T32n1665_金剛頂瑜伽中發阿耨多羅三藐三菩提心論

大正藏第 32 冊 No. 1665 金剛頂瑜伽中發阿耨多羅三藐三菩提心論

No. 1665

金剛頂瑜伽中發阿耨多羅三藐三菩提心論(亦名瑜伽總持釋門說菩提心觀行修行義)

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

大廣智阿阇梨雲。若有上根上智之人。不樂外道二乘法。有大度量。勇銳無惑者。宜修佛乘。當發如是心。我今志求阿耨多羅三藐三菩提不求余果。誓心決定故。魔宮震動。十方諸佛皆悉證知。常在人天。受勝快樂。所生之處。憶持不忘若愿成瑜伽中諸菩薩身者。亦名發菩提心。何者謂此諸尊。皆同大毗盧遮那佛身。如人貪名官者發求名官心修理名官行。若貪財寶者。發求財寶心。作經營財物行。凡人慾求善之與惡。皆先標其心。而後成其志。所以求菩提者。發菩提心。修菩提行。既發如是心已。須知菩提心之行相。其行相者。三門分別。諸佛菩薩。昔在因地。發是心已。勝義。行愿。三摩地為戒。乃至成佛。無時暫忘。唯真言法中。即身成佛故。是故說三摩地于諸教中。闕而不言。一者行愿。二者勝義。三者三摩地。

初行愿者。謂修習之人。常懷如是心。我當利益安樂無餘有情界

【現代漢語翻譯】現代漢語譯本

《金剛頂瑜伽中發阿耨多羅三藐三菩提心論》(亦名瑜伽總持釋門說菩提心觀行修行義)

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

大廣智阿阇梨說：『如果有人是上根器、上智慧的人，不喜好外道和二乘法，有大度量，勇猛精進沒有疑惑，就應該修習佛乘。應當發起這樣的心：我現在立志尋求阿耨多羅三藐三菩提（無上正等正覺），不求其他果報。』因為誓心堅定，所以魔宮震動，十方諸佛都知道此事，此人常在人天之中，享受殊勝快樂，所生之處，都能憶持不忘。如果希望成就瑜伽中的諸菩薩身，也叫做發菩提心。為什麼這樣說呢？因為這些諸尊，都和大毗盧遮那佛（宇宙的本初佛）的身相同。就像人貪圖名位官職，就發起求名位官職的心，修行求取名位官職的行為；如果貪圖財寶，就發起求取財寶的心，做經營財物的行為。凡人想要追求善或者惡，都先確立其心，然後成就其志向。所以求菩提的人，要發菩提心，修菩提行。既然發了這樣的心，就應當知道菩提心的行相。其行相，從三門分別。諸佛菩薩，過去在因地時，發了這個心之後，以勝義、行愿、三摩地為戒，乃至成佛，沒有一時一刻忘記。只有在真言法中，才能即身成佛，所以說三摩地在其他教派中，缺少而不談及。一是行愿，二是勝義，三是三摩地。

最初的行愿，是指修習之人，常懷有這樣的心：『我應當利益安樂所有無餘的有情眾生。』

【English Translation】 English version

Treatise on Generating the Bodhicitta in the Vajraśekhara Yoga (also known as the Yoga General Dharani Explanation of the Bodhicitta Contemplation and Practice Meaning)

Translated by the Tripiṭaka Śramaṇa Amoghavajra of Daxingshan Temple, with the title of Duke of Su of the State, Grand Master of the Three Divisions, Acting Minister of the Court of Imperial Sacrifices, enjoying 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 (Great Mirror), and the honorary title of Great Prajñā (Great Wisdom)

The Great Prajñā Ācārya said: 'If there are people of superior faculties and wisdom, who do not delight in the paths of heretics and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), who have great capacity, are courageous and without delusion, they should cultivate the Buddha Vehicle. They should generate such a mind: I now aspire to seek Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), not seeking other fruits.' Because of the firmness of the vow, the demon palaces tremble, and all the Buddhas of the ten directions know this. Such a person constantly dwells in the realms of gods and humans, enjoying supreme bliss, and in every place of rebirth, they will remember and not forget. If one wishes to attain the bodies of the various Bodhisattvas in Yoga, this is also called generating the Bodhicitta. Why is this so? Because these various deities are all the same as the body of Mahāvairocana Buddha (the primordial Buddha of the universe). Just as a person who covets fame and official position generates the mind of seeking fame and official position, and cultivates the practice of seeking fame and official position; if one covets wealth and treasures, one generates the mind of seeking wealth and treasures, and engages in the practice of managing wealth and goods. Whenever people wish to seek good or evil, they first establish their mind, and then accomplish their aspiration. Therefore, those who seek Bodhi must generate the Bodhicitta and cultivate the Bodhi practices. Having generated such a mind, one should know the aspects of the Bodhicitta. These aspects are distinguished by three doors. The Buddhas and Bodhisattvas, in the past when they were on the causal ground, after generating this mind, took the Supreme Truth (Paramārtha), vows of practice (Praṇidhāna), and Samādhi as precepts, and until they attained Buddhahood, they never forgot them for a moment. Only in the Mantra Dharma can one attain Buddhahood in this very life, therefore it is said that Samādhi is lacking and not mentioned in other teachings. First is the vow of practice, second is the Supreme Truth, and third is Samādhi.'

