T19n1003_大樂金剛不空真實三昧耶經般若波羅蜜多理趣釋
大正藏第 19 冊 No. 1003 大樂金剛不空真實三昧耶經般若波羅蜜多理趣釋
No. 1003 [cf. No. 244]
大樂金剛不空真實三昧耶經般若波羅蜜多理趣釋卷上
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
如是者。所謂結集之時所指是經也。我聞者。蓋表親從佛聞也。一時者。當說經之時。其地六種震動。或天雨眾花。余時則無此相。又三乘種性皆獲聖果。乃稱一時也婆伽梵者。能破義也。所破者破四魔也。又有六義如聲論所釋。熾盛自在與端嚴等也。成就殊勝者。毗盧遮那自覺聖智也。一切如來者。準瑜伽教中五佛是也。其五佛者。即盡虛空遍法界無盡無餘佛。聚成此五身也。金剛加持者。表如來十真如十法界十如來地。以成上下十峰金剛大空智處。加持者。表如來於中道十六大菩薩普賢智。從此展轉流出。共成三十七位。已成解脫輪大曼茶羅。三昧耶智者。誓也亦曼茶羅也。勿令將來最上乘者。不從師受而專意自受也。是故得知修最上乘。者必須師受三昧耶。然後可修行也。已得一切如來灌頂寶冠為三界主者。如來在因地。從灌頂師。入三昧耶智曼茶羅。阿阇梨加持弟子身中本有
【現代漢語翻譯】 現代漢語譯本
《大樂金剛不空真實三昧耶經般若波羅蜜多理趣釋》捲上
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
『如是』者，是指結集（結集：佛教術語，指彙集整理佛經）之時所指的這部經。
『我聞』者，大概表示親自從佛陀那裡聽聞。
『一時』者，是指宣說此經的時候。當時大地六種震動，或者天空降下各種花朵，其他時候則沒有這種景象。而且三乘（三乘：佛教術語，指聲聞乘、緣覺乘、菩薩乘）的種性都獲得聖果，才可稱為『一時』。
『婆伽梵』（婆伽梵：Bhagavan，意為『世尊』）者，是能破除的意思。所破除的是破除四魔（四魔：佛教術語，指煩惱魔、五蘊魔、死魔、天魔）。又有六種含義，如聲論（聲論：研究梵語語音、語法等的學問）所解釋的，熾盛、自在與端嚴等等。
『成就殊勝』者，是毗盧遮那（毗盧遮那：Vairocana，意為『光明遍照』）的自覺聖智。
『一切如來』者，按照瑜伽教（瑜伽教：佛教密宗）中的說法，是指五佛（五佛：佛教密宗中的五方佛） 。這五佛，即是盡虛空遍法界無盡無餘的佛，聚集而成這五身。
『金剛加持』者，表示如來的十真如（十真如：佛教術語，指十種真實如常的體性）、十法界（十法界：佛教術語，指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）、十如來地（十如來地：菩薩修行成佛的十個階段）。以成就上下十峰金剛大空智處。加持，表示如來於中道十六大菩薩（十六大菩薩：佛教密宗中的十六位菩薩）的普賢智（普賢智：Samantabhadra，普賢菩薩的智慧）。從此輾轉流出，共成三十七位（三十七位：佛教密宗中的三十七尊佛菩薩）。已成就解脫輪大曼茶羅（曼茶羅：Mandala，壇城）。
『三昧耶智』者，是誓言，也是曼茶羅。不要讓將來的最上乘（最上乘：佛教術語，指密宗）修行者，不從師父那裡接受傳承，而專意自己修習。因此可知修習最上乘者，必須從師父那裡接受三昧耶（三昧耶：Samaya，誓言），然後才可以修行。已經得到一切如來的灌頂寶冠，成為三界（三界：佛教術語，指欲界、色界、無色界）之主，如來在因地（因地：指修行成佛之前的階段），從灌頂師那裡，進入三昧耶智曼茶羅，阿阇梨（阿阇梨：Acharya，導師）加持弟子身中本有的佛性。
【English Translation】 English version
The Commentary on the Meaning of the Perfection of Wisdom in the Vajra Non-Empty and Real Samaya Sutra of Great Bliss, Volume 1
Translated by the Tripitaka Master Amoghavajra of Daxingshan Temple, who was granted the title of Grand Master of the Three Departments, Special Advanced Official of the Honglu Temple, Duke of Su of the State, with an estate of three thousand households, bestowed with purple robes, posthumously awarded the title of Grand Minister of Works, with the posthumous title of Dajian, and the honorary title of Greatly Wise, under imperial decree.
'Thus' refers to this sutra as indicated at the time of its compilation (Compilation: Buddhist term, referring to the collection and arrangement of Buddhist scriptures).
'I heard' generally indicates personally hearing it from the Buddha.
'At one time' refers to the time when this sutra was being expounded. At that time, the earth shook in six ways, or various flowers rained down from the sky; such phenomena did not occur at other times. Moreover, the beings of the Three Vehicles (Three Vehicles: Buddhist term, referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) all attained the holy fruit, and only then could it be called 'at one time'.
'Bhagavan' (Bhagavan: meaning 'World Honored One') means 'able to destroy'. What is destroyed is the destruction of the Four Maras (Four Maras: Buddhist term, referring to the Mara of Afflictions, the Mara of the Five Aggregates, the Mara of Death, and the Mara of the Devas). It also has six meanings, as explained in the science of sound (Science of Sound: the study of Sanskrit phonetics, grammar, etc.), such as being blazing, self-existent, and dignified.
'Achieving excellence' refers to the self-aware holy wisdom of Vairocana (Vairocana: meaning 'light shining everywhere').
'All Tathagatas' refers to the Five Buddhas (Five Buddhas: the Five Dhyani Buddhas in esoteric Buddhism) according to the teachings of Yoga (Yoga: esoteric Buddhism). These Five Buddhas are the Buddhas who fill the empty space and pervade the Dharma realm without end or remainder, gathered to form these five bodies.
'Vajra empowerment' represents the Tathagata's Ten Suchnesses (Ten Suchnesses: Buddhist term, referring to the ten true and constant natures), Ten Dharma Realms (Ten Dharma Realms: Buddhist term, referring to the realms of hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), and Ten Tathagata Grounds (Ten Tathagata Grounds: the ten stages of a Bodhisattva's practice to become a Buddha), to accomplish the Vajra Great Empty Wisdom Place of the upper and lower ten peaks. Empowerment represents the Tathagata's Samantabhadra Wisdom (Samantabhadra: the wisdom of the Bodhisattva Samantabhadra) of the Sixteen Great Bodhisattvas (Sixteen Great Bodhisattvas: the sixteen Bodhisattvas in esoteric Buddhism) in the Middle Way. From this, it is gradually revealed, forming the thirty-seven positions (Thirty-seven Positions: the thirty-seven Buddhas and Bodhisattvas in esoteric Buddhism). The Great Mandala (Mandala: a sacred diagram) of the Wheel of Liberation has been accomplished.
'Samaya Wisdom' is a vow, and also a Mandala. Do not let future practitioners of the Highest Vehicle (Highest Vehicle: Buddhist term, referring to esoteric Buddhism) not receive the transmission from a teacher, but instead focus on self-practice. Therefore, it can be known that those who practice the Highest Vehicle must receive the Samaya (Samaya: a vow) from a teacher, and then they can practice. Having already received the empowerment crown of all Tathagatas and become the lord of the Three Realms (Three Realms: Buddhist term, referring to the Desire Realm, Form Realm, and Formless Realm), the Tathagata, in the causal stage (Causal Stage: the stage before attaining Buddhahood), enters the Samaya Wisdom Mandala from the empowerment teacher, and the Acharya (Acharya: a teacher) empowers the inherent Buddha-nature in the disciple's body.
如來藏性。發金剛加持。以成修真言行菩薩法器。則堪任持明等乃至傳受印可等灌頂階位。以此為初因。由三密四智印相應。成究竟三界法王主。以為果。已證一切如來一切智智瑜伽自在。已證一切如來者。同上所說五佛也。一切智智者。唯佛自證之智。皆以瑜伽法相應。獲得於法自在。能作一切如來一切印者四智印也。平等種種事業于無盡無餘一切眾生界一切意願作業皆悉圓滿。能作。由獲瑜伽自在故能作。一切如來。五佛亦如前釋。一一佛皆有一切印平等羯磨處智。遍至無盡無餘佛剎眾生界。能作種種利益。究竟安樂一切有情界悉令圓滿。上中下。一一皆成九品悉地。常恒三世一切時。者身語意業金剛大毗盧遮那如來也常恒者。表如來清凈法界智。無始時來本有。處煩惱而不減。與凈法相應。證清凈而不增也。三世者。為過去未來現在是也。一切時者。在於異生時。后證聖果時。三業清凈猶如虛空。身語意業不被虛妄分別所生煩惱所染故也。金剛者。證得佛地一切法自在。得證身口意三密金剛。于藏識中。修道煩惱習氣。堅若金剛難摧。用以大空金剛智三摩地。證得法身光明遍照毗盧遮那如來也。經云在於欲界他化自在天王宮中一切如來常所游處吉祥稱歎大摩尼殿種種間錯鈴鐸繒幡微風搖擊珠鬘瓔珞半滿月等而為
【現代漢語翻譯】 現代漢語譯本： 如來藏性（Tathagatagarbha-nature），發起金剛加持（Vajra Adhithana），以成就修習真言行（mantra practice）的菩薩法器（Bodhisattva vessel），則堪能勝任持明（Vidyadhara）等，乃至傳授印可等灌頂階位。以此為最初的因。由身語意三密（three secrets）與四智印（four wisdom seals）相應，成就究竟的三界法王主（Lord of Dharma in the Three Realms），作為果。已經證得一切如來的一切智智瑜伽自在（Sarva-Tathagata-Sarvajna-Jnana-Yoga-Isvaratva），已經證得一切如來者，同上所說的五佛（Five Buddhas）。一切智智者，唯有佛才能親自證得的智慧，都以瑜伽法相應，獲得於法自在，能作一切如來的一切印者，是四智印。平等地在無盡無餘的一切眾生界，一切意願作業都完全圓滿。能作，因為獲得瑜伽自在所以能作。一切如來，五佛也如前解釋。一一佛都有一切印平等羯磨處智（Sarva-Mudra-Samata-Karma-Sthana-Jnana），普遍到達無盡無餘的佛剎眾生界，能作種種利益，究竟安樂一切有情界，全部令其圓滿。上中下，一一都成就九品悉地（nine levels of siddhi）。常恒三世一切時，指的是身語意業金剛大毗盧遮那如來（Vairochana Buddha）。常恒，表示如來清凈法界智（Dharmadhatu-jnana），無始以來本有，處於煩惱中也不減少，與清凈法相應，證得清凈也不增加。三世，為過去、未來、現在。一切時，在於異生時，后證聖果時，三業清凈猶如虛空，身語意業不被虛妄分別所生的煩惱所染。金剛，證得佛地一切法自在，得證身口意三密金剛，于藏識中，修道煩惱習氣，堅若金剛難以摧毀，用以大空金剛智三摩地（Mahasunyata-Vajra-Jnana-Samadhi），證得法身光明遍照毗盧遮那如來。經中說，在於欲界他化自在天王宮中，一切如來常所游處，吉祥稱歎大摩尼殿，種種間錯鈴鐸繒幡微風搖擊珠鬘瓔珞半滿月等而為……
【English Translation】 English version: The Tathagatagarbha-nature, initiates the Vajra Adhithana, to accomplish the Bodhisattva vessel for practicing mantra, then it is capable of holding Vidyadhara, and even transmitting and receiving initiation stages such as empowerment. This is taken as the initial cause. Through the correspondence of the three secrets (of body, speech, and mind) and the four wisdom seals, the ultimate Lord of Dharma in the Three Realms is achieved as the result. Having already attained the Sarva-Tathagata-Sarvajna-Jnana-Yoga-Isvaratva (the yoga-sovereignty of all-knowing wisdom of all Tathagatas), those who have already attained all Tathagatas are the same as the Five Buddhas mentioned above. Sarvajna-Jnana (all-knowing wisdom) is the wisdom that only the Buddha can personally attain, all corresponding to the yoga method, obtaining freedom in the Dharma, and the one who can make all the seals of all Tathagatas is the four wisdom seals. Equally, in the endless and inexhaustible realms of all sentient beings, all wishes and actions are completely fulfilled. Able to act, because of obtaining yoga-sovereignty, therefore able to act. All Tathagatas, the Five Buddhas are also explained as before. Each Buddha has the Sarva-Mudra-Samata-Karma-Sthana-Jnana (wisdom of the place of equal karma of all seals), universally reaching the endless and inexhaustible realms of Buddha-lands and sentient beings, able to create various benefits, ultimately bringing peace and happiness to all sentient beings, completely fulfilling them all. Upper, middle, and lower, each achieves the nine levels of siddhi. Constantly, eternally, in all times of the three worlds, refers to the Vairochana Buddha of body, speech, and mind Vajra. Constantly and eternally, represents the Tathagata's pure Dharmadhatu-jnana (wisdom of the Dharma realm), originally existing since beginningless time, not decreasing when in afflictions, corresponding to the pure Dharma, and not increasing when attaining purity. The three worlds are the past, future, and present. All times are when in the state of ordinary beings, and later when attaining the holy fruit, the three karmas are pure like space, the body, speech, and mind karmas are not defiled by afflictions born from false discriminations. Vajra, attaining the sovereignty of all dharmas in the Buddha-land, attaining the Vajra of the three secrets of body, speech, and mind, in the Alaya-consciousness, the habits of afflictions in cultivation are as firm as Vajra and difficult to destroy, using the Mahasunyata-Vajra-Jnana-Samadhi (great emptiness Vajra wisdom samadhi), attaining the Dharmakaya (Dharma body) Vairochana Buddha whose light shines everywhere. The sutra says, in the palace of the Paranirmitavasavartin Deva King in the desire realm, the place where all Tathagatas constantly roam, the auspiciously praised great Mani palace, with various interspersed bells, banners, and streamers, gently swaying in the breeze, pearl garlands, necklaces, half and full moons, etc., as...
莊嚴。他化自在天宮者。名為欲界頂。他化自在天王宮殿菩薩。證得第六地位。現前地菩薩。住般若波羅蜜觀。多作此天眾王。為天人說般若波羅蜜。其天界。五欲殊勝超越諸天。是故毗盧遮那佛。為金剛薩埵。說大樂大貪染。加持現證瑜伽理趣速疾。由是得聞不染世間雜染諸煩惱。超越摩羅之境。其宮殿。是大樂不空金剛薩埵大曼茶羅。皆從毗盧遮那佛福德資糧出生。大妙金剛五寶所成金剛峰寶樓閣其曼茶羅。四方八柱。列八位。四門。中位毗盧遮那遍照如來。內證之智解脫是也。其八位后當說。經云與八十俱胝菩薩眾俱所謂金剛手菩薩摩訶薩觀自在菩薩摩訶薩虛空藏菩薩摩訶薩金剛拳菩薩摩訶薩文殊師利菩薩摩訶薩才發心轉法輪菩薩摩訶薩虛空庫菩薩摩訶薩摧一切魔菩薩摩訶薩與如是等大菩薩眾恭敬圍繞而為說法。一一菩薩同類種性。有十俱胝眾。金剛手菩薩者。在毗盧遮那前月輪中。表一切如來菩提心。初發菩提心。由金剛薩埵加持。修證普賢行愿。證如來地。觀自在菩薩者。在毗盧遮那后月輪。表一切如來大悲。隨緣六趣。拔濟一切有情。生死雜染苦惱。速證清凈三摩地。不著生死不證涅槃。皆由觀自在菩薩金剛法現證。虛空藏菩薩者。在毗盧遮那右月輪。表一切如來真如恒沙功德福資糧聚。由修虛空藏菩薩
【現代漢語翻譯】 現代漢語譯本： 莊嚴。他化自在天宮（梵文：Paranirmita-vasavartin，欲界第六天）者，名為欲界頂。他化自在天王宮殿菩薩，證得第六地位，現前地菩薩，住般若波羅蜜觀，多作此天眾王，為天人說般若波羅蜜。其天界，五欲殊勝，超越諸天。是故毗盧遮那佛（Vairocana Buddha），為金剛薩埵（Vajrasattva），說大樂大貪染，加持現證瑜伽理趣速疾，由是得聞不染世間雜染諸煩惱，超越摩羅（Mara，魔）之境。其宮殿，是大樂不空金剛薩埵大曼茶羅（mandala，壇城），皆從毗盧遮那佛福德資糧出生，大妙金剛五寶所成金剛峰寶樓閣其曼茶羅，四方八柱，列八位，四門，中位毗盧遮那遍照如來，內證之智解脫是也。其八位后當說。經云與八十俱胝菩薩眾俱，所謂金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva），觀自在菩薩摩訶薩（Avalokiteshvara Bodhisattva Mahasattva），虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva），金剛拳菩薩摩訶薩（Vajramusti Bodhisattva Mahasattva），文殊師利菩薩摩訶薩（Manjushri Bodhisattva Mahasattva），才發心轉法輪菩薩摩訶薩，虛空庫菩薩摩訶薩，摧一切魔菩薩摩訶薩，與如是等大菩薩眾恭敬圍繞而為說法。一一菩薩同類種性，有十俱胝眾。金剛手菩薩者，在毗盧遮那前月輪中，表一切如來菩提心，初發菩提心，由金剛薩埵加持，修證普賢行愿，證如來地。觀自在菩薩者，在毗盧遮那后月輪，表一切如來大悲，隨緣六趣，拔濟一切有情，生死雜染苦惱，速證清凈三摩地（samadhi，禪定）。不著生死不證涅槃（nirvana，寂滅），皆由觀自在菩薩金剛法現證。虛空藏菩薩者，在毗盧遮那右月輪，表一切如來真如恒沙功德福資糧聚，由修虛空藏菩薩
【English Translation】 English version: Solemn. The Paranirmita-vasavartin Heaven (Palace of the Paranirmita-vasavartin Devas), is called the summit of the Desire Realm. The Bodhisattvas in the palace of the Paranirmita-vasavartin Deva King, having attained the sixth stage, the Pratyaksa-bhumi Bodhisattva, dwelling in the contemplation of Prajnaparamita, often act as the kings of this heavenly host, expounding Prajnaparamita to the devas and humans. Its heavenly realm, with its superior five desires, surpasses all other heavens. Therefore, Vairocana Buddha, for Vajrasattva, speaks of great bliss and great attachment, empowering the swift manifestation of the principles of Yoga, thereby enabling the hearing of freedom from worldly defilements and afflictions, transcending the realm of Mara. Its palace is the great bliss, the Amoghavajrasattva great mandala, all born from the meritorious resources of Vairocana Buddha, the Vajradhatu five jewels forming the Vajradhatu peak treasure pavilion, its mandala, with eight pillars in the four directions, arranging the eight positions, four gates, the central position being Vairocana Samantabhadra Tathagata, the inner realization of wisdom and liberation. The eight positions will be discussed later. The sutra says, 'Together with eighty kotis of Bodhisattva assemblies,' namely Vajrapani Bodhisattva Mahasattva, Avalokiteshvara Bodhisattva Mahasattva, Akasagarbha Bodhisattva Mahasattva, Vajramusti Bodhisattva Mahasattva, Manjushri Bodhisattva Mahasattva, the Bodhisattva Mahasattva who just aroused the mind and turned the Dharma wheel, Akasagarbha Bodhisattva Mahasattva, the Bodhisattva Mahasattva who destroys all demons, and such great Bodhisattva assemblies, respectfully surrounding and expounding the Dharma. Each Bodhisattva has ten kotis of beings of the same kind. Vajrapani Bodhisattva, in the moon disc before Vairocana, represents the Bodhicitta of all Tathagatas, the initial arising of Bodhicitta, empowered by Vajrasattva, cultivating and realizing the vows of Samantabhadra, attaining the Tathagata ground. Avalokiteshvara Bodhisattva, in the moon disc behind Vairocana, represents the great compassion of all Tathagatas, according to the conditions of the six realms, rescuing all sentient beings from the suffering of birth, death, defilements, and afflictions, swiftly attaining pure samadhi. Not attached to birth and death, not realizing nirvana, all manifested through the Vajra Dharma of Avalokiteshvara Bodhisattva. Akasagarbha Bodhisattva, in the moon disc to the right of Vairocana, represents the Tathata, the immeasurable merits and blessings of all Tathagatas, accumulated through the cultivation of Akasagarbha Bodhisattva
行。行四種。施后當說。三輪清凈喻若虛空。無盡有為無漏。成受用變化身資糧也。金剛拳菩薩。在毗盧遮那左月輪。表一切如來三種秘密。在金剛拳菩薩掌。由真言行菩薩。以入輪壇得灌頂者。得聞如來三業密教修行。獲得世出世殊勝悉地。凈除無始十種不善惡業。證得無障礙究竟智。文殊師利菩薩。在東南隅月輪。表一切如來般若波羅蜜多慧劍。住三解脫門。能顯真如法身常樂我凈。由菩薩證此智。便成等正覺也。才發心轉法輪菩薩者。在西南隅月輪。表一切如來四種輪。金剛界輪。降三世輪。遍調伏輪。一切義成就輪。由修真言行菩薩。得入如是等輪依四種智印。以成十六大菩薩生。便證無上菩提。虛空庫菩薩者。在西北隅。表一切如來廣大供養儀。由修真言行菩薩。修得虛空庫菩薩瑜伽三摩地。於一念頃。身生盡虛空遍法界一一佛前。于大眾會。以種種雲海供養。奉獻如來。便從一切佛。聞說妙法。速滿福德智慧資糧。以虛空為庫藏。隨緣諸趣。拯濟利益諸有情。漸引致無上菩提。以為巧便。摧一切魔菩薩。在東北隅。表一切如來大悲方便。外示現威怒。內懷悲愍。住加行位。護持修行。辟除諸障。成菩提時。摧伏天魔及摩醯首羅一切難調伏者。令彼等受化。致於無上菩提。以忿怒智而成究竟。如上所釋八大
【現代漢語翻譯】 現代漢語譯本 行。有四種行。佈施之後應當宣說，要像虛空一樣做到三輪清凈。這是無盡的有為法和無漏法，成就受用身和變化身的資糧。金剛拳菩薩（Vajra-muṣṭi Bodhisattva），位於毗盧遮那佛（Vairocana）左側的月輪中，代表一切如來的三種秘密。在金剛拳菩薩的掌中，由修習真言的菩薩，通過進入輪壇得到灌頂的人，才能聽聞如來的身、語、意三種秘密教法並修行，從而獲得世間和出世間的殊勝成就，清除無始以來的十種不善惡業，證得無障礙的究竟智慧。文殊師利菩薩（Mañjuśrī Bodhisattva），位於東南角的月輪中，代表一切如來的般若波羅蜜多（Prajñāpāramitā）慧劍，安住於三解脫門。能夠顯現真如法身（Tathatā-dharmakāya）的常、樂、我、凈四德。菩薩證得此智慧，便能成就等正覺。才發心轉法輪菩薩，位於西南角的月輪中，代表一切如來的四種輪：金剛界輪（Vajradhātu-maṇḍala），降三世輪（Trailokyavijaya-maṇḍala），遍調伏輪，一切義成就輪。通過修習真言的菩薩，得以進入這些輪壇，依靠四種智印，成就十六大菩薩的誕生，從而證得無上菩提。虛空庫菩薩（Ākāśagarbha Bodhisattva），位於西北角，代表一切如來廣大的供養儀式。通過修習真言的菩薩，修得虛空庫菩薩瑜伽三摩地，在一念之間，身生於盡虛空遍法界每一尊佛前，在大眾集會中，以種種雲海供養奉獻如來，便能從一切佛處聽聞妙法，迅速圓滿福德智慧資糧。以虛空為庫藏，隨緣于各個趣向，拯救利益一切有情，逐漸引導他們達到無上菩提，以此作為巧妙方便。摧一切魔菩薩，位於東北角，代表一切如來大悲方便。外表顯現威猛憤怒，內心懷有悲憫，安住于加行位，護持修行，辟除各種障礙。在成就菩提時，摧伏天魔以及摩醯首羅（Maheśvara）等一切難以調伏者，使他們接受教化，達到無上菩提。以忿怒的智慧成就究竟。以上所解釋的是八大菩薩。
【English Translation】 English version The 'conduct' has four aspects. After giving, one should speak, with the three wheels of purity likened to emptiness. This is the inexhaustible conditioned and unconditioned, the accumulation of resources for the enjoyment and transformation bodies. Vajra-muṣṭi Bodhisattva (Vajra-muṣṭi Bodhisattva), located in the moon disc to the left of Vairocana (Vairocana), represents the three secrets of all Tathagatas. In the palm of Vajra-muṣṭi Bodhisattva, the Bodhisattva who practices mantra, having entered the mandala and received initiation, can hear and practice the secret teachings of the three karmas of the Tathagata, thereby obtaining supreme worldly and supramundane siddhis, purifying the ten non-virtuous karmas from beginningless time, and attaining unobstructed ultimate wisdom. Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva), located in the moon disc in the southeast corner, represents the Prajñāpāramitā (Prajñāpāramitā) wisdom sword of all Tathagatas, abiding in the three doors of liberation. It can manifest the eternal, blissful, self, and pure qualities of the Tathatā-dharmakāya (Tathatā-dharmakāya). When a Bodhisattva realizes this wisdom, they attain complete and perfect enlightenment. The Bodhisattva who has just generated the mind to turn the wheel of Dharma, located in the moon disc in the southwest corner, represents the four wheels of all Tathagatas: the Vajradhātu-maṇḍala (Vajradhātu-maṇḍala), the Trailokyavijaya-maṇḍala (Trailokyavijaya-maṇḍala), the Sarva-tathāgata-kāya-vāk-citta-vajra-karma-samādhi-maṇḍala, and the Sarvārthasiddha-maṇḍala. Through the Bodhisattva who practices mantra, one can enter these mandalas, relying on the four wisdom seals, to accomplish the birth of the sixteen great Bodhisattvas, thereby attaining unsurpassed Bodhi. Ākāśagarbha Bodhisattva (Ākāśagarbha Bodhisattva), located in the northwest corner, represents the vast offering ceremonies of all Tathagatas. Through the Bodhisattva who practices mantra, one cultivates the Ākāśagarbha Bodhisattva Yoga Samādhi, and in a single moment, the body arises before each Buddha throughout the entire space and Dharma realm. In the assembly, one makes offerings to the Tathagata with various cloud-like arrays, and then hears the wonderful Dharma from all the Buddhas, quickly fulfilling the accumulation of merit and wisdom. Using emptiness as a treasury, one responds to various destinies, rescuing and benefiting all sentient beings, gradually leading them to unsurpassed Bodhi, using this as a skillful means. The Bodhisattva who subdues all demons, located in the northeast corner, represents the great compassion and skillful means of all Tathagatas. Outwardly displaying fierce wrath, inwardly cherishing compassion, abiding in the stage of application, protecting practice, and dispelling all obstacles. At the time of attaining Bodhi, one subdues the heavenly demons and Maheśvara (Maheśvara), and all those who are difficult to tame, causing them to receive transformation and attain unsurpassed Bodhi. Ultimate achievement is accomplished through wrathful wisdom. The above explains the eight great Bodhisattvas.
