_金剛頂一字頂輪王瑜伽一切時處唸誦成佛儀軌
大正藏第 19 冊 No. 0957 金剛頂一字頂輪王瑜伽一切時處唸誦成佛儀軌
No. 957
金剛頂經一字頂輪王瑜伽一切時處唸誦成佛儀軌一卷
特進試鴻臚卿大興善寺三藏沙門大廣智不空奉 詔譯
稽首禮普賢 諸佛轉輪王 現證大菩提 受名金剛界 為轉教敕輪 從自頂流出 大金輪明王 威光逾眾日 七寶具圍繞 為一切佛頂 輪王之輪王 才現奇特身 諸聖眾皆沒 顯勝絕不共 唯佛一體故 則彼婆伽梵 以自性智光 成威曜日輪 遍照無餘界 摧壞諸暗暝 令菩提心生 復以身口意 一切金剛界 成佛事業輪 其量同虛空 遍諸有情界 爍斷彼罪障 妄執諸結使 為演不共法 賜髻珠七寶 令頓證菩提 是故當歸依 我依金剛頂 瑜伽大教王 為修瑜伽者 纂集此微妙 成佛理趣門 自心成等覺 深奧穿能量 具以善詮示 無相無言法 毗盧遮那佛 一字頂輪王 殊勝秘密法 瑜伽唸誦儀 修此三昧者 現證佛菩提 傳法阿阇梨 先簡擇弟子 凈信決定者 宿殖諸善根 族姓具相好 孝忠義德備 深教重三寶 渴愛于大乘 聞睹諸菩薩
【現代漢語翻譯】 現代漢語譯本 《金剛頂一字頂輪王瑜伽一切時處唸誦成佛儀軌》
No. 957
《金剛頂經一字頂輪王瑜伽一切時處唸誦成佛儀軌》一卷
特進試鴻臚卿大興善寺三藏沙門大廣智不空奉 詔譯
稽首禮敬普賢（Samantabhadra），諸佛轉輪王。 現證大菩提（Mahābodhi），受名金剛界（Vajradhātu）。 為轉教敕輪，從自頂流出。 大金輪明王，威光逾眾日。 七寶具圍繞，為一切佛頂。 輪王之輪王，才現奇特身。 諸聖眾皆沒，顯勝絕不共。 唯佛一體故，則彼婆伽梵（Bhagavan）。 以自性智光，成威曜日輪。 遍照無餘界，摧壞諸暗暝。 令菩提心生，復以身口意。 一切金剛界，成佛事業輪。 其量同虛空，遍諸有情界。 爍斷彼罪障，妄執諸結使。 為演不共法，賜髻珠七寶。 令頓證菩提，是故當歸依。 我依金剛頂，瑜伽大教王。 為修瑜伽者，纂集此微妙。 成佛理趣門，自心成等覺。 深奧穿能量，具以善詮示。 無相無言法，毗盧遮那佛（Vairocana）。 一字頂輪王，殊勝秘密法。 瑜伽唸誦儀，修此三昧者。 現證佛菩提，傳法阿阇梨（Acharya）。 先簡擇弟子，凈信決定者。 宿殖諸善根，族姓具相好。 孝忠義德備，深教重三寶。 渴愛于大乘（Mahāyāna），聞睹諸菩薩（Bodhisattva）。
【English Translation】 English version 'The All-Time, All-Place Recitation and Buddhahood Attainment Ritual of the One-Syllable Crown Wheel King Yoga of the Vajra Peak'
No. 957
One scroll of 'The All-Time, All-Place Recitation and Buddhahood Attainment Ritual of the One-Syllable Crown Wheel King Yoga of the Vajra Peak Sutra'
Translated by Tripiṭaka（three baskets of Buddhist scriptures） Master Da Guang Zhi Bu Kong of Da Xing Shan Temple, Special Advanced Official of the Honglu Court, under Imperial Order
I bow in reverence to Samantabhadra (Universal Worthy), the Wheel-Turning King of all Buddhas. Manifestly realizing Mahābodhi (Great Enlightenment), receiving the name Vajradhātu (Diamond Realm). To turn the wheel of teaching and command, flowing forth from his own crown. The Great Golden Wheel Vidyārāja (King of Knowledge), his majestic light surpassing the multitude of suns. Adorned with the seven treasures, he is the crown of all Buddhas. The King of Wheel Kings, his wondrous form just appearing. All the holy assembly are submerged, manifesting supreme incomparability. Solely because of the oneness of the Buddha, therefore that Bhagavan (Blessed One). With the light of his self-nature wisdom, he forms the majestic solar wheel. Universally illuminating without remainder, destroying all darkness. Causing the Bodhicitta (mind of enlightenment) to arise, and again with body, speech, and mind. All the Vajradhātu, accomplishing the wheel of Buddha-deeds. Its measure is like space, pervading all sentient realms. Burning away their sinful obstacles, deluded attachments, and all afflictions. To expound the incomparable Dharma, bestowing the jeweled topknot and seven treasures. Causing the sudden attainment of Bodhi, therefore one should take refuge. I rely on the Vajra Peak, the great teaching king of Yoga. For those who cultivate Yoga, I compile this subtle and wondrous. Gate of the principle of attaining Buddhahood, the self-mind attaining perfect enlightenment. Profoundly penetrating energy, fully and skillfully explaining. The Dharma of no-form and no-speech, Vairocana Buddha (The Great Illuminator). The One-Syllable Crown Wheel King, the supreme secret Dharma. The Yoga recitation ritual, those who cultivate this Samadhi (state of meditative consciousness). Manifestly realize Buddha-Bodhi, the Dharma-transmitting Acharya (teacher). First select disciples, those of pure faith and firm resolve. Those who have planted good roots in the past, whose family lineage possesses auspicious marks. Complete with filial piety, loyalty, righteousness, and virtue, deeply respecting the teachings and valuing the Three Jewels. Thirsting for the Mahāyāna (Great Vehicle), hearing and seeing all the Bodhisattvas (Enlightenment Beings).
順世諸方便 隨機化度事 不生疑惑心 樂修菩薩行 勇進不怯弱 護法行六度 捐捨身命財 無厭悔顧吝 求學瑜伽教 恒被大精進 大慈誓願鎧 欣三解脫門 樂心四無量 哀愍諸有情 拔濟心無間 乃至令成佛 灌頂師若見 如此勝法器 以種種方便 慰誘先為說 大乘秘密門 三世諸如來 皆因入此法 速獲一切智 種種開示已 教發菩提心 授與佛性戒 金剛堅固禁 當引入輪壇 灌頂受職已 令瞻睹聖會 告示三么耶 從今至成佛 莫舍菩提心 敬仰阿阇梨 如諸佛世尊 所有言教誨 應當盡奉行 不尋求師短 隨見煩惱行 觀貪染本凈 于諸同學處 不生嫌恨心 敬如執金剛 乃至諸含識 亦不應輕惱 諸天神仙等 皆不應禮事 勿不敬凌蔑 所睹一切物 不應故騎驀 為有同壇內 諸聖所執持 親從阿阇梨 對受諸儀軌 印契及密言 微妙三么地 輪金剛杵鈴 及余諸道具 為求成就故 乃至登佛位 恒持不暫舍 於此教法中 一字不應向 未灌頂者說 本尊諸教法 除本受法師 設諸同行人 亦不得為說 縱已得成就 才說便散失 現招
諸殃禍 中夭墮地獄 是故常守護 此三么耶禁 諸佛共演說 眾聖皆保持 應學勿違越 及修外儀式 洗瀨嚼齒木 啖豆𦽛涂香 令身口香潔 不應食葷雜 酒肉諸殘觸 常潔身凈服 令內外無垢 不應長爪甲 居穢違教處 內所謂六根 用三密凈除 外謂諸儀軌 法香水灌沐 或外緣不備 即以法凈除 此理趣最勝 當觀念囕字 如下文廣明 凈除內外垢 不沐而成浴 常服當凈衣 盪滌等虛空 無垢如法界 事理俱相應 如來最稱讚 修習喻迦者 從師受本尊 瑜伽儀軌已 明瞭無疑惑 然乃勇進修 於一切時處 唸誦皆成就 若於閑靜處 名山隨意樂 高峰最殊勝 或諸教所說 諸佛稱讚處 若舊塔殿宇 或建立精室 依教凈治地 以牛糞遍涂 極令細滑已 又磨白檀香 泥拭曼荼羅 方圓隨大小 羅列諸聖位 散時花莊嚴 隨力辦供具 涂香閼伽水 焚香飲食燈 幡蓋鈴珮等 陳設壇四邊 若有本尊像 室內面西安 瑜伽者面東 每初入道場 想佛常住世 以五輪著地 如教歸命禮 復諦觀諸佛 遍滿虛空界 側塞如胡麻 即應發是心 我今普禮獻
【現代漢語翻譯】 現代漢語譯本 諸種災禍， 包括中途夭折、墮入地獄等，因此要經常守護 這三么耶禁（Samaya，誓言、戒律），諸佛共同宣說， 眾聖者都保持，應當學習不要違越。 以及修習外在的儀式，如洗漱、嚼齒木， 吃豆蔻、涂香，使身口香潔。 不應食用葷腥雜物、酒肉以及各種殘餘的食物， 經常保持身體潔凈，穿著乾淨的衣服，使內外沒有污垢。 不應留長指甲，居住在污穢、違背教義的地方。 內在的六根（眼、耳、鼻、舌、身、意），用身、語、意三密加以凈化。 外在的指各種儀軌，用香、水等灌沐。 或者外在因緣不具備，就用法來凈化。 此理趣最為殊勝，應當觀想『囕』字（Lam）， 如下文將詳細說明，以凈化內外污垢。 不沐浴也如同沐浴，經常穿著如同乾淨的衣服， 盪滌如同虛空一般，無垢如同法界。 事相和理體相互相應，如來最為稱讚。 修習瑜伽者，從上師接受本尊（Ishtadevata，個人崇拜的神祇）， 瑜伽的儀軌已經明瞭沒有疑惑， 然後才勇猛精進地修習，在一切時處， 唸誦都能成就。如果在閑靜的地方， 名山隨意安樂，高峰最為殊勝， 或者各種經典所說的，諸佛稱讚的地方， 如果是舊的塔、殿宇，或者新建的精舍， 依照教義來清凈整治場地，用牛糞遍涂， 使其極其細滑之後，又磨白檀香， 用泥土擦拭曼荼羅（Mandala，壇城），方圓隨大小而定， 羅列諸聖者的位置，散佈時花莊嚴， 隨能力置辦供具，涂香、閼伽水（Arghya，供水）， 焚香、飲食、燈，幡、蓋、鈴、珮等， 陳設在壇的四邊。如果有本尊像， 室內面向西方安放，瑜伽者面向東方。 每次最初進入道場，觀想佛常住在世， 以五輪（兩膝、兩肘、額頭）著地，如教歸命禮， 再仔細觀察諸佛，遍滿虛空界， 密集如同胡麻，就應當發起這樣的心： 我今普遍禮敬供養。
【English Translation】 English version All kinds of calamities, Including premature death and falling into hell, therefore, one should always guard These three Samaya (vows, precepts), jointly expounded by all Buddhas, All sages uphold them; one should learn and not violate them. And practice external rituals, such as washing, chewing tooth sticks, Eating cardamom and applying fragrant paste to make the body and mouth fragrant and pure. One should not eat meat, wine, or any leftover food, Always keep the body clean and wear clean clothes, so that there is no defilement inside and out. One should not grow long nails or live in dirty places that violate the teachings. The inner six roots (eyes, ears, nose, tongue, body, mind) are purified by the three secrets of body, speech, and mind. The external refers to various rituals, such as bathing with incense and water. Or if the external conditions are not available, then purify with the Dharma. This principle is the most supreme; one should contemplate the syllable 'Lam', As will be explained in detail below, to purify inner and outer defilements. Not bathing is like bathing, and always wearing clean clothes is like wearing clean clothes, Cleansing is like the empty space, and being without defilement is like the Dharmadhatu (realm of reality). The phenomenal and the noumenal correspond to each other, which is most praised by the Tathagata (Buddha). Those who practice Yoga, receive the Ishtadevata (personal deity) from the guru, The Yoga rituals are already clear and without doubt, Then one should practice diligently and vigorously, at all times and places, Recitation will be accomplished. If in a quiet place, Famous mountains are comfortable and pleasant, and high peaks are the most excellent, Or the places mentioned in various scriptures, praised by the Buddhas, If it is an old pagoda, temple, or a newly built hermitage, Clean and purify the site according to the teachings, and spread cow dung all over it, After making it extremely smooth, grind white sandalwood, Wipe the Mandala (sacred diagram) with mud, the shape and size depending on the situation, Arrange the positions of the saints, and decorate with scattered seasonal flowers, Provide offerings according to one's ability, fragrant paste, Arghya (offering water), Burning incense, food, lamps, banners, canopies, bells, pendants, etc., Display them on the four sides of the altar. If there is an image of the Ishtadevata, Place it facing west in the room, and the yogi faces east. Every time one first enters the Mandala, visualize the Buddha always living in the world, With the five wheels (two knees, two elbows, forehead) touching the ground, take refuge and pay homage as taught, Then carefully observe the Buddhas, filling the entire space, As dense as sesame seeds, then one should generate this thought: I now universally pay homage and make offerings.