The initial vow of practice refers to the practitioner constantly cherishing such a mind: 'I shall benefit and bring happiness to all sentient beings without remainder.'

。觀十方含識猶如己身。所言利益者。謂勸發一切有情。悉令安住無上菩提。終不以二乘之法而令得度真言行人。知一切有情。皆含如來藏性皆堪安住無上菩提。是故不以二乘之法而令得度。故華嚴經云。無一眾生而不具有如來智慧。但以妄想顛倒執著而不證得。若離妄想。一切智。自然智。無礙智。則得現前。所言安樂者。謂行人。即知一切眾生畢竟成佛故。不敢輕慢。又于大悲門中。尤宜拯救。眾生所求皆與而給付之。乃至身命而不吝惜其命安存。使令悅樂。既親近已。信任師言。因其相親。亦可教導。眾生愚蒙。不可強度。真言行者。方便引進。

二勝義者。觀一切法無自性。云何無自性。謂凡夫執著名聞利養資生之具。務以安身。恣行三毒五欲。真言行人誠可厭患誠可棄捨。又諸外道等。戀其身命。或助以藥物。得仙宮住壽。或復生天以為究竟。真言行人。應觀彼等業力若盡。未離三界煩惱尚存。宿殃未殄。惡念旋起。當后之時。沉淪苦海。難可出離。當知外道之法。亦同幻夢陽焰也。又二乘之人。聲聞執四諦法。緣覺執十二因緣。知四大五陰畢竟磨滅。深起厭離。破眾生執。勤修本法。克證其果。趣大涅槃。以為究竟。真言行者。當觀二乘之人。雖破人執猶有法執。但靜意識不知其他。又成果位。已

【現代漢語翻譯】現代漢語譯本：觀察十方所有具有意識的眾生，都如同自己的身體一樣。所說的利益，是指勸導啓發一切有情眾生，全部安住在無上菩提之中，始終不以二乘（聲聞乘和緣覺乘）的法門來讓他們得到解脫。修持真言的行者，知道一切有情眾生，都具有如來藏性，都堪能安住在無上菩提之中，因此不以二乘的法門來讓他們得到解脫。所以《華嚴經》說：『沒有一個眾生不具有如來的智慧，只是因為妄想顛倒執著而不能證得。如果離開妄想，一切智、自然智、無礙智，就能自然顯現。』所說的安樂，是指修行人，知道一切眾生最終都能成佛，所以不敢輕慢。又在大悲法門中，尤其應該拯救眾生，眾生所求的都給予滿足，乃至自己的身命也不吝惜，讓他們安樂，既然親近之後，就能信任師父的教導，因為互相親近，也可以教導他們。眾生愚昧無知，不可強行教導，修持真言的行者，要方便引導他們。第二是勝義諦。觀察一切法沒有自性。為什麼沒有自性呢？因為凡夫執著于名聞利養和資生之具，致力於安身立命，放縱自己的三毒（貪嗔癡）和五欲（財色名食睡）。修持真言的行者，實在應該厭惡和捨棄這些。還有那些外道等等，貪戀自己的身命，或者藉助藥物，得到仙宮居住長壽，或者又想昇天以為究竟。修持真言的行者，應該觀察他們，業力如果耗盡，沒有離開三界，煩惱仍然存在，過去的災禍沒有消除，惡念又會產生，到那個時候，沉淪在苦海之中，難以脫離。應當知道外道的方法，也如同幻夢和陽焰一樣。還有二乘之人，聲聞乘執著於四諦法（苦集滅道），緣覺乘執著於十二因緣，知道四大五陰最終會磨滅，深深地厭離，破除眾生的執著，勤奮修持自己的法門，證得其果位，趣向大涅槃，以為究竟。修持真言的行者，應當觀察二乘之人，雖然破除了人執，但還有法執，只是靜止意識，不知道其他的。又成果位之後，已經