菩薩。攝三種法。所為菩提心。大悲。方便是也。如上所釋諸菩薩。包括一切佛法真言門及一切顯大乘。如是等大菩薩眾恭敬圍繞。八供養及四門菩薩等。以表如來三昧眷屬。經云而為說法初中后善者。所說何法。諸大菩薩般若理趣。初善者。一切如來身密。一切契印身威儀也。中善者。一切如來語密。真言陀羅尼法王教敕不可違越也。后善者。本尊瑜伽。一切三摩地無量智解脫也。又一釋。初善者增上戒學。中善者增上心學。后善者增上慧學。文義巧妙者。文巧。依聲論。詞韻清雅。具六十四種梵音也。義妙者。依二諦。世俗勝義諦也。純一者。表如來瑜伽不與三乘同共教。故唯如來究竟內證不共佛法法園樂智。圓滿者。由如上智慧斷三界九地見道修道一切煩惱及習氣。斷二種障。二種資糧圓滿也。清凈者。表離垢清凈。由瑜伽法。一念凈心相應。便證真如實際。不捨大悲。于凈穢土。受用身變化身成佛。經云潔白者。清凈法界本來不染。與無量雜染。覆蔽異生無明住地。其性亦不減。預聖流證佛地。其性亦不增加。經云說一切法清凈句門者。為修瑜伽行者。于生死流轉不染故。廣作利樂有情事故。速證無量三摩地解脫智慧故。速集廣大福德資糧故。超越一切魔羅毗那夜迦眾。速疾得世出世間勝愿滿足故。說如來大
【現代漢語翻譯】 現代漢語譯本 菩薩通過三種法來攝持，這三種法是爲了菩提心（bodhicitta，覺悟之心），大悲（mahākaruṇā，偉大的慈悲），和方便（upāya，善巧的方法）。如上文解釋的諸位菩薩，包括了一切佛法真言門（mantra，真言）以及一切顯大乘（Mahāyāna，大乘佛教）。像這樣的大菩薩眾恭敬地圍繞著，八供養（aṣṭa-pūjā，八種供養）以及四門菩薩等，以此來表示如來的三昧眷屬（samādhi-parivāra，禪定眷屬）。 經中說『說法初中后善』，所說的是什麼法呢？是諸大菩薩的般若理趣（prajñā-naya，智慧的道理和趣味）。初善指的是一切如來的身密（kāya-guhya，身體的秘密），一切契印（mudrā，手印）的身威儀。中善指的是一切如來的語密（vāc-guhya，語言的秘密），真言陀羅尼（dhāraṇī，總持）法王的教敕不可違越。后善指的是本尊瑜伽（iṣṭadevatā-yoga，本尊相應的瑜伽），一切三摩地（samādhi，禪定）無量智解脫。 另一種解釋是，初善指的是增上戒學（adhiśīla-śikṣā，增上的戒律學習），中善指的是增上心學（adhicitta-śikṣā，增上的心性學習），后善指的是增上慧學（adhiprajñā-śikṣā，增上的智慧學習）。文義巧妙指的是，文巧，依據聲論（śabda-śāstra，語言學），詞韻清雅，具備六十四種梵音。義妙，依據二諦（dva-satya，兩種真理），世俗諦（saṃvṛti-satya，世俗諦）和勝義諦（paramārtha-satya，勝義諦）。 純一，表示如來瑜伽不與三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）共同的教法相同，因此唯有如來究竟的內在證悟，不共佛法（āvenika-dharma，不共的佛法）法園樂智。圓滿，由於如上的智慧能斷除三界（triloka，欲界、色界、無色界）九地（navabhūmi，九種禪定境界）見道（darśana-mārga，見道）修道（bhāvanā-mārga，修道）的一切煩惱以及習氣，斷除二種障（dvi-āvaraṇa，煩惱障和所知障），二種資糧（dvi-sambhāra，福德資糧和智慧資糧）圓滿。 清凈，表示遠離垢染清凈。由於瑜伽法，一念凈心相應，便證得真如實際（tathatā，真如），不捨大悲，于凈土穢土，受用身（saṃbhogakāya，報身）變化身（nirmāṇakāya，化身）成佛。經中說潔白，清凈法界（dharma-dhātu，法界）本來不染，與無量雜染覆蔽異生（pṛthag-jana，凡夫）的無明住地（avidyā-sthiti，無明的住地），其性也不減少，預聖流（ārya-srota，聖者之流）證佛地，其性也不增加。 經中說『說一切法清凈句門』，是爲了修瑜伽行者，于生死流轉不染，廣泛地作利益安樂有情的事情，迅速證得無量三摩地解脫智慧，迅速積聚廣大的福德資糧，超越一切魔羅（māra，魔）毗那夜迦（vināyaka，障礙神）眾，迅速得到世間出世間殊勝願望的滿足，所以說如來大。
【English Translation】 English version Bodhisattvas are sustained by three dharmas, which are bodhicitta (the mind of enlightenment), mahākaruṇā (great compassion), and upāya (skillful means). The Bodhisattvas explained above include all the Dharma of the Mantra (mantra) and all the Exoteric Mahāyāna (Mahāyāna Buddhism). Such great Bodhisattvas are respectfully surrounded by the Eight Offerings (aṣṭa-pūjā) and the Four Gate Bodhisattvas, etc., to represent the samādhi-parivāra (samadhi retinue) of the Tathāgata. The sutra says 'The Dharma spoken is good in the beginning, middle, and end.' What Dharma is being spoken? It is the prajñā-naya (wisdom principle and interest) of the great Bodhisattvas. 'Good in the beginning' refers to the kāya-guhya (body secret) of all Tathāgatas, and the bodily demeanor of all mudrās (hand seals). 'Good in the middle' refers to the vāc-guhya (speech secret) of all Tathāgatas, and the inviolable commands of the Mantra dhāraṇī (dhāraṇī) Dharma King. 'Good in the end' refers to the iṣṭadevatā-yoga (yoga of the chosen deity), all samādhi (meditative absorption), and immeasurable wisdom liberation. Another explanation is that 'good in the beginning' refers to adhiśīla-śikṣā (higher training in morality), 'good in the middle' refers to adhicitta-śikṣā (higher training in mind), and 'good in the end' refers to adhiprajñā-śikṣā (higher training in wisdom). 'Skillful in words and meaning' refers to skill in words, based on śabda-śāstra (linguistics), with clear and elegant diction, possessing sixty-four kinds of Sanskrit sounds. 'Subtle in meaning' refers to being based on the dva-satya (two truths), saṃvṛti-satya (conventional truth) and paramārtha-satya (ultimate truth). 'Pure and singular' indicates that the Tathāgata Yoga is not the same as the common teachings of the triyāna (three vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Therefore, only the Tathāgata's ultimate inner realization is the āvenika-dharma (unique Buddha-dharma) of the Dharma garden of joyful wisdom. 'Complete' means that the above wisdom can cut off all afflictions and habitual tendencies of the darśana-mārga (path of seeing) and bhāvanā-mārga (path of cultivation) in the triloka (three realms: desire realm, form realm, and formless realm) and navabhūmi (nine grounds), cut off the dvi-āvaraṇa (two obscurations: afflictive obscuration and cognitive obscuration), and complete the dvi-sambhāra (two accumulations: merit and wisdom). 'Pure' indicates being free from defilement and pure. Due to the Yoga Dharma, corresponding to a single thought of pure mind, one attains the tathatā (suchness), without abandoning great compassion, and attains Buddhahood in pure and impure lands through the saṃbhogakāya (enjoyment body) and nirmāṇakāya (emanation body). The sutra says 'immaculate white,' the dharma-dhātu (dharma realm) is originally undefiled, and even when covered by the immeasurable defilements of the avidyā-sthiti (ground of ignorance) of pṛthag-jana (ordinary beings), its nature does not diminish. Entering the ārya-srota (stream of the noble ones) and attaining the Buddha-ground, its nature does not increase. The sutra says 'speaking the gate of pure sentences of all dharmas' is for practitioners of Yoga, so that they are not defiled by the cycle of birth and death, broadly benefit and bring happiness to sentient beings, quickly attain immeasurable samādhi liberation wisdom, quickly accumulate vast merit and wisdom, transcend all māras (demons) and vināyakas (obstructing deities), and quickly obtain the fulfillment of supreme worldly and supramundane wishes. Therefore, it speaks of the great Tathāgata.
悲。愍念最上乘種性者。脫十七種清凈瑜伽三摩地。是故諸契經。說三界唯心。由心清凈有情清凈。由心雜染有情雜染。又說有情界是菩薩凈妙佛國土。由修得十七清凈句門是也。
經云所謂妙適清凈句是菩薩位者。妙適者。即梵音蘇啰多也。蘇啰多者。如世間那羅那哩娛樂。金剛薩埵亦是蘇啰多。以無緣大悲。遍緣無盡眾生界。愿得安樂利益。心曾無休息自他平等無二故。名蘇啰多耳。由脩金剛薩埵瑜伽三摩地。得妙適清凈句。是故獲得普賢菩薩位。欲箭清凈句是菩薩位者。由修欲金剛瑜伽三摩地。得欲箭清凈句。是故獲得欲金剛菩薩位。
觸清凈句是菩薩位者。由脩金剛髻離吉羅瑜伽三摩地。得觸清凈句。是故獲得金剛髻離吉羅菩薩位。
愛縛清凈句是菩薩位者。由修愛縛金剛瑜伽三摩地。得愛縛清凈句。是故獲得愛金剛菩薩位。
一切自在主清凈句是菩薩位者。由脩金剛傲瑜伽三摩地。得一切自在主清凈句。是故獲得金剛傲菩薩位。見清凈句是菩薩位者。由修意生金剛瑜伽三摩地。得見清凈句。是故獲得意生金剛菩薩位。
適悅清凈句是菩薩位者。由修適悅金剛瑜伽三摩地。得適悅清凈句。是故獲得適悅金剛菩薩位。
愛清凈句是菩薩位者。由修貪金剛瑜伽三摩地。得愛
【現代漢語翻譯】 現代漢語譯本： 悲憫那些具有最上乘種性的人，他們脫離了十七種清凈瑜伽三摩地。因此，諸部契經說：『三界唯心』，由於心的清凈，有情才能清凈；由於心的雜染，有情才會雜染。又說有情界是菩薩清凈美妙的佛國土，這是通過修習獲得十七種清凈句門而實現的。 經中說，所謂的『妙適清凈句』是菩薩的果位。『妙適』，即梵語Surata（妙樂）。Surata（妙樂）就像世間男女的娛樂一樣。金剛薩埵（Vajrasattva，金剛勇識）也是Surata（妙樂），因為他以無緣大悲，普遍關懷無盡的眾生界，愿他們得到安樂和利益，心中從不休息，自他平等沒有分別，所以稱為Surata（妙樂）。通過修習金剛薩埵（Vajrasattva，金剛勇識）瑜伽三摩地，可以獲得妙適清凈句，因此獲得普賢菩薩（Samantabhadra，普賢）的果位。『欲箭清凈句』是菩薩的果位，通過修習欲金剛瑜伽三摩地，可以獲得欲箭清凈句，因此獲得欲金剛菩薩的果位。 『觸清凈句』是菩薩的果位，通過修習金剛髻離吉羅（Vajrakila，金剛橛）瑜伽三摩地，可以獲得觸清凈句，因此獲得金剛髻離吉羅（Vajrakila，金剛橛）菩薩的果位。 『愛縛清凈句』是菩薩的果位，通過修習愛縛金剛瑜伽三摩地，可以獲得愛縛清凈句，因此獲得愛金剛菩薩的果位。 『一切自在主清凈句』是菩薩的果位，通過修習金剛傲瑜伽三摩地，可以獲得一切自在主清凈句，因此獲得金剛傲菩薩的果位。『見清凈句』是菩薩的果位，通過修習意生金剛瑜伽三摩地，可以獲得見清凈句，因此獲得意生金剛菩薩的果位。 『適悅清凈句』是菩薩的果位，通過修習適悅金剛瑜伽三摩地，可以獲得適悅清凈句，因此獲得適悅金剛菩薩的果位。 『愛清凈句』是菩薩的果位，通過修習貪金剛瑜伽三摩地，可以獲得愛
【English Translation】 English version: Out of compassion for those with the highest Mahayana nature, they are liberated from the seventeen kinds of pure Yoga Samadhis. Therefore, the sutras say: 'The three realms are only mind.' Due to the purity of the mind, sentient beings are pure; due to the defilement of the mind, sentient beings are defiled. It is also said that the realm of sentient beings is the pure and wonderful Buddha-land of the Bodhisattvas, which is achieved through cultivating and attaining the seventeen pure sentence-gates. The sutra says that the so-called 'Delightful Purity Sentence' is the state of a Bodhisattva. 'Delightful' is the Sanskrit word 'Surata' (bliss). 'Surata' (bliss) is like the entertainment of men and women in the world. Vajrasattva (Diamond Being) is also 'Surata' (bliss), because with unconditioned great compassion, he universally cares for the endless realm of sentient beings, wishing them to attain happiness and benefit, with no rest in his mind, and with equality and non-duality between self and others, therefore he is called 'Surata' (bliss). By cultivating the Vajrasattva (Diamond Being) Yoga Samadhi, one obtains the Delightful Purity Sentence, and thus attains the state of Samantabhadra (Universal Worthy) Bodhisattva. 'Desire Arrow Purity Sentence' is the state of a Bodhisattva. By cultivating the Desire Vajra Yoga Samadhi, one obtains the Desire Arrow Purity Sentence, and thus attains the state of Desire Vajra Bodhisattva. 'Touch Purity Sentence' is the state of a Bodhisattva. By cultivating the Vajrakila (Diamond Dagger) Yoga Samadhi, one obtains the Touch Purity Sentence, and thus attains the state of Vajrakila (Diamond Dagger) Bodhisattva. 'Love Binding Purity Sentence' is the state of a Bodhisattva. By cultivating the Love Binding Vajra Yoga Samadhi, one obtains the Love Binding Purity Sentence, and thus attains the state of Love Vajra Bodhisattva. 'All Sovereign Lord Purity Sentence' is the state of a Bodhisattva. By cultivating the Vajra Pride Yoga Samadhi, one obtains the All Sovereign Lord Purity Sentence, and thus attains the state of Vajra Pride Bodhisattva. 'Seeing Purity Sentence' is the state of a Bodhisattva. By cultivating the Mind-Born Vajra Yoga Samadhi, one obtains the Seeing Purity Sentence, and thus attains the state of Mind-Born Vajra Bodhisattva. 'Pleasing Delight Purity Sentence' is the state of a Bodhisattva. By cultivating the Pleasing Delight Vajra Yoga Samadhi, one obtains the Pleasing Delight Purity Sentence, and thus attains the state of Pleasing Delight Vajra Bodhisattva. 'Love Purity Sentence' is the state of a Bodhisattva. By cultivating the Greed Vajra Yoga Samadhi, one obtains the Love
清凈句。是故獲得貪金剛菩薩位。
慢清凈句是菩薩位者。由脩金剛慢瑜伽三摩地。得慢清凈句。是故獲得金剛慢菩薩位。
莊嚴清凈句是菩薩位者。由修春金剛瑜伽三摩地。得莊嚴清凈句。是故獲得春金剛菩薩位。
意滋澤清凈句是菩薩位者。由修云金剛瑜伽三摩地。得意滋澤清凈句。亦云喜悅清凈句。是故獲得云金剛菩薩位。
光明清凈句是菩薩位者。由修秋金剛瑜伽三摩地。得光明清凈句。是故獲得秋金剛菩薩位。
身樂清凈句是菩薩位者。由修冬金剛瑜伽三摩地。得身樂清凈句。是故獲得冬金剛菩薩位。
色清凈句是菩薩位者。由修色金剛瑜伽三摩地。得色清凈句。是故獲得色金剛菩薩位。
聲清凈句是菩薩位者。由修聲金剛瑜伽三摩地得聲清凈句。是故獲得聲金剛菩薩位。
香清凈句是菩薩位者。由修香金剛瑜伽三摩地。得香清凈句。是故獲得香金剛菩薩位。
味清凈句是菩薩位者。由修味金剛瑜伽三摩地。得味清凈句。是故獲得味金剛菩薩位。何以故一切法自性清凈故般若波羅蜜多清凈者。雖一切法本來清凈。由有客塵煩惱習氣。覆蔽身心輪迴六趣。由獲得瑜伽理趣四種智印。所謂大智印。三昧耶智印。法智印。羯磨智印。如前菩薩一一具四種
【現代漢語翻譯】 現代漢語譯本 貪慾清凈句是菩薩位。通過修習貪金剛（Raga-vajra）瑜伽三摩地，獲得貪慾清凈句。因此獲得貪金剛菩薩位。 慢清凈句是菩薩位。通過修習金剛慢瑜伽三摩地，獲得慢清凈句。因此獲得金剛慢菩薩位。 莊嚴清凈句是菩薩位。通過修習春金剛（Spring-vajra）瑜伽三摩地，獲得莊嚴清凈句。因此獲得春金剛菩薩位。 意滋澤清凈句是菩薩位。通過修習云金剛（Cloud-vajra）瑜伽三摩地，獲得意滋澤清凈句，也稱為喜悅清凈句。因此獲得云金剛菩薩位。 光明清凈句是菩薩位。通過修習秋金剛（Autumn-vajra）瑜伽三摩地，獲得光明清凈句。因此獲得秋金剛菩薩位。 身樂清凈句是菩薩位。通過修習冬金剛（Winter-vajra）瑜伽三摩地，獲得身樂清凈句。因此獲得冬金剛菩薩位。 色清凈句是菩薩位。通過修習色金剛（Color-vajra）瑜伽三摩地，獲得色清凈句。因此獲得色金剛菩薩位。 聲清凈句是菩薩位。通過修習聲金剛（Sound-vajra）瑜伽三摩地，獲得聲清凈句。因此獲得聲金剛菩薩位。 香清凈句是菩薩位。通過修習香金剛（Scent-vajra）瑜伽三摩地，獲得香清凈句。因此獲得香金剛菩薩位。 味清凈句是菩薩位。通過修習味金剛（Taste-vajra）瑜伽三摩地，獲得味清凈句。因此獲得味金剛菩薩位。為什麼呢？因為一切法的自性都是清凈的，所以般若波羅蜜多（Prajnaparamita）也是清凈的。雖然一切法本來清凈，但由於有客塵煩惱習氣，覆蓋了身心，導致輪迴於六道。通過獲得瑜伽理趣的四種智印，即大智印（Mahamudra），三昧耶智印（Samaya-mudra），法智印（Dharma-mudra），羯磨智印（Karma-mudra），如前面的菩薩一樣，一一具備這四種智印。
【English Translation】 English version 'Purity of Desire' is the Bodhisattva stage. By practicing the Yoga Samadhi of Raga-vajra (Desire-vajra), one obtains the 'Purity of Desire'. Therefore, one attains the position of Raga-vajra Bodhisattva. 'Purity of Pride' is the Bodhisattva stage. By practicing the Yoga Samadhi of Vajra Pride, one obtains the 'Purity of Pride'. Therefore, one attains the position of Vajra Pride Bodhisattva. 'Purity of Adornment' is the Bodhisattva stage. By practicing the Yoga Samadhi of Spring-vajra, one obtains the 'Purity of Adornment'. Therefore, one attains the position of Spring-vajra Bodhisattva. 'Purity of Mental Nourishment' is the Bodhisattva stage. By practicing the Yoga Samadhi of Cloud-vajra, one obtains the 'Purity of Mental Nourishment', also known as 'Purity of Joy'. Therefore, one attains the position of Cloud-vajra Bodhisattva. 'Purity of Light' is the Bodhisattva stage. By practicing the Yoga Samadhi of Autumn-vajra, one obtains the 'Purity of Light'. Therefore, one attains the position of Autumn-vajra Bodhisattva. 'Purity of Bodily Bliss' is the Bodhisattva stage. By practicing the Yoga Samadhi of Winter-vajra, one obtains the 'Purity of Bodily Bliss'. Therefore, one attains the position of Winter-vajra Bodhisattva. 'Purity of Form' is the Bodhisattva stage. By practicing the Yoga Samadhi of Color-vajra, one obtains the 'Purity of Form'. Therefore, one attains the position of Color-vajra Bodhisattva. 'Purity of Sound' is the Bodhisattva stage. By practicing the Yoga Samadhi of Sound-vajra, one obtains the 'Purity of Sound'. Therefore, one attains the position of Sound-vajra Bodhisattva. 'Purity of Scent' is the Bodhisattva stage. By practicing the Yoga Samadhi of Scent-vajra, one obtains the 'Purity of Scent'. Therefore, one attains the position of Scent-vajra Bodhisattva. 'Purity of Taste' is the Bodhisattva stage. By practicing the Yoga Samadhi of Taste-vajra, one obtains the 'Purity of Taste'. Therefore, one attains the position of Taste-vajra Bodhisattva. Why is this so? Because the inherent nature of all dharmas is pure, therefore Prajnaparamita (Perfection of Wisdom) is also pure. Although all dharmas are originally pure, they are covered by adventitious defilements, afflictions, and habitual tendencies, causing the mind and body to transmigrate through the six realms. By obtaining the four wisdom seals of Yoga, namely Mahamudra (Great Seal), Samaya-mudra (Pledge Seal), Dharma-mudra (Law Seal), and Karma-mudra (Action Seal), just like the aforementioned Bodhisattvas, one possesses all four.
印。相應方得離垢清凈。便證普賢大菩薩。位設使因緣不具不得四智印。如經所說一聞于耳。獲得勝福決定不異。疾證無上正等菩提。以為正因。金剛手若有聞此清凈出生句般若理趣。乃至菩提道場。一切蓋障及煩惱障法障業障。設廣積集必不墮于地獄等趣。設作重罪消滅不難。若能受持日日讀誦作意思惟。即于現生證一切法平等金剛三摩地。於一切法皆得自在受于無量。適悅歡喜。以十六大菩薩生獲得如來及執金剛位者。
毗盧遮那佛在大眾中。為未來有情修瑜伽者。對諸十地菩薩。說受持讀誦具修行福利。速滅無始時來無量諸重業障。乃至盡未來際。以悲愍廣大願力。周遊六趣利樂有情。由聞及修。不染不受諸不善異熟業。獲得世間出世間殊勝悉地。即於十六大生。作金剛薩埵菩薩等乃至金剛拳菩薩。最後身便成毗盧遮那身也。時婆伽梵一切如來大乘現證三昧耶一切曼茶羅持金剛勝薩埵於三界中調伏無餘一切義成就金剛手菩薩摩訶薩為欲顯明此義故熙怡微笑左手作金剛慢印右手抽擲本初大金剛作勇進勢說大樂。金剛不空三昧耶心者。婆伽梵義如前所釋。一切如來。大曼茶羅中五方佛也。大乘有七義。一者法大。二者心大。三者勝解大。四者意樂大。五者資糧大。六者時大。七者究竟大。由諸菩薩承此大乘。
【現代漢語翻譯】 現代漢語譯本：因此，相應地才能得以遠離垢染而清凈，便能證得普賢大菩薩的果位。假設因緣不具足，無法獲得四智印（四種智慧的印記），但如經中所說，只要聽聞此法一次，就能獲得殊勝的福報，這絕對不會有差異。迅速證得無上正等菩提，以此作為正因。金剛手（執金剛菩薩的別名）！如果有人聽聞這清凈出生的般若理趣，乃至菩提道場，一切蓋障以及煩惱障、法障、業障，即使廣為積聚，也必定不會墮入地獄等惡趣。即使造作了深重的罪業，要消除也不困難。如果能夠受持、日日讀誦、作意思惟，就能在現世證得一切法平等的金剛三摩地（一種禪定境界），對於一切法都能得到自在，享受無量的適悅歡喜。以十六大菩薩的身份出生，獲得如來以及執金剛的果位。
毗盧遮那佛（釋迦牟尼佛的法身）在大眾之中，爲了未來修習瑜伽的有情，對諸十地菩薩（菩薩修行的十個階段）宣說受持讀誦此法所具有的修行福利，能夠迅速滅除無始以來無量的各種重業障，乃至直到未來際，以悲憫的廣大願力，周遊六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）利益安樂有情。由於聽聞和修習此法，不會沾染和承受各種不善的異熟業（由惡業所產生的果報），獲得世間和出世間的殊勝悉地（成就）。就能在十六大生中，作為金剛薩埵菩薩（密教的菩薩）等，乃至金剛拳菩薩，最後身便成就毗盧遮那佛的身。當時，婆伽梵（佛的尊稱），一切如來，大乘現證三昧耶（誓約）一切曼茶羅（壇城）持金剛勝薩埵（金剛薩埵的勝妙之身），於三界中調伏無餘一切義成就金剛手菩薩摩訶薩（大菩薩），爲了顯明此義，喜悅微笑，左手作金剛慢印，右手抽擲本初大金剛，作出勇猛精進的姿勢，宣說大樂。金剛不空三昧耶心（金剛界曼荼羅的根本誓約）的含義是：婆伽梵的意義如前所解釋，指一切如來，大曼茶羅中的五方佛（中央毗盧遮那佛、東方阿閦佛、南方寶生佛、西方阿彌陀佛、北方不空成就佛）。大乘有七種含義：一是法大，二是心大，三是勝解大，四是意樂大，五是資糧大，六是時大，七是究竟大。由於諸位菩薩承載此大乘。
【English Translation】 English version: Accordingly, one can be free from defilement and attain purity, and then realize the position of Samantabhadra Bodhisattva. If the causes and conditions are not complete and one cannot obtain the Four Wisdom Seals (four types of wisdom imprints), as stated in the scriptures, even hearing this Dharma once will bring supreme blessings, and there will be absolutely no difference. One will quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), using this as the direct cause. Vajrapani (another name for Vajra-bearing Bodhisattva)! If someone hears this pure-born Prajna-paramita (perfection of wisdom) principle, even up to the Bodhi-mandala (enlightenment site), all coverings and obstacles, as well as afflictive obstacles, Dharma obstacles, and karmic obstacles, even if accumulated extensively, will certainly not cause one to fall into hell or other evil realms. Even if one commits grave sins, it will not be difficult to eliminate them. If one can uphold, recite daily, and contemplate its meaning, one will attain the Vajra Samadhi (a state of meditative concentration) of equality of all dharmas (phenomena) in this very life. One will gain freedom over all dharmas, and experience immeasurable pleasure and joy. One will be born as one of the Sixteen Great Bodhisattvas and attain the position of Tathagata (Thus Come One) and Vajra-holder.