即取香涂手 結一切供養 最勝出生印 先如常合掌 當自心即以 諸指右押左 初分互相交 成金剛合掌 一切諸密印 無非從此生 故名虛空庫 結印誦密言 安頂上運心 想自身遍禮 一一如來足 復捨身奉獻 誦捨身真言 諸佛菩薩眾 求請念加持 誦一切金剛 不空三摩耶 諸佛事業心
oṃ sa rva vi 唵 薩 嚩(亡可反)(下同) 勿(微一反)
由此印密言 等流自身遍 十方無邊界 微塵剎土中 諸佛大海會 咸皆有自身 如羯磨菩薩 於一一尊前 持諸供養具 捨身奉獻事 皆蒙受加持 悔喜勸請向 依普賢行愿 瑜伽花嚴等 即結跏趺坐 全半或輪跏 皆以右押左 端身定支節 左手仰跏上 仰右手安左 即發大悲心 拔濟利安樂 盡無餘有情 以此性成就 菩提心密言 隨意念誦之 發菩提勝心
a 婀
由適誦密言 發菩提心故 摧滅諸罪障 獲諸悅意樂 等同一切佛 超勝眾魔羅 不能為障礙 應受諸世間 廣大之供養 複次應諦觀 根塵識諸法 自性本皆空 又思伽他義 一切如虛空 虛空亦
【現代漢語翻譯】 現代漢語譯本 然後拿起香塗抹雙手， 結一切供養中最殊勝的出生印： 先如平常一樣合掌，在自己心前，用 諸指右壓左，初步互相交錯， 形成金剛合掌（Vajra-añjali），一切密印， 無不從此而生，所以名為虛空庫（Akasha-garbha）。 結印誦唸密言（mantra），安放在頭頂上，用心 觀想自身遍禮，一一如來（Tathagata）的足。 再次捨棄自身奉獻，誦唸捨身真言（atma-parityaga-mantra）， 諸佛（Buddha）菩薩（Bodhisattva）眾，求請唸誦加持， 誦唸一切金剛（Vajra），不空三摩耶（Amoghasamadhi）， 諸佛事業心。 唵（om） 薩（sa） 嚩（rva） 勿（vi） 由此印和密言，等同流出自身遍佈， 十方無邊無際，微塵剎土之中， 諸佛大海會，全部都有自身， 如羯磨菩薩（Karma-bodhisattva），於一一尊前， 持諸供養具，捨身奉獻之事， 都蒙受加持，懺悔、隨喜、勸請、迴向， 依普賢行愿（Samantabhadra-pranidhana），瑜伽（Yoga）、華嚴（Avatamsaka）等。 即結跏趺坐（vajrasana），全跏、半跏或輪跏， 都以右腳壓左腳，端正身體，穩定肢節， 左手仰放在跏趺上，仰放右手安在左手上， 即發起大悲心（maha-karuna），拔除救濟，給予利益安樂， 盡所有一切有情（sarva-sattva），以此自性成就， 菩提心密言，隨意念誦之， 發菩提勝心。 婀（a） 由於適才誦唸密言，發起菩提心（bodhicitta）的緣故， 摧滅各種罪障，獲得各種喜悅安樂， 等同一切佛（Buddha），超勝所有魔羅（Mara）， 不能成為障礙，應當接受所有世間， 廣大的供養，再次應當仔細觀察， 根、塵、識各種法，自性本來皆空， 又思惟伽他（gatha）的意義，一切如虛空， 虛空也是
【English Translation】 English version Then, take incense and anoint the hands, Form the most supreme 'Utpatti Mudra' (Mudra of Origin) for all offerings: First, as usual, join the palms together, right in front of your heart, then with the fingers, right pressing left, initially interlock each other, forming the 'Vajra-añjali' (Diamond joined-palms gesture). All secret mudras, arise from this, hence it is named 'Akasha-garbha' (Treasure of Space). Form the mudra and recite the mantra, place it on the crown of the head, and with your mind visualize your body prostrating everywhere, to the feet of each and every Tathagata (Thus Come One). Again, relinquish the body for offering, recite the 'atma-parityaga-mantra' (Mantra of Abandoning the Body), all the Buddhas (Buddha) and Bodhisattvas (Bodhisattva), request and recite for blessings, recite all the Vajras (Diamond Beings), the 'Amoghasamadhi' (Unfailing Samadhi), the mind of all Buddhas' activities. oṃ sa rva vi Through this mudra and mantra, equally flowing, the self pervades, the ten directions are boundless and limitless, within the lands of countless dust motes, the great assembly of Buddhas, all have the self, like Karma-bodhisattva (Action Bodhisattva), in front of each and every deity, holding various offering implements, the act of relinquishing the body for offering, all receive blessings, repentance, rejoicing, exhortation, dedication, relying on the 'Samantabhadra-pranidhana' (Vows of Samantabhadra), Yoga (Union), Avatamsaka (Flower Garland), etc. Then perform the 'vajrasana' (diamond posture), full lotus, half lotus, or wheel posture, all with the right foot pressing on the left foot, straighten the body, stabilize the limbs, the left hand lying upward on the lotus posture, the right hand lying upward resting on the left hand, then generate great compassion (maha-karuna), to rescue and deliver, giving benefit and joy, exhausting all sentient beings (sarva-sattva), with this nature to achieve, the Bodhicitta mantra, recite it at will, generate the supreme Bodhicitta (mind of enlightenment). a Due to just reciting the mantra, generating the Bodhicitta (mind of enlightenment), destroying all kinds of karmic obstacles, obtaining all kinds of joyful bliss, equal to all Buddhas (Buddha), surpassing all Maras (Demons), unable to become an obstacle, should receive all the worlds, vast offerings, again, one should carefully observe, the roots, dusts, consciousness, all dharmas, their self-nature is originally empty, also contemplate the meaning of the gatha (verse), everything is like space, space is also
無相 諸法相應故 舒遍於一切 誦此四句偈 所睹彼彼境 皆照空亦空 由勝解空體 自徹見本心 皎潔如滿月 離能取所取 自性光明成 菩提體堅固 復從月輪內 踴出大法輪 金剛之所成 輻輞皆鋒銳 其色如檀金 遍流大威光 過聚塵數日 依住月輪面 金剛表極堅 圓顯福智滿 利為無戲論 斷壞諸妄執 光表一切智 除破諸愚瞑 以是現輪形 量同虛空故 虛空諸如來 盡入于輪內 即觀此智輪 變成金輪王 遍照如來身 形服如素月 以一切相好 用莊嚴法身 戴金剛寶冠 輪鬘為首飾 眾寶莊嚴具 種種拔飾身 持智拳大印 處於師子座 日輪白蓮臺 智拳印所謂 中小名掘梅 頭指柱大背 金剛拳乃成 右握左頭指 一節面當心 是名智拳印 當誦此密言
bhrūṃ 勃嚕唵(三合以此國無字同故以三字聲成一字急呼之)
三密才相應 自身同本尊 能遍入佛智 成佛猶不難 獲智壽力年 得一切遍行 現證大菩提 故名覺勝印 若修此瑜伽 設現造無量 極重諸罪障 必能超惡趣 克疾證菩提 為顯此最上 甚深微密義 故住此大
【現代漢語翻譯】 現代漢語譯本 無相：諸法因相應而生。 舒展遍佈於一切，誦唸這四句偈語： 所見的一切境界，都照見為空性，亦是空。 由於深刻理解空性的本體，自然徹見本心。 本心皎潔如滿月，遠離能取和所取（能認知的主體和被認知的客體）。 自性光明成就，菩提的本體堅固。 又從月輪中，涌現出大法輪。 此法輪由金剛所成，輪輻和輪輞都鋒利無比。 其顏色如同檀金，遍佈流動著巨大的威光。 超過聚塵數目的日月，依住在月輪的表面。 金剛象徵著極其堅固，圓滿顯現福德和智慧。 其利益在於遠離戲論，斷除和破壞各種虛妄的執著。 光明象徵著一切智慧，消除和破除各種愚昧和黑暗。 因此顯現輪的形狀，其大小如同虛空。 虛空中所有的如來，都進入到法輪之內。 即觀想此智慧之輪，變成金輪王。 普遍照耀如來的身軀，形貌和服飾如同素月。 用一切的相好（佛的三十二相和八十種好）來莊嚴法身。 頭戴金剛寶冠，以輪鬘作為頭飾。 用各種珍寶莊嚴的飾品，來裝飾身體。 手持智拳大印，安處於獅子座上。 座下有日輪和白蓮臺。智拳印的結法是： 中小指名為掘梅，頭指抵住大拇指的背部。 結成金剛拳，右手握住左手的頭指。 頭指一節的正面抵住心口，這就是智拳印。 應當誦唸這個密言： bhrūṃ (勃嚕唵)（三合，因為這個國家沒有相同的字，所以用三個字的聲音組成一個字，急速呼念它） 三密（身密、語密、意密）一旦相應，自身就等同於本尊。 能夠普遍進入佛的智慧，成就佛果也就不難了。 獲得智慧、壽命和力量，得到一切的普遍行。 當下證得大菩提，所以名為覺勝印。 如果修習這個瑜伽，即使現在造作了無量 極其嚴重的各種罪障，必定能夠超越惡趣。 迅速證得菩提，爲了顯現這最上 甚深微妙秘密的意義，所以安住於此大（法）。
【English Translation】 English version No-form: Because all dharmas arise in accordance. Extending and pervading all, recite this four-line verse: All the realms that are seen, are illuminated as emptiness, and are also empty. Due to deeply understanding the essence of emptiness, one naturally and thoroughly sees the original mind. The original mind is as bright as the full moon, free from the grasper and the grasped (the subject that cognizes and the object that is cognized). The light of self-nature is accomplished, and the essence of Bodhi is firm. Moreover, from within the moon disc, a great Dharma wheel emerges. This Dharma wheel is made of Vajra, and its spokes and rims are extremely sharp. Its color is like sandalwood gold, and it flows with great majestic light. More than the number of dust motes of suns and moons, it dwells on the surface of the moon disc. Vajra symbolizes extreme firmness, and fully manifests blessings and wisdom. Its benefit lies in being free from conceptual elaborations, cutting off and destroying all false attachments. The light symbolizes all wisdom, eliminating and breaking through all ignorance and darkness. Therefore, the shape of the wheel is manifested, and its size is like space. All the Tathagatas in space enter into the Dharma wheel. Immediately visualize this wheel of wisdom transforming into a Golden Wheel King. Universally illuminating the body of the Tathagata, its form and attire are like the pure moon. Using all the marks and characteristics (the thirty-two marks and eighty minor marks of a Buddha) to adorn the Dharma body. Wearing a Vajra jeweled crown, with a wheel garland as a head ornament. Using various precious ornaments to adorn the body. Holding the Wisdom Fist Mudra, and seated on a lion throne. Below the throne are a sun disc and a white lotus platform. The formation of the Wisdom Fist Mudra is: The middle and ring fingers are called 'digging plum', the index finger presses against the back of the thumb. Forming the Vajra fist, the right hand grasps the index finger of the left hand. The front of one section of the index finger presses against the heart, this is the Wisdom Fist Mudra. One should recite this secret mantra: bhrūṃ (勃嚕唵) (Samputa, because this country does not have the same character, so the sound of three characters forms one character, quickly call it) Once the three secrets (body, speech, and mind) are in accordance, oneself is equal to the deity. Being able to universally enter the wisdom of the Buddha, achieving Buddhahood is not difficult. Obtaining wisdom, longevity, and power, obtaining all universal conduct. Immediately realizing great Bodhi, therefore it is called the Victorious Awakening Mudra. If one practices this yoga, even if one now creates immeasurable Extremely heavy various sins and obstacles, one will surely be able to transcend the evil realms. Quickly attaining Bodhi, in order to reveal this supreme Profound, subtle, and secret meaning, therefore dwell in this great (Dharma).