【English Translation】 English version: Observe all sentient beings in the ten directions as if they were your own body. 'Benefit' means to encourage and inspire all sentient beings, enabling them to abide in unsurpassed Bodhi, never using the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to liberate them. Practitioners of mantra know that all sentient beings possess the Tathāgatagarbha (Buddha-nature) and are capable of abiding in unsurpassed Bodhi; therefore, they do not use the teachings of the Two Vehicles to liberate them. Thus, the Avataṃsaka Sūtra says: 'There is not a single sentient being who does not possess the wisdom of the Tathāgata, but they fail to realize it due to delusional thoughts, inverted views, and attachments. If they are free from delusion, all-knowing wisdom, natural wisdom, and unobstructed wisdom will naturally manifest.' 'Peace and happiness' means that the practitioner knows that all sentient beings will ultimately attain Buddhahood, so they dare not be disrespectful. Moreover, within the great compassion gate, one should especially rescue sentient beings, fulfilling all their requests, even sacrificing one's own life without hesitation, to bring them peace and happiness. Once they are close, they will trust the teacher's words, and because of their closeness, they can also be taught. Sentient beings are ignorant and cannot be forced to be taught; practitioners of mantra should guide them skillfully. Secondly, the ultimate truth (Paramārtha). Observe that all dharmas are without inherent nature (Svabhāva). Why are they without inherent nature? Because ordinary people are attached to fame, gain, profit, and the means of sustenance, striving to secure their lives, indulging in the three poisons (greed, hatred, and delusion) and the five desires (form, sound, smell, taste, and touch). Practitioners of mantra should truly detest and abandon these. Furthermore, those heretics (Tīrthika) and others are attached to their lives, or they rely on medicine to attain residence in celestial palaces and longevity, or they aspire to be reborn in the heavens as the ultimate goal. Practitioners of mantra should observe them: if their karmic force is exhausted, they have not left the three realms (Trailokya), their afflictions still exist, their past misfortunes have not been eradicated, and evil thoughts will arise again. At that time, they will sink into the sea of suffering, difficult to escape. One should know that the methods of the heretics are also like illusions and mirages. Furthermore, the people of the Two Vehicles, the Śrāvakas are attached to the Four Noble Truths (catvāri āryasatyāni), the Pratyekabuddhas are attached to the Twelve Nidānas (dvādaśāṅga pratītyasamutpāda), knowing that the four great elements (catvāri mahābhūtāni) and the five skandhas (pañca-skandha) will ultimately perish, deeply detesting them, breaking the attachments of sentient beings, diligently cultivating their own methods, attaining their fruit, and heading towards great Nirvāṇa (Mahāparinirvāṇa) as the ultimate goal. Practitioners of mantra should observe the people of the Two Vehicles: although they have broken the attachment to self, they still have attachment to dharma, they only quiet their consciousness and know nothing else. Moreover, after attaining the fruit, they have already

灰身滅智。趣其涅槃。如大虛空湛然常寂。有定性者。難可發生。要待劫限等滿。方乃發生。若不定性者。無論劫限。遇緣便迴心向大。從化城起為已超三界。謂宿信佛故。乃蒙諸佛菩薩而以方便。遂發大心。乃從初十信。下遍歷諸位。經三無數劫難行苦行。然得成佛。既知聲聞緣覺。智慧狹劣。亦不可樂。又有眾生。發大乘心。行菩薩行。于諸法門。無不遍修。復經三阿僧祇劫修六度萬行。皆悉具足。然證佛果。久遠而成。斯由所習法散致有次第。今真言行人。如前觀已。復發利益安樂無餘眾生界一切眾生心。以大悲決定。永超外道二乘境界。復修瑜伽勝上法。能從凡入佛位者。亦超十地菩薩境界。又深知一切法無自性。云何無自性。前已旨陳。夫迷途之法。從妄想生。乃至展轉。成無量無邊煩惱。輪迴六趣者。若覺悟已。妄想止除。種種法滅。故無自性。複次諸佛慈悲。從真起用。救攝眾生。應病與藥。施諸法門。隨其煩惱對治迷津遇筏達于彼岸。法亦應舍。無自性故。如大毗盧遮那成佛經云。諸法無相。謂虛空相。作是觀已。名勝義菩提心。當知一切法空。已悟法本無生。心體自如。不見身心。住于寂滅平等究竟真實之智。令無退失。妄心若起。知而勿隨。妄若息時。心源空寂。萬德斯具。妙用無窮。所以十方

諸佛。以勝義行愿為戒。但具此心者。能轉法輪。自他俱利。如華嚴經云。

悲光慧為主　　方便共相應　信解清凈心　　如來無量力　無礙智現前　　自悟不由他　具足同如來　　發此最勝心　佛子始發生　　如是妙寶心　則超凡夫位　　入佛所行處　生在如來家　　種族無瑕玷　與佛共平等　　決成無上覺　才生如是心　　即得入初地　心樂不可動　　譬如大山王

又準華嚴經云。從初地乃至十地。于地地中。皆以大悲為主。如無量壽觀經云。佛心者。大慈悲是。又涅槃經云。南無純陀。身雖人身。心同佛心。又云。

憐愍世間大醫王　　身及智慧俱寂靜　無我法中有真我　　是故敬禮無上尊　發心畢竟二無別　　如是二心先心難　自未得度先度他　　是故我禮初發心　發心已為人天師　　勝出聲聞及緣覺　如是發心過三界　　是故得名最無上

如大毗盧遮那經云。菩提為因。大悲為根。方便為究竟。

第三言三摩地者。真言行人如是觀已。云何能證無上菩提。當知法爾應住普賢大菩提心。一切眾生本有薩埵。為貪瞋癡煩惱之所縛故。諸佛大悲。以善巧智。說此甚深秘密瑜伽。令修行者。于內心中。觀白月輪。由作此觀。照見本心。湛然清凈。猶如滿月