Vairochana Buddha (the Dharmakaya of Shakyamuni Buddha), in the midst of the assembly, for the sake of future sentient beings practicing yoga, spoke to the Ten Bhumi Bodhisattvas (the ten stages of Bodhisattva practice) about the merits of upholding and reciting this Dharma, which can quickly eliminate countless heavy karmic obstacles from beginningless time, and even until the end of the future, with compassionate and vast vows, traveling through the six realms (deva realm, human realm, asura realm, animal realm, hungry ghost realm, hell realm) to benefit and bring joy to sentient beings. Due to hearing and practicing this Dharma, one will not be tainted by or receive various unwholesome Vipaka karma (karmic retribution), and will obtain supreme Siddhi (accomplishments) in both worldly and supramundane realms. One will be born as Vajrasattva Bodhisattva (a Bodhisattva in esoteric Buddhism), etc., in the sixteen great births, and even as Vajramusti Bodhisattva (Vajra Fist Bodhisattva), and in the final life, one will attain the body of Vairochana Buddha. At that time, Bhagavan (the Blessed One), all the Tathagatas, the Mahayana Samaya (vow) of direct realization, all the Mandala (sacred circle), the Vajra-holding Supreme Sattva (the supreme being holding the vajra), Vajrapani Bodhisattva Mahasattva (great Bodhisattva) who subdues all that remains in the three realms and accomplishes all meanings, in order to reveal this meaning, smiled joyfully, made the Vajra Pride Mudra (hand gesture) with his left hand, and threw the original great Vajra with his right hand, making a courageous and vigorous gesture, and proclaimed great bliss. The meaning of the Vajra Infallible Samaya Mind (the fundamental vow of the Vajra realm Mandala) is: the meaning of Bhagavan is as explained before, referring to all the Tathagatas, the Five Dhyani Buddhas (central Vairochana Buddha, eastern Akshobhya Buddha, southern Ratnasambhava Buddha, western Amitabha Buddha, northern Amoghasiddhi Buddha) in the great Mandala. Mahayana has seven meanings: first, the greatness of Dharma; second, the greatness of mind; third, the greatness of superior understanding; fourth, the greatness of intention; fifth, the greatness of resources; sixth, the greatness of time; and seventh, the greatness of ultimate attainment. Because all Bodhisattvas carry this Mahayana.
證得無上正等菩提。現證者。瑜伽師所證三摩地境也。三昧耶者。名為本誓。亦名時亦名期契。亦為曼茶羅之異名。一切曼茶羅者。于本部四種曼茶羅。一大曼茶羅。二三昧耶曼茶羅。三法曼茶羅。四羯磨曼茶羅。以此四種曼茶羅。攝瑜伽一切曼茶羅。金剛勝薩埵者。金剛義菩提心是也。勝謂最勝。薩埵名勇猛。於三界中調伏者。三界謂欲界色界無色界。于中能調伏摩醯首羅等諸天難調伏者。令得受化無餘。一切義成就者。普賢菩薩異名也。金剛手菩薩摩訶薩者。此菩薩本是普賢。從毗盧遮那佛二手掌。親受五智金剛杵。即與灌頂。名之為金剛手。菩薩摩訶薩者。如前所釋。為欲重顯明此義故者。所謂顯明大智印幖幟。首戴五佛寶冠。熙怡微笑。左手作金剛慢印。右手抽擲本初大金剛。作勇進勢本初者。本來清凈法界也。左手作金剛慢印者。為降伏左道左行有情。令歸順道右手抽擲五智金剛杵作勇進勢者。令自他甚深三摩地。順佛道唸唸升進。獲得普賢菩薩之地。即說大樂金剛不空三昧耶。本誓心真言吽字吽字者因義。因義者謂菩提心為因。即一切如來菩提心。亦是一切如來不共真如妙體恒沙功德皆從此生。此一字具四字義。且賀字以為本體賀字從阿字生。由阿字一切。法本不生故。一切法因不可得。其字中有污聲。
污聲者一切法損減不可得。其字頭上有圓點半月。即謂么字者。一切法我義不可得。我有二種。所謂人我法我。此二種皆是妄情所執。名為增益邊。若離損減增益即契中道。
oṃ 唵字者。金剛薩埵。法智印明也。
ma 么字者。欲金剛法智印明也。
hā 賀字者。金剛悅喜法智印明也。
su 蘇字者。愛金剛法智印明也。
kha 佉字者。慢金剛法智印明也。
va 嚩字者。意生金剛法智印明也。
jra 日啰字者。金剛髻離吉羅法智印明也。
sa 娑字者。愛金剛法智印明也。
tva 多嚩字者。金剛傲法智印明也。
jaḥ 弱字者。春金剛法智印明也。
hūṃ 吽字者。云金剛法智印明也。
vaṃ 鑁字者。秋金剛法智印明也。
hoḥ 縠字者。冬金剛法智印明也。
su 蘇字者。色金剛法智印明也。
ra 啰字者。聲金剛法智印明也。
ta 多字者。香金剛法智印明也。
stvaṃ 薩多鑁字者。味金剛法智印明也。
此密言十七字。則為十七菩薩種子。即成法曼茶羅。若畫一一菩薩本形。即成大曼茶羅。若畫本聖者所執持幖幟。即成三昧耶曼茶羅。
【現代漢語翻譯】 現代漢語譯本： 發出污穢之聲，一切法都會損減而不可得。其字頭上帶有圓點和半月形，即所謂的『么』字，代表一切法的『我』義不可得。『我』有兩種，即人我和法我。這兩種都是虛妄的情感所執著，稱為增益邊。如果離開損減和增益，就契合中道。 『oṃ』（唵）字，代表金剛薩埵（Vajrasattva，金剛薩埵）的法智印明。 『ma』（么）字，代表欲金剛（Desire Vajra）的法智印明。 『hā』（賀）字，代表金剛悅喜（Vajra Delight）的法智印明。 『su』（蘇）字，代表愛金剛（Love Vajra）的法智印明。 『kha』（佉）字，代表慢金剛（Pride Vajra）的法智印明。 『va』（嚩）字，代表意生金剛（Mind-born Vajra）的法智印明。 『jra』（日啰）字，代表金剛髻離吉羅（Vajra Hair Knot Kila）的法智印明。 『sa』（娑）字，代表愛金剛（Love Vajra）的法智印明。 『tva』（多嚩）字，代表金剛傲（Vajra Arrogance）的法智印明。 『jaḥ』（弱）字，代表春金剛（Spring Vajra）的法智印明。 『hūṃ』（吽）字，代表云金剛（Cloud Vajra）的法智印明。 『vaṃ』（鑁）字，代表秋金剛（Autumn Vajra）的法智印明。 『hoḥ』（縠）字，代表冬金剛（Winter Vajra）的法智印明。 『su』（蘇）字，代表色金剛（Form Vajra）的法智印明。 『ra』（啰）字，代表聲金剛（Sound Vajra）的法智印明。 『ta』（多）字，代表香金剛（Smell Vajra）的法智印明。 『stvaṃ』（薩多鑁）字，代表味金剛（Taste Vajra）的法智印明。 這十七個密言字，就是十七位菩薩的種子字，由此構成法曼茶羅（Dharma Mandala，法曼荼羅）。如果畫出每一位菩薩的本形，就構成大曼茶羅（Great Mandala，大曼荼羅）。如果畫出本尊聖者所執持的標誌，就構成三昧耶曼茶羅（Samaya Mandala，三昧耶曼荼羅）。
【English Translation】 English version: The defiled sound causes all dharmas to diminish and become unattainable. The letter with a dot and a crescent moon above it, known as the letter 'ma', signifies that the meaning of 'self' in all dharmas is unattainable. There are two types of 'self': the self of person and the self of dharma. Both of these are clung to by deluded emotions, and are called the extreme of augmentation. If one departs from diminution and augmentation, one is in accord with the Middle Way. The letter 'oṃ' represents the Dharma Wisdom Seal Illumination of Vajrasattva (金剛薩埵). The letter 'ma' represents the Dharma Wisdom Seal Illumination of Desire Vajra. The letter 'hā' represents the Dharma Wisdom Seal Illumination of Vajra Delight. The letter 'su' represents the Dharma Wisdom Seal Illumination of Love Vajra. The letter 'kha' represents the Dharma Wisdom Seal Illumination of Pride Vajra. The letter 'va' represents the Dharma Wisdom Seal Illumination of Mind-born Vajra. The letter 'jra' represents the Dharma Wisdom Seal Illumination of Vajra Hair Knot Kila. The letter 'sa' represents the Dharma Wisdom Seal Illumination of Love Vajra. The letter 'tva' represents the Dharma Wisdom Seal Illumination of Vajra Arrogance. The letter 'jaḥ' represents the Dharma Wisdom Seal Illumination of Spring Vajra. The letter 'hūṃ' represents the Dharma Wisdom Seal Illumination of Cloud Vajra. The letter 'vaṃ' represents the Dharma Wisdom Seal Illumination of Autumn Vajra. The letter 'hoḥ' represents the Dharma Wisdom Seal Illumination of Winter Vajra. The letter 'su' represents the Dharma Wisdom Seal Illumination of Form Vajra. The letter 'ra' represents the Dharma Wisdom Seal Illumination of Sound Vajra. The letter 'ta' represents the Dharma Wisdom Seal Illumination of Smell Vajra. The letter 'stvaṃ' represents the Dharma Wisdom Seal Illumination of Taste Vajra. These seventeen secret mantra letters are the seed syllables of seventeen Bodhisattvas, and they form the Dharma Mandala (法曼茶羅). If one paints the original form of each Bodhisattva, it forms the Great Mandala (大曼茶羅). If one paints the emblems held by the original holy beings, it forms the Samaya Mandala (三昧耶曼茶羅).
如前種子字各書本位。即名法曼茶羅。各鑄本形安於本位。即成羯磨曼茶羅。
次說安立次第分曼茶羅位。中央九位外院更加一重中央安金剛薩埵。依薩埵菩薩前。安欲金剛。右邊安髻離吉羅。后安愛樂金剛。左安金剛慢右邊前隅。安意生金剛。右邊后隅。安髻離吉羅。左邊后隅。安愛金剛。左邊前隅安傲金剛。以次外院如前。次第安布四隅。初安春金剛。次安云金剛。次安秋金剛。次安冬金剛。外院前安色金剛。右安聲金剛。后安香金剛。左安味金剛。既安布已。則修行者結三昧耶等印。成本尊瑜伽。加持四處。五方佛灌頂被甲。誦四字明令召入令縛令歡喜。獻閼伽。即與四智印相應。入三摩地念誦。或瑜伽師坐于中位三摩地中。如前佈列。即誦十七字真言。心緣一一理趣清凈句。入一一理趣門。遍周法界。乃至第十七位週而復始。以心得三摩地為限。即名為大樂不空真實修行瑜伽儀軌(已上大樂不空金剛薩埵初集會品)。
時婆伽梵毗盧遮那如來。婆伽梵者如前所釋。毗盧遮那如來。名遍照。報身佛。於色界頂第四禪色究竟天成等正覺。為諸菩薩。說四種自證自覺聖智。說四智菩提。所謂金剛平等現正等覺以大菩提金剛堅固故者。由如來凈阿賴耶于大圓鏡智相應。證得堅固無漏之三摩地。能凈無始無
【現代漢語翻譯】 現代漢語譯本： 如前述種子字各自安放于其書本應在的位置，這便稱為法曼茶羅（Dharma-mandala，法之壇城）。將各自鑄造的本尊形象安放在相應的位置，就形成了羯磨曼茶羅（Karma-mandala，事業壇城）。
接下來講述安立次第，劃分曼茶羅的位置。中央九個位置的外院再加一層，中央安放金剛薩埵（Vajrasattva，金剛薩埵）。依據金剛薩埵菩薩的前方，安放欲金剛（Desire Vajra）。右邊安放髻離吉羅（Kilikila）。後方安放愛樂金剛（Love Vajra）。左邊安放金剛慢（Vajra Pride）。右邊前隅，安放意生金剛（Mind-born Vajra）。右邊后隅，安放髻離吉羅（Kilikila）。左邊后隅，安放愛金剛（Love Vajra）。左邊前隅安放傲金剛（Arrogance Vajra）。依次外院如前，按順序安布四個角落。首先安放春金剛（Spring Vajra）。其次安放云金剛（Cloud Vajra）。再次安放秋金剛（Autumn Vajra）。再次安放冬金剛（Winter Vajra）。外院前方安放色金剛（Form Vajra）。右邊安放聲金剛（Sound Vajra）。後方安放香金剛（Smell Vajra）。左邊安放味金剛（Taste Vajra）。安布完畢后，修行者結三昧耶（Samaya，誓言）等印，成就本尊瑜伽，加持四處，五方佛灌頂披甲，誦四字明咒，令其召入，令其束縛，令其歡喜，獻閼伽（Argha，供水）。即與四智印相應，進入三摩地（Samadhi，禪定）唸誦。或者瑜伽師坐在中央位置的三摩地中，如前佈置排列，即誦十七字真言，心中觀想一一理趣清凈之句，進入一一理趣之門，遍及整個法界，乃至第十七位週而復始，以心得三摩地為限。這便稱為大樂不空真實修行瑜伽儀軌（以上是大樂不空金剛薩埵初品）。
當時，婆伽梵（Bhagavan，世尊）毗盧遮那如來（Vairocana，光明遍照）。婆伽梵的含義如前所述。毗盧遮那如來，名為遍照，是報身佛，在色究竟天（Akanistha，最高色界天）的**頂第四禪中成就等正覺，為諸菩薩宣說四種自證自覺的聖智，宣說四智菩提，即金剛平等現正等覺，以大菩提金剛堅固之故。這是由於如來清凈的阿賴耶識（Alaya-vijnana，藏識）與大圓鏡智相應，證得堅固無漏的三摩地，能夠凈化無始以來的無明。
【English Translation】 English version: As the aforementioned seed syllables are each placed in their respective book positions, this is called the Dharma-mandala (法曼茶羅). When the specifically cast forms of each deity are placed in their corresponding positions, the Karma-mandala (羯磨曼茶羅) is formed.
Next, the order of establishment is explained, dividing the positions of the mandala. Outside the nine positions in the center, an additional layer is added to the outer court, with Vajrasattva (金剛薩埵) placed in the center. According to the front of Vajrasattva Bodhisattva, Desire Vajra (欲金剛) is placed. On the right side, Kilikila (髻離吉羅) is placed. Behind, Love Vajra (愛樂金剛) is placed. On the left, Vajra Pride (金剛慢) is placed. In the front right corner, Mind-born Vajra (意生金剛) is placed. In the rear right corner, Kilikila (髻離吉羅) is placed. In the rear left corner, Love Vajra (愛金剛) is placed. In the front left corner, Arrogance Vajra (傲金剛) is placed. In sequence, the outer court is arranged as before, placing the four corners in order. First, Spring Vajra (春金剛) is placed. Next, Cloud Vajra (云金剛) is placed. Next, Autumn Vajra (秋金剛) is placed. Next, Winter Vajra (冬金剛) is placed. In the front of the outer court, Form Vajra (色金剛) is placed. On the right, Sound Vajra (聲金剛) is placed. Behind, Smell Vajra (香金剛) is placed. On the left, Taste Vajra (味金剛) is placed. Once the arrangement is complete, the practitioner forms the Samaya (三昧耶) mudra and other mudras, accomplishing the yoga of the principal deity, blessing the four places, receiving the Five Dhyani Buddhas' (五方佛) empowerment and armor, reciting the four-syllable mantra, commanding them to enter, commanding them to be bound, commanding them to be joyful, and offering Argha (閼伽). This corresponds to the four wisdom mudras, entering Samadhi (三摩地) for recitation. Alternatively, the yogi sits in the central position in Samadhi, arranging the positions as before, then recites the seventeen-syllable mantra, mentally visualizing each phrase of pure meaning, entering each gate of meaning, pervading the entire Dharma realm, and repeating the cycle until the seventeenth position, limited by the mind attaining Samadhi. This is called the Great Bliss Non-Empty True Practice Yoga Ritual (the above is the first chapter on the Great Bliss Non-Empty Vajrasattva).
At that time, the Bhagavan (婆伽梵) Vairocana Tathagata (毗盧遮那如來). The meaning of Bhagavan is as explained before. Vairocana Tathagata, named 'All-Illuminating,' is the Sambhogakaya Buddha, who attained complete and perfect enlightenment in the Akanistha Heaven (色究竟天), the fourth Dhyana of the Form Realm, and proclaimed the four self-realized and self-aware holy wisdoms to the Bodhisattvas, proclaiming the four wisdoms of Bodhi, namely, the Vajra Equality Manifesting Perfect Enlightenment, because of the great Bodhi Vajra's firmness. This is because the Tathagata's pure Alaya-vijnana (阿賴耶識) corresponds to the Great Perfect Mirror Wisdom, attaining the firm, non-leaking Samadhi, capable of purifying beginningless ignorance.
明地微細煩惱。義平等現等正覺以大菩提一義利故者。第七無漏末那。與第八凈阿賴耶識中無漏種子。能緣所緣平等平等。離能取所取故。證得平等性智。流出隨其眾生愛樂身。由如眾色摩尼。能作無邊有情義利。法平等現等覺以大菩提自性清凈故者。猶如來清凈意識。與妙觀察智相應。證得一切法本性清凈。于凈妙佛國土。為諸菩薩能轉無上法輪。一切業平等現等覺以大菩提一切分別無分別性故者。由如來無漏五識。與成所作智相應。現三業化。于凈妙國土及雜染世界。任運無功用無分別。作佛事有情事。
金剛手若有聞此四出生法讀誦受持設使現行無量重罪必能超越一切惡趣乃至當坐菩提道場速能克證無上正覺者。佛告金剛手菩薩。為未來有情。聞此中修理趣福利。心不猶預能發凈信修行。則現世惡報及來生能轉定業。疾證無上菩提也。
時婆伽梵如是說已欲重顯明此義故(此句可以意解不釋)熙怡微笑持智拳印說一切法自性平等心者。熙怡微笑持智拳印者。希奇於事。表修行者具一切結使諸煩惱。才結毗盧遮那大智印。誦心真言。等同遍照尊。則應受一切世間殊勝供養。應受一切如來諸大菩薩禮敬。是故有此微笑也。
āḥ 惡(引)字心真言者。具含四字為一體。
a 阿字菩提心
【現代漢語翻譯】 現代漢語譯本：明地微細煩惱。義平等現等正覺以大菩提一義利故者：第七無漏末那（末那識，Manas）。與第八凈阿賴耶識（阿賴耶識，Ālaya-vijñāna）中無漏種子。能緣所緣平等平等。離能取所取故。證得平等性智。流出隨其眾生愛樂身。由如眾色摩尼。能作無邊有情義利。法平等現等覺以大菩提自性清凈故者：猶如如來清凈意識。與妙觀察智相應。證得一切法本性清凈。于凈妙佛國土。為諸菩薩能轉無上法輪。一切業平等現等覺以大菩提一切分別無分別性故者：由如來無漏五識。與成所作智相應。現三業化。于凈妙國土及雜染世界。任運無功用無分別。作佛事有情事。 金剛手（Vajrapani）若有聞此四出生法讀誦受持設使現行無量重罪必能超越一切惡趣乃至當坐菩提道場速能克證無上正覺者。佛告金剛手菩薩。為未來有情。聞此中修理趣福利。心不猶預能發凈信修行。則現世惡報及來生能轉定業。疾證無上菩提也。 時婆伽梵（Bhagavan）如是說已欲重顯明此義故熙怡微笑持智拳印說一切法自性平等心者。熙怡微笑持智拳印者。希奇於事。表修行者具一切結使諸煩惱。才結毗盧遮那（Vairocana）大智印。誦心真言。等同遍照尊。則應受一切世間殊勝供養。應受一切如來諸大菩薩禮敬。是故有此微笑也。 āḥ 惡(引)字心真言者。具含四字為一體。 a 阿字菩提心
【English Translation】 English version: 'Subtle afflictions in the clear ground. The meaning of equality manifesting as complete and perfect enlightenment is due to the single benefit of great Bodhi': The seventh undefiled Manas (Manas). Together with the undefiled seeds in the eighth pure Ālaya-vijñāna (Ālaya-vijñāna), the object and subject of cognition are equal and identical, being free from the grasping subject and the grasped object. Thus, one attains the Wisdom of Equality, emanating bodies according to the inclinations of sentient beings, like a wish-fulfilling jewel of various colors, capable of benefiting limitless sentient beings. 'The Dharma of equality manifesting as complete and perfect enlightenment is due to the self-nature purity of great Bodhi': It is like the pure consciousness of the Tathagata, corresponding to the Wonderful Contemplation Wisdom, realizing the purity of the fundamental nature of all Dharmas. In pure and wonderful Buddha lands, it turns the unsurpassed Dharma wheel for all Bodhisattvas. 'All Karma of equality manifesting as complete and perfect enlightenment is due to the nature of great Bodhi being both with and without all discriminations': It is like the undefiled five consciousnesses of the Tathagata, corresponding to the Wisdom of Accomplishing Actions, manifesting transformations of the three karmas. In pure and wonderful lands and in defiled worlds, effortlessly, without contrivance, and without discrimination, it performs the deeds of the Buddhas and the deeds of sentient beings. Vajrapani, if anyone hears, recites, upholds, and practices these four Dharmas of Birth, even if they are currently committing limitless grave offenses, they will surely transcend all evil destinies and will quickly attain unsurpassed perfect enlightenment when they sit at the Bodhi Mandala. The Buddha told Bodhisattva Vajrapani, 'For sentient beings in the future, hearing of the benefits of cultivating this principle, without hesitation, being able to generate pure faith and practice, then present evil retributions and fixed karma in future lives can be transformed, and one will quickly attain unsurpassed Bodhi.' Then Bhagavan, having spoken thus, wishing to further clarify this meaning, smiled serenely and held the Wisdom Fist Mudra, saying, 'The mind of the self-nature equality of all Dharmas.' 'Smiling serenely and holding the Wisdom Fist Mudra' signifies a rare event. It indicates that the practitioner possesses all bonds, defilements, and afflictions. Only by forming the Great Wisdom Mudra of Vairocana and reciting the heart mantra, being equal to the universally illuminating Bhagavan, will one be worthy of receiving all the supreme offerings of the world and worthy of receiving the prostrations of all Tathagatas and great Bodhisattvas. Therefore, there is this smile. 'āḥ', the heart mantra of the 'evil' (drawn-out sound) syllable, contains four syllables as one entity. 'a', the Bodhi mind of the 'a' syllable.
義。如此字。一切字之為先。于大乘法中。趣向無上菩提菩提心為先。
ā 阿(引)字者行義。則四智印。瑜伽教中修行速疾方便。由集福德智慧資糧。證成無上菩提正因。第三字極長高聲。
aṃ 暗字者等覺義。由證無邊智解脫三摩地陀羅尼門。摧伏四種魔羅。受十方一切如來三界法王灌頂。轉正法輪。
第四惡字者涅槃義。由斷二種障。謂煩惱所知之障。證得四種圓寂。所謂一者自性清凈涅槃。二者有餘依涅槃。三者無餘依涅槃。四者無住涅槃。前三通異生聲聞緣覺。第四唯佛獨證不同諸異乘。則此四字是毗盧遮那佛自覺聖智四種智解脫。外現四大轉輪王菩薩。所謂第一金剛薩埵。第二金剛寶菩薩。第三金剛法菩薩。第四金剛羯磨菩薩是也。
修行者應建立曼茶羅。中央毗盧遮那佛。背日輪頭冠瓔珞。身著白縠繒衣。結智拳印坐師子座。身如月殿。毗盧遮那佛前。金剛薩埵菩薩。背月輪戴五佛冠。右手持金剛杵。左手持鈴。半跏而坐。毗盧遮那佛右邊。虛空藏菩薩。背月輪。右手持金剛寶。左手施愿。半跏而坐。毗盧遮那后。觀自在菩薩。左手持蓮華。右手開敷花勢。亦半跏而坐。于毗盧遮那佛左邊月輪。金剛羯磨菩薩。二手作旋舞置於頂上勢。內四隅安四內供養。各各如本形。外
【現代漢語翻譯】 現代漢語譯本： 『義』，就像這個『字』，是一切字的開端。在大乘佛法中，趨向無上菩提，菩提心是首要的。
『ā 阿(引)』字代表『行』的意義，象徵四智印。在瑜伽教中，修行能快速且方便地通過積累福德和智慧資糧，來證成無上菩提的正因。第三個字發音極長且高亢。
『aṃ 暗』字代表『等覺』的意義，通過證得無邊智慧解脫三摩地陀羅尼門，摧伏四種魔羅（煩惱魔、五蘊魔、死魔、天魔），接受十方一切如來三界法王的灌頂，轉正法輪。
第四個『惡』字代表『涅槃』的意義，通過斷除兩種障礙，即煩惱障和所知障，證得四種圓寂（涅槃）：一是自性清凈涅槃，二是有餘依涅槃，三是無餘依涅槃，四是無住涅槃。前三種涅槃異生、聲聞、緣覺也能達到，而第四種涅槃只有佛才能證得，不同於其他外道。因此，這四個字代表毗盧遮那佛（Vairocana Buddha）自覺聖智的四種智慧解脫，外在顯現為四大轉輪王菩薩，即第一金剛薩埵（Vajrasattva），第二金剛寶菩薩（Vajraratna），第三金剛法菩薩（Vajradharma），第四金剛羯磨菩薩（Vajrakarma）。
修行者應當建立曼茶羅（mandala）。中央是毗盧遮那佛，背後有日輪，頭戴寶冠瓔珞，身穿白色縠繒衣，結智拳印，坐在獅子座上，身形如月殿般光明。毗盧遮那佛前是金剛薩埵菩薩，背後有月輪，頭戴五佛冠，右手持金剛杵（vajra），左手持鈴（ghanta），半跏而坐。毗盧遮那佛右邊是虛空藏菩薩（Akasagarbha），背後有月輪，右手持金剛寶（vajraratna），左手施予願望，半跏而坐。毗盧遮那佛后是觀自在菩薩（Avalokitesvara），左手持蓮花，右手作花開的姿勢，也半跏而坐。在毗盧遮那佛左邊的月輪上是金剛羯磨菩薩，雙手作旋轉舞蹈的姿勢置於頭頂。內部四個角落安置四位內供養，各自保持其本來的形象。外部
【English Translation】 English version: '義' (yì, meaning), like this '字' (zì, character), is the beginning of all characters. In Mahayana Buddhism, towards the supreme Bodhi, the Bodhicitta (awakening mind) is the foremost.
『ā 阿(引)』 (ā, drawn out) represents the meaning of '行' (xíng, action), symbolizing the Four Wisdom Seals. In Yoga teachings, practice enables swift and convenient attainment through accumulating merit and wisdom, the resources for proving the true cause of unsurpassed Bodhi. The third character is pronounced extremely long and high.