印 拳能堅執持 諸佛智法海 堅固不散失 能成一切印 故名金剛拳 右執左頭指 十方剎土中 唯有一佛乘 如來之頂法 等持諸佛體 是故名智拳 復觀金剛輪 莊嚴心月輪 次結頂輪王 勝身三摩耶 印心額喉頂 其印如前作 堅金剛合掌 即並豎中指 由如青蓮葉 屈頭指各安 中指背上節 當知印相義 大指為結跏 中指像佛身 名小成光焰 二掌日月輪 腕錶師子座 是故名如來 勝身三摩耶 當誦此密語
oṃ bhūḥ khaṃ 唵 仆 欠
此毗盧遮那 佛三字密言 共一字無異 適以印密言 印心成鏡智 速獲菩提心 金剛堅固體 印額應當知 成平等性智 速獲灌頂地 福聚莊嚴身 密語印口時 成妙觀察智 即能轉法輪 得佛智慧身 誦密言印頂 成成所作智 證佛變化身 能伏難調者 由此印密言 加持自身成 法界體性智 毗盧遮那佛 虛空法界身 即分印為二 金剛拳從額 等引至腦後 則豎二頭指 每處三相繞 從小指歷散 如垂下天衣 誦一切灌頂 三么耶寶心
trāṃ 怛囕(二合引)
由此印
【現代漢語翻譯】 現代漢語譯本 印 拳能堅固執持，諸佛的智慧法海。 堅固而不散失，能成就一切印。 所以名為金剛拳（Vajra fist），右手執拳，左手伸出食指。 在十方剎土之中，唯有一佛乘（Ekayana）。 如來的頂法，等同於諸佛的身體。 因此名為智拳（Wisdom fist）。再觀察金剛輪（Vajra wheel）。 用以莊嚴心月輪（moon disc in the heart）。其次結頂輪王（crown wheel king）的印。 勝身三摩耶（supreme body samaya）印，印在心、額、喉、頂。 其印如前所作，堅固金剛合掌。 即並豎中指，猶如青蓮葉。 屈頭指各安在中指背上的關節處。 應當知道此印的含義，大指代表結跏趺坐。 中指象徵佛身，名為小成光焰。 兩掌代表日月輪，手腕代表師子座。 因此名為如來勝身三摩耶（Tathagata supreme body samaya）。 應當誦唸此密語： oṃ bhūḥ khaṃ 唵 仆 欠 這是毗盧遮那佛（Vairocana Buddha）的三個字密言。 與一個字沒有區別，適宜用印和密言。 印在心上成就鏡智（mirror-like wisdom），迅速獲得菩提心（bodhicitta）。 金剛堅固的身體，印在額頭應當知道。 成就平等性智（wisdom of equality），迅速獲得灌頂之地。 福德聚集莊嚴的身，用密語印在口時。 成就妙觀察智（wisdom of discernment），即能轉法輪（turn the wheel of Dharma）。 得到佛的智慧身，誦唸密言印在頂上。 成就成所作智（wisdom of accomplishing what needs to be done），證得佛的變化身。 能降伏難以調伏的人，由此印和密言。 加持自身成就法界體性智（wisdom of the essence of reality）。 毗盧遮那佛（Vairocana Buddha），是虛空法界身。 即將印分為二，金剛拳從額頭。 等同地引至腦後，則豎起兩個食指。 每處三相環繞，從小指開始歷散。 如垂下天衣，誦唸一切灌頂。 三么耶寶心（samaya precious heart）。 trāṃ 怛囕(二合引) 由此印
【English Translation】 English version Mudra The fist can firmly hold the wisdom and Dharma ocean of all Buddhas. Firm and not scattered, it can accomplish all mudras. Therefore, it is called the Vajra fist, the right hand holds the fist, and the left hand extends the index finger. In the ten directions of Buddha lands, there is only one Buddha vehicle (Ekayana). The supreme Dharma of the Tathagata is equal to the bodies of all Buddhas. Therefore, it is called the Wisdom fist. Then observe the Vajra wheel. To adorn the moon disc in the heart. Next, form the mudra of the crown wheel king. The supreme body samaya mudra, imprint on the heart, forehead, throat, and crown. The mudra is made as before, firmly holding the Vajra palms together. That is, put the middle fingers together and erect them, like blue lotus leaves. Bend the index fingers and place them on the back joints of the middle fingers. You should know the meaning of this mudra, the thumbs represent the lotus position. The middle fingers symbolize the Buddha's body, called small accomplishment light flame. The two palms represent the sun and moon wheels, and the wrists represent the lion throne. Therefore, it is called the Tathagata supreme body samaya. You should recite this mantra: oṃ bhūḥ khaṃ This is the three-syllable secret word of Vairocana Buddha. There is no difference from one word, suitable for using mudra and mantra. Imprinting on the heart achieves mirror-like wisdom, quickly obtaining bodhicitta. The Vajra firm body, imprinting on the forehead should be known. Achieving the wisdom of equality, quickly obtaining the ground of empowerment. The body adorned with accumulated blessings, when imprinting the mouth with the mantra. Achieving the wisdom of discernment, one can turn the wheel of Dharma. Obtaining the Buddha's wisdom body, reciting the mantra and imprinting on the crown. Achieving the wisdom of accomplishing what needs to be done, realizing the transformation body of the Buddha. Able to subdue those who are difficult to tame, by this mudra and mantra. Blessing oneself to achieve the wisdom of the essence of reality. Vairocana Buddha is the body of the Dharma realm of emptiness. That is, divide the mudra into two, the Vajra fist from the forehead. Equally lead to the back of the head, then erect the two index fingers. Each place is surrounded by three aspects, starting from the little finger and gradually dispersing. Like hanging down celestial clothes, reciting all empowerments. Samaya precious heart. trāṃ By this mudra
密言 即蒙虛空界 一切佛世界 以金剛寶冠 輪鬘繒彩等 與具足灌頂 為悅聖眾故 二手當心前 平掌三相拍 應誦此密言
hoḥ 谷
由此拍掌儀 輪王及眷屬 適悅而愛順 速滿瑜伽者 意願悉地果 當獲堅固體 次陳供養儀 奉尊並聖眾 作金剛合掌 儀式如前說 安於自頂上 誦虛空庫藏 大菩薩密言 當作是思惟 從印中流出 諸供養雲海 閼伽眾香水 諸天妙伎樂 歌舞嬉戲等 涂香花燒香 飲食燈賢瓶 劫樹諸寶類 白拂傘臺閣 寶幢幡鈴珮 珠瓔帳花鬘 宮殿天男女 及人天所有 一切受用物 於此瞻部洲 及十方佛土 水陸諸花等 人天意樂者 福感並變化 嬋娟花馝馞 又以諸天人 所有本體香 和合變易香 燒香塗抹香 種種差別類 氣馥妙悅意 復獻諸人天 所有本體光 自性及差別 殊勝悅意光 三世三界中 一切天供養 眾多種差別 如金剛頂經 及諸秘密教 一切眾大乘 契經等所說 廣大供養具 先奉獻本尊 並眷屬等已 次等引周遍 十方諸世界 盡虛空法界 微塵剎土中 諸佛大海會 一一聖眾前 普
【現代漢語翻譯】 現代漢語譯本 密言：觀想虛空界，即一切佛的世界。 以金剛寶冠、輪鬘、繒彩等，為諸佛進行具足灌頂。 爲了悅聖眾，雙手在胸前，平掌三次相拍，應誦此密言： 『hoḥ 谷』 由此拍掌的儀式，輪王及其眷屬，都會感到喜悅而愛順，迅速滿足瑜伽修行者的意願，獲得堅固的悉地果。 接下來陳設供養的儀式，奉獻給本尊和聖眾。 作金剛合掌，儀式如前所述，安放在自己的頭頂上，誦虛空庫藏大菩薩的密言，應當這樣思惟： 從手印中流出諸供養雲海，包括閼伽（供佛洗足水）、眾香水、諸天美妙的伎樂、歌舞嬉戲等，涂香、花、燒香、飲食、燈、賢瓶、劫樹等各種寶物。 白拂、傘、臺閣、寶幢、幡、鈴、珮、珠瓔、帳、花鬘、宮殿、天女天男，以及人天所有的一切受用之物。 於此瞻部洲（Jambudvipa，人世間）及十方佛土，水陸諸花等，人天意樂之物，福報感應和變化所生，美好的花朵和芬芳的香氣。 又以諸天人所有的本體香、和合變易香、燒香、塗抹香，種種差別種類，氣味芬芳美妙悅意。 再獻上諸人天所有的本體光、自性光及差別光，殊勝悅意的光明。 三世三界中，一切天人的供養，眾多種類的差別，如《金剛頂經》（Vajrasekhara Sutra）及諸秘密教、一切大乘契經等所說，廣大的供養具。 先奉獻給本尊及其眷屬等之後，其次等同地引導周遍十方諸世界。 盡虛空法界，微塵剎土中，諸佛大海會，在每一位聖眾前，普遍供養。
【English Translation】 English version Secret words: Contemplate the realm of space, which is all the Buddha worlds. With Vajra (diamond) crowns, wheel mandalas, silken banners, etc., perform the complete Abhisheka (consecration) for all the Buddhas. To please the holy assembly, with both hands in front of the chest, clap the palms together three times, and recite this secret mantra: 'hoḥ gu' By this clapping ritual, the Chakravartin (wheel-turning king) and his retinue will be delighted and obedient, quickly fulfilling the wishes of the yogi and obtaining the solid Siddhi (accomplishment) fruit. Next, arrange the offering ritual, offering to the principal deity and the holy assembly. Make the Vajra (diamond) hand seal, the ritual as described before, place it on top of your head, recite the secret mantra of the great Bodhisattva of the Treasury of Space, and think like this: From the hand seal flows forth a sea of offering clouds, including Arghya (water for washing the feet of the Buddha), fragrant water, the wonderful music of the Devas (gods), singing, dancing, and play, scented ointment, flowers, incense, food, lamps, virtuous vases, Kalpa trees (wish-fulfilling trees), and various treasures. White whisks, umbrellas, pavilions, jeweled banners, flags, bells, pendants, pearl necklaces, canopies, flower garlands, palaces, Deva (god) women and men, and all the enjoyable things of humans and Devas (gods). In this Jambudvipa (human world) and the Buddha lands of the ten directions, various flowers on land and water, things that please humans and Devas (gods), blessings, responses, and transformations, beautiful flowers and fragrant scents. Also, with all the essential fragrances of the Devas (gods) and humans, combined and transformed fragrances, burning incense, and scented ointments, various kinds of differences, fragrant, wonderful, and pleasing. Again, offer all the essential light of the Devas (gods) and humans, the light of self-nature and differentiated light, supremely wonderful and pleasing light. In the three times and three realms, all the offerings of the Devas (gods), various kinds of differences, as described in the Vajrasekhara Sutra (Diamond Peak Sutra) and various secret teachings, all the Mahayana Sutras, etc., vast offering implements. First offer to the principal deity and its retinue, then equally guide and pervade all the worlds of the ten directions. Exhausting the realm of space and Dharma, in the lands of dust motes, in the great ocean assembly of Buddhas, before each and every holy being, universally offer.