【現代漢語翻譯】現代漢語譯本：諸佛以勝義行愿作為戒律，只要具備這種心，就能轉動法輪，利益自己和他人。正如《華嚴經》所說：『以悲光和智慧為主導，方便法門共同相應，以信解和清凈心為基礎，具備如來無量的力量，無礙的智慧顯現於前，自己覺悟不由他人，完全具備如同如來的品質，發起這種最殊勝的心。佛子剛剛生起這樣奇妙珍貴的心，就超越了凡夫的地位，進入了佛所行之處，生在如來的家中，種族沒有瑕疵，與佛共同平等，必定成就無上的覺悟。才生起這樣的心，就立即進入初地（菩薩十地之第一地），心之喜樂不可動搖，譬如偉大的山王。』又根據《華嚴經》所說，從初地乃至十地（菩薩十地），在每一地中，都以大悲心為主。如《無量壽觀經》所說：『佛心就是大慈悲。』又《涅槃經》說：『南無純陀（人名），身體雖然是人身，心卻如同佛心。』又說：『憐憫世間的大醫王，身和智慧都寂靜，在無我之法中具有真我，因此敬禮無上的至尊。發起菩提心和最終的證悟，這兩者沒有差別，但發起菩提心更為困難。自己尚未得度卻先度他人，因此我禮敬最初發菩提心的人。發起菩提心的人已經成為人天導師，勝過聲聞和緣覺，這樣發起菩提心就超越了三界，因此得名最無上。』如《大毗盧遮那經》所說：『菩提（覺悟）為因，大悲為根本，方便為究竟。』第三，說到三摩地（禪定），真言行者這樣觀想之後，如何能夠證得無上菩提呢？應當知道，法爾如是地安住于普賢（菩薩名）大菩提心。一切眾生本來具有薩埵（有情），因為被貪瞋癡煩惱所束縛，諸佛以大悲心，用善巧的智慧，宣說這種甚深秘密的瑜伽，讓修行者在內心之中，觀想白色的月輪。通過作這種觀想，照見本來的心，湛然清凈，猶如滿月。

【English Translation】 English version: The Buddhas take the supreme meaning of conduct and vows as precepts. Those who possess this mind can turn the Dharma wheel, benefiting both themselves and others. As the Avatamsaka Sutra (Huayan Jing) says: 'With compassion, light, and wisdom as the main elements, skillful means correspond accordingly. With faith, understanding, and a pure mind as the foundation, possessing the immeasurable power of the Tathagata (Rulai), unobstructed wisdom manifests before you, self-awakened without relying on others, fully possessing qualities like the Tathagata, generate this most supreme mind. When a Buddha's child first generates such a wonderful and precious mind, they transcend the position of ordinary beings and enter the place where the Buddhas walk, born into the family of the Tathagata, with a lineage without blemish, equal to the Buddhas, and will surely achieve unsurpassed enlightenment. As soon as such a mind arises, one immediately enters the first Bhumi (the first of the ten stages of a Bodhisattva's path), the joy of the mind is immovable, like the great mountain king.' Furthermore, according to the Avatamsaka Sutra, from the first Bhumi to the tenth Bhumi, in each Bhumi, great compassion is the main element. As the Contemplation Sutra of Immeasurable Life (Wuliangshou Guan Jing) says: 'The Buddha's mind is great compassion.' Also, the Nirvana Sutra (Nirvana Jing) says: 'Namo Chunda (name of a person), although the body is human, the mind is like the Buddha's mind.' It also says: 'The great physician who has compassion for the world, both body and wisdom are serene. In the Dharma of no-self, there is true self, therefore, I respectfully bow to the unsurpassed honored one. The initial aspiration and the ultimate attainment are not different, but the initial aspiration is more difficult. Before saving oneself, one saves others, therefore, I pay homage to the one who first generates the Bodhi mind. One who has generated the Bodhi mind has already become a teacher of humans and devas, surpassing the Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Such a mind that has been generated transcends the three realms, therefore, it is named the most unsurpassed.' As the Mahavairocana Sutra (Da Piluzhena Jing) says: 'Bodhi (enlightenment) is the cause, great compassion is the root, and skillful means are the ultimate.' Third, regarding Samadhi (meditative absorption), after a mantra practitioner has contemplated in this way, how can they attain unsurpassed Bodhi? It should be known that one should naturally abide in the great Bodhi mind of Samantabhadra (Puxian, name of a Bodhisattva). All sentient beings inherently possess Sattva (sentient nature), but because they are bound by the afflictions of greed, anger, and delusion, the Buddhas, with great compassion and skillful wisdom, teach this profound and secret Yoga, enabling practitioners to contemplate a white moon disc within their minds. By practicing this contemplation, they illuminate their original mind, which is serene and pure, like a full moon.

光遍虛空無所分別。亦名覺了。亦名凈法界。亦名實相般若波羅蜜海。能含種種無量珍寶三摩地猶如滿月潔白分明。何者。為一切有情。悉含普賢之心。我見自心。形如月輪。何故以月輪為喻。謂滿月圓明體。則與菩提心相類。凡月輪有一十六分。喻瑜伽中金剛薩埵至金剛拳有十六大菩薩者。於三十七尊中。五方佛位。各表一智。東方阿閦佛。因成大圓鏡智。亦名金剛智也。南方寶生佛。由成平等性智。亦名灌頂智也。西方阿彌陀佛。由成妙觀察智。亦名蓮華智。亦名轉法輪智也。北方不空成就佛。由成成所作智。亦名羯磨智也。中方毗盧遮那佛。由成法界智為本。已上四佛智出生四波羅蜜菩薩焉。四菩薩。即金寶法業也。三世一切諸聖賢。產生養育之母。於是印成法界體性中。流出四佛也。四方如來。各攝四菩薩。東方阿閦佛攝四菩薩。金剛薩埵。金剛王。金剛愛。善哉。為四菩薩也。南方寶生佛攝四菩薩。金剛寶。金剛光。金剛幢。金剛笑。為四菩薩也。西方阿彌陀佛攝四菩薩。金剛法。金剛利。金剛因。金剛語。為四菩薩也。北方不空成就佛攝四菩薩。金剛業。金剛護。金剛牙。金剛拳。為四菩薩也。四方佛各四菩薩。為十六大菩薩也。於三十七尊中。除五佛四波羅蜜及后四攝八供養。但取十六大菩薩為四方佛