『aṃ 暗』 (aṃ, dark) represents the meaning of '等覺' (děng jué, equal enlightenment), through proving the boundless wisdom liberation Samadhi Dharani gate, subduing the four Maras (demon of afflictions, demon of the five aggregates, demon of death, demon of the heavenly realms), receiving the empowerment of the Dharma King of the Three Realms from all Tathagatas of the ten directions, turning the Dharma wheel.
The fourth 『惡』 (è, evil) represents the meaning of '涅槃' (niè pán, Nirvana), through severing the two kinds of obscurations, namely the obscuration of afflictions and the obscuration of knowledge, attaining the four kinds of perfect stillness (Nirvana): first, the self-nature pure Nirvana; second, the Nirvana with remainder; third, the Nirvana without remainder; fourth, the non-abiding Nirvana. The first three Nirvanas can be attained by ordinary beings, Sravakas (listeners), and Pratyekabuddhas (solitary realizers), while the fourth Nirvana can only be attained by the Buddha, different from other non-Buddhist paths. Therefore, these four characters represent the four wisdom liberations of Vairocana Buddha's self-aware sacred wisdom, outwardly manifested as the Four Great Wheel-Turning King Bodhisattvas, namely the first Vajrasattva (金剛薩埵), the second Vajraratna (金剛寶菩薩), the third Vajradharma (金剛法菩薩), and the fourth Vajrakarma (金剛羯磨菩薩).
The practitioner should establish a Mandala (曼茶羅). In the center is Vairocana Buddha (毗盧遮那佛), with a sun disc behind, wearing a jeweled crown and necklaces, dressed in white silk garments, forming the wisdom fist mudra, seated on a lion throne, the body like a moon palace, radiant. In front of Vairocana Buddha is Vajrasattva Bodhisattva (金剛薩埵菩薩), with a moon disc behind, wearing the Five Buddha Crown, holding a vajra (金剛杵) in the right hand, and a bell (鈴) in the left hand, seated in a half-lotus position. To the right of Vairocana Buddha is Akasagarbha Bodhisattva (虛空藏菩薩), with a moon disc behind, holding a vajraratna (金剛寶) in the right hand, and granting wishes with the left hand, seated in a half-lotus position. Behind Vairocana Buddha is Avalokitesvara Bodhisattva (觀自在菩薩), holding a lotus flower in the left hand, and making a blossoming flower gesture with the right hand, also seated in a half-lotus position. On the moon disc to the left of Vairocana Buddha is Vajrakarma Bodhisattva (金剛羯磨菩薩), with both hands making a whirling dance gesture placed on top of the head. The four inner corners are arranged with the four inner offerings, each maintaining its original form. The outer
四隅置外四供養。各各持本供養具。四門置鉤索鎖鈴菩薩。各住本威儀。毗盧遮那佛成等正覺。由四種瑜伽三摩地。所謂金剛薩埵金剛寶金剛法金剛羯摩等瑜伽三摩地。從金剛薩埵至羯磨。次第流出嬉戲鬘歌舞等菩薩。又從四內供養。依次流出香花燈涂香等四外供養菩薩。又從四大菩薩。各流出四門菩薩。四種曼茶羅。大智三昧耶法羯磨輪也。如前大樂中所說類同。若修瑜伽者成就般若理趣。位於中位。即誦毗盧遮那佛真言。
嚩日啰(二合)馱都惡(五字引)
自作本尊瑜伽。以四字明。召請曼茶羅聖眾。誦四出生法。運心。一一出生。遍周法界週而復始。皆以五智相應。唸唸能滅諸宿障惡業。現生證菩薩地。后十六生證成毗盧遮那無邊法身。能現於無量凈穢諸剎土報化。現證無上菩提。◎
大樂金剛不空真實三昧耶經般若波羅蜜多理趣釋卷上 大正藏第 19 冊 No. 1003 大樂金剛不空真實三昧耶經般若波羅蜜多理趣釋
大樂金剛不空真實三昧經般若波羅蜜多理趣釋卷下
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
◎時調伏難調釋迦牟尼如來者。于閻浮提五濁末法。為調伏九十五種異類外道。
【現代漢語翻譯】 現代漢語譯本 四隅安置外四供養菩薩，各自手持本有的供養之物。四門安置鉤菩薩、索菩薩、鎖菩薩、鈴菩薩，各自安住于本來的威儀之中。毗盧遮那佛（Vairocana，意為光明遍照）成就無上正等正覺，憑藉四種瑜伽三摩地（Samadhi，意為禪定），即金剛薩埵（Vajrasattva，意為金剛勇識）瑜伽三摩地、金剛寶（Vajraratna，意為金剛寶）瑜伽三摩地、金剛法（Vajradharma，意為金剛法）瑜伽三摩地、金剛羯摩（Vajrakarma，意為金剛業）瑜伽三摩地等。從金剛薩埵至金剛羯摩，依次流出嬉菩薩、戲菩薩、鬘菩薩、歌菩薩、舞菩薩等。又從四內供養菩薩，依次流出香菩薩、花菩薩、燈菩薩、涂香菩薩等四外供養菩薩。又從四大菩薩，各自流出四門菩薩。這四種曼茶羅（Mandala，意為壇城）分別是大智曼茶羅、三昧耶（Samaya，意為誓言）曼茶羅、法曼茶羅、羯磨輪曼茶羅，與前面大樂中所說的類似。如果修習瑜伽者成就般若（Prajna，意為智慧）理趣，安位於中心位置，就誦唸毗盧遮那佛真言： 『嚩日啰(二合)馱都惡(五字引)』 自身觀想為本尊瑜伽，以四字明咒，召請曼茶羅聖眾，誦唸四出生法，用心觀想，一一出生，遍佈周匝法界，週而復始，都與五智相應，唸唸能滅除各種宿世的業障惡業，現世證得菩薩的果位，后十六世證成毗盧遮那佛無邊的法身，能顯現於無量清凈與染污的諸佛剎土，報身與化身，現證無上菩提（Anuttara-samyak-sambodhi，意為無上正等正覺）。 《大樂金剛不空真實三昧耶經般若波羅蜜多理趣釋》捲上 大正藏第 19 冊 No. 1003 《大樂金剛不空真實三昧耶經般若波羅蜜多理趣釋》 《大樂金剛不空真實三昧經般若波羅蜜多理趣釋》卷下 開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯 當時調伏難以調伏的釋迦牟尼如來（Sakyamuni，意為釋迦族的聖人），在閻浮提（Jambudvipa，意為贍部洲）五濁末法時期，爲了調伏九十五種異類外道。
【English Translation】 English version Place the outer four offerings in the four corners. Each holds their respective offering implements. Place the Hook Bodhisattva, Rope Bodhisattva, Chain Bodhisattva, and Bell Bodhisattva at the four gates. Each abides in their respective dignified manner. Vairocana Buddha (Vairocana, meaning 'the light that shines everywhere') attains complete and perfect enlightenment through the four kinds of Yoga Samadhi (Samadhi, meaning 'meditative absorption'), namely Vajrasattva (Vajrasattva, meaning 'diamond being') Yoga Samadhi, Vajraratna (Vajraratna, meaning 'diamond jewel') Yoga Samadhi, Vajradharma (Vajradharma, meaning 'diamond dharma') Yoga Samadhi, and Vajrakarma (Vajrakarma, meaning 'diamond action') Yoga Samadhi. From Vajrasattva to Vajrakarma, the Play Bodhisattva, Sport Bodhisattva, Garland Bodhisattva, Song Bodhisattva, and Dance Bodhisattva, etc., emanate in sequence. Furthermore, from the four inner offering Bodhisattvas, the four outer offering Bodhisattvas, namely the Incense Bodhisattva, Flower Bodhisattva, Lamp Bodhisattva, and Anointing Bodhisattva, etc., emanate in sequence. Moreover, from the four great Bodhisattvas, the four gate Bodhisattvas each emanate. These four kinds of Mandala (Mandala, meaning 'sacred circle') are the Great Wisdom Mandala, the Samaya (Samaya, meaning 'vow') Mandala, the Dharma Mandala, and the Karma Wheel Mandala, which are similar to what was described earlier in the Great Bliss section. If a practitioner of Yoga achieves the principle of Prajna (Prajna, meaning 'wisdom'), and is situated in the central position, then recite the Vairocana Buddha mantra: 'Vajra(two combined) Dhatu Ah (five-syllable seed syllable)' Visualize oneself as the principal deity in Yoga. With the four-syllable mantra, summon the holy assembly of the Mandala. Recite the four emanation dharmas, and with focused mind, emanate each one, pervading the entire Dharma realm, cycling again and again. All are in accordance with the five wisdoms. Each thought can extinguish all past karmic obstacles and evil deeds. In this life, one attains the Bodhisattva stage. In the subsequent sixteen lives, one attains the boundless Dharma body of Vairocana Buddha, capable of manifesting in countless pure and impure Buddha lands, in Sambhogakaya and Nirmanakaya forms, and directly attains Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning 'unsurpassed perfect enlightenment'). The Sutra on the Great Bliss Vajra Non-Empty True Samaya Prajna Paramita, Explanation of the Principles, Volume One Taisho Tripitaka Volume 19, No. 1003, The Sutra on the Great Bliss Vajra Non-Empty True Samaya Prajna Paramita, Explanation of the Principles The Sutra on the Great Bliss Vajra Non-Empty True Samaya Sutra Prajna Paramita, Explanation of the Principles, Volume Two Translated by the Tripitaka Master Amoghavajra of Daxingshan Temple, who held the title of Grand Master of the Three Departments, Special Advanced Official of the Court of Imperial Sacrifices, Duke of the State of Su, with a fief of three thousand households, bestowed with purple robes, posthumously granted the title of Grand Minister of Works, with the posthumous title of Dajian, and the honorary title of Greatly Wise. At that time, Shakyamuni Tathagata (Sakyamuni, meaning 'sage of the Shakya clan'), who tames the difficult to tame, in the Jambudvipa (Jambudvipa, meaning 'continent of the rose-apple tree') during the degenerate age of the five defilements, in order to tame the ninety-five kinds of heretical outsiders.
現八相成道。皆得受化。致於佛道。現生釋迦族姓中。乃姓釋迦氏。牟尼者寂靜義。身口意寂靜故稱牟尼。于須彌頂三十三天金剛寶峰樓閣中。毗盧遮那佛轉輪。輪有四種。所謂金剛輪寶輪法輪羯磨輪。其四輪皆攝在二輪中。所謂正法輪教令輪。即彼毗盧遮那。于閻浮提化相成佛。度諸外道。即于須彌頂示現威猛忿怒形。降伏魔醯首羅等驕佚我慢。妄自恃具一切智。由貪瞋癡一切雜染熏習藏識。為令彼等清凈。離諸煩惱故。示現左右腳踏魔醯首羅及烏摩妃。由入欲無戲論性瑜伽三摩地故。獲得一切嗔無戲論性。由入瞋無戲論性瑜伽三摩地故。獲得一切癡無戲論性。由入癡無戲論性瑜伽三摩地故。獲得一切法無戲論性。由一切法無戲論性瑜伽三摩地故。獲得般若波羅蜜多無戲論性。五種無戲論智。成降三世曼茶羅。中央安降三世。于降三世前。安忿怒薩埵菩薩。后安忿怒善哉菩薩。右邊安忿怒王菩薩。左邊安忿怒愛菩薩。四內隅。安四忿怒內供養。于外四隅。安四忿怒外供養。東門安弓箭畫契。其南門安劍。西門輪。北門三股叉。一一皆如前四種曼茶羅。皆以降伏以為三摩地。修行者欲降伏三界九地煩惱怨敵故。誦此當部中五種無戲論般若理趣。欲降諸天頻那夜迦。及惡人危害佛法者。運心入五種無戲論瑜伽三摩地。自
【現代漢語翻譯】 現代漢語譯本： 現在示現八相成道，都得到教化，最終達到佛道。現在生於釋迦族姓中，因此姓釋迦氏。『牟尼』（Muni）是寂靜的意思，身、口、意寂靜所以稱為牟尼。在須彌山頂三十三天金剛寶峰樓閣中，毗盧遮那佛（Vairocana Buddha）轉輪，輪有四種，即金剛輪、寶輪、法輪、羯磨輪。這四輪都包含在二輪中，即正法輪和教令輪。就是這位毗盧遮那佛，在閻浮提（Jambudvipa）示現化相成佛，度化各種外道。在須彌山頂示現威猛忿怒形象，降伏魔醯首羅（Maheshvara）等驕傲放逸、自以為是具有一切智慧者。由於貪、嗔、癡等各種雜染熏習藏識，爲了讓他們清凈，遠離各種煩惱，所以示現左右腳踩著魔醯首羅和烏摩妃（Uma）。由於進入欲無戲論性瑜伽三摩地，獲得一切嗔無戲論性；由於進入嗔無戲論性瑜伽三摩地，獲得一切癡無戲論性；由於進入癡無戲論性瑜伽三摩地，獲得一切法無戲論性；由於一切法無戲論性瑜伽三摩地，獲得般若波羅蜜多（Prajnaparamita）無戲論性。五種無戲論智，成就降三世曼茶羅（Trailokyavijaya Mandala）。中央安置降三世明王（Trailokyavijaya）。在降三世明王前，安置忿怒薩埵菩薩（Krodha-sattva Bodhisattva）；后安置忿怒善哉菩薩（Krodha-sadhu Bodhisattva）；右邊安置忿怒王菩薩（Krodha-raja Bodhisattva）；左邊安置忿怒愛菩薩（Krodha-raga Bodhisattva）。四個內隅，安置四忿怒內供養；在外四隅，安置四忿怒外供養。東門安置弓箭畫契，南門安置劍，西門安置輪，北門安置三股叉。每一個都如前面的四種曼茶羅，都以『降伏』作為三摩地。修行者想要降伏三界九地的煩惱怨敵，所以誦持本部中的五種無戲論般若理趣。想要降伏諸天、頻那夜迦（Vinayaka），以及危害佛法的惡人，用心進入五種無戲論瑜伽三摩地，自身
【English Translation】 English version: Now manifesting the Eight Aspects of Enlightenment, all are taught and transformed, ultimately attaining the Buddha-path. Now born into the Shakya clan, hence the surname Shakya. 'Muni' (Muni) means tranquility; because body, speech, and mind are tranquil, it is called Muni. On the Vajra Jewel Peak pavilion of the Thirty-Three Heavens atop Mount Sumeru, Vairocana Buddha turns the wheel, which has four types: the Vajra Wheel, the Jewel Wheel, the Dharma Wheel, and the Karma Wheel. These four wheels are all contained within two wheels: the Wheel of Righteous Dharma and the Wheel of Command. It is this Vairocana Buddha who manifests as a Buddha in Jambudvipa, liberating various heretics. On the summit of Mount Sumeru, he manifests a fierce and wrathful form, subduing Maheshvara and others who are arrogant, self-indulgent, and falsely believe they possess all wisdom. Because of the various defilements of greed, hatred, and delusion that permeate the Alaya-consciousness, in order to purify them and free them from all afflictions, he manifests with his left and right feet trampling on Maheshvara and Uma. By entering the Yoga Samadhi of the non-duality of desire, he obtains the non-duality of all hatred. By entering the Yoga Samadhi of the non-duality of hatred, he obtains the non-duality of all delusion. By entering the Yoga Samadhi of the non-duality of delusion, he obtains the non-duality of all dharmas. By entering the Yoga Samadhi of the non-duality of all dharmas, he obtains the non-duality of Prajnaparamita (Prajnaparamita). The five non-dual wisdoms accomplish the Trailokyavijaya Mandala (Trailokyavijaya Mandala). In the center is placed Trailokyavijaya (Trailokyavijaya). In front of Trailokyavijaya is placed Krodha-sattva Bodhisattva (Krodha-sattva Bodhisattva); behind is placed Krodha-sadhu Bodhisattva (Krodha-sadhu Bodhisattva); on the right is placed Krodha-raja Bodhisattva (Krodha-raja Bodhisattva); on the left is placed Krodha-raga Bodhisattva (Krodha-raga Bodhisattva). In the four inner corners are placed the four wrathful inner offerings; in the outer four corners are placed the four wrathful outer offerings. At the east gate is placed the bow and arrow symbol; at the south gate is placed the sword; at the west gate, the wheel; at the north gate, the trident. Each is like the preceding four types of Mandala, all using 'subjugation' as the Samadhi. Practitioners who wish to subdue the afflictions and enemies of the three realms and nine lands, therefore recite the five non-dual Prajna principles in this section. Those who wish to subdue the devas, Vinayaka (Vinayaka), and evil people who harm the Buddha-dharma, enter into the five non-dual Yoga Samadhis with their minds, themselves
身作降三世瑜伽大智印。與四印相應。誦一字明。相應入實相。理趣義同前。此忿怒吽字金剛部攝。猛利故速得成辦阿毗遮盧迦。如廣瑜伽經等所說。是故釋迦牟尼佛告金剛手言。若有人聞此理趣受持讀誦設害三界一切有情不墮惡趣為調伏故疾證無上正等菩提者。害三界一切有情。一切有情者。由貪嗔癡為因。受三界中流轉。若與理趣相應。則滅三界輪迴因。是故害三界一切有情。不墮惡趣。為調伏貪等三毒也。故得速證無上菩提。是故如來密意作如是說。時金剛手大菩薩欲重顯明此義故。持降三世印以蓮華面微笑。而怒顰眉猛視。利牙出現住降伏立相說此金剛吽迦啰心。持降三世印者。三世。所謂摩醯首羅義。由此印得降伏凈信。引入佛道。以蓮華面微笑而怒顰眉者。聖者住內心。與觀自在悲愍心相應。外示現忿怒也。猛視者。於四種眼中第三忿怒眼義也。利牙出現者。與金剛藥叉三摩地相應。住降伏立相者。降三世立印。其二足相去可立。五搩屈右膝舒左膝。兩足右踏摩醯首羅。左踏烏摩。其修行者若與降伏法相應者。如前大智印。誦一字明。加前人名。想彼人在左足下。不經一七日。則彼人三毒及煩惱悉皆散滅。修行者作降伏三世本尊瑜伽觀已。自住曼茶羅中央。運心布前右後左四忿怒八供養四門。如本教口誦
【現代漢語翻譯】 現代漢語譯本 身作降三世（Trailokyavijaya）瑜伽大智印，與四印相應，誦一字明（ekākṣara-vidyā），相應入實相。理趣義同前。此忿怒吽字金剛部攝，猛利故速得成辦阿毗遮盧迦（Abhicāruka，速疾成就法）。如廣瑜伽經等所說。是故釋迦牟尼佛告金剛手（Vajrapāṇi）言：『若有人聞此理趣，受持讀誦，設害三界一切有情，不墮惡趣，為調伏故，疾證無上正等菩提者。』害三界一切有情，一切有情者，由貪嗔癡為因，受三界中流轉。若與理趣相應，則滅三界輪迴因，是故害三界一切有情，不墮惡趣，為調伏貪等三毒也。故得速證無上菩提。是故如來密意作如是說。時金剛手大菩薩欲重顯明此義故，持降三世印，以蓮華面微笑，而怒顰眉猛視，利牙出現，住降伏立相，說此金剛吽迦啰心。持降三世印者，三世，所謂摩醯首羅（Maheśvara）義。由此印得降伏凈信，引入佛道。以蓮華面微笑而怒顰眉者，聖者住內心，與觀自在（Avalokiteśvara）悲愍心相應，外示現忿怒也。猛視者，於四種眼中第三忿怒眼義也。利牙出現者，與金剛藥叉（Vajrayakṣa）三摩地相應。住降伏立相者，降三世立印，其二足相去可立，五搩屈右膝舒左膝，兩足右踏摩醯首羅，左踏烏摩（Umā）。其修行者若與降伏法相應者，如前大智印，誦一字明，加前人名，想彼人在左足下，不經一七日，則彼人三毒及煩惱悉皆散滅。修行者作降伏三世本尊瑜伽觀已，自住曼茶羅（maṇḍala）中央，運心布前右後左四忿怒八供養四門，如本教口誦。
【English Translation】 English version Forming the great wisdom mudra of Trailokyavijaya (降三世，Conqueror of the Three Worlds) with the body, corresponding with the four mudras, reciting the one-syllable mantra (ekākṣara-vidyā), corresponding to entering the true nature. The meaning of the principle is the same as before. This wrathful Hum syllable is contained within the Vajra family, and because of its fierceness, one can quickly accomplish Abhicāruka (阿毗遮盧迦，a method for swift attainment). As described in the extensive Yoga Sutra and others. Therefore, Shakyamuni Buddha told Vajrapāṇi (金剛手，Vajra-holder) : 'If someone hears this principle, upholds, recites it, even if they harm all sentient beings in the three realms, they will not fall into evil destinies, and for the sake of subduing, they will quickly attain unsurpassed, complete, perfect enlightenment.' Harming all sentient beings in the three realms, all sentient beings, due to greed, anger, and ignorance as the cause, undergo transmigration in the three realms. If one corresponds with the principle, then the cause of the cycle of rebirth in the three realms is extinguished, therefore harming all sentient beings in the three realms does not lead to falling into evil destinies, it is for the sake of subduing the three poisons of greed, etc. Therefore, one can quickly attain unsurpassed Bodhi. Therefore, the Tathagata spoke in this way with secret intention. At that time, the great Bodhisattva Vajrapāṇi, wishing to further clarify this meaning, held the Trailokyavijaya mudra, with a lotus-like face smiling, yet with angry frown and fierce gaze, sharp teeth appearing, abiding in the posture of subduing, and spoke this Vajra Humkara heart. Holding the Trailokyavijaya mudra, the three worlds, that is, the meaning of Maheśvara (摩醯首羅，Great Lord). Through this mudra, one can subdue pure faith and lead it into the Buddha's path. With a lotus-like face smiling yet with angry frown, the holy one abides in the inner mind, corresponding with the compassionate heart of Avalokiteśvara (觀自在，The Bodhisattva of compassion), outwardly displaying wrath. Fierce gaze means the third wrathful eye among the four types of eyes. Sharp teeth appearing corresponds with the Vajrayakṣa (金剛藥叉，Vajra Yaksha) samadhi. Abiding in the posture of subduing means the standing mudra of Trailokyavijaya, the two feet can be placed apart, five spans, bending the right knee and extending the left knee, both feet stepping on Maheśvara with the right foot and Umā (烏摩，Uma) with the left foot. If the practitioner corresponds with the method of subduing, like the previous great wisdom mudra, reciting the one-syllable mantra, adding the name of the person, visualizing that person under the left foot, within one week, that person's three poisons and afflictions will all be scattered and extinguished. After the practitioner performs the yoga visualization of Trailokyavijaya as the principal deity, abiding in the center of the mandala (maṇḍala), mentally arranging the four wrathful ones, eight offerings, and four gates in the front, right, back, and left, as recited orally in the original teachings.
五無戲論般若理趣。運心遍法界週而復始。由此修行。證得無量三摩地。頓集福德智慧。以為成佛資糧。此一品唯通修降三世修瑜伽者。以為儀軌余皆備諸廣本(已上降三世品)。
時婆伽梵者如前所釋。得自性清凈法性如來者。是觀自在王如來異名。則此佛名無量壽。如來若於凈妙佛國土。現成佛身。住雜染五濁世界。則為觀自在菩薩。復說者。則其毗盧遮那佛為觀自在菩薩。說一切法平等觀自在智印出生般若理趣。說四種不染一切煩惱及隨煩惱三摩地法。所謂世間一切欲清凈故則一切瞋清凈。此則金剛法菩薩三摩地。所謂世間一切垢清凈故則一切罪清凈。此則金剛利菩薩三摩地。所謂一切法清凈故則一切有情清凈。此即金剛因菩薩三摩地。所謂世間一切智智清凈則般若波羅蜜多清凈。此即金剛語菩薩三摩地。由瑜伽者得受四種清凈菩薩三摩地。於世間悲願。生於六趣。不被一切煩惱染污。猶如蓮華。以此三摩地能凈諸雜染。是故佛告金剛手言。若有聞此理趣受持讀誦作意思惟設住諸欲猶如蓮華不為客塵諸垢所染疾證無上正等菩提。修行者持觀自在菩薩心真言。欲求成就般若理趣。應建立曼茶羅。中央畫觀自在菩薩。如本儀形。前安金剛法。右安金剛利。左安金剛因。后安金剛語。於四內外隅。各安四內外供
【現代漢語翻譯】 現代漢語譯本： 《五無戲論般若理趣》：運用心念周遍法界，循環往復。依此修行，證得無量三摩地（Samadhi，禪定），迅速積累福德與智慧，作為成就佛果的資糧。這一品只適用於修習降三世明王瑜伽的人，作為修行的儀軌，其餘內容都包含在各種廣本之中（以上是降三世品的內容）。
『時婆伽梵』（Bhagavan，世尊）的解釋如前所述。『得自性清凈法性如來』是觀自在王如來的另一個名稱，也就是此佛名為無量壽如來。如果於清凈美好的佛國土，示現成佛之身，住在雜染的五濁世界，那就是觀自在菩薩。『復說者』，就是毗盧遮那佛為觀自在菩薩，宣說一切法平等觀自在智印所出生的般若理趣，宣說四種不染一切煩惱以及隨煩惱的三摩地法。所謂世間一切慾望清凈的緣故，那麼一切嗔恨也就清凈了，這就是金剛法菩薩的三摩地。所謂世間一切垢染清凈的緣故，那麼一切罪業也就清凈了，這就是金剛利菩薩的三摩地。所謂一切法清凈的緣故，那麼一切有情眾生也就清凈了，這就是金剛因菩薩的三摩地。所謂世間一切智慧清凈的緣故，那麼般若波羅蜜多（Prajnaparamita，智慧到彼岸）也就清凈了，這就是金剛語菩薩的三摩地。通過瑜伽修行者得到接受這四種清凈菩薩的三摩地，對於世間的悲憫和願望，生於六道輪迴之中，不被一切煩惱所染污，猶如蓮花一般。憑藉這三摩地能夠凈化各種雜染。因此，佛告訴金剛手菩薩說：『如果有人聽聞此理趣，受持、讀誦、作意思惟，即使身處各種慾望之中，也猶如蓮花一般，不被客塵諸垢所染污，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』修行者持誦觀自在菩薩的心咒真言，想要成就般若理趣，應當建立曼茶羅（Mandala，壇城），中央繪製觀自在菩薩，按照原本的儀形。前面安置金剛法菩薩，右邊安置金剛利菩薩，左邊安置金剛因菩薩，後面安置金剛語菩薩。在四個內外角落，各自安置四種內外供養。
【English Translation】 English version: The 'Five No-Nonsense Prajna Principles': Use the mind to pervade the Dharma Realm, cycling endlessly. By practicing in this way, one attains immeasurable Samadhis (meditative states), quickly accumulating merit and wisdom as provisions for achieving Buddhahood. This chapter is only suitable for those who practice the Yoga of Subduing the Three Realms, as a ritual practice; the rest is contained in various extensive versions (the above is the chapter on Subduing the Three Realms).