供養而住 復觀察十方 發如是愿言 我今請諸佛 未轉法輪者 愿速轉法輪 欲入涅槃者 愿常住在世 復興如是念 無邊諸含識 淪溺於六趣 由自心虛妄 感種種業報 壞佛性不知 深可悲傷愍 我今云何救 復作是思惟 我所積福業 應用拯濟彼 我由獻涂香 當獲五法身 愿從此等流 五無漏涂香 磨瑩熱惱者 奮破諸地獄 一切劇炎承 獻花故當得 四八大人相 復回向此福 成妙覺花臺 舒光遍照觸 驚覺人天趣 耽著諸欲境 八苦所纏逼 天樂變化苦 愿彼諸天人 菩提心敷榮 獲普賢常樂 我由奉焚香 得佛無礙智 悅澤具端嚴 回施此香云 氛馥寒水苦 獻食獲法喜 禪悅解脫味 回施餓鬼趣 普雨諸微妙 天甘露飲食 愿食加持食 皆悉得充足 永離飢渴苦 慳貪惡習業 獻燈得五眼 以為般若燈 照曜阿修羅 永斷矯誑心 恚癡好鬥諍 傍生鞭撻逼 互相害食啖 愿得慈悲心 常生人天路 色無色界天 耽著三昧味 愿脫此惑纏 獻閼伽香水 證平等性智 三界法王位 回施此降注 金剛甘露水 灌沐水居者 永離傍生趣 速獲凈法
【現代漢語翻譯】 現代漢語譯本 安住于供養之中，又觀察十方世界。 發起這樣的誓願：『我今天懇請諸佛，' 『對於尚未轉法輪者，愿他們迅速轉法輪；』 『對於想要進入涅槃（Nirvana，寂滅）者，愿他們長久住世。』 再次興起這樣的念頭：『無邊無際的眾多有情眾生，』 『沉溺於地獄、餓鬼、畜生、阿修羅、人、天這六道輪迴之中，』 『由於自身內心的虛妄分別，』 『感受種種業報，』 『破壞了佛性卻不自知，』 『實在令人深感悲傷憐憫，我如今該如何救度他們呢？』 再次這樣思惟：『我所積累的福德善業，』 『應當用來拯救濟助他們，我由於獻上涂香，』 『當獲得五種法身，愿從此等流出，』 『五種無漏的涂香，』 『磨滅擦亮那些被熱惱所困擾的眾生，』 『奮力摧破諸地獄，』 『一切猛烈的火焰承載。』 獻花的緣故，應當獲得三十二種大丈夫相。 再次迴向此福德，成就美妙覺悟的蓮花臺。 舒展光明普遍照耀觸及，驚醒人天諸趣。 貪戀執著于各種慾望境界，被八苦所纏繞逼迫。 天界的快樂也終將變化為痛苦，愿那些天人們， 菩提心得以萌發繁榮，獲得普賢菩薩的常樂。 我由於奉獻焚香，得到佛的無礙智慧。 喜悅潤澤且具足端正莊嚴，回施這香云， 芬芳的氣息消除寒冷水中的痛苦。 獻上食物獲得法喜， 禪定的喜悅和解脫的滋味，回施給餓鬼道眾生， 普遍降下各種微妙的，天界的甘露飲食。 愿食用這些加持過的食物，都能夠得到充足， 永遠脫離飢餓乾渴的痛苦，以及慳吝貪婪的惡習。 獻上燈火得到五眼，以此作為般若（Prajna，智慧）之燈， 照耀阿修羅（Asura，非天），永遠斷除虛偽欺誑之心， 以及嗔恚愚癡好鬥爭的習氣。 傍生道的眾生遭受鞭打逼迫， 互相殘害吞食，愿他們得到慈悲心， 常能轉生到人天善道。 色界和無色界的諸天， 耽溺於禪定三昧的滋味，愿他們脫離這種迷惑的纏縛。 獻上閼伽（Arghya，供養水）香水，證得平等性智。 獲得三界法王之位，回施這降落傾注的， 金剛甘露水，灌溉沐浴水中居住的眾生， 永遠脫離傍生道，迅速獲得清凈之法。
【English Translation】 English version Dwelling in offering, and observing the ten directions, Generating such a vow: 'Today I beseech all Buddhas,' 'For those who have not yet turned the Dharma wheel (Dharmacakra), may they quickly turn the Dharma wheel;' 'For those who wish to enter Nirvana (Nirvana, extinction), may they always abide in the world.' Again, arising such a thought: 'The boundless and countless sentient beings,' 'Are drowning in the six realms of existence (hells, hungry ghosts, animals, asuras, humans, and devas),' 'Due to the false discriminations of their own minds,' 'Experiencing various karmic retributions,' 'Destroying their Buddha-nature without knowing it,' 'It is truly deeply saddening and pitiable, how should I save them now?' Again, thinking in this way: 'The meritorious deeds that I have accumulated,' 'Should be used to rescue and aid them, I, by offering scented paste (Turushka),' 'Shall obtain the five Dharmakayas (Dharmakaya, Sambhogakaya, Nirmanakaya, Svabhavikakaya, Jnana Dharmakaya), may it flow from this,' 'The five undefiled scented pastes,' 'To polish and brighten those who are troubled by heat and affliction,' 'To vigorously break through all the hells,' 'Bearing all the intense flames.' Due to offering flowers, one should obtain the thirty-two major marks of a great man. Again, dedicating this merit to accomplish a wonderful lotus flower platform of enlightenment. Spreading light to universally illuminate and touch, awakening beings in the realms of humans and devas. Clinging and attached to various realms of desire, being bound and oppressed by the eight sufferings. Even the happiness of the heavens will eventually transform into suffering, may those devas and humans, Have their Bodhi-mind (Bodhicitta, mind of enlightenment) flourish and thrive, obtaining the constant bliss of Samantabhadra (Samantabhadra, Universal Worthy). I, due to offering incense, obtain the unobstructed wisdom of the Buddha. Joyful and radiant, possessing perfect and dignified features, dedicating this cloud of incense, The fragrant scent eliminates the suffering of cold water. Offering food obtains the joy of Dharma, The joy of meditation and the taste of liberation, dedicating it to the realm of hungry ghosts, Universally raining down all kinds of subtle, heavenly nectar-like food and drink. May all who consume this blessed food, be fully satisfied, Forever freed from the suffering of hunger and thirst, and the evil habits of stinginess and greed. Offering lamps obtains the five eyes, using them as the lamp of Prajna (Prajna, wisdom), Illuminating the Asuras (Asura, non-gods), forever cutting off the heart of hypocrisy and deceit, As well as the habits of anger, ignorance, and fondness for fighting and contention. Beings in the animal realm suffer whipping and oppression, Harming and devouring each other, may they obtain a compassionate heart, And be constantly reborn in the good paths of humans and devas. The devas of the Form Realm and Formless Realm, Are indulging in the taste of Samadhi (Samadhi, concentration), may they be freed from this entanglement of delusion. Offering Arghya (Arghya, offering water) scented water, realizing the wisdom of equality. Obtaining the position of Dharma King of the Three Realms, dedicating this descending and pouring, Vajra (Vajra, diamond) nectar water, irrigating and bathing the beings dwelling in water, Forever freed from the animal realm, quickly obtaining the pure Dharma.