【現代漢語翻譯】現代漢語譯本光明遍照虛空，沒有任何分別。也叫做覺了，也叫做凈法界，也叫做實相般若波羅蜜海（Prajnaparamita，智慧到彼岸），能夠包含種種無量的珍寶三摩地（Samadhi，禪定），猶如滿月一樣潔白分明。這是什麼呢？爲了一切有情眾生，都包含著普賢（Samantabhadra）菩薩的心。我看見自己的心，形狀如同月輪。為什麼用月輪來比喻呢？因為滿月圓滿光明的本體，就與菩提心（Bodhi-citta，覺悟之心）相似。凡是月輪有一十六分，比喻瑜伽（Yoga）中的金剛薩埵（Vajrasattva）到金剛拳（Vajramusti）有十六大菩薩。在三十七尊中，五方佛（Five Dhyani Buddhas）的方位，各自代表一種智慧。東方阿閦佛（Akshobhya），因為成就了大圓鏡智（Adarsha-jnana），也叫做金剛智。南方寶生佛（Ratnasambhava），由於成就了平等性智（Samata-jnana），也叫做灌頂智。西方阿彌陀佛（Amitabha），由於成就了妙觀察智（Pratyavekshanajnana），也叫做蓮華智，也叫做轉法輪智。北方不空成就佛（Amoghasiddhi），由於成就了成所作智（Krityanushthana-jnana），也叫做羯磨智。中央毗盧遮那佛（Vairocana），由於成就了法界智為根本。以上四佛的智慧出生了四波羅蜜菩薩（Paramita Bodhisattvas）。四菩薩，就是金剛波羅蜜、寶波羅蜜、法波羅蜜、業波羅蜜。是三世一切諸聖賢，產生養育的母親。於是在印成法界體性的過程中，流出四佛。四方如來，各自攝受四菩薩。東方阿閦佛攝受四菩薩：金剛薩埵、金剛王、金剛愛、善哉，為四菩薩。南方寶生佛攝受四菩薩：金剛寶、金剛光、金剛幢、金剛笑，為四菩薩。西方阿彌陀佛攝受四菩薩：金剛法、金剛利、金剛因、金剛語，為四菩薩。北方不空成就佛攝受四菩薩：金剛業、金剛護、金剛牙、金剛拳，為四菩薩。四方佛各自有四菩薩，為十六大菩薩。在三十七尊中，除去五佛、四波羅蜜菩薩以及後面的四攝菩薩、八供養菩薩，只取十六大菩薩作為四方佛的眷屬。

【English Translation】 English version Light pervades the void without any differentiation. It is also called 'Awakening,' also called 'Pure Dharma Realm,' also called 'Ocean of Reality Prajnaparamita' (Prajnaparamita, Perfection of Wisdom), capable of containing various immeasurable precious Samadhis (Samadhi, meditative absorption), like a full moon, pure white and clear. What is this? It is for all sentient beings, all containing the heart of Samantabhadra (Samantabhadra). I see my own mind, shaped like a moon disc. Why is the moon disc used as a metaphor? Because the full moon's round and bright essence is similar to the Bodhi-citta (Bodhi-citta, mind of enlightenment). The moon disc has sixteen parts, symbolizing the sixteen great Bodhisattvas from Vajrasattva (Vajrasattva) to Vajramusti (Vajramusti) in Yoga. Among the thirty-seven deities, the positions of the Five Dhyani Buddhas (Five Dhyani Buddhas) each represent a wisdom. Akshobhya (Akshobhya) in the East, due to the accomplishment of the Adarsha-jnana (Adarsha-jnana, Great Mirror Wisdom), is also called Vajra Wisdom. Ratnasambhava (Ratnasambhava) in the South, due to the accomplishment of the Samata-jnana (Samata-jnana, Wisdom of Equality), is also called Empowerment Wisdom. Amitabha (Amitabha) in the West, due to the accomplishment of the Pratyavekshanajnana (Pratyavekshanajnana, Wisdom of Discriminating Awareness), is also called Lotus Wisdom, also called Wisdom of Turning the Dharma Wheel. Amoghasiddhi (Amoghasiddhi) in the North, due to the accomplishment of the Krityanushthana-jnana (Krityanushthana-jnana, Wisdom of Accomplishing Activities), is also called Karma Wisdom. Vairocana (Vairocana) in the Center, due to the accomplishment of the Dharmadhatu Wisdom as its foundation. The wisdoms of the above four Buddhas give birth to the Four Paramita Bodhisattvas (Paramita Bodhisattvas). The four Bodhisattvas are Vajra Paramita, Ratna Paramita, Dharma Paramita, and Karma Paramita. They are the mothers who generate and nurture all the sages and virtuous beings of the three times. Thus, in the process of sealing the essence of the Dharmadhatu, the four Buddhas flow forth. The four Tathagatas in the four directions each embrace four Bodhisattvas. Akshobhya in the East embraces four Bodhisattvas: Vajrasattva, Vajraraja, Vajraraga, and Sadhus, as the four Bodhisattvas. Ratnasambhava in the South embraces four Bodhisattvas: Vajraratna, Vajrarashmi, Vajraketu, and Vajrahasa, as the four Bodhisattvas. Amitabha in the West embraces four Bodhisattvas: Vajradharma, Vajratikshna, Vajrahetu, and Vajrabhasha, as the four Bodhisattvas. Amoghasiddhi in the North embraces four Bodhisattvas: Vajrakarma, Vajraraksha, Vajradanta, and Vajramusti, as the four Bodhisattvas. The four Buddhas in the four directions each have four Bodhisattvas, forming the sixteen great Bodhisattvas. Among the thirty-seven deities, excluding the five Buddhas, the four Paramita Bodhisattvas, and the later four Gathering Bodhisattvas and eight Offering Bodhisattvas, only the sixteen great Bodhisattvas are taken as the retinue of the four directional Buddhas.