The explanation of 'Then, the Bhagavan (World Honored One)' is as previously stated. 'The Tathagata (Thus Come One) who has attained the purity of self-nature and the Dharma-nature' is another name for Avalokiteshvara Raja Tathagata, which is to say that this Buddha is named Amitayus Tathagata (Infinite Life Thus Come One). If, in a pure and wonderful Buddha-land, he manifests the body of a Buddha, dwelling in the defiled world of the five turbidities, that is Avalokiteshvara Bodhisattva. 'Further speaking' means that Vairochana Buddha speaks to Avalokiteshvara Bodhisattva, expounding the Prajna principles born from the wisdom-seal of Avalokiteshvara, who views all dharmas as equal, and expounding the four types of Samadhi that are not stained by all afflictions and secondary afflictions. That is to say, because all desires in the world are pure, then all hatred is also pure; this is the Samadhi of Vajra Dharma Bodhisattva. Because all defilements in the world are pure, then all sins are also pure; this is the Samadhi of Vajra Sharp Bodhisattva. Because all dharmas are pure, then all sentient beings are also pure; this is the Samadhi of Vajra Cause Bodhisattva. Because all wisdom in the world is pure, then Prajnaparamita (Perfection of Wisdom) is also pure; this is the Samadhi of Vajra Speech Bodhisattva. Through Yoga practitioners receiving these four pure Bodhisattva Samadhis, compassion and vows arise in the six realms of reincarnation, and they are not stained by all afflictions, like a lotus flower. By means of these Samadhis, one can purify all defilements. Therefore, the Buddha told Vajrapani Bodhisattva: 'If someone hears these principles, upholds, recites, contemplates, and dwells in various desires, they will be like a lotus flower, not stained by the dust of afflictions, and will quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' Practitioners who recite the heart mantra of Avalokiteshvara Bodhisattva, desiring to achieve the Prajna principles, should establish a Mandala (sacred circle), in the center of which they should draw Avalokiteshvara Bodhisattva, according to the original form. In front, place Vajra Dharma Bodhisattva; on the right, place Vajra Sharp Bodhisattva; on the left, place Vajra Cause Bodhisattva; and behind, place Vajra Speech Bodhisattva. In the four inner and outer corners, place the four inner and outer offerings respectively.
養。于東門畫天女形。表貪慾。南門畫蛇形表嗔。西門畫豬表癡形。北門畫蓮華表涅槃形。得入此輪壇。至無上菩提。一切諸惑皆不得染污。或時自住壇中作本尊瑜伽。心佈列聖眾圍繞。以四字明召請。誦心真言誦持四種清凈般若理趣。入一一門遍周法界。週而復始。成一法界自他平等。或時想己身紇利字門。成八葉蓮華。胎中想金剛法。於八葉上想八佛。或時他身想吽字五股金剛杵。中央把處想十六大菩薩。以自金剛與彼蓮華。二禮和合成為定慧。是故瑜伽廣品中。密意說二根交會五塵成大佛事。以此三摩地。奉獻一切如來。亦能從妄心所起雜染速滅。疾證本性清凈法門。是故觀自在菩薩。手持蓮華。觀一切有情身中如來藏性自性清凈光明。一切惑染所不能染。由觀自在菩薩加持。得離垢清凈。等同聖者紇利字具四字成一真言賀字門者。一切法因不可得義。啰字門者一切法離塵義。塵者所謂五塵。亦名能取所取二種執著。伊字門者自在不可得。二點惡字義。惡字名為涅槃。由覺悟諸法本不生故。二種執著皆遠離。證得法界清凈。紇利字亦云慚義。若具慚愧不為一切不善。即具一切無漏善法。是故蓮華部亦名法部。由此字加持。于極樂世界。水鳥樹林皆演法音。如廣經中所說。若人持此一字真言。能除一切災禍疾病。
命終已后當生安樂國土得上品上生。此一品通修觀自在心真言行者。亦能助餘部修瑜伽人也。
(已上觀自在菩薩般若理趣會品)。
時婆伽梵如前釋已。一切三界主如來者。寶生佛也。寶生之變化。則虛空藏菩薩是也。復說。此菩薩理趣修行。一切如來灌頂智藏者。虛空藏菩薩之異名。般若理趣者如前所釋。所謂以灌頂施故能得三界法王位。此則金剛寶菩薩三摩地行。所謂義利施故得一切意願滿足。此則金剛光菩薩三摩地。所謂以法施故得圓滿一切法。此則金剛幢菩薩三摩地行。所謂滋生施故得身口意一切安樂。此則金剛笑菩薩三摩地行。灌頂施與何類瑜伽者想自身虛空藏菩薩。以金剛寶灌頂一切如來。義利施者。惠施沙門婆羅門資緣具。法施者。為施不現形。與天龍八部等說法等。滋生施者。施與傍生之類也。修行者修虛空藏菩薩三摩地行故。應建立本菩薩曼茶羅。曼茶羅中央畫虛空藏菩薩。如本形前畫金剛寶。右畫金剛光。左畫金剛幢。后畫金剛笑。內外院四隅。各列內外四供養。如本形。東門安金剛杵。南門寶。西門蓮華。北門鈴。修行者若入此曼茶羅。令他人現生所求一切富貴階位悉得。滅一切貧窮業障。設盜一切有主所攝物者。六分之一不得不與取罪。速疾獲得一切悉地。或時瑜伽師坐曼茶
【現代漢語翻譯】 現代漢語譯本：命終之後，當往生安樂國土，證得上品上生。這一品也適用於修習觀自在心真言的行者，也能幫助其他部修習瑜伽的人。
(以上是觀自在菩薩般若理趣會品)。
這時，婆伽梵（Bhagavan，世尊）如前解釋之後說，一切三界主如來，就是寶生佛（Ratnasambhava Buddha）。寶生佛的變化身，就是虛空藏菩薩（Ākāśagarbha Bodhisattva）。又說，這位菩薩的理趣修行，『一切如來灌頂智藏』，是虛空藏菩薩的另一個名字。『般若理趣』如前所解釋的，就是說因為灌頂施，所以能夠得到三界法王之位。這就是金剛寶菩薩（Vajraratna Bodhisattva）的三摩地行。所謂義利施，所以能得到一切意願滿足。這就是金剛光菩薩（Vajraditya Bodhisattva）的三摩地。所謂法施，所以能圓滿一切法。這就是金剛幢菩薩（Vajraketu Bodhisattva）的三摩地行。所謂滋生施，所以能得到身口意一切安樂。這就是金剛笑菩薩（Vajrahāsa Bodhisattva）的三摩地行。灌頂施是對於哪一類瑜伽行者呢？觀想自身為虛空藏菩薩，以金剛寶灌頂一切如來。義利施，是惠施沙門（Śrāmaṇa，出家修行者）婆羅門（Brāhmaṇa，祭司）資生之具。法施，是爲了施與不現形之物，為天龍八部等說法等等。滋生施，是施與傍生之類（動物）。修行者修習虛空藏菩薩三摩地行，所以應當建立本菩薩的曼茶羅（Maṇḍala，壇城）。曼茶羅中央畫虛空藏菩薩，如其本來的形象，前面畫金剛寶，右邊畫金剛光，左邊畫金剛幢，後面畫金剛笑。內外院的四個角落，各自排列內外四供養，如其本來的形象。東門安置金剛杵（Vajra），南門安置寶，西門安置蓮花（Padma），北門安置鈴。修行者如果進入這個曼茶羅，能使他人現生所求的一切富貴階位都得到，滅除一切貧窮業障。假設盜取一切有主之物，六分之一的罪過也不得不承擔，迅速獲得一切悉地（Siddhi，成就）。或者瑜伽師坐在曼茶羅
【English Translation】 English version: After the end of life, one will be reborn in the Land of Bliss and attain the highest level of the upper rebirth. This chapter is also applicable to practitioners who cultivate the Mantra of Avalokiteśvara's Heart, and can also assist others who practice Yoga from other divisions.
(The above is the Chapter on the Prajñā-naya Assembly of Avalokiteśvara Bodhisattva).
At that time, the Bhagavan (Bhagavan, World-Honored One), after explaining as before, said that the Tathagata (Tathagata, Thus Come One) who is the Lord of all Three Realms is Ratnasambhava Buddha (Ratnasambhava Buddha). The transformation body of Ratnasambhava is Ākāśagarbha Bodhisattva (Ākāśagarbha Bodhisattva). He further said that the practice of this Bodhisattva's principle, 'the Treasury of Wisdom of the Consecration of all Tathagatas,' is another name for Ākāśagarbha Bodhisattva. 'Prajñā-naya' is as explained before, that is, because of the giving of consecration, one can attain the position of the Dharma King of the Three Realms. This is the Samadhi practice of Vajraratna Bodhisattva (Vajraratna Bodhisattva). The so-called giving of benefit, so one can obtain the fulfillment of all wishes. This is the Samadhi of Vajraditya Bodhisattva (Vajraditya Bodhisattva). The so-called giving of Dharma, so one can perfect all Dharmas. This is the Samadhi practice of Vajraketu Bodhisattva (Vajraketu Bodhisattva). The so-called giving of nourishment, so one can obtain all peace and happiness of body, speech, and mind. This is the Samadhi practice of Vajrahāsa Bodhisattva (Vajrahāsa Bodhisattva). To what kind of Yogis is the giving of consecration for? Visualize oneself as Ākāśagarbha Bodhisattva, and consecrate all Tathagatas with Vajraratna. The giving of benefit is to bestow upon Śrāmaṇas (Śrāmaṇa, monastic practitioners) and Brāhmaṇas (Brāhmaṇa, priests) the necessities of life. The giving of Dharma is to give to those who do not appear in form, and to preach the Dharma to the Eight Classes of Gods and Dragons, etc. The giving of nourishment is to give to the class of animals. Practitioners cultivate the Samadhi practice of Ākāśagarbha Bodhisattva, so they should establish the Mandala (Maṇḍala, sacred enclosure) of this Bodhisattva. In the center of the Mandala, draw Ākāśagarbha Bodhisattva, in his original form, with Vajraratna in front, Vajraditya on the right, Vajraketu on the left, and Vajrahāsa in the back. In the four corners of the inner and outer courts, arrange the inner and outer four offerings, in their original forms. Place the Vajra (Vajra, diamond scepter) at the east gate, the Jewel at the south gate, the Lotus (Padma, lotus flower) at the west gate, and the Bell at the north gate. If a practitioner enters this Mandala, it can enable others to obtain all the wealth and status they seek in this life, and eradicate all the karmic obstacles of poverty. If one steals anything belonging to others, one cannot avoid bearing one-sixth of the sin, and one will quickly obtain all Siddhis (Siddhi, accomplishments). Or the Yogi sits in the Mandala
羅中。作本尊瑜伽觀。與諸聖眾圍繞。以四字明請召。即誦心真言。四種理趣門。運心遍法界。慈悲愍念貧窮孤露。常行惠施。三輪清凈心無慳吝。常與等虛空三摩地相應。不久獲得虛空藏菩薩身。時虛空藏大菩薩欲重顯明此義故熙怡微笑以金剛寶鬘自系首說一切灌頂三昧耶寶心者怛覽字者具四字。表四種理趣行門多字真如不可得義啰字離塵義阿(引)字一切法本來寂靜猶如虛空莽字一切法無我義。常與此心真言相應故。身心無礙有如虛空。按怛馱那法。尤於此部中最速成就。所求一切伏藏皆得現前。真陀摩尼寶能滿一切眾生希求愿故(已上虛空藏品)時婆伽梵已如前釋。一切如來智印如來。不空成就之異名也。復說亦如前釋。一切如來智印加持者。是三密門身口意金剛也。般若理趣如前所釋。說四種印。所謂持一切如來身印則為一切如來身者。是金剛業菩薩三摩地身。真言者由得身加持。得無礙身。于無邊世界作廣大供養。持一切如來語印則得一切如來法者。此名金剛護菩薩三摩地。由此三摩地。能普護無邊有情界。常以大慈甲冑而自莊嚴。獲得如金剛不壞法身。持一切如來心印則證一切如來三摩地。由真言者得金剛藥叉三摩地。能令盡藏識中殺害心雜染種子。得大方便大悲三摩地。為調伏示現威猛忿怒金剛藥叉菩
【現代漢語翻譯】 現代漢語譯本： 羅中（羅睺羅，佛陀的兒子）。修習本尊瑜伽觀，觀想自己被諸聖眾圍繞。以四字明（種子字）請召。然後誦持心真言。通過四種理趣門，將心運用於遍法界。以慈悲之心憐憫貧窮和孤苦之人，經常行惠施，以三輪清凈之心，沒有絲毫慳吝。常與等同虛空的三摩地相應。不久就能獲得虛空藏菩薩的身。 這時，虛空藏大菩薩爲了再次顯明這個道理，面帶喜悅的微笑，用金剛寶鬘親自繫在頭上，宣說一切灌頂三昧耶寶心：『怛覽』字包含四字，代表四種理趣行門，多字表示真如不可得的含義，『啰』字表示離塵的含義，『阿（引）』字表示一切法本來寂靜，猶如虛空，『莽』字表示一切法無我的含義。經常與這個心真言相應，所以身心沒有障礙，如同虛空。按照怛馱那法，尤其是在這個法部中，成就最快。所求的一切伏藏都能顯現。真陀摩尼寶能滿足一切眾生的希求和願望。（以上是虛空藏品） 這時，婆伽梵（Bhagavan，世尊）已經像前面解釋的那樣，一切如來智印如來，是不空成就如來的異名。再次宣說也像前面解釋的那樣，一切如來智印加持，是三密門（身、口、意）金剛。般若理趣如前面所解釋的那樣，宣說四種印。所謂持一切如來身印，就成為一切如來的身，這是金剛業菩薩的三摩地身。通過真言，得到身的加持，得到無礙之身，在無邊世界作廣大供養。持一切如來語印，就得到一切如來的法，這名為金剛護菩薩的三摩地。通過這個三摩地，能夠普遍守護無邊的有情界，經常以大慈悲的甲冑來莊嚴自己，獲得如金剛般不壞的法身。持一切如來心印，就證得一切如來的三摩地。通過真言，得到金剛藥叉（Vajrayaksa）的三摩地，能夠使盡藏識中殺害心的雜染種子得以清凈，得到大方便大悲的三摩地，爲了調伏眾生，示現威猛忿怒的金剛藥叉菩薩。
【English Translation】 English version: Then, Luo Zhong (Rahula, son of Buddha). Practice the yoga of the principal deity, visualizing yourself surrounded by all the holy beings. Invoke them with the four-syllable mantra (seed syllable). Then recite the heart mantra. Through the four kinds of logical approaches, apply the mind to the entire Dharma realm. With compassion, have pity on the poor and the orphaned, and constantly practice giving, with a pure mind of the three wheels, without any stinginess. Constantly be in accordance with the Samadhi that is equal to space. Soon, you will obtain the body of the Akashagarbha Bodhisattva (Bodhisattva of the Treasury of Space). At this time, the great Akashagarbha Bodhisattva, in order to further clarify this meaning, smiled joyfully and personally tied a Vajra jewel garland around his head, proclaiming the essence of all initiation Samaya jewels: The syllable 'Talam' contains four syllables, representing the four kinds of logical approaches and practices. The multiple syllables indicate that true thusness is unattainable. The syllable 'ra' represents the meaning of being free from dust. The syllable 'a (elongated)' represents that all dharmas are originally tranquil, like space. The syllable 'mang' represents that all dharmas are without self. By constantly being in accordance with this heart mantra, the body and mind are without obstruction, like space. According to the Tantradhana method, especially in this section, the attainment is the fastest. All the hidden treasures sought can manifest. The Cintamani jewel can fulfill all the wishes and desires of all sentient beings. (The above is the Akashagarbha section) At this time, the Bhagavan (World Honored One) has already explained as before, the Tathagata of the Wisdom Seal of all Tathagatas, is another name for the Amoghasiddhi Tathagata. Explaining again is also as before, the empowerment of the Wisdom Seal of all Tathagatas, is the Vajra of the three secret doors (body, speech, and mind). The Prajna logical approach is as explained before, proclaiming the four kinds of seals. So-called holding the body seal of all Tathagatas, then one becomes the body of all Tathagatas, this is the Samadhi body of Vajra Karma Bodhisattva. Through the mantra, one obtains the empowerment of the body, obtaining an unobstructed body, making vast offerings in the boundless worlds. Holding the speech seal of all Tathagatas, then one obtains the Dharma of all Tathagatas, this is named the Samadhi of Vajra Protection Bodhisattva. Through this Samadhi, one can universally protect the boundless realm of sentient beings, constantly adorning oneself with the armor of great compassion, obtaining a Vajra-like indestructible Dharma body. Holding the mind seal of all Tathagatas, then one attains the Samadhi of all Tathagatas. Through the mantra, one obtains the Samadhi of Vajrayaksa (Vajra Yaksha), which can purify the seeds of defilement of the mind of killing in the Alaya consciousness, obtaining the Samadhi of great skillful means and great compassion, in order to subdue sentient beings, manifesting the fierce and wrathful Vajrayaksa Bodhisattva.
薩之身。持一切如來金剛印即成就一切如來身口意業最勝悉地者。由修瑜伽者得金剛拳菩薩三摩地。能成就一切真言教中三密之門。是故廣瑜伽中說。身口意金剛合成名為拳。一切如來縛是為金剛拳。是故佛告金剛手若有聞此理趣受持讀誦作意思惟。由持身印得一切成就(此句梵本初功能漢本在第四)由持語印得一切口自在。由持心印得一切智智。由持金剛印得一切事業皆悉成就。疾證無上正等菩提。修行者欲成就般若理趣瑜伽者。應建立金剛拳曼茶羅。中央畫一切如來拳菩薩。前畫金剛業。右畫金剛護。左畫金剛藥叉。后畫金剛拳。內外四隅各安內外四供養。於四門安四菩薩。東門染金剛。南門金剛髻梨吉羅。西門愛金剛。北門金剛慢。或時瑜伽者住曼茶羅中。自作本尊瑜伽。想諸眷屬各住本位。以四字明召請一切聖眾。則誦一字真言。則誦四種金剛拳般若理趣。印運心一一理趣門。量同法界週而復始。一切三摩地皆得現前惡字是涅槃義。四種涅槃攝一字中。四種者如前所釋。時婆伽梵為欲顯明此義故熙怡微笑持金剛拳大三昧耶印說此一切堅固金剛印悉地三昧耶自真實心者。如上句義表本菩薩大智印威儀。兼讚語密功能。此是金剛拳菩薩儀軌(已上金剛拳理趣會品)。
時婆伽梵一切無戲論如來者。是文殊師
【現代漢語翻譯】 現代漢語譯本 薩之身（薩：指一切有情眾生）。持一切如來金剛印，即能成就一切如來身、口、意業的最殊勝悉地（成就）。通過修習瑜伽，修行者可以獲得金剛拳菩薩的三摩地（禪定），從而成就一切真言教法中的身、口、意三密之門。因此，在廣瑜伽中說：『身、口、意金剛合成，名為拳。一切如來的束縛，即是金剛拳。』所以，佛告訴金剛手：『如果有人聽聞此理趣，受持、讀誦、作意思惟，通過持身印，可以獲得一切成就（此句梵文字的初始功能，在漢文字中位於第四句）。通過持語印，可以獲得一切口自在。通過持心印，可以獲得一切智智（對一切事物和概念的完全理解）。通過持金剛印，可以使一切事業都獲得成就，迅速證得無上正等菩提（完美的覺悟）。』 修行者如果想要成就般若理趣瑜伽，應當建立金剛拳曼茶羅（壇城）。在中央畫一切如來拳菩薩，前面畫金剛業，右邊畫金剛護，左邊畫金剛藥叉（金剛夜叉），後面畫金剛拳。內外四隅分別安放內外四供養。在四個門上安放四位菩薩：東門是染金剛，南門是金剛髻梨吉羅，西門是愛金剛，北門是金剛慢。有時瑜伽修行者住在曼茶羅中，自己觀想成本尊瑜伽，觀想諸眷屬各住在自己的本位。用四字明召請一切聖眾，然後誦一字真言，再誦四種金剛拳般若理趣，用印契來執行心意，一一對應理趣之門，其量如同法界一樣周遍而復始。一切三摩地都能顯現於眼前。惡字代表涅槃（寂滅）的意義，四種涅槃包含在一個字中。四種涅槃如前文所解釋。 當時，婆伽梵（佛）爲了顯明此義，面露喜悅的微笑，持金剛拳大三昧耶印，說出一切堅固金剛印的悉地三昧耶自真實心，如以上句義所表達的本菩薩大智印的威儀，兼讚語密的功能。這是金剛拳菩薩的儀軌（以上是金剛拳理趣會品）。 當時，婆伽梵一切無戲論如來，就是文殊師利（文殊菩薩）。
【English Translation】 English version The body of 'Sa' (Sa: referring to all sentient beings). Holding the Vajra Seal of all Tathagatas (Buddhas) means accomplishing the supreme Siddhi (achievement) of body, speech, and mind karma of all Tathagatas. Through the practice of Yoga, the practitioner obtains the Samadhi (meditative state) of Vajra Fist Bodhisattva, thereby accomplishing the three secret doors of body, speech, and mind in all Mantra teachings. Therefore, it is said in the Extensive Yoga: 'The combination of body, speech, and mind Vajras is called Fist. The binding of all Tathagatas is the Vajra Fist.' Therefore, the Buddha told Vajrapani (Vajra Hand): 'If someone hears this principle, upholds, recites, contemplates, and meditates on it, by holding the body seal, one can obtain all achievements (this sentence's original function in the Sanskrit text is in the fourth sentence in the Chinese version). By holding the speech seal, one can obtain all speech freedom. By holding the mind seal, one can obtain all Jnana-jnana (complete understanding of all things and concepts). By holding the Vajra seal, all undertakings can be accomplished, and one can quickly attain Anuttara-samyak-sambodhi (perfect enlightenment).' If a practitioner wants to accomplish the Prajna Principle Yoga, they should establish the Vajra Fist Mandala (sacred circle). In the center, draw the All Tathagata Fist Bodhisattva, in front draw Vajra Karma, on the right draw Vajra Protection, on the left draw Vajra Yaksha (Vajra Night Fork), and behind draw Vajra Fist. Place the inner and outer four offerings in the inner and outer four corners respectively. Place four Bodhisattvas at the four gates: Dye Vajra at the east gate, Vajra Kiri-kila at the south gate, Love Vajra at the west gate, and Pride Vajra at the north gate. Sometimes the Yoga practitioner dwells in the Mandala, visualizing themselves as the principal deity Yoga, visualizing all the retinue each dwelling in their respective positions. Use the four-syllable mantra to summon all the holy assembly, then recite the one-syllable mantra, then recite the four kinds of Vajra Fist Prajna Principle, using the mudra to operate the mind, corresponding to each principle door, its measure is as pervasive and cyclical as the Dharma Realm. All Samadhis can appear before one's eyes. The 'Ah' syllable represents the meaning of Nirvana (extinction), and the four kinds of Nirvana are contained in one syllable. The four kinds of Nirvana are as explained earlier. At that time, the Bhagavan (Buddha), in order to reveal this meaning, smiled joyfully, held the Vajra Fist Great Samaya Seal, and spoke the Siddhi Samaya Self-Real Heart of all firm Vajra Seals, as the above sentence expresses the majesty of the Great Wisdom Seal of the original Bodhisattva, also praising the function of speech secret. This is the ritual of the Vajra Fist Bodhisattva (the above is the Vajra Fist Principle Assembly chapter). At that time, the Bhagavan, the All Non-Conceptual Tathagata, is Manjushri (Manjushri Bodhisattva).