身 及下徹無間 一切諸地獄 苦具碎如塵 皆成清涼地 受苦諸群品 解脫生凈土 奉嬉常受悅 獻笑佛憐念 奏歌得法音 供舞得神通 奉瓶得賢瓶 能滿悅意願 進寶獲眾寶 由貢莊嚴樹 得佛衣覺樹 奉幢得雨寶 能遍濟貧乏 供幡超勝魔 獻鈴眾歸從 奉瓔獲嚴具 進鬘得寶冠 上花得佛容 復以此福聚 回施於無盡 無餘有情界 六趣四生等 乃至以自身 心口三金剛 地水火風界 周遍于無邊 等虛空法界 與一切含識 悅意受用之 住此無緣悲 常拔濟利樂 共彼同迴向 愿成大菩提 應一切智智 復作是觀察 一切法皆空 三輪體非有 當知無所得 住是三摩地 能真實拔濟 獲無限福利 所作速成就 作是觀念時 誦最勝出生 種種供養藏 廣大儀如來 一切供養心
oṃ 唵
由此密語印 加持威力故 縱觀想不成 于諸佛海會 皆有如上等 諸供養雲海 真實具成就 由諸佛誠諦 法爾所成故 次當誦本尊 一百八名贊 作金剛合掌 當心左低身 是為敬禮儀 應以美韻調 唱此金剛歌 次誦嬉戲密 言印用前印
【現代漢語翻譯】 現代漢語譯本 身 及下徹無間（Avīci，佛教地獄中最底層的地獄）一切諸地獄 苦具碎如塵，皆成清涼地 受苦諸群品，解脫生凈土 奉嬉常受悅，獻笑佛憐念 奏歌得法音，供舞得神通 奉瓶得賢瓶，能滿悅意願 進寶獲眾寶，由貢莊嚴樹 得佛衣覺樹（Bodhi Tree，菩提樹，釋迦牟尼在其下成道的樹） 奉幢得雨寶，能遍濟貧乏 供幡超勝魔，獻鈴眾歸從 奉瓔獲嚴具，進鬘得寶冠 上花得佛容，復以此福聚 回施於無盡，無餘有情界 六趣四生等，乃至以自身 心口三金剛（Three Vajras，身語意三者的金剛不壞性） 地水火風界，周遍于無邊 等虛空法界，與一切含識 悅意受用之，住此無緣悲 常拔濟利樂，共彼同迴向 愿成大菩提（Bodhi，覺悟），應一切智智 復作是觀察，一切法皆空 三輪體非有，當知無所得 住是三摩地（Samadhi，禪定），能真實拔濟 獲無限福利，所作速成就 作是觀念時，誦最勝出生 種種供養藏，廣大儀如來 一切供養心 oṃ 唵 由此密語印，加持威力故 縱觀想不成，于諸佛海會 皆有如上等，諸供養雲海 真實具成就，由諸佛誠諦 法爾所成故，次當誦本尊 一百八名贊，作金剛合掌 當心左低身，是為敬禮儀 應以美韻調，唱此金剛歌 次誦嬉戲密，言印用前印
【English Translation】 English version The body, Reaching down to Avīci (the lowest level of Buddhist hell), all the hells, The instruments of suffering are crushed like dust, all becoming cool and peaceful lands. All beings suffering, liberated and born in pure lands. Offering joy, constantly receiving delight; presenting smiles, the Buddha cherishes and remembers. Playing songs, obtaining the Dharma sound; offering dances, obtaining supernatural powers. Offering vases, obtaining virtuous vases, able to fulfill pleasing wishes. Presenting treasures, obtaining all kinds of treasures, from offering adorned trees. Obtaining the Buddha's robe and the Bodhi Tree (the tree under which Shakyamuni attained enlightenment). Offering banners, obtaining rain of jewels, able to universally relieve poverty. Offering flags, surpassing demons; presenting bells, the masses return and follow. Offering necklaces, obtaining ornaments; presenting garlands, obtaining jeweled crowns. Offering flowers, obtaining the Buddha's countenance; again, with this accumulation of merit, Dedicate it to the endless, the limitless realm of sentient beings, The six realms and four forms of birth, even with one's own body, Mind, speech, and three Vajras (the indestructible nature of body, speech, and mind). The elements of earth, water, fire, and wind, pervading the boundless, Equaling the Dharma realm of space, with all beings possessing consciousness, Joyfully partake of it, abiding in this causeless compassion, Constantly rescuing and benefiting with joy, together with them, dedicating towards, Wishing to attain great Bodhi (enlightenment), corresponding to the wisdom of all-knowing. Again, contemplate thus, all dharmas are empty. The three wheels are without substance; know that there is nothing to be obtained. Abiding in this Samadhi (meditative absorption), able to truly rescue, Obtaining limitless blessings, what is done is quickly accomplished. When making this contemplation, recite the most supreme birth, Various treasures of offerings, the vast ceremony of the Thus Come One (Tathagata, Buddha). The mind of all offerings. oṃ Om By this mantra and mudra, through the power of blessing, Even if visualization is not accomplished, in the assemblies of all Buddhas, There are all the above, such clouds of offerings, Truly and completely accomplished, by the truthfulness of all Buddhas, Naturally accomplished, next, recite the root deity's, Praise of one hundred and eight names, make the Vajra joined palms, Lower the body slightly to the left of the heart, this is the ritual of reverence. One should use a beautiful melody, sing this Vajra song. Next, recite the secret of playfulness, the speech mudra uses the previous mudra.
oṃ va jra saṃ gra ksaṃ 唵 嚩 日羅(二合)(諸同) 薩 埵 僧(上) 蘗啰(二合) 賀
不改金剛掌 合臂舒安額 即是獻花鬘 清雅調稱此
va jra ra tna ma nu traṃ 嚩 日羅(二合) 啰 怛曩(二合) 么 弩 跢(上) 囕
前印從於臍 漸上至口寫 是奏歌即誦
va jra dha rmma gā ya da 嚩 日羅(二合) 達 磨 誐(去) 也 奈
當心右旋轉 金剛合掌已 復安於頂上 名進金剛舞 如前誦復唱
va jra ka rmma ru bha va 嚩 日羅(二合) 羯 磨 迦 路 婆 嚩
由陳是秘密 瑜伽歌詠贊 嘆揚如來故 成佛尚不難 況求諸成就 應知何以故 所謂一切樂 不如婆伽梵 金剛薩埵樂 是故速成就 次以本部母 佛眼印密言 當心誦七遍 印四或五處 四心額喉頂 五額左右肩 心喉頂上散 處各誦一遍 其印如前作 金剛合掌已 並屈二頭指 甲合併豎大 各押頭指側
【現代漢語翻譯】 現代漢語譯本 唵(oṃ) 嚩(va) 日羅(vajra)(二合)(諸同) 薩(saṃ) 埵(gra) 僧(ksaṃ)(上) 蘗啰(二合) 賀
不改金剛掌，合臂舒安額，即是獻花鬘，清雅調稱此。
嚩(va) 日羅(vajra)(二合) 啰(ra) 怛曩(ratna)(二合) 么(ma) 弩(nu) 跢(traṃ)(上) 囕
前印從於臍，漸上至口寫，是奏歌即誦。
嚩(va) 日羅(vajra)(二合) 達(dha) 磨(rmma) 誐(gā)(去) 也(ya) 奈(da)
當心右旋轉，金剛合掌已，復安於頂上，名進金剛舞，如前誦復唱。
嚩(va) 日羅(vajra)(二合) 羯(ka) 磨(rmma) 迦(ru) 路(bha) 婆(va)
由陳是秘密，瑜伽歌詠贊，嘆揚如來故，成佛尚不難，況求諸成就，應知何以故，所謂一切樂，不如婆伽梵(bhagavan)，金剛薩埵(vajrasattva)樂，是故速成就，次以本部母，佛眼印密言，當心誦七遍，印四或五處，四心額喉頂，五額左右肩，心喉頂上散，處各誦一遍，其印如前作，金剛合掌已，並屈二頭指，甲合併豎大，各押頭指側。
【English Translation】 English version oṃ va jra saṃ gra ksaṃ
'Unchanging Vajra Palm, arms together, gently place on the forehead, this is offering a garland of flowers, pure and elegant, harmoniously recited.'
va jra ra tna ma nu traṃ
'The preceding mudra starts from the navel, gradually rising to the mouth, this is playing a song, that is, reciting.'
va jra dha rmma gā ya da
'Rotating to the right at the heart, after the Vajra palms are joined, then placed on the top of the head, this is called advancing the Vajra dance, recite and chant as before.'
va jra ka rmma ru bha va
'Because of this secret exposition, the yoga is sung and praised, extolling the Tathagata, achieving Buddhahood is not difficult, let alone seeking various accomplishments, you should know why, because all pleasures are not as good as Bhagavan (婆伽梵), the bliss of Vajrasattva (金剛薩埵), therefore, quick accomplishment. Next, with the mother of this lineage, the secret words of the Buddha Eye mudra, recite seven times at the heart, seal four or five places, four: heart, forehead, throat, top of the head, five: forehead, left and right shoulders, scatter at the heart, throat, top of the head, recite once at each place. The mudra is made as before, after the Vajra palms are joined, and bend the two index fingers, join the nails and raise the thumbs, each pressing the side of the index finger.'
謂佛眼密言
na maḥ sa ma nta bu ddhā nāṃ oṃ bu ddhā 曩 莫 三 滿 跢 沒 馱(引) 南 唵 沒 馱(引) ru ca ni svā hā 路 者 你 娑嚩(二合) 訶
由部母加持 本尊並眷屬 皆共喜愛念 瑜伽者縱有 違犯闕法等 矜愍不見過 亦不凌逼他 持諸密語者 若不作此法 不得微闕少 況犯三么耶 若不依瑜伽 作事法念誦 不對壇舍利 非時處不凈 輒結印念持 決定獲殃咎 修行諸尊者 五百由旬內 尊皆不降赴 亦不賜悉地 以輪王威德 斷壞諸法故 所以一切時 先作是加持 何故事法儀 不許非時處 唸誦求成就 為輪王威德 最勝無極尊 不應無限約 降赴非時處 純凈無戲論 教命不可犯 是故不失期 輒稱誦啟請 瑜伽理趣門 自心所建立 自身為本尊 集諸如來體 加持為己身 盡以虛空界 為宮殿安住 自身處於中 住本尊瑜伽 聖眷屬圍繞 成大曼荼羅 由是故無礙 又為諸行者 不達空無相 如來體性故 瑜伽中教王 唯一平等凈 觀身
【現代漢語翻譯】 現代漢語譯本 佛眼密言
曩謨(naḥ mo) 三滿多(sa ma nta) 沒馱喃(buddhānāṃ) (諸佛) 唵(oṃ) 沒馱(buddha) 路者你(ru ca ni) 娑嚩訶(svāhā)。
由佛部母的加持，本尊（主要神祇）及其眷屬，都會共同喜愛並憶念你。瑜伽修行者即使有違犯或缺少儀軌等過失，也會被慈悲地原諒而不見怪，也不會凌辱逼迫他人。持誦各種密語的人，如果不做這個加持法，就不能有絲毫的缺失，更何況是違犯三昧耶（誓言）。如果不依照瑜伽的儀軌，進行作法、唸誦，不對著壇城或舍利，不在適當的時間和地點，或者在不潔凈的地方，就隨意結手印唸誦，必定會招致災禍。修行諸尊的人，在五百由旬（古印度長度單位）的範圍內，諸尊都不會降臨，也不會賜予悉地（成就）。因為輪王（轉輪聖王）具有威德，能夠斷除和破壞各種不合法的行為，所以任何時候，都要先做這個加持。為什麼作法儀軌，不允許在不適當的時間和地點進行唸誦以求成就呢？因為輪王的威德，是最勝無極的尊者，不應該沒有限制地，降臨到不適當的時間和地點。純凈而沒有戲論的教命，是不可違犯的。因此，不要錯過適當的時機，隨意稱誦和祈請。瑜伽的理趣之門，是由自心所建立的，自身即為本尊，聚集諸如來的體性，加持自身，將整個虛空界作為宮殿安住，自身處於其中，安住于本尊的瑜伽，被聖眷屬圍繞，成就大曼荼羅。因此，沒有任何障礙。又因為許多修行者，不瞭解空和無相，以及如來的體性，所以在瑜伽中，教王是唯一平等清凈的，要這樣觀想自身。
【English Translation】 English version The Secret Words of Buddha Eyes
na maḥ sa ma nta buddhānāṃ oṃ buddha ru ca ni svāhā.
Through the empowerment of the Buddha-Mother, the principal deity (the main deity) and its retinue will all jointly cherish and remember you. Even if the yoga practitioner has faults such as violations or omissions of rituals, they will be compassionately forgiven and not blamed, nor will they be humiliated or coerced. Those who recite various secret mantras, if they do not perform this empowerment, cannot have the slightest deficiency, let alone violate the Samaya (vows). If one does not follow the yoga rituals, performing actions and recitations without facing the mandala or relics, at inappropriate times and places, or in unclean places, and arbitrarily forms mudras and recites, one will surely incur misfortune. Those who practice various deities, within a range of five hundred yojanas (ancient Indian unit of distance), the deities will not descend, nor will they grant Siddhi (accomplishment). Because the Chakravartin (Wheel-Turning King) possesses power and virtue, capable of cutting off and destroying various unlawful actions, therefore, at all times, this empowerment should be performed first. Why are ritual practices not allowed to be performed at inappropriate times and places for recitation to seek accomplishment? Because the Chakravartin's power and virtue, as the most supreme and limitless尊者, should not descend without restriction to inappropriate times and places. The pure and non-conceptual teachings are inviolable. Therefore, do not miss the appropriate time, and do not arbitrarily recite and invoke. The gate of the principles of yoga is established by one's own mind, the self is the principal deity, gathering the essence of all Tathagatas, empowering oneself, taking the entire realm of space as the palace to dwell in, with oneself residing within, abiding in the yoga of the principal deity, surrounded by the holy retinue, accomplishing the great mandala. Therefore, there are no obstacles. Furthermore, because many practitioners do not understand emptiness and non-form, as well as the essence of the Tathagata, in yoga, the teaching king is the only equal and pure one, and one should contemplate oneself in this way.