所攝也。又摩訶般若經中。內空至無性自性空。亦有十六義。一切有情於心質中。有一分凈性。眾行皆備。其體極微妙。皎然明白。乃至輪迴六趣。變不變易。如月十六分之一。凡月其一分明相。若當合宿之際。但為日光。奪其明性。所以不現。後起月初。日日漸加。至十五日圓滿無礙。所以觀行者。初以阿字發起本心中分明。即漸令潔白分明。證無生智。夫阿字者。一切法本不生義。

準毗盧遮那經疏釋阿字。具有五義。一者阿字(短聲)是菩提心。二阿字(引聲)是菩提行。三暗字(長聲)是證菩提義。四惡字(短聲)是般涅槃義。五惡字(引聲)是具足方便智義。又將阿字。配解法華經中開示悟入四字也。開佛知見。雙開菩提涅槃如初阿字。是菩提心義也。示字者。示佛知見。如第二阿字。是菩提行義也。悟字者。悟佛知見。如第三暗字。是證菩提義也。入字者。入佛知見。如第四惡字。是般涅槃義。總而言之。具足成就。第五惡字。是方便善巧智圓滿義也。

即贊阿字是菩提心義。頌曰。

八葉白蓮一肘門　　炳現阿字素光色　禪智俱入金剛縛　　召入如來寂靜智

扶會阿字者。揩實決定觀之。當觀圓明凈識。若才見者。則名見真勝義諦。若常見者。則入菩薩初地。若轉漸增長。則

【現代漢語翻譯】現代漢語譯本：這是所攝持的含義。此外，《摩訶般若經》中，從內空到無性自性空，也有十六種意義。一切有情眾生的心性之中，都有一分清凈的本性，具備一切善行，其本體極其微妙，清澈明亮，乃至在六道輪迴中，也不會改變。這就像月亮的十六分之一，普通的月亮，其一分明亮的部分，在將要與星宿相合的時候，只是因為日光遮蔽了它的明亮本性，所以不顯現。後來新月出現，每天逐漸增加，到十五日圓滿無礙。所以觀行者，最初以『阿』字發起本心中分明的智慧，就逐漸使其潔白分明，證得無生智。『阿』字的意思是，一切法的根本是不生不滅的。

根據《毗盧遮那經疏》解釋，『阿』字具有五種意義。第一，『阿』字（短聲）是菩提心（bodhicitta，覺悟之心）。第二，『阿』字（長聲）是菩提行（bodhicarya，覺悟之行）。第三，『暗』字（長聲）是證菩提（bodhi，覺悟）的意義。第四，『惡』字（短聲）是般涅槃（parinirvana，完全的涅槃）的意義。第五，『惡』字（長聲）是具足方便智（upaya-jnana，善巧方便的智慧）的意義。又可以將『阿』字，配合解釋《法華經》中的開、示、悟、入四個字。『開佛知見』，同時開啟菩提和涅槃，如最初的『阿』字，是菩提心的意義。『示』字，顯示佛的知見，如第二個『阿』字，是菩提行的意義。『悟』字，領悟佛的知見，如第三個『暗』字，是證菩提的意義。『入』字，進入佛的知見，如第四個『惡』字，是般涅槃的意義。總而言之，具足成就，第五個『惡』字，是方便善巧智慧圓滿的意義。

讚歎『阿』字是菩提心的意義，頌詞說：

八葉白蓮一肘門，炳現阿字素光色禪智俱入金剛縛，召入如來寂靜智

扶助領會『阿』字的人，要切實決定地觀察。應當觀察圓明清凈的識。如果才見到，就叫做見到真勝義諦（paramarthasatya，最高的真理）。如果經常見到，就進入菩薩初地（bhumi，菩薩的階位）。如果逐漸增長，那麼……

【English Translation】 English version: This is what is being encompassed. Furthermore, in the Mahaprajnaparamita Sutra, from inner emptiness to the emptiness of self-nature without inherent existence, there are also sixteen meanings. Within the mind-essence of all sentient beings, there is a portion of pure nature, complete with all good deeds. Its essence is extremely subtle, clear and bright, and even in the six realms of samsara (samsara, cycle of rebirth), it does not change. It is like one-sixteenth of the moon. An ordinary moon, its one bright portion, when about to conjoin with a constellation, is only obscured by the sunlight, which deprives it of its bright nature, so it does not appear. Later, the new moon appears, gradually increasing day by day, until it is full and unobstructed on the fifteenth day. Therefore, the practitioner, initially using the syllable 'A' to initiate the clear wisdom in their mind, gradually makes it pure white and clear, realizing the wisdom of non-origination. The meaning of the syllable 'A' is that the fundamental nature of all dharmas (dharma, teachings or phenomena) is non-arising.