利菩薩之異名。復說轉字輪般若理趣。轉字輪者。是五字輪三摩地也。所謂諸法空與無自性相應故者。是金剛界曼茶羅中金剛利菩薩三摩地。諸法無相與無相性相應故者。是降三世曼茶羅忿怒金剛利三摩地。諸法無愿與無愿相應故者。是遍調伏曼茶羅中蓮華利菩薩三摩地。諸法光明般若波羅蜜多清凈故者。一切義成就曼茶羅中寶利菩薩三摩地。修瑜伽者成就般若波羅蜜多。應立曼茶羅。曼茶羅者。佈列八曼茶羅形。于中央畫文殊師利童子形。四方安四佛。以虛空智劍。各系四佛臂上。其四隅置四種般若波羅蜜印。外四隅安外四供養。四門安四種契印。東門畫劍。南門畫鑠底。西門缽。北門梵甲。或時瑜伽師坐于曼茶羅中。作本尊瑜伽。運心佈列聖眾。以四字明召請。誦一字明。則誦四種般若理趣。與心相應。遍周法界週而復始。乃至一月或六月一年。不久當得無礙辯才。證得無量三摩地門。文殊師利菩薩現前。時文殊師利童真欲重顯明此義故熙怡微笑以自劍揮斫一切如來已說此般若波羅蜜多最勝心者。一切有情無始輪迴。與四種識。積集無量虛妄煩惱。則為凡夫。在凡夫位名為識。預聖流至如來地名為智。以四智菩提。對治四種妄識。妄識既除則成熟法智。若妄執法。則成法執病是故智增菩薩。用四種文殊師利般若波
【現代漢語翻譯】 現代漢語譯本：講述了金剛利菩薩的不同名稱，並進一步闡述了轉字輪般若的理趣。所謂的轉字輪，指的是五字輪三摩地。『諸法空與無自性相應故』，這是金剛界曼茶羅中金剛利菩薩的三摩地。『諸法無相與無相性相應故』，這是降三世曼茶羅中忿怒金剛利的三摩地。『諸法無愿與無愿相應故』，這是遍調伏曼茶羅中蓮華利菩薩的三摩地。『諸法光明般若波羅蜜多清凈故』，這是一切義成就曼茶羅中寶利菩薩的三摩地。修習瑜伽的人如果想要成就般若波羅蜜多，應當設立曼茶羅（maṇḍala，壇場）。曼茶羅的設立方法是：佈置八個曼茶羅的形狀，在中央繪製文殊師利（Mañjuśrī）童子的形象，四方安置四佛，用虛空智劍各自繫在四佛的手臂上。在四個角落放置四種般若波羅蜜印，外側四個角落安置外四供養，四個門安置四種契印。東門畫劍，南門畫鑠底（śakti，力量），西門畫缽，北門畫梵甲。有時瑜伽師坐在曼茶羅中，修習本尊瑜伽，用心意佈置聖眾，用四字明咒召請，誦唸一字明咒，然後誦唸四種般若理趣，與心相應，遍及整個法界，週而復始，乃至一個月、六個月或一年。不久就能獲得無礙辯才，證得無量三摩地門，文殊師利菩薩就會顯現在眼前。當時，文殊師利童真想要再次顯明這個道理，所以喜悅地微笑，用自己的劍揮砍一切如來。已經說了這個般若波羅蜜多最殊勝的心要，一切有情（sattva，眾生）從無始以來輪迴，與四種識（vijñāna，認知）相應，積累了無量的虛妄煩惱，就成爲了凡夫。在凡夫的地位上，這被稱為『識』。預入聖流直至如來地，這被稱為『智』。用四智菩提對治四種妄識，妄識消除后，就能成熟法智。如果錯誤地執著於法，就會形成法執的病癥。因此，智增菩薩用四種文殊師利般若波羅蜜多
【English Translation】 English version: Explains the different names of Vajralī Bodhisattva and further elaborates on the principle and interest of the Prajñā (wisdom) of the 'Turning of the Letter Wheel'. The so-called 'Turning of the Letter Wheel' refers to the Samādhi (state of meditative consciousness) of the Five-Letter Wheel. 'Because all dharmas (phenomena) are empty and correspond to no self-nature', this is the Samādhi of Vajralī Bodhisattva in the Vajradhātu (Diamond Realm) Mandala (sacred diagram). 'Because all dharmas are without characteristics and correspond to the nature of no characteristics', this is the Samādhi of Wrathful Vajralī in the Trailokyavijaya (conqueror of the three worlds) Mandala. 'Because all dharmas are without wishes and correspond to no wishes', this is the Samādhi of Padmalī Bodhisattva in the Sarvasamādāna (universal taming) Mandala. 'Because all dharmas are luminous and the Prajñāpāramitā (perfection of wisdom) is pure', this is the Samādhi of Ratnalī Bodhisattva in the Sarvārthasiddha (all aims achieved) Mandala. Those who practice Yoga, if they wish to achieve Prajñāpāramitā, should establish a Mandala. The method of establishing a Mandala is as follows: arrange the shapes of eight Mandalas, draw the image of Mañjuśrī (gentle glory) Kumāra (youth) in the center, place four Buddhas in the four directions, and tie the arms of the four Buddhas with the sword of emptiness and wisdom. Place four kinds of Prajñāpāramitā seals in the four corners, place the outer four offerings in the outer four corners, and place four kinds of Mudrās (seals) in the four gates. Draw a sword at the east gate, a śakti (power) at the south gate, a bowl at the west gate, and a Brahmic armor at the north gate. Sometimes the Yogin (practitioner of Yoga) sits in the Mandala, practices the Yoga of the principal deity, arranges the holy assembly with his mind, summons them with the four-syllable mantra, recites the one-syllable mantra, and then recites the four kinds of Prajñā principles, corresponding to his mind, pervading the entire Dharma Realm, again and again, even for a month, six months, or a year. Before long, he will obtain unobstructed eloquence, attain immeasurable Samādhi gates, and Mañjuśrī Bodhisattva will appear before him. At that time, Mañjuśrī Kumāra, wanting to reveal this principle again, smiled joyfully and brandished his sword to strike all the Tathāgatas (the thus-gone ones). Having spoken this most excellent essence of Prajñāpāramitā, all sentient beings (sattva) have been in Saṃsāra (cyclic existence) since beginningless time, corresponding to the four kinds of Vijñāna (consciousness), accumulating immeasurable false afflictions, and thus becoming ordinary beings. In the position of ordinary beings, this is called 'consciousness'. Entering the stream of the holy ones up to the stage of the Tathāgata, this is called 'wisdom'. Using the four wisdoms of Bodhi (enlightenment) to counteract the four kinds of false consciousness, once false consciousness is eliminated, the Dharma wisdom can mature. If one mistakenly clings to the Dharma, it will form the disease of Dharma attachment. Therefore, the wisdom-increasing Bodhisattva uses the four kinds of Mañjuśrī Prajñāpāramitā.
羅蜜劍。斷四種成佛智慧取所取障礙。是故文殊師利。現揮斫四佛臂也。般若波羅蜜最勝心者庵字。庵字者覺悟義。覺悟有四種。所謂聲聞覺悟。緣覺覺悟。菩薩覺悟。如來覺悟。覺悟名句雖同。淺深有異。自利利他資糧小大不同。以四種覺悟。總攝一切世間出世間出世間上上。是故文殊師利菩薩得法自在。故曰法王之子(已上文殊師利理趣品)。
時婆伽梵一切如來入大輪如來者。是才發意菩薩之異名也。復說入大輪般若理趣。大輪者。是金剛界大曼茶羅也。所謂入金剛平等則入一切如來法輪者。由稱此般若理趣金剛輪三摩地。則成入金剛界。屬金剛界六種曼荼羅(六種曼荼羅指歸中已釋訖)。
入義平等則入大菩薩輪者。由稱此般若理趣忿怒輪。則成入降三世。屬降三世十種曼茶羅(其十種指歸中先已說訖)。
入一切法平等則入妙法輪者。由稱此般若理趣蓮華輪三摩地。則成入遍調伏。屬遍調伏。六種曼茶羅者大密微細法業獻四一印。乃成六種壇(六種如前指歸中已說訖)。
入一切業平等則入一切事業輪。由稱此般若理趣羯磨輪三摩地。則成入一切義成就。屬一切義成就六種曼茶羅。是才發心轉法輪大菩薩欲重顯明此義故熙怡微笑轉金剛輪說一切金剛三昧耶心者。如前句義中說。金
【現代漢語翻譯】 現代漢語譯本：般若波羅蜜劍（Prajnaparamita sword）。斷除四種成就佛陀智慧的能取和所取障礙。因此，文殊師利（Manjushri）示現揮劍斬斷四佛之臂。般若波羅蜜（Prajnaparamita）最殊勝的心是『庵』字。『庵』字的意思是覺悟。覺悟有四種，即聲聞覺悟、緣覺覺悟、菩薩覺悟、如來覺悟。雖然覺悟的名句相同，但深淺有所不同，自利利他的資糧大小也不同。以這四種覺悟，總攝一切世間、出世間、出世間上上法。因此，文殊師利菩薩得法自在，所以被稱為法王之子（以上出自《文殊師利理趣品》）。 當時，婆伽梵（Bhagavan，世尊）一切如來進入大輪如來之境，這是才發菩提心的菩薩的另一個名稱。又說進入大輪般若理趣。大輪，是金剛界大曼茶羅（Vajradhatu Mahamandala，金剛界壇城）。所謂進入金剛平等，就是進入一切如來法輪。由於稱念這般若理趣金剛輪三摩地（Samadhi，三昧），就成就進入金剛界，屬於金剛界六種曼荼羅（六種曼荼羅的含義已在《指歸》中解釋完畢）。 進入義平等，就是進入大菩薩輪。由於稱念這般若理趣忿怒輪，就成就進入降三世明王（Trailokyavijaya），屬於降三世明王的十種曼茶羅（這十種曼茶羅的含義已在《指歸》中事先說明完畢）。 進入一切法平等，就是進入妙法輪。由於稱念這般若理趣蓮華輪三摩地，就成就進入遍調伏，屬於遍調伏的六種曼茶羅，即大密、微細法、業、獻四一印，才成就六種壇（這六種壇的含義已在《指歸》中已說明完畢）。 進入一切業平等，就是進入一切事業輪。由於稱念這般若理趣羯磨輪三摩地（Karma wheel Samadhi），就成就進入一切義成就。屬於一切義成就的六種曼茶羅。這是才發心的轉法輪大菩薩，想要再次顯明這個意義，所以喜悅微笑，轉金剛輪，說一切金剛三昧耶心，如前句義中所說。金
【English Translation】 English version: The Prajnaparamita (Prajnaparamita) sword. It severs the grasping and the grasped obstacles to the four kinds of wisdom that lead to Buddhahood. Therefore, Manjushri (Manjushri) manifests wielding the sword to sever the arms of the four Buddhas. The most supreme mind of Prajnaparamita (Prajnaparamita) is the syllable 'Am'. The syllable 'Am' means enlightenment. There are four kinds of enlightenment: the enlightenment of the Shravakas (Shravaka), the enlightenment of the Pratyekabuddhas (Pratyekabuddha), the enlightenment of the Bodhisattvas (Bodhisattva), and the enlightenment of the Tathagatas (Tathagata). Although the terms for enlightenment are the same, the depth varies, and the resources for self-benefit and benefiting others differ in magnitude. These four kinds of enlightenment encompass all worldly, transmundane, and supreme transmundane dharmas. Therefore, Manjushri Bodhisattva attains freedom in the Dharma, and is thus called the son of the Dharma King (end of the 'Manjushri's Principles' chapter). At that time, Bhagavan (Bhagavan, the Blessed One), all the Tathagatas entered the state of the Great Wheel Tathagata, which is another name for a Bodhisattva who has just generated the mind of enlightenment. Furthermore, it speaks of entering the principles of the Great Wheel Prajna. The Great Wheel is the Vajradhatu Mahamandala (Vajradhatu Mahamandala, Diamond Realm Mandala). So-called entering the equality of Vajra is entering the Dharma wheel of all Tathagatas. By reciting this Prajna principle, the Vajra Wheel Samadhi (Samadhi), one achieves entry into the Vajra Realm, belonging to the six kinds of Mandalas of the Vajra Realm (the meaning of the six kinds of Mandalas has already been explained in the 'Guide'). Entering the equality of meaning is entering the Great Bodhisattva Wheel. By reciting this Prajna principle, the Wrathful Wheel, one achieves entry into Trailokyavijaya (Trailokyavijaya), belonging to the ten kinds of Mandalas of Trailokyavijaya (the meaning of these ten kinds has already been explained beforehand in the 'Guide'). Entering the equality of all dharmas is entering the Wonderful Dharma Wheel. By reciting this Prajna principle, the Lotus Wheel Samadhi, one achieves entry into Sarvasamgrahavajra (Sarvasamgrahavajra), belonging to the six kinds of Mandalas of Sarvasamgrahavajra, namely the Great Secret, Subtle Dharma, Karma, and the Four-One Mudra, which constitute the six kinds of altars (the meaning of these six kinds has already been explained in the 'Guide'). Entering the equality of all actions is entering the Wheel of All Activities. By reciting this Prajna principle, the Karma Wheel Samadhi (Karma wheel Samadhi), one achieves entry into Sarvarthasiddhi (Sarvarthasiddhi). Belonging to the six kinds of Mandalas of Sarvarthasiddhi. This is the Dharma-Wheel-Turning Great Bodhisattva who has just generated the mind of enlightenment, wanting to reveal this meaning again, so he smiles joyfully, turns the Vajra Wheel, and speaks the mind of all Vajra Samayas, as said in the previous sentence. Gold
剛輪菩薩大智印形狀。金剛三昧耶心者吽字是也。吽字具四輪義。若脩金剛輪菩薩三摩地。應建立曼茶羅。畫八輻輪形。當輪臍中。畫金剛輪菩薩。於八輻間。畫八大菩薩。如前佈列。八輪外四隅。畫四波羅蜜菩薩。內院四隅。安四內供養。外四隅。安四外供養。內隔四門安四菩薩。東門金剛薩埵菩薩。南門降三世金剛。西門觀自在菩薩。北門虛空藏。瑜伽者破三昧耶。或阿阇梨非法失師位。由建立此輪壇。則複本阿阇梨位。修一切三摩地真言。速得成就。若引弟子入。若自身入。則成入一切世間出世間曼茶羅。或時瑜伽阿阇梨自坐壇中。運心佈列諸聖眾。以四字明請聖眾則誦一字真言。次誦四種輪般若理趣。運心遍周法界。不久當得如毗盧遮那佛轉輪法王(已上才發意菩薩理趣品)。
時婆伽梵一切如來種種供養藏廣大儀式如來者。是虛空庫菩薩之異名也。復說一切供養最勝出生般若理趣所謂發菩提心則為于諸如來廣大供養者。此是金剛嬉戲菩薩三摩地菩提心義。一切如來以菩提心為成佛增上緣。于菩提心法園樂。與智波羅蜜自娛。救濟一切眾生則為于諸如來廣大供養也者。此是金剛鬘菩薩三摩地。由凈信心入于佛法大海。得七寶如意寶鬘。濟拔一切有情。滿一切所求希愿。令一切有情受諸戒品。以自莊嚴。
【現代漢語翻譯】 現代漢語譯本： 剛輪菩薩的大智印形狀，就是金剛三昧耶心，也就是『吽』字。『吽』字包含了四輪的含義。如果修習金剛輪菩薩的三摩地，應當建立曼茶羅，繪製八輻輪的形狀。在輪的中心，繪製金剛輪菩薩。在八個輻條之間，繪製八大菩薩，按照之前的方式排列。八輪之外的四個角落，繪製四波羅蜜菩薩。內院的四個角落，安放四內供養。外院的四個角落，安放四外供養。內部隔開的四個門，安放四菩薩。東門是金剛薩埵（Vajrasattva）菩薩，南門是降三世金剛（Trailokyavijaya），西門是觀自在（Avalokiteśvara）菩薩，北門是虛空藏（Ākāśagarbha）。如果瑜伽行者違犯三昧耶戒，或者阿阇梨（Ācārya，導師）行為不合法而失去導師的地位，通過建立這個輪壇，就可以恢復原來的阿阇梨地位。修習一切三摩地真言，可以迅速獲得成就。如果引導弟子進入，或者自身進入，就成為進入一切世間和出世間的曼茶羅。有時瑜伽阿阇梨自己坐在壇中，用心意排列諸聖眾，用四字明來迎請聖眾，然後誦一字真言，接著誦四種輪的般若理趣，用心意遍佈整個法界，不久就能像毗盧遮那佛（Vairocana）一樣成為轉輪法王（以上是才發意菩薩理趣品的內容）。
當時，婆伽梵（Bhagavan，世尊）一切如來以種種供養藏的廣大儀式供養如來，這位如來是虛空庫菩薩的另一個名字。又宣說一切供養中最殊勝的出生般若理趣，即所謂發起菩提心就是對諸如來最廣大的供養。這是金剛嬉戲菩薩的三摩地菩提心的含義。一切如來以菩提心作為成佛的增上緣，在菩提心的法園中快樂，與智慧波羅蜜（Prajñāpāramitā）自娛，救濟一切眾生就是對諸如來最廣大的供養。這是金剛鬘菩薩的三摩地。通過清凈的信心進入佛法的大海，獲得七寶如意寶鬘，救濟一切有情眾生，滿足一切所求的希望，使一切有情眾生接受各種戒律，以此來莊嚴自己。
【English Translation】 English version: The shape of the Great Wisdom Seal of Vajra Wheel Bodhisattva is the Vajra Samaya Mind, which is the syllable 'Hūṃ'. The syllable 'Hūṃ' contains the meaning of the four wheels. If one practices the Samadhi of Vajra Wheel Bodhisattva, one should establish a Mandala, drawing the shape of an eight-spoked wheel. In the center of the wheel, draw Vajra Wheel Bodhisattva. Between the eight spokes, draw the Eight Great Bodhisattvas, arranged as before. In the four corners outside the eight wheels, draw the Four Paramita Bodhisattvas. In the four corners of the inner courtyard, place the Four Inner Offerings. In the four corners of the outer courtyard, place the Four Outer Offerings. In the four doors separated inside, place the Four Bodhisattvas. The east door is Vajrasattva Bodhisattva, the south door is Trailokyavijaya, the west door is Avalokiteśvara Bodhisattva, and the north door is Ākāśagarbha. If a yogi violates the Samaya vows, or if an Ācārya (teacher) loses his position due to illegal conduct, by establishing this wheel altar, he can restore his original Ācārya position. By practicing all Samadhi mantras, one can quickly achieve accomplishment. If one leads disciples into it, or enters it oneself, one enters all worldly and transworldly Mandalas. Sometimes the Yoga Ācārya sits in the altar himself, mentally arranging all the holy assembly, and invites the holy assembly with the Four Syllable Vidyā, then recites the One Syllable Mantra, and then recites the Prajñāpāramitā principles of the Four Wheels, mentally pervading the entire Dharma Realm. Before long, one will become a Dharma King who turns the wheel, like Vairocana Buddha (the above is from the chapter on the principles of the Bodhisattva who has just aroused the intention).
At that time, the Bhagavan (World Honored One), all the Tathagatas, offered to the Tathagata with the vast ceremony of various offering treasuries. This Tathagata is another name for Ākāśagarbha Bodhisattva. He also expounded the most supreme birth Prajñāpāramitā principles of all offerings, namely, that arousing Bodhicitta is the greatest offering to all Tathagatas. This is the meaning of the Bodhicitta of the Samadhi of Vajra Play Bodhisattva. All Tathagatas take Bodhicitta as the supreme condition for attaining Buddhahood, rejoice in the Dharma garden of Bodhicitta, and enjoy themselves with Prajñāpāramitā, and saving all sentient beings is the greatest offering to all Tathagatas. This is the Samadhi of Vajra Garland Bodhisattva. Through pure faith, one enters the ocean of the Buddha Dharma, obtains the seven-jeweled wish-fulfilling garland, saves all sentient beings, fulfills all desired wishes, and causes all sentient beings to receive various precepts to adorn themselves.
受持妙典則為于諸如來廣大供養者。此是金剛歌菩薩三摩地。由此三摩地。于佛集會中。能問答一切大乘甚深般若波羅蜜也于般若波羅蜜多受持讀誦自書教他書思惟修習種種供養則為于諸如來廣大供養者。此是金剛舞供養菩薩三摩地。由大精進以金剛毗首羯磨解脫智。遍游無邊世界。于諸佛前以廣大供養。請說一切佛法般若波羅蜜等諸修多羅。以十種法行。頓積集福德智慧二種資糧。獲得三種身。此菩薩主一切供養門。供養門者有多種。依蘇悉地教。有五種供養。又有二十種供養。于瑜伽教中有四種供養。所謂菩提心供養。資糧供養。法供養。羯磨供養。如前四種理趣門是。又有五種秘密供養。又有八種供養。又有十六種大供養。又有十七六種雜供養乃至一切供養。悉皆攝入虛空庫菩薩供養儀軌中。若修行者欲求成就虛空庫菩薩者。應建立曼茶羅。中央畫虛空庫菩薩。右手持羯磨杵。左手作金剛拳。按於左胯。半跏坐月輪中。八大菩薩圍繞。內外四隅安八供養。四門應置四種寶。東門置銀。南門置金。西門置摩尼寶。北門置真珠。或時修行者坐曼茶羅中。自作本尊瑜伽觀。以聖眾圍繞。以四字明召請。持一字真言。則誦四種般若理趣。運心遍法界週而復始。乃至三摩地現前。若自入令他入此曼茶羅然後受持一字真言。
【現代漢語翻譯】 現代漢語譯本 受持妙法經典，就是對所有如來（Tathagata，佛的稱號之一）作廣大的供養。這是金剛歌菩薩（Vajra-gita Bodhisattva）的三摩地（Samadhi，禪定）。通過這個三摩地，在佛陀的教法中，能夠問答一切大乘（Mahayana，佛教宗派之一）甚深的般若波羅蜜（Prajnaparamita，智慧到彼岸）。對於般若波羅蜜多，受持、讀誦、親自書寫、教他人書寫、思惟修習、種種供養，就是對所有如來作廣大的供養。這是金剛舞供養菩薩（Vajra-nrtya-puja Bodhisattva）的三摩地。通過大精進，以金剛毗首羯磨（Vajra-vishvakarman，金剛界造物主）的解脫智慧，遍游無邊世界，在諸佛面前作廣大供養，請說一切佛法、般若波羅蜜等各種修多羅（Sutra，經）。以十種法行，迅速積累福德和智慧兩種資糧，獲得三種身（法身、報身、應身）。 這位菩薩主宰一切供養之門。供養之門有多種。依據蘇悉地教（Susiddhi Tantra），有五種供養。又有二十種供養。在瑜伽教（Yoga Tantra）中有四種供養，所謂菩提心供養、資糧供養、法供養、羯磨供養，如前四種理趣門（四種般若理趣）所說。又有五種秘密供養，又有八種供養，又有十六種大供養，又有十七六種雜供養，乃至一切供養，全部都攝入虛空庫菩薩（Akasagarbha Bodhisattva）供養儀軌中。 如果修行者想要成就虛空庫菩薩，應該建立曼茶羅（Mandala，壇城）。中央畫虛空庫菩薩，右手持羯磨杵（karma-vajra，事業金剛杵），左手作金剛拳，按在左胯，半跏坐于月輪中。八大菩薩圍繞。內外四隅安放八供養。四門應該放置四種寶物：東門放置銀，南門放置金，西門放置摩尼寶（mani-ratna，如意寶），北門放置真珠。 或者修行者坐在曼茶羅中，自己作本尊瑜伽觀，以聖眾圍繞，以四字明召請，持一字真言，就誦四種般若理趣，運心遍及法界，週而復始，乃至三摩地現前。如果自己入壇，令他人入此曼茶羅，然後受持一字真言。
【English Translation】 English version Holding and upholding the wonderful scriptures is equivalent to making vast offerings to all Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha). This is the Samadhi (Samadhi, meditative absorption) of Vajra-gita Bodhisattva (Vajra-gita Bodhisattva, Vajra Song Bodhisattva). Through this Samadhi, within the Buddha's teachings, one can question and answer everything about the profound Prajnaparamita (Prajnaparamita, Perfection of Wisdom) of the Mahayana (Mahayana, 'Great Vehicle', a major branch of Buddhism). To hold, recite, personally write, teach others to write, contemplate, cultivate, and make various offerings to the Prajnaparamita is equivalent to making vast offerings to all Tathagatas. This is the Samadhi of Vajra-nrtya-puja Bodhisattva (Vajra-nrtya-puja Bodhisattva, Vajra Dance Offering Bodhisattva). Through great diligence, with the liberating wisdom of Vajra-vishvakarman (Vajra-vishvakarman, the Vajra realm creator), one travels throughout boundless worlds, makes vast offerings before all Buddhas, and requests the teaching of all Buddhist doctrines, Prajnaparamita, and various Sutras (Sutra, discourses of the Buddha). With ten kinds of Dharma practices, one quickly accumulates the two kinds of resources: merit and wisdom, and attains the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). This Bodhisattva is the master of all offering gates. There are many kinds of offering gates. According to the Susiddhi Tantra (Susiddhi Tantra), there are five kinds of offerings. There are also twenty kinds of offerings. In the Yoga Tantra (Yoga Tantra), there are four kinds of offerings, namely, Bodhicitta offering, resource offering, Dharma offering, and Karma offering, as described in the previous four rational principle gates (the four rational principles of Prajna). There are also five kinds of secret offerings, eight kinds of offerings, sixteen kinds of great offerings, and seventeen six kinds of miscellaneous offerings, and all offerings are included in the Akasagarbha Bodhisattva (Akasagarbha Bodhisattva, Treasury of Space Bodhisattva) offering ritual. If a practitioner wishes to attain Akasagarbha Bodhisattva, they should establish a Mandala (Mandala, sacred diagram). In the center, draw Akasagarbha Bodhisattva, holding a karma-vajra (karma-vajra, action vajra) in the right hand, making the Vajra fist with the left hand, pressing it on the left hip, sitting in a half-lotus position within a moon disc. Eight great Bodhisattvas surround him. Place eight offerings in the four corners inside and outside. The four gates should be adorned with four kinds of treasures: silver at the east gate, gold at the south gate, mani-ratna (mani-ratna, wish-fulfilling jewel) at the west gate, and pearls at the north gate. Or, the practitioner sits in the Mandala, performs the yoga visualization of themselves as the principal deity, surrounded by the holy assembly, invokes with the four-syllable mantra, and holds the one-syllable true word, then recites the four rational principles of Prajna, directing the mind throughout the Dharma realm, repeatedly, until the Samadhi manifests. If one enters the Mandala oneself and allows others to enter this Mandala, then one should receive and hold the one-syllable true word.
或加香花等種種供養具。若能運心供養佛菩薩。則供養具遍周法界。一一佛菩薩前成廣大供養。時虛空庫大菩薩欲重顯明此義故熙怡微笑。說此一切事業不空三昧耶一切金剛心者。如前已釋。心真言者唵字是也。唵字三身義。亦名無見頂上義。亦名本不生義。亦是如來毫相功德義(已上虛空庫菩薩理趣品)。
時薄伽梵者如前所釋。能調伏持智拳如來。摧一切魔菩薩之異名也。或說一切調伏智藏般若理趣。所謂一切有情平等故忿怒平等者。是金剛降三世三摩地。由此定調伏他化自在魔王。受化引入佛道。一切有情調伏故忿怒調伏。此是寶部中寶金剛忿怒三摩地。由此定能調伏摩醯首羅。受化入于佛道也。一切有情法性故忿怒法性者。此是蓮華部中馬頭忿怒觀自在三摩地。由此定調伏梵天。受化入于佛道。一切有情金剛性故忿怒金剛性者。此是羯磨部中羯磨三摩地。由此定調伏那羅延。受化令入佛道也。何以故一切有情調伏即為菩提者。本是慈氏菩薩。由此菩薩內入慈定。深矜愍難調諸天。外示威猛令得受化。引入菩提。時摧一切魔大菩薩欲重顯明此義故熙怡微笑以金剛藥叉形持金剛牙恐怖一切如來者。一切外道諸天。悉具如來藏。是未來佛。令舍邪歸正故。名恐怖一切如來。如來者離五怖得四無所畏。無能怖者
【現代漢語翻譯】 現代漢語譯本： 或者加上香、花等各種供養品。如果能夠用心供養佛菩薩，那麼供養品就會遍佈整個法界，在每一位佛菩薩面前都成為廣大的供養。當時，虛空庫大菩薩想要再次顯明這個道理，所以喜悅地微笑，說這個一切事業不空三昧耶，一切金剛心，如同前面已經解釋的。心真言就是唵字。唵字具有三身之義，也稱為無見頂上之義，也稱為本不生之義，也是如來眉間白毫相的功德之義（以上出自虛空庫菩薩理趣品）。
當時，薄伽梵（Bhagavan，世尊）如同前面所解釋的，能調伏持智拳如來（能調伏持智拳如來），是摧一切魔菩薩（摧一切魔菩薩）的異名。或者說一切調伏智藏般若理趣，所謂一切有情平等，所以忿怒平等，這是金剛降三世三摩地（Vajrakilaya Samadhi）。通過這個禪定，調伏他化自在魔王（Paranirmita-vasavartin），使其接受教化，引入佛道。一切有情調伏，所以忿怒調伏，這是寶部中的寶金剛忿怒三摩地（Ratnaketu Vajrakrodha Samadhi）。通過這個禪定，能夠調伏摩醯首羅（Maheshvara），使其接受教化，進入佛道。一切有情法性，所以忿怒法性，這是蓮華部中馬頭忿怒觀自在三摩地（Hayagriva Avalokiteshvara Samadhi）。通過這個禪定，調伏梵天（Brahma），使其接受教化，進入佛道。一切有情金剛性，所以忿怒金剛性，這是羯磨部中羯磨三摩地（Karma Samadhi）。通過這個禪定，調伏那羅延（Narayana），使其接受教化，使其進入佛道。為什麼呢？因為一切有情調伏就是菩提（Bodhi）。本來是慈氏菩薩（Maitreya），這位菩薩進入慈定，深深憐憫難以調伏的諸天，外現威猛，使他們接受教化，引入菩提。當時，摧一切魔大菩薩（摧一切魔大菩薩）想要再次顯明這個道理，所以喜悅地微笑，以金剛藥叉（Vajrayaksha）的形象，手持金剛牙，恐怖一切如來。一切外道諸天，都具有如來藏（Tathagatagarbha），是未來的佛，讓他們捨棄邪道，歸於正道，所以名為恐怖一切如來。如來（Tathagata）脫離五種怖畏，得到四無所畏，沒有能夠使之恐懼的。
【English Translation】 English version: Or adding incense, flowers, and various other offerings. If one can sincerely offer to Buddhas and Bodhisattvas, then the offerings will pervade the entire Dharma realm, becoming vast offerings before each and every Buddha and Bodhisattva. At that time, the Bodhisattva Akashagarbha (Akashagarbha, Treasury of Space) wished to further clarify this meaning, so he smiled joyfully and spoke of this 'All Actions Not Empty Samaya (All Actions Not Empty Samaya), All Vajra Heart,' as explained before. The heart mantra is the syllable 'Om.' The syllable 'Om' has the meaning of the three bodies (Trikaya), also known as the meaning of 'Invisible Top,' also known as the meaning of 'Originally Unborn,' and also the meaning of the merits of the white hair between the eyebrows of the Tathagata (Tathagata) (above from the Akashagarbha Bodhisattva's Chapter on the Principle of Meaning).