知空相 即是自本尊 由此勝解故 於一切時處 唸誦獲成就 又作前智拳 誦一字密語 身觀如前說 心月中輪臍 現一字金色 舌端亦如是 則是字為輪 其輪為轉輪 持色如金容 備七珍圍繞 寶輪寶在前 余寶右旋置 珠寶與無量 摩尼眾圍繞 次寶女亦與 無邊婇女俱 馬寶及象寶 主庫藏神寶 各領自眷屬 無量眾待立 兵寶持金剛 無能勝為師 佛眼如來母 共寶居八方 如世金輪王 具七寶眷屬 如來頂輪王 以佛無上寶 為眷屬圍繞 作是觀念時 誦本尊密語 一一遍諦觀 從自成佛身 遍體毛孔中 等流出一切 世界微塵數 如來身舒遍 盡諸有情界 拔濟利安樂 為轉正法輪 現神通遊戲 摧伏一切魔 令現證悉地 悅意受用等 還來入自身 住三摩地念 乃至疲倦已 或百八七三 復結勝身印 誦三字密言 三七隨所宜 即取菩提珠 盤置合掌內 當心誦密語 菩提心密語 三遍或七遍 捧珠安頂上 誦金剛語心
raṃ 囕
由以此密語 加持念珠故 所誦尊密語 掐一珠過已 一成一千遍 二手當心前 各撮聚五指
【現代漢語翻譯】 現代漢語譯本 知曉空性的真諦 即是自身本尊的顯現，因此殊勝的理解 在一切時處，唸誦真言便能獲得成就。 又結出前智拳印，誦唸一字密語 觀想自身如前所述，在心中月輪的臍部 顯現一字金色的光芒，舌尖也是如此。 這便是字化為輪，此輪即是轉輪 持身色如黃金之容，具備七寶圍繞。 寶輪寶在前方，其餘寶物右旋排列 珠寶與無量寶，摩尼寶珠眾圍繞。 其次是寶女，與無邊婇女一同 馬寶及象寶，主庫藏神寶 各自帶領眷屬，無量眾侍立。 兵寶手持金剛杵，以無能勝為導師 佛眼如來母，共同居住在八方。 如世間的金輪王，具備七寶眷屬 如來頂輪王，以佛的無上寶 作為眷屬圍繞，作這樣的觀想時 誦唸本尊的密語，一遍一遍仔細觀想 從自身成就佛身，遍佈體毛孔中 等同流出一切，世界微塵數 如來身舒展遍佈，窮盡所有有情眾生的世界 拔除苦難給予安樂，爲了轉動正法輪 顯現神通遊戲，摧伏一切邪魔 令眾生顯現證得悉地（成就），獲得喜悅的受用等 再返回進入自身，安住在三摩地（禪定）的念想中 乃至疲倦之後，或者一百零八遍、七遍、三遍 再次結出殊勝身印，誦唸三字密言 三遍或七遍隨所宜，隨即拿起菩提珠 放置在合掌之中，在心前誦唸密語 菩提心密語，三遍或七遍 捧起念珠安放在頭頂上，誦唸金剛語心。
raṃ (種子字) 囕
由於以此密語，加持念珠的緣故 所誦唸的本尊密語，每掐過一珠 便算作完成了一千遍，雙手放在心前 各自撮合聚攏五指
【English Translation】 English version Knowing the Emptiness of Phenomena Is precisely the manifestation of one's own principal deity; due to this superior understanding, At all times and places, reciting mantras will lead to accomplishment. Again, form the Jnana Mudra (wisdom fist) in front, and recite the one-syllable secret mantra. Visualize the body as described before, with a moon disc at the navel in the heart, Manifesting the golden light of the syllable 'A' (अ) , and also at the tip of the tongue. This is the syllable transforming into a wheel, and this wheel is the Dharma wheel. Hold the body color like the appearance of gold, complete with the seven precious emblems surrounding it. The precious wheel is in front, and the remaining treasures are placed in a clockwise direction. Jewels and immeasurable treasures, surrounded by a multitude of Mani jewels. Next is the precious woman, together with boundless celestial maidens. The precious horse and the precious elephant, the deity who is the master of the treasury. Each leads their own retinue, with immeasurable multitudes standing in attendance. The precious general holds the Vajra (diamond scepter), with Aparajita (invincible one) as the teacher. Buddhalocana (Buddha's Eye) the Tathagata Mother, together reside in the eight directions. Like the worldly Chakravartin (wheel-turning king), possessing the seven precious emblems and retinue. The Tathagata's crown wheel king, with the Buddha's unsurpassed treasure, As the retinue surrounding him, when making such visualizations, Recite the principal deity's secret mantra, contemplating carefully each and every time. From oneself becoming a Buddha body, pervading through every pore of the body, Equally flowing out all, the number of dust motes in the world, The Tathagata's body extends and pervades, exhausting all sentient beings' realms, Uprooting suffering and giving joy, in order to turn the Righteous Dharma wheel, Manifesting miraculous displays, subduing all demons, Causing beings to manifest and attain Siddhi (accomplishment), obtaining delightful enjoyments, etc. Then returning and entering one's own body, abiding in the Samadhi (meditative absorption) thought, Until fatigued, or one hundred and eight times, seven times, or three times, Again form the supreme body Mudra (hand gesture), reciting the three-syllable secret mantra, Three times or seven times as appropriate, then take the Bodhi beads, Place them within the joined palms, reciting the secret mantra before the heart, The Bodhicitta (enlightenment mind) secret mantra, three times or seven times, Raise the beads and place them on the crown of the head, reciting the Vajra (diamond) heart mantra.
raṃ (seed syllable) 囕
Due to this secret mantra, blessing the prayer beads, The recited principal deity's secret mantra, each time a bead is counted, Is counted as completing one thousand recitations, with both hands in front of the heart, Each gathering and joining the five fingers.
從母初珠起 一誦掐一遍 與密言齊平 至母珠卻回 不應越母珠 驀過越法罪 萬千或百八 一數為常定 不應有增減 數限既終畢 還捧合加持 放置於凈處 敬珠由如佛 不應輕棄觸 瑜伽珠經云 珠表菩薩果 中絕為斷漏 線貫表觀音 母為彌陀佛 以是不應越 由珠積功德 速獲成就故 次陳前供養 復結智拳印 入前三摩地 觀念於一字 思惟其字義 諸法本無壞 無塵亦無染 清凈如虛空 清凈如空故 一切法無壞 諸法不壞故 一切法本凈 諸法本凈故 一切法無染 諸法非染故 空凈不可得 觀字義相應 心緣住于理 不緣于其字 同一體清凈 遍周於法界 獲得無戲論 輪王實相定 乃至於一念 凈心相應故 獲無上正智 無始積罪障 頓滅無有餘 十方諸如來 本尊皆現前 滿所希求愿 世間出世間 一切皆與思 乃至於現生 成就本尊身 復結身勝印 誦三字密言 即觀菩提心 思惟阿字門 諸法本不生 每作觀念時 定慧應俱運 且如觀婀字 才觀即了知 諸法本不生 知本不生故 是名奢摩地 諦觀于字型 是毗婆舍那 此名為
【現代漢語翻譯】 現代漢語譯本 從母初珠（念珠中最大的那顆珠子）開始，每唸誦一遍咒語，就撥動一顆念珠，使唸誦的密言與撥動的念珠數量保持一致。 唸到母珠時，應該返回，不要越過母珠。如果越過母珠，就犯了越法的罪過。念珠的數量可以是萬千遍，也可以是一百零八遍，以一個固定的數字為常數，不應該隨意增加或減少。 當唸誦的數量達到預定的限度時，還要雙手捧起念珠，進行加持。將念珠放置在乾淨的地方，尊敬念珠如同尊敬佛陀一樣。不應該輕率地丟棄或觸控念珠。《瑜伽珠經》中說，念珠代表菩薩的果位，中間的線結表示斷除煩惱，貫穿念珠的線代表觀音菩薩，母珠代表阿彌陀佛。 因此，不應該越過母珠。通過念珠積累功德，可以迅速獲得成就。接下來陳設供養，再次結智拳印，進入之前的三摩地（Samadhi，禪定）。 觀想『一』字，思維這個字的含義：一切諸法本來沒有生滅，沒有塵垢，也沒有污染，清凈如同虛空。因為清凈如同虛空，所以一切法沒有生滅；因為諸法沒有生滅，所以一切法本來清凈；因為諸法本來清凈，所以一切法沒有污染；因為諸法沒有污染，所以空性和清凈是不可得的。觀想字義要與心相應，心念專注于理，不要執著于字本身。 與清凈的本體合為一體，遍佈整個法界，獲得沒有戲論的輪王實相定。乃至在一念之間，因為與清凈的心相應，所以獲得無上的正智。無始以來積累的罪障，頓時消滅無餘。十方諸佛如來和本尊都會顯現在眼前，滿足所希望的願望，世間和出世間的一切都會如你所愿。 乃至在現世，成就本尊的身。再次結身勝印，誦唸三字密言，立即觀想菩提心，思維阿字門：諸法本來不生。每次進行觀想時，禪定和智慧應該同時運用。比如觀想『阿』字，才觀想就了知諸法本來不生。知道本來不生，這叫做奢摩他（Samatha，止）。 仔細觀察字型的形象，這是毗婆舍那（Vipassanā，觀）。這叫做...
【English Translation】 English version Starting from the mother bead (the largest bead in the rosary), move one bead for each mantra recited, keeping the number of mantras recited consistent with the number of beads moved. When reaching the mother bead, one should turn back and not cross over it. Crossing over the mother bead is a transgression. The number of recitations can be thousands or one hundred and eight, using a fixed number as a constant, which should not be arbitrarily increased or decreased. When the number of recitations reaches the predetermined limit, the rosary should be held up with both hands for blessing. Place the rosary in a clean place, respecting it as you would respect the Buddha. It should not be carelessly discarded or touched. The 'Yoga Rosary Sutra' says that the rosary represents the fruit of the Bodhisattva, the knot in the middle of the string represents the cutting off of afflictions, the string that runs through the beads represents Avalokiteśvara (Guanyin), and the mother bead represents Amitābha Buddha. Therefore, one should not cross over the mother bead. By accumulating merit through the rosary, one can quickly attain accomplishment. Next, arrange the offerings, and then form the wisdom fist mudra (智拳印), entering the previous Samadhi (禪定). Visualize the syllable 'A', contemplating its meaning: all dharmas (諸法) are originally without arising or ceasing, without dust or defilement, pure like space. Because they are pure like space, all dharmas are without arising or ceasing; because all dharmas are without arising or ceasing, all dharmas are originally pure; because all dharmas are originally pure, all dharmas are without defilement; because all dharmas are without defilement, emptiness and purity are unattainable. Contemplate the meaning of the syllable in accordance with the mind, focusing the mind on the principle, without clinging to the syllable itself. Become one with the pure essence, pervading the entire Dharma realm, attaining the King of Dharma's (輪王) true nature Samadhi (實相定) without conceptual proliferation. Even in a single thought, because of being in accordance with the pure mind, one attains unsurpassed perfect wisdom. The accumulated karmic obstacles from beginningless time are instantly extinguished without remainder. All Buddhas and Tathagatas (如來) of the ten directions and the Yidam (本尊) will appear before you, fulfilling your desired wishes, everything worldly and otherworldly will be as you wish. Even in this present life, one attains the body of the Yidam (本尊). Again, form the supreme body mudra (身勝印), reciting the three-syllable mantra, immediately visualizing the Bodhicitta (菩提心), contemplating the 'A' syllable gate: all dharmas are originally unborn. Each time you contemplate, Samatha (奢摩他) and Vipassanā (毗婆舍那) should be practiced simultaneously. For example, when contemplating the syllable 'A', as soon as you contemplate, you realize that all dharmas are originally unborn. Knowing that they are originally unborn is called Samatha (止). Carefully observing the form of the syllable is Vipassanā (觀). This is called...