According to the commentary on the Vairochana Sutra, the syllable 'A' has five meanings. First, the syllable 'A' (short sound) is bodhicitta (bodhicitta, the mind of enlightenment). Second, the syllable 'A' (long sound) is bodhicarya (bodhicarya, the conduct of enlightenment). Third, the syllable 'Am' (long sound) is the meaning of attaining bodhi (bodhi, enlightenment). Fourth, the syllable 'Ah' (short sound) is the meaning of parinirvana (parinirvana, complete nirvana). Fifth, the syllable 'Ah' (long sound) is the meaning of possessing upaya-jnana (upaya-jnana, wisdom of skillful means). Furthermore, the syllable 'A' can be matched with the four words 'opening, showing, awakening, entering' in the Lotus Sutra. 'Opening the Buddha's knowledge and vision' simultaneously opens bodhi and nirvana, like the initial syllable 'A', which is the meaning of bodhicitta. The word 'showing' shows the Buddha's knowledge and vision, like the second syllable 'A', which is the meaning of bodhicarya. The word 'awakening' awakens to the Buddha's knowledge and vision, like the third syllable 'Am', which is the meaning of attaining bodhi. The word 'entering' enters the Buddha's knowledge and vision, like the fourth syllable 'Ah', which is the meaning of parinirvana. In summary, fully accomplishing, the fifth syllable 'Ah' is the meaning of the perfection of skillful means and wisdom.

Praising the syllable 'A' as the meaning of bodhicitta, the verse says:

On an eight-petaled white lotus, one cubit in height, The syllable 'A' brightly appears with its pure light. Zen and wisdom both enter the vajra bond, Summoning the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) tranquil wisdom.

Those who assist in understanding the syllable 'A' should observe with firm and decisive contemplation. One should observe the round, bright, and pure consciousness. If one sees it for the first time, it is called seeing the true ultimate truth (paramarthasatya, the highest truth). If one sees it frequently, one enters the first bhumi (bhumi, stage) of a Bodhisattva. If it gradually increases, then...

廓周法界。量等虛空。卷舒自在。當具一切智。凡修習瑜伽觀行人。當須具修三密行。證悟五相成身義也。所言三密者。一身密者。如結契印召請聖眾是也。二語密者。如密誦真言文句了了分明。無謬誤也。三意密者。如住瑜伽相應白凈月圓觀菩提心。

次明五相成身者。一是通達心。二是菩提心。三是金剛心。四是金剛身。五是證無上菩提獲金剛堅固身也。然此五相具備方成本尊身也。其圓明則普賢身也。亦是普賢心也。與十方諸佛同之。亦乃三世修行證有前後。及達悟也無去來今。凡人心如合蓮華。佛心如滿月。此觀若成。十方國土。若凈若穢。六道含識。三乘行位。及三世國土成壞。眾生業差別。菩薩因地行相。三世諸佛。悉于中現證本尊身。滿足普賢一切行愿故。大毗盧遮那經云。如是真實心。故佛所宣說。問前言二乘之人。有法執故。不得成佛。今復令修菩提心三摩地者。云何差別。答二乘之人。有法執故。久久證理。沈空滯寂。限以劫數。然發大心。又乘散善門中。經無數劫。是故足可厭離。不可依止。今真言行人。既破人法二執。雖能正見真實之智。或為無始間隔。未能證於如來一切智智。欲求妙道。修持次第。從凡入佛位者。即此三摩地者。能達諸佛自性。悟諸佛法身。證法界體性智。成大毗

【現代漢語翻譯】現代漢語譯本：周遍法界，其量等同虛空，卷舒自在。應當具足一切智慧。凡是修習瑜伽觀的修行人，應當修習三密行，證悟五相成身的意義。所謂三密，一是身密，比如結契印，召請聖眾。二是語密，比如秘密誦持真言，文句清楚明白，沒有謬誤。三是意密，比如安住于瑜伽相應的白凈月輪觀想菩提心。