At that time, the Bhagavan (Bhagavan, The Blessed One), as explained before, who can subdue the Tathagata (Tathagata) holding the fist of wisdom, is another name for the 'Destroyer of All Demons Bodhisattva' (Destroyer of All Demons Bodhisattva). Or it speaks of the principle of meaning of all subduing wisdom treasure prajna (Prajna, wisdom), so-called all sentient beings are equal, therefore wrath is equal, this is the Vajrakilaya Samadhi (Vajrakilaya Samadhi). Through this samadhi, the Paranirmita-vasavartin (Paranirmita-vasavartin, the king of desire heaven) is subdued, causing him to accept conversion and enter the Buddha's path. All sentient beings are subdued, therefore wrath is subdued, this is the Ratnaketu Vajrakrodha Samadhi (Ratnaketu Vajrakrodha Samadhi) in the Ratna family. Through this samadhi, Maheshvara (Maheshvara) can be subdued, causing him to accept conversion and enter the Buddha's path. All sentient beings are Dharma-nature, therefore wrath is Dharma-nature, this is the Hayagriva Avalokiteshvara Samadhi (Hayagriva Avalokiteshvara Samadhi) in the Padma family. Through this samadhi, Brahma (Brahma) is subdued, causing him to accept conversion and enter the Buddha's path. All sentient beings are Vajra-nature, therefore wrath is Vajra-nature, this is the Karma Samadhi (Karma Samadhi) in the Karma family. Through this samadhi, Narayana (Narayana) is subdued, causing him to accept conversion and enter the Buddha's path. Why? Because the subduing of all sentient beings is Bodhi (Bodhi). Originally it was Maitreya Bodhisattva (Maitreya), this Bodhisattva enters the Samadhi of Loving-kindness, deeply compassionating the difficult-to-subdue devas (devas, gods), outwardly manifesting fierceness, causing them to accept conversion and enter Bodhi. At that time, the Great Bodhisattva Destroyer of All Demons (Destroyer of All Demons Bodhisattva) wished to further clarify this meaning, so he smiled joyfully, holding a Vajra Yaksha (Vajrayaksha) form, holding a Vajra tooth, terrifying all Tathagatas. All heretical devas all possess the Tathagatagarbha (Tathagatagarbha, Buddha nature), they are future Buddhas, causing them to abandon heresy and return to the right path, therefore it is called 'terrifying all Tathagatas.' The Tathagata (Tathagata) is free from the five fears and obtains the four fearlessnesses, there is no one who can terrify him.
也。今所恐怖非在果位如來。乃在因位也。以說金剛忿怒大笑心者。此是金剛藥叉菩薩大智印也郝字具四義。一切法本不生義。因義。二種我義。由迷一切法本不生理。為一切煩惱因。煩惱因起二種我。所謂人我法我。是故一切外道諸天執我執法。令彼調伏入金剛藥叉三摩地。即思此菩薩一字心真言。入一切法本不生門。則離一切煩惱因。煩惱既離。即證二種無我人空法空。則顯真如恒沙功德。即超越三界九地妄心所起諸惑雜染。是故名為摧一切魔大菩薩也。若瑜伽者欲降伏一切世間出世間魔怨。應建立金剛藥叉曼茶羅。中央畫摧一切魔菩薩。前安魔王天主。右安魔醯首羅。后安梵天。左安那羅延天。內四隅應置四部中牙印。外四隅安四外供養。四門應置四種印契。東門畫三股忿怒杵。南門畫金剛寶光焰熾盛。西門畫金剛蓮華具光明。北門畫羯磨金剛光明遍流。建立此壇已。自入令他入。則離一切怨敵惡人。所不能害。或時坐于輪中位作本尊瑜伽。想聖眾圍繞。則誦四字明召請聖眾。次誦一字明誦四種般若理趣。起大慈心於眾生界。運心遍法界週而復始。由此三摩地修行。設三界中一切有情。盡為魔雖作障難。不能傾動。修行者所修一切世間出世間悉地皆得滿足(已上摧一切魔菩薩理趣品)。
時婆伽梵一切平
【現代漢語翻譯】 現代漢語譯本： 也。現在所恐懼的不是在果位上的如來（Tathagata），而是在因位上（尚未成佛）的修行者。因為所說的金剛忿怒大笑心，這是金剛藥叉菩薩（Vajrayaksa Bodhisattva）的大智印（Mahajnana-mudra）。『郝』字具備四種含義：一切法本不生義、因義、二種我義。由於迷惑於一切法本不生的道理，成為一切煩惱的因。煩惱因生起兩種我，所謂人我、法我。因此一切外道諸天執著於我、執著於法，爲了調伏他們，使他們進入金剛藥叉三摩地（Vajrayaksa Samadhi），即思惟此菩薩的一字心真言（Ekaksara-hrdaya-mantra），進入一切法本不生之門，就能遠離一切煩惱因。煩惱既然遠離，就能證得二種無我，即人空、法空，從而顯現真如恒河沙數般的功德，就能超越三界九地妄心所起的各種迷惑雜染。因此名為摧一切魔大菩薩（Sarva-maravidarana Bodhisattva）。 如果瑜伽行者想要降伏一切世間和出世間的魔怨，應當建立金剛藥叉曼茶羅（Vajrayaksa Mandala），中央畫摧一切魔菩薩。前面安置魔王天主，右邊安置摩醯首羅（Mahesvara），後面安置梵天（Brahma），左邊安置那羅延天（Narayana）。內部四個角落應該放置四部中牙印，外部四個角落安置四外供養。四個門應該放置四種印契。東門畫三股忿怒杵，南門畫金剛寶光焰熾盛，西門畫金剛蓮華具光明，北門畫羯磨金剛光明遍流。建立此壇之後，自己進入或令他人進入，就能遠離一切怨敵惡人的侵害。或者有時坐在輪中，觀想自己作為本尊，觀想聖眾圍繞，就誦四字明召請聖眾，然後誦一字明，誦四種般若理趣，對眾生界生起大慈心，運心遍及法界，週而復始。通過這種三摩地的修行，即使三界中一切有情都變成魔來作障礙，也不能動搖。修行者所修的一切世間和出世間悉地（Siddhi）都能得到滿足（以上是摧一切魔菩薩理趣品）。 這時婆伽梵（Bhagavan）一切平...
【English Translation】 English version: Also. What is feared now is not the Tathagata (Thus Come One) in the fruition position, but the practitioner in the causal position (not yet a Buddha). Because what is said about the Vajra Wrathful Great Laughing Mind, this is the Great Wisdom Seal (Mahajnana-mudra) of Vajrayaksa Bodhisattva (Diamond Yaksha Bodhisattva). The character 『郝』 contains four meanings: the meaning of the non-origination of all dharmas, the meaning of cause, and the meaning of the two selves. Because of being deluded about the principle of the non-origination of all dharmas, it becomes the cause of all afflictions. The cause of afflictions gives rise to two selves, namely the self of person and the self of dharma. Therefore, all heretics and gods cling to self and cling to dharma. In order to subdue them and make them enter the Vajrayaksa Samadhi (Diamond Yaksha Samadhi), that is, contemplate the one-syllable heart mantra (Ekaksara-hrdaya-mantra) of this Bodhisattva, enter the gate of the non-origination of all dharmas, and then be able to be free from all causes of affliction. Since afflictions are eliminated, one can realize the two non-selves, namely the emptiness of person and the emptiness of dharma, and thus manifest the merits of the true suchness (Tathata) as numerous as the sands of the Ganges, and then transcend all the delusions and defilements arising from the mind of delusion in the three realms and nine lands. Therefore, it is called Sarva-maravidarana Bodhisattva (the Great Bodhisattva Who Destroys All Demons). If a yogi wants to subdue all worldly and transcendental demonic enemies, he should establish the Vajrayaksa Mandala (Diamond Yaksha Mandala), and in the center draw Sarva-maravidarana Bodhisattva (the Bodhisattva Who Destroys All Demons). In front, place the Lord of Demons, on the right place Mahesvara (Great Lord), behind place Brahma (Creator), and on the left place Narayana (Preserver). The inner four corners should be placed with the tooth seals of the four parts, and the outer four corners should be placed with the four outer offerings. The four gates should be placed with four kinds of mudras. The east gate should depict a three-pronged wrathful vajra, the south gate should depict a vajra jewel light blazing, the west gate should depict a vajra lotus with light, and the north gate should depict a karma vajra light flowing everywhere. After establishing this altar, entering oneself or causing others to enter, one can be free from the harm of all enemies and evil people. Or sometimes sitting in the wheel, visualizing oneself as the principal deity, visualizing the holy assembly surrounding, then reciting the four-syllable mantra to summon the holy assembly, and then reciting the one-syllable mantra, reciting the four kinds of prajna principles, generating great compassion for the realm of sentient beings, and applying the mind to pervade the dharma realm, again and again. Through the practice of this samadhi, even if all sentient beings in the three realms become demons to create obstacles, they cannot shake it. All worldly and transcendental siddhis (accomplishments) practiced by the practitioner can be fulfilled (the above is the chapter on the principles of Sarva-maravidarana Bodhisattva). At that time, Bhagavan (The Blessed One) all even...
等建立如來者。是普賢菩薩之異名也。復說一切法三昧耶最勝出生般若理趣。所謂一切平等性故般若波羅蜜多平等性者。是金剛部大曼茶羅。由入此曼茶羅。能悟一切。有情皆有不壞金剛佛性一切義利性故般若波羅蜜多義利性者。此是寶部曼茶羅。由入此曼茶羅。證得如虛空真如恒河沙功德故。一切法性故般若波羅蜜多法性者。此是蓮華部大曼茶羅。由入此曼茶羅。證悟清凈法界如蓮華。不染諸惑。一切事業性故般若波羅蜜多事業性者。即是羯磨部大曼茶羅。由入此曼茶羅。獲得迅疾身口意。至於十方一切世界佛集會。廣大供養也。應知是金剛手入一切如來菩薩三昧耶加持三摩地說一切不空三昧耶心者。如前釋。吽字義如初品所釋。瑜伽者為成就四種曼茶羅。教敕外金剛部成辦一切世間悉地故。應建立曼茶羅。其壇輪形三重。中輪畫八輻。臍中先別畫金剛手菩薩。安其臍中。八輻中畫八大菩薩。各頭向外。又更一重畫五類外金剛部諸天。所謂上界天王那羅延等四種。又畫游空日天等四種。又畫住虛空四種頻那夜迦。四方各配四門。又畫地居主藏等四種天。又畫地中豬頭等四神。如上等從東北隅。右旋佈列令匝。頭皆向外。其第三重如前五種天之妃后。各配本天相對。此曼茶羅前誦持一字心。兼修四種般若理趣。運心遍
【現代漢語翻譯】 現代漢語譯本 『等建立如來』（Deng Jianli Rulai）是指普賢菩薩（Samantabhadra）的另一個名字。接下來講述一切法三昧耶（Sarva-dharma-samaya）最殊勝的般若理趣。所謂『一切平等性故般若波羅蜜多平等性』，這是金剛部（Vajra-dhatu）大曼茶羅（Mahamandala）。通過進入此曼茶羅，能夠領悟一切。因為一切有情眾生都具有不壞的金剛佛性，所以『一切義利性故般若波羅蜜多義利性』，這是寶部（Ratna-dhatu）曼茶羅。通過進入此曼茶羅，證得如虛空般真如（Tathata）和恒河沙數般的功德。『一切法性故般若波羅蜜多法性』，這是蓮華部（Padma-dhatu）大曼茶羅。通過進入此曼茶羅，證悟清凈法界如蓮花般不被諸種迷惑所染。『一切事業性故般若波羅蜜多事業性』，這就是羯磨部（Karma-dhatu）大曼茶羅。通過進入此曼茶羅，獲得迅疾的身口意，到達十方一切世界的佛**，進行廣大的供養。應當知道這是金剛手（Vajrapani）進入一切如來菩薩三昧耶加持三摩地（Samadhi），宣說一切不空三昧耶心。如前面的解釋。『吽』（Hum）字的含義如初品所解釋的。瑜伽行者爲了成就四種曼茶羅，教敕外金剛部成辦一切世間悉地（Siddhi），所以應當建立曼茶羅。其壇輪形狀為三重。中輪畫八個輻條。在中心首先分別畫金剛手菩薩，安放在中心。八個輻條中畫八大菩薩，各自頭朝外。又再畫一重，畫五類外金剛部諸天，所謂上界天王那羅延（Narayana）等四種。又畫游空日天等四種。又畫住在虛空的四種頻那夜迦（Vinayaka）。四方各配置四門。又畫地居主藏等四種天。又畫地中的豬頭等四神。如上等從東北角開始，右旋排列一週，令頭都朝外。其第三重如前面五種天的妃后，各自與本天相對。此曼茶羅前誦持一字心，兼修四種般若理趣，運心遍
【English Translation】 English version 'Deng Jianli Rulai' (The Thus Come One Who Establishes Equality) is another name for Samantabhadra (Universal Worthy Bodhisattva). Further, it explains the most supreme Prajna principle of Sarva-dharma-samaya (the Samaya of all Dharmas). What is called 'All Equality Nature, therefore Prajnaparamita Equality Nature' is the Vajra-dhatu (Diamond Realm) Mahamandala (Great Mandala). By entering this Mandala, one can awaken to everything. Because all sentient beings possess the indestructible Vajra Buddha-nature, therefore 'All Benefit Nature, therefore Prajnaparamita Benefit Nature', this is the Ratna-dhatu (Jewel Realm) Mandala. By entering this Mandala, one attains suchness (Tathata) like space and merits like the sands of the Ganges. 'All Dharma Nature, therefore Prajnaparamita Dharma Nature', this is the Padma-dhatu (Lotus Realm) Mahamandala. By entering this Mandala, one realizes the pure Dharma realm like a lotus, unsoiled by all delusions. 'All Karma Nature, therefore Prajnaparamita Karma Nature', this is the Karma-dhatu (Action Realm) Mahamandala. By entering this Mandala, one obtains swift body, speech, and mind, reaching the Buddha-fields of all worlds in the ten directions, making vast offerings. It should be known that this is Vajrapani (Vajra-hand) entering the Samadhi of all Tathagatas and Bodhisattvas, the Adhisthana (blessing) Samadhi, proclaiming the mind of all non-empty Samaya. As explained before. The meaning of the syllable 'Hum' is as explained in the first chapter. The yogi, in order to accomplish the four kinds of Mandalas, instructs the outer Vajra-dhatu to accomplish all worldly Siddhis (achievements), therefore a Mandala should be established. The shape of the altar wheel is triple-layered. In the middle wheel, draw eight spokes. In the center, first separately draw Vajrapani Bodhisattva, placing him in the center. In the eight spokes, draw eight great Bodhisattvas, each facing outwards. Then draw another layer, drawing the five classes of outer Vajra-dhatu deities, namely the four kinds of upper realm heavenly kings such as Narayana. Also draw the four kinds of sky-roaming sun deities. Also draw the four kinds of Vinayakas (obstacle makers) dwelling in the sky. Each of the four directions is assigned four gates. Also draw the four kinds of earth-dwelling lords such as the treasure-keeper. Also draw the four earth-dwelling deities such as the pig-headed deity. As above, starting from the northeast corner, arrange them in a clockwise direction, making their heads all face outwards. The third layer is like the consorts of the five kinds of deities mentioned earlier, each paired opposite their respective deity. In front of this Mandala, recite and uphold the one-syllable heart mantra, and cultivate the four kinds of Prajna principles, pervading the mind
法界週而復始。不久身得同降三世金剛。于臍輪中。移出金剛手菩薩。自居其內。想自身作降三世金剛三摩地。結彼等五類教敕印。誦金剛手一字明。稱彼等天真言。相和誦。皆得使役。應成辦所求皆遂(已上降三世教令輪品)。
時婆伽梵如來者。是毗盧遮那佛也。復說一切有情加持般若理趣。所謂一切有情如來藏以普賢菩薩一切我故者。一切有情不離大圓鏡智性。是故如來說一切有情如來藏。以普賢菩薩同一體也。一切有情金剛藏以金剛藏灌頂故者。一切有情不離平等性智性。是故如來。說一切有情金剛藏。金剛藏者即虛空藏也。以金剛寶獲得灌頂也。一切有情妙法藏能轉一切語言故者。一切有情不離妙觀察智性。是故如來說一切有情妙法藏。妙法藏者觀自在菩薩也。于佛大集會能轉法輪也。一切有情羯磨藏。羯磨藏者即毗首羯磨菩薩也。能作所作性相應故者。一切有情不離成所作智性。能作八相成道所作三業化。令諸有情調伏相應也。此四種智。即四大菩薩現轉輪王是也。時外金剛部欲重顯明此義故作歡喜聲說金剛自在自真實心者。外金剛部者。摩醯首羅等二十五種類諸天也。心真言者。
怛唎字怛字真如義。真如有七種。所謂流轉真如。實相真如。唯識真如。安立真如。邪行真如。清凈真如。正
【現代漢語翻譯】 現代漢語譯本：法界週而復始。不久，自身便能獲得與降三世金剛相同的境界。于臍輪之中，移出金剛手菩薩（Vajrapani，象徵力量的菩薩），自己居於其中。觀想自身化作降三世金剛（Trailokyavijaya，降伏三界的金剛）的三摩地（Samadhi，禪定）。結彼等五類教敕印（Mudras，手印）。誦金剛手一字明（mantra，咒語）。稱彼等天真言（mantra，咒語），相互配合誦唸，皆可使役。應成辦的所求皆能如願（以上是降三世教令輪品）。
這時，婆伽梵如來（Bhagavan Tathagata，世尊如來）就是毗盧遮那佛（Vairocana Buddha，光明遍照佛）。又說一切有情（sentient beings，一切眾生）加持般若（Prajna，智慧）的理趣。所謂一切有情如來藏（Tathagatagarbha，如來藏）以普賢菩薩（Samantabhadra，象徵大行愿的菩薩）一切我故，是指一切有情不離大圓鏡智（Adarsha-jnana，如鏡子般反映一切的智慧）的自性。因此，如來說一切有情如來藏，與普賢菩薩同一體性。一切有情金剛藏（Vajragarbha，金剛藏）以金剛藏灌頂（Vajragarbha Abhisheka，金剛藏灌頂）故，是指一切有情不離平等性智（Samata-jnana，平等看待一切的智慧）的自性。因此，如來說一切有情金剛藏，金剛藏即是虛空藏菩薩（Akasagarbha，象徵無限福德的菩薩）。以金剛寶獲得灌頂。一切有情妙法藏（Saddharmagarbha，妙法藏）能轉一切語言故，是指一切有情不離妙觀察智（Pratyavekshanajnana，善於觀察的智慧）的自性。因此，如來說一切有情妙法藏，妙法藏就是觀自在菩薩（Avalokiteshvara，觀音菩薩）。于佛的大**中能轉法輪。一切有情羯磨藏（Karmagarbha，羯磨藏），羯磨藏就是毗首羯磨菩薩（Vishvakarman，工巧天）。能作所作性相應故，是指一切有情不離成所作智（Krityanushthana-jnana，成就一切事業的智慧）的自性。能作八相成道（Eight stages of Buddha's enlightenment，佛陀成道的八個階段），所作三業化（Three karmas，身口意三業），令諸有情調伏相應。
這四種智，就是四大菩薩（Four Great Bodhisattvas，四大菩薩）顯現轉輪王（Chakravartin，轉輪聖王）的形象。這時，外金剛部（Outer Vajra Division，外金剛部）爲了重新顯明此義，發出歡喜的聲音，說金剛自在自真實心。外金剛部就是摩醯首羅（Maheshvara，大自在天）等二十五種類諸天。心真言是：
怛唎字，怛字是真如（Tathata，真如）的含義。真如有七種，所謂流轉真如、實相真如、唯識真如、安立真如、邪行真如、清凈真如、正行真如。
【English Translation】 English version: The Dharmadhatu (realm of reality) cycles endlessly. Before long, one's own body can attain the same state as Trailokyavijaya (the conqueror of the three realms). From within the navel chakra, move out Vajrapani (the Bodhisattva of power), and reside within it yourself. Visualize yourself as the Samadhi (meditative absorption) of Trailokyavijaya. Form the five types of teaching and command Mudras (hand gestures) of those deities. Recite the one-syllable mantra of Vajrapani. Chant the true mantras of those deities. Reciting them in harmony, all can be commanded. All desired accomplishments will be fulfilled (the above is the chapter on the Command Wheel of Trailokyavijaya).
At that time, the Bhagavan Tathagata (the Blessed One, Thus Gone One) is Vairocana Buddha (the Buddha of universal light). He further spoke of the principle of blessing Prajna (wisdom) for all sentient beings. That is, the Tathagatagarbha (Buddha-nature) of all sentient beings, because of Samantabhadra (the Bodhisattva of universal virtue) being all of me, means that all sentient beings are inseparable from the nature of the Great Perfect Mirror Wisdom (the wisdom that reflects everything like a mirror). Therefore, the Tathagata says that the Tathagatagarbha of all sentient beings is of the same essence as Samantabhadra. The Vajragarbha (diamond essence) of all sentient beings, because of the Vajragarbha Abhisheka (diamond essence empowerment), means that all sentient beings are inseparable from the nature of Equality Wisdom (the wisdom of equality). Therefore, the Tathagata says that the Vajragarbha of all sentient beings, the Vajragarbha is Akasagarbha (the Bodhisattva of infinite space). Empowerment is obtained through the Vajra Jewel. The Saddharmagarbha (essence of the true Dharma) of all sentient beings, because it can transform all languages, means that all sentient beings are inseparable from the nature of Wonderful Discriminating Wisdom (the wisdom of discernment). Therefore, the Tathagata says that the Saddharmagarbha of all sentient beings, the Saddharmagarbha is Avalokiteshvara (the Bodhisattva of compassion). Within the Buddha's great ** (assembly), he can turn the Dharma wheel. The Karmagarbha (essence of action) of all sentient beings, the Karmagarbha is Vishvakarman (the celestial architect). Because the nature of what can be done and what is done corresponds, it means that all sentient beings are inseparable from the nature of Accomplishing Wisdom (the wisdom of accomplishment). He can perform the Eight Stages of Buddha's Enlightenment (the eight stages of Buddha's enlightenment), and transform the Three Karmas (body, speech, and mind), causing all sentient beings to be tamed and correspond.
These four wisdoms are the Four Great Bodhisattvas (Four Great Bodhisattvas) manifesting as Chakravartin (wheel-turning king). At this time, the Outer Vajra Division (Outer Vajra Division), in order to re-emphasize this meaning, makes a joyful sound, saying the Vajra Self-Mastery True Heart. The Outer Vajra Division is Maheshvara (Great Lord) and the twenty-five types of deities. The heart mantra is:
The syllable 'Tat', the syllable 'Tat' means Tathata (suchness). There are seven types of Tathata, namely, Flowing Tathata, Reality Tathata, Consciousness-Only Tathata, Established Tathata, Erroneous Practice Tathata, Pure Tathata, and Right Practice Tathata.