雙運 諸觀皆如是 又結勝身印 於心額喉頂 各一掣印開 誦此解脫心
bhrūṃ 勃嚕唵(二合)目
由此印密言 聖眾得離縛 各歸於本宮 修習瑜伽者 至於解脫地 復結佛眼印 誦佛母密言 如前加持身 又用本部中 無能勝明王 密言印自身 五處如前法 八指右指左 掌內各交合 大指開微屈 少離頭指側 誦此心密言
huṃ 吽(短呼)
由作此加持 於一切時處 魔冤不能侵 虎狼諸毒蟲 噁心人非人 盡無能陵屈 如來初成佛 于菩提樹下 以此印密言 摧壞天魔軍 若入便易處 用觸身忿怒 烏芻瑟摩印 右手如常拳 翹大指加持 五處如先說 誦此心密言
oṃ ṭru ka 唵 特嘞(二合) 迦
由作此加持 入一切穢處 魔障不得便 次明唸誦時 瑜伽教王中 如來所稱讚 無有時方處 當知不令間 四時或三時 二時乃至一 無間一切時 三謂晨午昏 加夜半成四 二時謂晨暮 一時隨得暇 從初乃至終 皆依此儀軌 或無壇凈室 隨處作唸誦 先當觀囕字 凈身及凈處 安字于頂上 發智火
【現代漢語翻譯】 現代漢語譯本 雙運：所有觀想都應如此進行。 再結勝身印，在心、額、喉、頂各處，各一次掣印打開，誦唸此解脫心咒。 勃嚕唵(bhrūṃ)：目 由此手印和密言，聖眾得以脫離束縛，各自迴歸本宮。修習瑜伽者，到達解脫之地。再結佛眼印，誦唸佛母密言，如前加持自身。又用本部中的無能勝明王密言印自身，五處如前法。八指右手壓左手，掌內各自交合，大拇指打開微屈，稍微離開頭指側面，誦唸此心密言。 吽(huṃ)：（短促的呼氣聲） 由此加持，在一切時處，魔冤不能侵擾，虎狼及各種毒蟲，噁心的人和非人，都不能夠欺凌屈服。如來初成佛時，在菩提樹下，以此手印和密言，摧毀天魔軍。若進入不潔之處，用觸身忿怒烏芻瑟摩(Ucchuṣma)印，右手如常拳，翹起大拇指加持，五處如先前所說，誦唸此心密言。 唵(oṃ) 特嘞(ṭru) 迦(ka) 由此加持，進入一切污穢之處，魔障不得其便。接下來闡明唸誦的時間，在瑜伽教王中，如來所稱讚的，沒有時間、方位、處所的限制，應當知道不令間斷。四時或三時，二時乃至一時，無間斷地在一切時間。三時指早晨、中午、黃昏，加上半夜成為四時，二時指早晨和傍晚，一時隨有空閑即可。從開始到結束，都依照此儀軌。或者沒有壇城和清凈的房間，隨處都可以作唸誦。先應當觀想囕(raṃ)字，凈化自身及凈化處所，安放安(a)字于頭頂上，引發智慧之火。
【English Translation】 English version Dual Union: All contemplations should be done in this way. Again, form the Supreme Body Mudra, at the heart, forehead, throat, and crown, each time snapping the mudra open once, and recite this mantra of the liberated mind. bhrūṃ: Eye By this mudra and mantra, the holy assembly is freed from bondage, each returning to their original palace. Those who practice yoga reach the ground of liberation. Again, form the Buddha Eye Mudra, recite the Buddha Mother's mantra, and bless the body as before. Also, use the Aparājitā (Invincible) Vidyārāja (Wisdom King) mantra from its own family to seal the body in five places as before. With the eight fingers, the right hand presses the left, the palms interlocked, the thumbs open and slightly bent, slightly away from the side of the index fingers, and recite this heart mantra. huṃ: (A short exhalation) By performing this blessing, at all times and places, demonic enemies cannot invade, tigers, wolves, and various poisonous insects, malicious humans and non-humans, all are unable to oppress or subdue. When the Tathāgata (Thus Come One) first attained Buddhahood, under the Bodhi tree, with this mudra and mantra, he destroyed the armies of the heavenly demons. If entering unclean places, use the Ucchuṣma (Filth Destroyer) angry mudra that touches the body, the right hand in a fist as usual, the thumb raised to bless, in five places as previously said, and recite this heart mantra. oṃ tru ka By performing this blessing, when entering all defiled places, demonic obstacles cannot take advantage. Next, explain the time for recitation. In the Yoga Tantras, as praised by the Tathāgata, there are no restrictions of time, direction, or place; it should be known that it should not be interrupted. Four times or three times, two times or even one time, uninterruptedly at all times. Three times refers to morning, noon, and dusk; adding midnight makes it four times; two times refers to morning and evening; one time is whenever there is free time. From beginning to end, all follow this ritual. Or without a mandala (sacred enclosure) and a clean room, recitation can be done anywhere. First, one should visualize the syllable raṃ, purify oneself and the place, place the syllable a on the crown of the head, and ignite the fire of wisdom.
焚燒 身處無灰燼 清凈如虛空 才住此三昧 百劫積重罪 一念頓蕩除 夫人三摩地 不計身心相 及分別色等 但諦觀一境 由是法加持 凈二界空空 即于虛空中 觀婀字成殿 如忉利天宮 又于寶殿內 如前初觀念 婀字成心月 次第不復殊 是佛不空體 所疑不凈者 皆觀覽字焚 由此法界心 密言威力故 所凈如法界 當知囕字義 所謂一切法 本凈無垢染 諸法清凈故 凈染不可得 阿字菩提心 種智之本源 是一切字母 十方三世佛 所說一切法 無非此字型 才念即同稱 一切如來法 于眼觀此字 即能成天眼 餘四悉具足 諸根例可知 乃至於鐵石 安布諦觀念 能動及成金 此性成密言 三世佛法教 皆廣明此字 其義說難窮 粗陳其大略 所謂余諸字 皆瞻于梵字 非是隨方文 唸誦既終畢 回于其福聚 普令諸有情 如我無有異 復敬禮三寶 悔喜勸請向 出外轉大乘 乃至一四句 印塔修眾善 以此積福業 加持資糧故 悉地速現前 又演略儀軌 如先誦婀字 用發菩提心 左趺押右股 右足安左股 是如來結跏 即結智拳印
【現代漢語翻譯】 現代漢語譯本 焚燒之後，身體不會留下灰燼， 清凈如同虛空一般，才能安住于這種三昧（Samadhi，禪定）。 百劫所積累的深重罪業，在一念之間就能完全清除。 夫人（指修行者）進入三摩地（Samadhi，禪定）時，不應執著于身體和心念的表象， 以及分別色（Rupa，物質）等現象，只需專注地觀察一個境界。 由於佛法的加持，能凈化色界（Rupadhatu，色界）和空界（Akasadhatu，空界），使之空寂。 就在這虛空中，觀想『婀』字（A字）變成一座寶殿， 如同忉利天宮（Trayastrimsa Heaven，三十三天）一般。又在這寶殿之內， 如先前最初的觀想一樣，『婀』字（A字）變成心月。 次第和先前沒有不同，這就是佛的不空之體。 如果懷疑有不凈之物，就觀想『覽』字（Lam字）將其焚燒。 由於法界（Dharmadhatu，宇宙萬法所依之處）的心，以及密言（Mantra，真言）的威力， 所凈化的如同法界（Dharmadhatu，宇宙萬法所依之處）一樣清凈。應當瞭解『囕』字（Ram字）的含義， 就是說一切法（Dharma，佛法）本來清凈，沒有垢染。 諸法（Dharma，佛法）清凈的緣故，凈與染都不可得。 『阿』字（A字）是菩提心（Bodhicitta，覺悟之心），是種智（Buddha-jnana，佛的智慧）的本源。 這是一切字母的根本，十方三世一切諸佛， 所說的一切法（Dharma，佛法），無非是這個字型的顯現。 只要唸誦這個字，就等同於稱頌一切如來的法。 在眼中觀想這個字，就能成就天眼（ দিব্যদৃষ্টি, Divyacaksu，天眼通）。 其餘四種悉地（Siddhi，成就）也同樣具足，其他諸根的情況可以依此類推。 乃至對於鐵石等物，安置並專注地觀想這個字， 能使其震動或變成黃金。這種性質成就了密言（Mantra，真言）。 三世諸佛的佛法教義，都廣泛地闡明了這個字。 它的含義深奧難以窮盡，這裡粗略地陳述其大概。 所謂其餘的諸字，都要參照于梵字（Sanskrit，梵文）， 而不是隨順各地的文字。唸誦完畢之後， 將所積聚的福德迴向，普遍地令一切有情眾生， 都和我一樣沒有差別。再次恭敬禮拜三寶（Triratna，佛法僧）。 懺悔、隨喜、勸請、迴向，出外弘揚大乘佛法， 乃至書寫一四句偈，印造佛塔，修習各種善行。 以此積累的福德和善業，加上佛法的加持和資糧， 悉地（Siddhi，成就）迅速顯現。下面再闡述簡略的儀軌， 如先前一樣誦唸『婀』字（A字），用來發起菩提心（Bodhicitta，覺悟之心）。 左腳置於右大腿上，右腳置於左大腿上， 這是如來的結跏趺坐（Padmasana，蓮花坐），然後結智拳印（Jnana Mudra，智慧手印）。
【English Translation】 English version Burning, the body leaves no ashes, Pure like the void, only then can one dwell in this Samadhi (禪定). The heavy sins accumulated over hundreds of kalpas (劫, aeons) are instantly eradicated in a single thought. When a practitioner enters Samadhi (禪定), they should not cling to the appearances of body and mind, nor discriminate between phenomena such as Rupa (色, form). One should only attentively observe a single object. Through the blessings of the Dharma (佛法), one can purify the Rupadhatu (色界, realm of form) and Akasadhatu (空界, realm of space), making them empty. Within this void, visualize the syllable 'A' (婀字) transforming into a jeweled palace, like the Trayastrimsa Heaven (忉利天宮). And within this jeweled palace, as in the initial visualization, the syllable 'A' (婀字) transforms into a moon of the heart. The sequence is no different from before; this is the non-empty body of the Buddha. If there is doubt about impurity, visualize the syllable 'Lam' (覽字) burning it away. Due to the mind of the Dharmadhatu (法界, realm of Dharma) and the power of the Mantra (密言, sacred utterance), what is purified is as pure as the Dharmadhatu (法界). One should understand the meaning of the syllable 'Ram' (囕字), which is that all Dharmas (法, phenomena) are originally pure, without defilement. Because all Dharmas (法) are pure, purity and defilement are unattainable. The syllable 'A' (阿字) is Bodhicitta (菩提心, the mind of enlightenment), the source of Buddha-jnana (種智, Buddha's wisdom). It is the root of all syllables; all Buddhas of the ten directions and three times, all the Dharmas (法) they speak are nothing but manifestations of this syllable. Merely reciting this syllable is equivalent to praising all the Tathagatas' (如來) Dharma (法). Visualizing this syllable in the eyes enables one to attain the Divyacaksu (天眼, divine eye). The other four Siddhis (悉地, attainments) are also fully present; the conditions of the other senses can be inferred similarly. Even for iron and stone, placing and attentively visualizing this syllable, can cause them to move or transform into gold. This nature accomplishes the Mantra (密言). The Buddhist teachings of the Buddhas of the three times all extensively explain this syllable. Its meaning is profound and difficult to exhaust; here, I briefly state its outline. The other syllables all refer to the Sanskrit (梵文) syllable, and are not merely following local scripts. After the recitation is complete, dedicate the accumulated merit, universally wishing that all sentient beings, are no different from me. Again, respectfully prostrate to the Triratna (三寶, Three Jewels). Repent, rejoice, exhort, dedicate, and go out to propagate the Mahayana (大乘) Dharma (法), even writing a four-line verse, building stupas, and cultivating various good deeds. With the accumulated merit and good karma, plus the blessings and resources of the Dharma (法), Siddhis (悉地) quickly manifest. Now, I will further elaborate on the concise ritual, such as reciting the syllable 'A' (婀字) as before, to generate Bodhicitta (菩提心). Place the left foot on the right thigh, and the right foot on the left thigh, this is the Tathagata's Padmasana (結跏趺坐, lotus position), then form the Jnana Mudra (智拳印, wisdom fist mudra).
身勝及灌頂 拍掌已又陳 金剛合掌儀 誦唵字供養 又部母加持 住智拳唸誦 終畢如前儀 又說略儀軌 先用一切佛 部心印密言 印五處或四 其印以八指 右押左相叉 交合于掌內 並豎二大指 著右頭指側 誦一切佛心
oṃ jī na ji 唵 爾 曩 仍(入聲)(而孕反)
適以印此明 加持自身時 便同諸佛身 即部母加持 作智拳唸誦 坐如前全跏 或作輪王坐 交腳或垂一 乃至獨膝豎 輪王三種坐 或作普賢跏 左掌承右腿 右趺鎮左髀 普賢跏乃成 是等坐隨意 即金剛合掌 誦唵字供養 數限畢復陳 智拳誦一字 晝用部心印 夜以佛眼印 印五處作護 複次又開演 極略唸誦儀 為修瑜伽者 不好樂多法 或眾世務迫 用廣法恐闕 先結智拳印 即勝身加持 次陳供養儀 即便作唸誦 亦無所闕少 若更極驅迫 恐間闕時分 但作智拳印 誦本尊密言 七遍或三遍 即任行住坐 隨意作唸誦 若執珠記數 一百八未滿 中間不應語 若要語當觀 囕字于舌上 縱語不為間 或唯結身勝 大三摩耶印 便唸誦亦得
【現代漢語翻譯】 現代漢語譯本 身勝手印和灌頂，拍掌之後再次陳設。 結金剛合掌印，誦唸『唵』字進行供養。 再用部母（佛部之母）加持，以智拳印的姿勢進行唸誦。 結束時如前面的儀軌。下面再說略式的儀軌。 先用一切佛部的心印和密言。 在身體的五個或四個部位結印，這個手印用八個手指， 右手壓在左手上相交叉，在掌內交合， 並豎起兩個大拇指，靠在右手的食指側面， 誦唸一切佛的心咒： 唵（oṃ） 爾（jī） 曩（na） 仍（ji） 適宜用這個手印和真言，加持自身的時候， 便如同諸佛之身。然後是部母加持， 做智拳印唸誦。坐姿如前，全跏趺坐， 或者做輪王坐，雙腿交疊或者垂下一條腿， 乃至單膝豎起。輪王有三種坐姿。 或者做普賢跏趺坐，左手掌托著右腿， 右腳背壓在左大腿上，普賢跏趺坐就完成了。 這些坐姿可以隨意選擇。然後結金剛合掌印， 誦唸『唵』字進行供養，唸誦的次數完畢后再次陳設。 用智拳印誦唸一字真言，白天用部心印， 夜晚用佛眼印，在五個部位結印作為守護。 再次開演，極其簡略的唸誦儀軌， 爲了那些修瑜伽的人，不喜歡過多的法， 或者被眾多世俗事務逼迫，用廣大的法恐怕有所缺失。 先結智拳印，然後是勝身加持， 接著陳設供養儀軌，然後就可以開始唸誦， 也沒有什麼缺失減少。如果更加被事務驅迫， 恐怕時間上有間斷缺失，那就只做智拳印， 誦唸本尊的密言，七遍或者三遍， 就可以隨意行走坐臥，隨意進行唸誦。 如果拿著念珠記數，一百零八遍還沒有念滿， 中間不應該說話，如果要說話，應當觀想， 『囕』字在舌頭上，即使說話也不會中斷念誦。 或者只結身勝手印，也就是大三摩耶印（偉大的平等誓約印）， 然後唸誦也可以。
【English Translation】 English version The Mudra of Body Supremacy and Abhiṣeka (灌頂, initiation), after clapping the hands, arrange again. Form the Vajra (金剛, diamond/thunderbolt) Añjali (合掌, joining palms) Mudra, and offer by reciting the 'Oṃ' syllable. Then, with the blessing of the Bhagavatī (部母, the mother of the family) of the Buddha family, abide in the Jñāna-mudrā (智拳印, wisdom fist mudra) and recite. Conclude as in the previous ritual. Now, further explain the abbreviated ritual. First, use the heart-Mudra (心印, heart seal) and Mantra (密言, secret word/spell) of all Buddhas. Seal five or four places on the body. This Mudra uses eight fingers, The right hand presses on the left hand, crossing each other, joined within the palms, And erect the two thumbs, placing them on the side of the right index finger, Recite the heart-Mantra of all Buddhas: Oṃ Jī Na Ji It is appropriate to use this Mudra and Mantra to bless oneself, Then one becomes like the body of all Buddhas. Next is the Bhagavatī's blessing, Perform the Jñāna-mudrā recitation. Sit as before, in full lotus position (全跏, full lotus), Or sit in the Cakravartin (輪王, wheel-turning king) posture, with legs crossed or one leg hanging down, Or even with one knee raised. There are three types of Cakravartin postures. Or perform the Samantabhadra (普賢, universally worthy) lotus position, with the left palm supporting the right leg, And the right foot placed on the left thigh, thus completing the Samantabhadra lotus position. These sitting postures can be chosen at will. Then form the Vajra Añjali Mudra, Recite the 'Oṃ' syllable for offering, and after the number of recitations is completed, arrange again. Recite the one-syllable Mantra with the Jñāna-mudrā. During the day, use the heart-Mudra of the Buddha family, At night, use the Buddha Eye Mudra, sealing five places for protection. Furthermore, expound again the extremely abbreviated recitation ritual, For those who practice Yoga (瑜伽, union), who do not delight in many practices, Or are pressed by numerous worldly affairs, fearing deficiency if using extensive practices. First form the Jñāna-mudrā, then the blessing of the Supreme Body, Next, arrange the offering ritual, and then begin the recitation, Without any deficiency or reduction. If even more pressed by affairs, Fearing interruption or deficiency in time, then only form the Jñāna-mudrā, Recite the Mantra of the principal deity, seven or three times, Then, in any posture of walking, standing, sitting, or lying down, recite at will. If holding prayer beads to count, and one hundred and eight recitations are not yet completed, One should not speak in between. If one must speak, one should visualize, The 'Lram' syllable on the tongue, so that speaking will not interrupt the recitation. Or only form the Mudra of Body Supremacy, which is the Mahā-samaya (大三摩耶, great vow of equality) Mudra, Then recitation is also permissible.
支分皆不闕 何故此二印 獨用成具法 以才結智拳 能攝諸如來 入住處隨順 勝身三么耶 適結此印時 一切印已成 十方三世佛 所說之密印 盡在此印中 又一切如來 同一聚密合 成此一法身 更無有二相 諸佛皆隨喜 菩薩咸敬奉 天龍人非人 攝伏而歸命 由如是義故 不待諸印助 一成一切印 若如常唸誦 當依廣儀軌 不應執此義 而生懈怠心 我于諸瑜伽 大秘密經中 蒐括至綱要 略集金輪王 速成佛理趣 瑜伽儀軌竟
一字頂輪王瑜伽唸誦儀軌一卷
長寬三年五月十三日
于勸修寺西明院書了 范乘
一交了
【現代漢語翻譯】 現代漢語譯本 肢體部分沒有缺少， 為什麼這兩個手印， 單獨使用就能成就完備的法？ 因為以才能結成智慧拳， 能夠攝取諸如來（Tathagata，如來）， 入住處隨順， 殊勝身的三么耶（Samaya，誓言）， 當結成此印時， 一切印已經成就。 十方三世佛， 所說的秘密印， 全部在此印中。 又一切如來， 同一聚集密合， 成就這一法身（Dharmakaya，法身）， 更沒有第二種相。 諸佛都隨喜， 菩薩都敬奉， 天龍（Naga，天龍）人非人， 攝伏而歸命。 由於這樣的意義， 不等待其他手印的幫助， 一成就一切印。 如果像平常一樣唸誦， 應當依照廣大的儀軌， 不應該執著這個意義， 而生起懈怠的心。 我于諸瑜伽（Yoga，瑜伽）， 大秘密經中， 搜尋總結至綱要， 簡略地彙集金輪王（Golden Wheel King，金輪王）， 迅速成就佛的理趣， 瑜伽儀軌完畢。 《一字頂輪王瑜伽唸誦儀軌》一卷 長寬三年五月十三日 于勸修寺西明院書寫完畢 范乘 一交了
【English Translation】 English version The limbs are all complete, Why is it that these two mudras (Mudra, 手印), Alone can accomplish the complete Dharma (Dharma, 法) ? Because with talent, one forms the fist of wisdom, Able to gather all the Tathagatas (Tathagata, 如來), Dwelling in accordance, The supreme body's Samaya (Samaya, 誓言), When this mudra is formed, All mudras are already accomplished. The Buddhas of the ten directions and three times, The secret mudras spoken of, Are all within this mudra. Moreover, all the Tathagatas, Gather together in secret union, Accomplishing this one Dharmakaya (Dharmakaya, 法身), There is no other form. The Buddhas all rejoice, The Bodhisattvas all revere, Devas (Naga, 天龍), dragons, humans, and non-humans, Are subdued and return to take refuge. Because of such meaning, Not waiting for the help of other mudras, One accomplishment is all accomplishments. If reciting as usual, One should follow the extensive ritual, One should not cling to this meaning, And give rise to a lazy mind. I, in the various Yogas (Yoga, 瑜伽), In the great secret scriptures, Searched and summarized to the essentials, Briefly compiled the Golden Wheel King (Golden Wheel King, 金輪王), Quickly accomplishing the principle of becoming a Buddha, The Yoga ritual is complete. One scroll of 'Ekaksara-cakravarti-yoga-recitation-ritual' May 13th, the 3rd year of Chokyo Completed writing at the Seimyo-in of Kenshu-ji Temple, written by Norichika Completed