行真如唎字塵垢義。塵垢者五蓋義。能蓋覆真如。是故五趣輪迴生死輪中。為對治彼等難調諸天。建立五種解脫輪。毗盧遮那佛為世間同類攝化。說摩醯首羅曼茶羅。中央畫摩醯首羅。如來形。以八種天圍繞。四供養。四門各畫本形。若依世俗是名外曼荼羅。若依勝義則為普賢曼茶羅。以事顯于理故。即事即理。理事不相礙故。即凡即聖。性相同一真如也(已上外金剛會品)。
爾時七母女天頂禮佛足獻奉鉤召攝入能殺能成三昧耶真實心者。七母女天者是摩訶迦羅天眷屬也。獻奉鉤召者。以金剛鉤印。能召一切兩足多足等諸有情類。攝入者。以金剛索印引入曼茶羅。及引入佛道。能殺者殺害毀壞正法。損害多有情者。殺害不善心也。能成者令修真言行。離世間障難速得悉地也。三昧耶者是彼天女本誓也。真實心者毗欲字是毗字一切法三有不可得欲字一切乘不可得。由三有情種種愛樂勝解不同。是故如來出興於世說五乘。所謂天乘梵乘聲聞乘緣覺乘大乘。是故佛楞伽經中伽他說乃至心流轉。我說為諸乘。若心得轉依。無乘及乘者。此天等亦有曼茶羅。中央畫摩訶迦羅。以七母天圍繞。具如廣經所說。摩訶迦羅者大時義。時為三世無障礙義。者大。是毗盧遮那法身無處不遍。七母天者。並梵天母表八供養菩薩。以事
【現代漢語翻譯】 現代漢語譯本 行真如唎字塵垢義。塵垢指的是五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋）的含義。五蓋能夠蓋覆真如（事物的本性）。因此，在五趣（地獄、餓鬼、畜生、人、天）輪迴生死輪中，爲了對治那些難以調伏的諸天，建立了五種解脫輪。毗盧遮那佛（Vairocana Buddha，光明遍照佛）爲了以世間同類的方式攝受教化眾生，宣說了摩醯首羅（Maheśvara，大自在天）曼茶羅（maṇḍala，壇城）。中央繪製摩醯首羅，形象為如來形。以八種天圍繞，四種供養，四個門各畫本來的形象。如果按照世俗的觀點，這叫做外曼荼羅。如果按照勝義（殊勝的意義）的觀點，則為普賢（Samantabhadra）曼茶羅。因為以事相來顯現理體，所以即事即理。因為理事不相妨礙，所以即凡即聖。自性相同，都是唯一的真如。
當時，七母女天頂禮佛足，獻奉鉤召攝入能殺能成三昧耶（samaya，誓言）真實心。七母女天是摩訶迦羅天（Mahākāla，大黑天）的眷屬。獻奉鉤召，是指用金剛鉤印，能夠召一切兩足、多足等各種有情眾生。攝入，是指用金剛索印引入曼茶羅，以及引入佛道。能殺，是指殺害毀壞正法，損害眾多有情眾生者，殺害不善的心。能成，是指令修行真言行，離開世間障難，迅速獲得悉地（siddhi，成就）。三昧耶，是這些天女的本誓。真實心，毗（vi）欲（rāga）字，毗字代表一切法在三有（欲界、色界、無色界）中不可得，欲字代表一切乘（vehicle）不可得。由於三有情（眾生）種種愛樂和勝解不同，所以如來出興於世，宣說五乘，即天乘、梵乘、聲聞乘、緣覺乘、大乘。所以佛在《楞伽經》中說偈語：『乃至心流轉，我說為諸乘。若心得轉依，無乘及乘者。』這些天等也有曼茶羅，中央繪製摩訶迦羅，以七母天圍繞，具體如廣經所說。摩訶迦羅，是大時義，時為三世無障礙義。大，是毗盧遮那佛法身無處不遍。七母天，連同梵天母，代表八供養菩薩，以事
【English Translation】 English version The 'lī' syllable of True Suchness means the meaning of dust and defilement. 'Dust and defilement' refers to the meaning of the five hindrances (desire-attachment, ill-will, sloth-torpor, restlessness-worry, and doubt). These five hindrances can cover and obscure True Suchness (the true nature of things). Therefore, within the cycle of birth and death in the five realms of existence (hell, hungry ghosts, animals, humans, and gods), five wheels of liberation are established to subdue those difficult-to-tame deities. Vairocana Buddha (the Buddha of radiant illumination), in order to gather and transform beings in a way that is similar to the world, speaks of the Maheśvara (Great Sovereign) Mandala (sacred diagram). In the center is depicted Maheśvara in the form of a Tathagata (Buddha). He is surrounded by eight kinds of deities, four offerings, and each of the four gates depicts its original form. If according to the worldly view, this is called the outer Mandala. If according to the ultimate meaning (superior meaning), it is the Samantabhadra (Universal Worthy) Mandala. Because the principle is revealed through phenomena, phenomena are identical to principle. Because principle and phenomena do not obstruct each other, they are both ordinary and sacred. The nature is the same, it is the one True Suchness.
At that time, the Seven Mother Goddesses prostrated at the Buddha's feet, offering and dedicating the hook-summoning, drawing-in, ability to kill, ability to accomplish, Samaya (vow) true mind. The Seven Mother Goddesses are the retinue of Mahākāla (Great Black One). 'Offering and dedicating the hook-summoning' means using the Vajra Hook Mudra, which can summon all sentient beings with two feet, many feet, and so on. 'Drawing-in' means using the Vajra Rope Mudra to draw them into the Mandala and into the Buddha's path. 'Ability to kill' means killing and destroying those who harm the True Dharma and harm many sentient beings, killing unwholesome minds. 'Ability to accomplish' means enabling the practice of mantra, to quickly attain Siddhi (accomplishment) by being free from worldly obstacles. 'Samaya' is the original vow of these goddesses. 'True mind', the 'vi' and 'rāga' syllables, the 'vi' syllable represents that all dharmas are unattainable in the three realms of existence (desire realm, form realm, formless realm), the 'rāga' syllable represents that all vehicles are unattainable. Because the various loves and superior understandings of the sentient beings in the three realms are different, the Tathagata appears in the world and speaks of the five vehicles, namely the deva vehicle, the brahma vehicle, the śrāvaka vehicle, the pratyekabuddha vehicle, and the mahayana vehicle. Therefore, the Buddha says in the Laṅkāvatāra Sūtra: 'As long as the mind flows, I speak of the vehicles. If the mind attains transformation, there is no vehicle or vehicle-user.' These deities also have a Mandala, with Mahākāla depicted in the center, surrounded by the Seven Mother Goddesses, as described in detail in the extensive sutra. Mahākāla means 'Great Time', time means unobstructed in the three times. 'Great' means that the Dharmakaya (Dharma Body) of Vairocana Buddha is omnipresent. The Seven Mother Goddesses, together with the Brahma Mother, represent the Eight Offering Bodhisattvas, using phenomena
顯理也(已上七母天集會品)。
爾時么度羯啰天三兄弟等親禮佛足獻自心真言者。么度羯啰三兄弟是。梵王那啰延摩醯首羅之異名也。薩嚩字者薩字則一切法平等如虛空嚩字一切法言說不可得也。此天亦有曼茶羅。曼茶羅畫如弓形。三天次第而畫。軌儀法則如廣經所說。為文繁不復具引。此三天表佛法中三寶三身。佛寶者是金剛薩埵。法寶者觀自在菩薩。僧寶者是虛空藏菩薩。此三者皆從毗盧遮那心菩提心中流出。亦名三法兄弟。以事顯理也(已上三兄弟集會品)。
爾時四姊妹女天獻自心真言者。其第一名惹耶第二名微惹耶第三阿爾多第四阿波羅爾多此四天亦有曼茶羅。中央畫都牟盧天。此天四姊妹之兄也。東西南北各畫一天女。其軌則如廣經所說。四姊妹者。表瑜伽中四波羅蜜所謂常波羅蜜。樂波羅蜜。我波羅蜜。凈波羅蜜是也。都牟盧表毗盧遮那佛㟏字真言者一切法因不可得其真言中帶莽字詮一切法我不可得。即成實相般若波羅蜜。若欲修此天法者。與此一字相應。亦契世間出世間三摩地。威德自在。一切見者皆得歡喜。所出言詞所求一切。皆得從命(已上四姊妹集會品)。
爾時婆伽梵無量無邊究竟如來者。是毗盧遮那異名也。為欲加持此教令究竟圓滿故者。此教者指理趣般若教也。復
【現代漢語翻譯】 現代漢語譯本：顯理也（以上是七母天**品）。
爾時，么度羯啰（Madukara，梵天）天三兄弟等親禮佛足，獻上自心真言。么度羯啰三兄弟是梵王那啰延（Narayana，毗濕奴）和摩醯首羅（Maheshvara，濕婆）的異名。薩嚩（Sarva）字中，薩（Sa）字代表一切法平等如虛空，嚩（Va）字代表一切法言說不可得。此天也有曼茶羅（Mandala，壇城），曼茶羅畫成弓形，三天次第而畫。軌儀法則如廣經所說，因為文字繁多不再詳細引用。這三天代表佛法中的三寶三身。佛寶是金剛薩埵（Vajrasattva），法寶是觀自在菩薩（Avalokiteshvara），僧寶是虛空藏菩薩（Akasagarbha）。這三者都從毗盧遮那（Vairocana）佛心菩提心中流出，也名三法兄弟，以事顯理（以上是三兄弟**品）。
爾時，四姊妹女天獻上自心真言。她們第一名惹耶（Jaya，勝利），第二名微惹耶（Vijaya，殊勝勝利），第三阿爾多（Alda），第四阿波羅爾多（Apaloda）。這四天也有曼茶羅，中央畫都牟盧（Dumulu）天，此天是四姊妹的兄長。東西南北各畫一天女。其軌則如廣經所說。四姊妹代表瑜伽（Yoga）中的四波羅蜜（Paramita，彼岸），即常波羅蜜、樂波羅蜜、我波羅蜜、凈波羅蜜。都牟盧代表毗盧遮那佛，㟏字真言代表一切法因不可得，其真言中帶莽（Mam）字詮釋一切法我不可得，即成就實相般若波羅蜜（Prajnaparamita，智慧到彼岸）。若想修習此天法，與此一字相應，也能契合世間出世間三摩地（Samadhi，禪定），威德自在，一切見者皆得歡喜，所出言詞所求一切，皆得從命（以上是四姊妹**品）。
爾時，婆伽梵（Bhagavan，世尊）無量無邊究竟如來，是毗盧遮那的異名。爲了加持此教令究竟圓滿，此教指理趣般若教。
【English Translation】 English version: Elucidation of Principle (The above is the chapter on the Seven Mother Goddesses).
At that time, the three brothers of the Madukara (Brahma) Deva, etc., reverently prostrated at the Buddha's feet and offered their own heart mantras. The three Madukara brothers are different names for Brahma, Narayana (Vishnu), and Maheshvara (Shiva). In the syllable Sarva, 'Sa' represents all dharmas as equal like space, and 'Va' represents all dharmas as inexpressible. This deva also has a Mandala (sacred diagram), which is drawn in the shape of a bow, with the three devas drawn in sequence. The rules and rituals are as described in the extensive sutras, but due to the length of the text, they are not quoted in detail here. These three represent the Three Jewels and Three Bodies in the Buddhadharma. The Buddha Jewel is Vajrasattva (Diamond Being), the Dharma Jewel is Avalokiteshvara (The Observer of the World's Sounds), and the Sangha Jewel is Akasagarbha (The Treasury of Space). These three all emanate from the Bodhicitta (mind of enlightenment) of Vairocana's (The Illuminator) heart, and are also called the Three Dharma Brothers, using events to elucidate principle (The above is the chapter on the Three Brothers).
At that time, the four sister goddesses offered their own heart mantras. Their first name is Jaya (Victory), the second is Vijaya (Supreme Victory), the third is Alda, and the fourth is Apaloda. These four devas also have a Mandala, with Dumulu Deva drawn in the center, who is the elder brother of the four sisters. One goddess is drawn in each of the east, west, south, and north directions. The rules and rituals are as described in the extensive sutras. The four sisters represent the four Paramitas (perfections) in Yoga (spiritual practice), namely the Paramitas of Permanence, Bliss, Self, and Purity. Dumulu represents Vairocana Buddha, and the syllable 㟏 mantra represents that the cause of all dharmas is unattainable. The mantra contains the syllable Mam, which explains that the self of all dharmas is unattainable, thus achieving the Prajnaparamita (perfection of wisdom) of true reality. If one wishes to practice the dharma of this deva, being in accord with this one syllable, one can also be in harmony with worldly and supramundane Samadhi (meditative absorption), with majestic virtue and freedom. All who see it will be delighted, and whatever words are spoken and whatever is sought will be obeyed (The above is the chapter on the Four Sisters).
At that time, the Bhagavan (Blessed One), the immeasurable and boundless Ultimately Thus Come One, is another name for Vairocana. In order to bless this teaching and make it ultimately complete, this teaching refers to the teaching of the Treatise on the Perfection of Wisdom.
說平等金剛出生般若理趣。所謂般若波羅蜜多無量故一切如來無量者。此顯金剛部中曼茶羅皆具五部。一一聖眾具無量曼茶羅。四印等亦無量也。般若波羅蜜多無邊故一切如來無邊者。顯寶部中具五部曼茶羅。四印等亦無邊也。一切法一性故般若波羅蜜多一性。一性者。顯蓮華部中具五部曼茶羅。四印等同一清凈法界性也。一切法究竟故般若波羅蜜多究竟者。顯羯磨部具五部曼茶羅。等四印得至究竟無住涅槃也。金剛手若有聞此理趣受持讀誦思惟其義彼于佛菩薩行皆得究竟者。此中曼茶羅廣大。如一切教集瑜伽經所說薦福大和上金泥瑜伽曼茶羅是也。所以不說心真言者。彼教中一一聖眾。各有一字心真言。不可具載。今略指方隅時婆伽梵毗盧遮那得一切秘密法性無戲論如來者后當說。五種秘密三摩地也。復說最勝無初中后大樂金剛不空三昧耶金剛法性般若理趣者。后當廣釋。所謂菩薩摩訶薩大欲最勝成就故得大樂最勝成就者此是欲金剛明妃菩薩三摩地也。菩薩摩訶薩大樂最勝成就故即得一切如來大菩提最勝成就者。此是金剛髻梨吉羅明妃菩薩三摩地。菩薩摩訶薩得一切如來大菩提最勝成就故即得一切如來摧大力魔最勝成就者。此是大樂金剛不空三昧耶金剛薩埵菩薩三摩地也。菩薩摩訶薩得一切如來摧大力魔最勝成就故
【現代漢語翻譯】 現代漢語譯本： 講述平等金剛出生般若理趣。所謂般若波羅蜜多無量，所以一切如來無量。這顯示金剛部中的曼茶羅（maṇḍala，壇城）都具備五部。每一位聖眾都具備無量的曼茶羅。四印等也無量。般若波羅蜜多無邊，所以一切如來無邊。顯示寶部中具備五部曼茶羅。四印等也無邊。一切法一性，所以般若波羅蜜多一性。一性，顯示蓮華部中具備五部曼茶羅。四印等同一清凈法界性。一切法究竟，所以般若波羅蜜多究竟。顯示羯磨部具備五部曼茶羅。等四印得至究竟無住涅槃（nirvāṇa，寂滅）。 金剛手（Vajrapāṇi）如果有人聽聞此理趣，受持讀誦，思惟其中的含義，那麼他在佛菩薩的修行上都能得到究竟。這裡所說的曼茶羅廣大，如一切教集瑜伽經所說的薦福大和上金泥瑜伽曼茶羅。之所以不說心真言（mantra，咒語），是因為彼教中每一位聖眾，各有一字心真言，不可全部記載。現在略微指出方隅時，婆伽梵（Bhagavan，世尊）毗盧遮那（Vairocana，光明遍照）得到一切秘密法性無戲論如來，之後應當講述五種秘密三摩地（samādhi，禪定）。 再次講述最勝無初中后大樂金剛不空三昧耶（samaya，誓言）金剛法性般若理趣，之後應當廣泛解釋。所謂菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）大欲最勝成就，所以得到大樂最勝成就，這是欲金剛明妃菩薩三摩地。菩薩摩訶薩大樂最勝成就，所以即得一切如來大菩提（bodhi，覺悟）最勝成就，這是金剛髻梨吉羅明妃菩薩三摩地。菩薩摩訶薩得一切如來大菩提最勝成就，所以即得一切如來摧大力魔最勝成就，這是大樂金剛不空三昧耶金剛薩埵（Vajrasattva，金剛薩埵）菩薩三摩地。菩薩摩訶薩得一切如來摧大力魔最勝成就。
【English Translation】 English version: Explaining the Prajñā (wisdom) principle of the Equality Vajra (diamond) birth. It is said that because Prajñāpāramitā (perfection of wisdom) is immeasurable, all Tathāgatas (thus-gone ones) are immeasurable. This shows that the maṇḍalas (sacred diagrams) in the Vajra (diamond) family all possess the five families. Each holy assembly possesses immeasurable maṇḍalas. The four mudrās (seals) and others are also immeasurable. Because Prajñāpāramitā is boundless, all Tathāgatas are boundless. This shows that the Ratna (jewel) family possesses the five-family maṇḍalas. The four mudrās and others are also boundless. Because all dharmas (teachings) are of one nature, Prajñāpāramitā is of one nature. One nature shows that the Padma (lotus) family possesses the five-family maṇḍalas. The four mudrās and others are of the same pure dharma-dhātu (realm of reality) nature. Because all dharmas are ultimate, Prajñāpāramitā is ultimate. This shows that the Karma (action) family possesses the five-family maṇḍalas. The four mudrās and others attain the ultimate non-abiding nirvāṇa (liberation). Vajrapāṇi (Vajra-hand) if someone hears this principle, upholds, recites, and contemplates its meaning, then they will attain the ultimate in the practices of Buddhas and Bodhisattvas (enlightenment beings). The maṇḍala mentioned here is vast, like the Golden Mud Yoga maṇḍala of the Great Upadhyaya (teacher) Jianfu as described in the Sarva-Tathāgata-Kāya-Vāk-Citta-Rahasyāgama-Yoga Tantra. The reason why the heart mantra (secret formula) is not mentioned is that each holy assembly in that teaching has a one-syllable heart mantra, which cannot be fully recorded. Now, briefly pointing out the directions, time, and Bhagavan (blessed one) Vairocana (shining out), who has attained all the secret dharma-dhātu non-conceptual Tathāgata, the five secret samādhis (meditative states) will be discussed later. Again, explaining the supreme, without beginning, middle, or end, Great Bliss Vajra Non-Empty Samaya (vow) Vajra Dharma-dhātu Prajñā principle, which will be extensively explained later. It is said that because a Bodhisattva-Mahāsattva (great being) achieves the supreme accomplishment of great desire, they attain the supreme accomplishment of great bliss. This is the samādhi of the Desire Vajra Consort Bodhisattva. Because a Bodhisattva-Mahāsattva achieves the supreme accomplishment of great bliss, they immediately attain the supreme accomplishment of the Great Bodhi (enlightenment) of all Tathāgatas. This is the samādhi of the Vajra Kīlaya Kīlaya Consort Bodhisattva. Because a Bodhisattva-Mahāsattva attains the supreme accomplishment of the Great Bodhi of all Tathāgatas, they immediately attain the supreme accomplishment of destroying the great power of Māra (demon) of all Tathāgatas. This is the samādhi of the Great Bliss Vajra Non-Empty Samaya Vajrasattva (diamond being) Bodhisattva. Because a Bodhisattva-Mahāsattva attains the supreme accomplishment of destroying the great power of Māra of all Tathāgatas.
即得遍三界自在主成就者。此是愛金剛明妃菩薩三摩地也。菩薩摩訶薩得遍三界自在主成就故即得凈除無餘界一切有情住著沉淪以大精進常處生死救攝一切利益安樂最勝究竟皆悉成就者。此是金剛慢明妃菩薩三摩地。此五種三摩地。秘密中最秘密。今說修行曼茶羅像。同一蓮華座。同一圓光。中央畫金剛薩埵菩薩。右邊畫二種明妃各本形。左邊亦畫二種。具如金泥曼茶羅像東南隅是也。修行者得阿阇梨灌頂。方可修此五秘密。所獲福利文廣不可具說。得廣經者自應尋見耳。菩薩勝慧者乃至盡生死恒作眾生利而不取涅槃者。此是金剛薩埵菩薩三摩地行愿義如上文應知耳。般若及方便智度所加持諸法及諸有一切皆清凈者。此是欲金剛明妃菩薩三摩地行般若波羅蜜義攝也。欲等調世間令得凈除故有頂及惡趣調伏盡諸有者。此是金剛髻梨吉羅明妃三摩地行大靜慮義攝也。如蓮體本凈不為垢所染諸欲性亦然不染離群生者。此是愛金剛明妃三摩地行大悲所攝也。大欲得清凈大安樂富饒三界得自在能作堅固利者。此是金剛慢明妃三摩地行大精進所攝也。成無上菩提要妙速疾法門。雖有多種。皆攝四種法。所謂大慧。是般若波羅蜜也。二大靜慮。是大三摩地也。三大悲。于生死苦不疲倦四大精進濟拔無邊有情令證金剛薩埵。是故現自在
【現代漢語翻譯】 現代漢語譯本 即獲得遍佈三界自在之主成就者。這是愛金剛明妃菩薩的三摩地（Samadhi，一種高度集中的冥想狀態）。 菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）獲得遍佈三界自在之主成就，因此能夠徹底清除所有界域中一切有情（sentient beings，有感覺的生命）的執著和沉淪，以大精進力常處生死輪迴之中，救助、攝受一切眾生，給予他們利益安樂，最終成就最殊勝的境界。這是金剛慢明妃菩薩的三摩地。 這五種三摩地，是秘密中最秘密的。現在講述修行曼茶羅（Mandala，壇城）的影象：在同一個蓮花座上，同一個圓形光環中，中央畫金剛薩埵（Vajrasattva，金剛薩埵）菩薩，右邊畫兩種明妃（Vidyadhari，明妃）各自的本形，左邊也畫兩種，具體如同金泥曼茶羅影象的東南角所示。修行者得到阿阇梨（Acharya，上師）的灌頂（Abhisheka，一種宗教儀式）后，才可以修習這五種秘密法。所獲得的福利廣大，無法一一詳述，得到廣經者自應尋見。 菩薩以殊勝的智慧，乃至盡未來生死，恒常為眾生利益而行，而不取涅槃（Nirvana，寂滅）者。這是金剛薩埵菩薩的三摩地行愿，其意義如上文所述，應當知曉。般若（Prajna，智慧）及方便智度（Upaya-jnana，方便智慧）所加持，諸法及諸有（bhava，存在）一切皆清凈者。這是欲金剛明妃菩薩的三摩地行，屬於般若波羅蜜（Prajnaparamita，般若波羅蜜多）的意義所攝。 以慾望等調伏世間，令其得到凈化，因此能調伏有頂天（highest heaven）及惡趣（evil realms），使一切存在都得到調伏。這是金剛髻梨吉羅明妃的三摩地行，屬於大靜慮（great contemplation）的意義所攝。 如同蓮花的本體本來清凈，不被污垢所染，諸欲的本性也是如此，不被染污，遠離眾生。這是愛金剛明妃的三摩地行，屬於大悲（great compassion）所攝。 以大欲望得到清凈，獲得大安樂和富饒，三界得到自在，能夠成就堅固的利益。這是金剛慢明妃的三摩地行，屬於大精進（great diligence）所攝。 成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的要妙速疾法門，雖然有多種，都包含四種法：所謂大慧，就是般若波羅蜜；二大靜慮，就是大三摩地；三大悲，于生死苦不疲倦；四大精進，救拔無邊有情，令其證得金剛薩埵。因此顯現自在。
【English Translation】 English version Immediately attaining the Accomplisher, the Lord of Freedom throughout the Three Realms. This is the Samadhi of the Loving Vajra Consort Bodhisattva. The Bodhisattva-Mahasattva, having attained the Accomplisher, the Lord of Freedom throughout the Three Realms, thereby purifies and removes the attachments and沉淪 of all sentient beings in all realms without remainder. With great diligence, constantly abiding in the cycle of birth and death, rescuing and embracing all beings, granting them benefits and happiness, ultimately accomplishing the most supreme state. This is the Samadhi of the Vajra Pride Consort Bodhisattva. These five types of Samadhi are the most secret among secrets. Now, I will describe the image of the Mandala for practice: On the same lotus seat, within the same circular halo, in the center, draw Vajrasattva Bodhisattva. On the right side, draw the original forms of the two Vidyadharis respectively, and on the left side, draw the other two. The details are as shown in the southeast corner of the golden mud Mandala image. Only after the practitioner receives Abhisheka from the Acharya can they practice these five secrets. The benefits obtained are vast and cannot be fully described. Those who obtain the extensive scriptures should seek and find them themselves. The Bodhisattva with superior wisdom, even until the end of samsara, constantly works for the benefit of all beings without taking Nirvana. This is the Samadhi conduct and vows of Vajrasattva Bodhisattva, the meaning of which should be understood as described above. Those who are blessed by Prajna and Upaya-jnana, all dharmas and all bhava are purified. This is the Samadhi conduct of the Desire Vajra Consort Bodhisattva, encompassed by the meaning of Prajnaparamita. Subduing the world with desire and the like, causing it to be purified, thereby subduing the highest heaven and the evil realms, causing all existence to be subdued. This is the Samadhi conduct of the Vajra Kila Consort, encompassed by the meaning of great contemplation. Just as the essence of the lotus is inherently pure and not stained by defilement, so too is the nature of desires, unstained, and separated from the masses of beings. This is the Samadhi conduct of the Loving Vajra Consort, encompassed by great compassion. With great desire attaining purity, obtaining great bliss and abundance, gaining freedom in the Three Realms, able to accomplish steadfast benefits. This is the Samadhi conduct of the Vajra Pride Consort, encompassed by great diligence. The essential and swift method for accomplishing Anuttara-samyak-sambodhi, although there are many, all encompass four dharmas: namely, great wisdom, which is Prajnaparamita; two great contemplations, which are great Samadhi; three great compassion, without weariness in the suffering of samsara; four great diligence, rescuing boundless sentient beings, causing them to attain Vajrasattva. Therefore, manifesting freedom.
位同一蓮華同一圓光。體不異故。輔翼悲智。不染生死不住涅槃。是故大欲得清凈(金剛)大安樂富饒(寶)三界得自在(蓮)能作堅固利(羯磨)則成金剛薩埵毗盧遮那佛大悲願行身也。金剛手等乃至十六大菩薩生得於如來執金剛位者。如前已釋可解。吽字亦如前釋。五種善哉句從金剛部配乃至佛部。金剛修多羅者。指瑜伽教金剛乘法也。余句義歡喜信受奉行者囑累流通分也。
大樂金剛不空真實三昧耶經般若理趣釋下卷
【現代漢語翻譯】 現代漢語譯本： 位置相同，處於同一蓮花，共享同一圓滿的光芒。本體沒有差異的緣故。輔助和翼護著慈悲與智慧。不被生死所染污，也不停留在涅槃的境界。因此，強烈的慾望可以獲得清凈（金剛），廣大的安樂，富足和豐饒（寶），在三界中獲得自在（蓮花），能夠成就堅固的利益（羯磨），那麼就成就了金剛薩埵（Vajrasattva）毗盧遮那佛（Vairocana）的大悲願行之身。金剛手（Vajrapani）等乃至十六大菩薩能夠獲得如來執金剛的地位，如同前面已經解釋的那樣可以理解。吽（Hum）字也如同前面解釋的那樣。五種善哉句從金剛部（Vajra）分配到佛部（Buddha）。金剛修多羅（Vajra Sutra）指的是瑜伽教的金剛乘法。其餘句子的意思是歡喜、信受、奉行，是囑託流通的部分。
《大樂金剛不空真實三昧耶經般若理趣釋》下卷
【English Translation】 English version: Their position is the same, being on the same lotus and sharing the same perfect halo. Because their essence is not different. They assist and support compassion and wisdom. They are not stained by birth and death, nor do they dwell in Nirvana. Therefore, great desire can attain purity (Vajra), great bliss, wealth and abundance (Ratna), freedom in the three realms (Lotus), and the ability to accomplish steadfast benefit (Karma), thus becoming the body of great compassion, vows, and practices of Vajrasattva (Vajrasattva) and Vairocana Buddha (Vairocana). Vajrapani (Vajrapani) and the other sixteen great Bodhisattvas attain the position of the Tathagata holding the Vajra, as explained earlier. The syllable Hum (Hum) is also as explained before. The five 'Excellent!' sentences are distributed from the Vajra family (Vajra) to the Buddha family (Buddha). Vajra Sutra (Vajra Sutra) refers to the Vajrayana teachings of Yoga. The remaining sentences mean joyfully accepting, believing, and practicing, which is the section on entrusting and disseminating.
The Lower Volume of the Commentary on the Prajna Paramita in the Vajra Samaya Sutra of Great Bliss and Non-Empty Truth