其次說明五相成身。一是通達心，二是菩提心，三是金剛心，四是金剛身，五是證得無上菩提，獲得金剛堅固身。然而這五相具備才能成就本尊身。其圓滿光明就是普賢身，也是普賢心，與十方諸佛相同。也是三世修行證悟有先後，以及達到覺悟沒有過去、現在、未來。凡夫的心像合攏的蓮花，佛的心像滿月。此觀如果成就，十方國土，無論是清凈還是污穢，六道眾生，三乘的行位，以及三世國土的成住壞空，眾生的業力差別，菩薩在因地的修行狀態，三世諸佛，都可以在其中顯現，證得本尊身，滿足普賢一切行愿。正如《大毗盧遮那經》所說：『如此真實心，故佛所宣說。』問：前面說二乘之人，因為有法執，不能成佛，現在又讓他們修菩提心三摩地，有什麼差別？答：二乘之人，因為有法執，長久證悟道理，沉溺於空寂，侷限於劫數。然後發起大心，又通過散善之門，經歷無數劫，所以足以厭離，不可依靠。現在真言行人，既然破除了人法二執，雖然能夠正確見到真實之智，或許因為無始以來的間隔，未能證得如來的一切智智。想要尋求妙道，修持次第，從凡夫進入佛位，就是通過這三摩地，能夠通達諸佛自性，悟得諸佛法身，證得法界體性智，成就大毗盧遮那佛。現代漢語譯本：

廓周法界（宇宙），量等虛空（無限）。卷舒自在（自由顯現和隱藏），當具一切智（應具備一切智慧）。凡修習瑜伽觀行人（所有修習瑜伽觀的修行者），當須具修三密行（必須修習三種秘密行為），證悟五相成身義也（以證悟五種形象成就佛身）。所言三密者（所謂三密）：一身密者（身密），如結契印（如結手印），召請聖眾是也（召喚聖眾）。二語密者（語密），如密誦真言文句了了分明（如秘密唸誦真言，文句清晰分明），無謬誤也（沒有錯誤）。三意密者（意密），如住瑜伽相應白凈月圓觀菩提心（如安住于與瑜伽相應的清凈月輪觀想菩提心）。

次明五相成身者（接下來闡述五相成身）：一是通達心（通達心），二是菩提心（菩提心），三是金剛心（金剛心），四是金剛身（金剛身），五是證無上菩提獲金剛堅固身也（證得無上菩提，獲得金剛般堅固的身體）。然此五相具備方成本尊身也（只有具備這五種形象才能成就本尊身）。其圓明則普賢身也（其圓滿光明就是普賢菩薩的身）。亦是普賢心也（也是普賢菩薩的心）。與十方諸佛同之（與十方諸佛相同）。亦乃三世修行證有前後（也是三世修行證悟有先後），及達悟也無去來今（以及達到覺悟沒有過去、現在、未來）。凡人心如合蓮華（凡夫的心像合攏的蓮花），佛心如滿月（佛的心像滿月）。此觀若成（如果這種觀想成就），十方國土（十方國土），若凈若穢（無論是清凈還是污穢），六道含識（六道眾生），三乘行位（三乘的修行位次），及三世國土成壞（以及三世國土的成住壞空），眾生業差別（眾生的業力差別），菩薩因地行相（菩薩在因地的修行狀態），三世諸佛（三世諸佛），悉于中現證本尊身（都可以在其中顯現，證得本尊身），滿足普賢一切行愿故（滿足普賢菩薩的一切行愿）。大毗盧遮那經云（《大毗盧遮那經》說）：如是真實心（如此真實的心），故佛所宣說（所以佛陀宣說）。問前言二乘之人（問：前面說二乘之人），有法執故（因為有法執），不得成佛（不能成佛），今復令修菩提心三摩地者（現在又讓他們修菩提心三摩地），云何差別（有什麼差別）？答二乘之人（答：二乘之人），有法執故（因為有法執），久久證理（長久證悟道理），沈空滯寂（沉溺於空寂），限以劫數（侷限於劫數）。然發大心（然後發起大心），又乘散善門中（又通過散善之門），經無數劫（經歷無數劫），是故足可厭離（所以足以厭離），不可依止（不可依靠）。今真言行人（現在真言行人），既破人法二執（既然破除了人法二執），雖能正見真實之智（雖然能夠正確見到真實之智），或為無始間隔（或許因為無始以來的間隔），未能證於如來一切智智（未能證得如來的一切智智）。欲求妙道（想要尋求妙道），修持次第（修持次第），從凡入佛位者（從凡夫進入佛位），即此三摩地者（就是通過這三摩地），能達諸佛自性（能夠通達諸佛自性），悟諸佛法身（悟得諸佛法身），證法界體性智（證得法界體性智），成大毗盧遮那佛（成就大毗盧遮那佛）。

【English Translation】 English version: It pervades the Dharma Realm, its measure equals the void, freely contracting and expanding. One should possess all wisdom. All practitioners who cultivate the Yoga contemplation should cultivate the Three Mysteries practices to realize the meaning of attaining Buddhahood through the Five Aspects. The so-called Three Mysteries are: first, the Body Mystery, such as forming mudras and summoning the holy assembly; second, the Speech Mystery, such as secretly reciting mantras with clear and distinct words and sentences, without errors; third, the Mind Mystery, such as abiding in the Yoga-corresponding white and pure moon-circle contemplation of Bodhicitta (the mind of enlightenment).

Next, explaining the Five Aspects of Attaining Buddhahood: first is understanding the mind; second is the Bodhi mind; third is the Vajra (diamond) mind; fourth is the Vajra body; fifth is attaining unsurpassed Bodhi and obtaining the Vajra solid body. However, only when these five aspects are complete can one attain the body of the principal deity. Its perfect brightness is the body of Samantabhadra (Universal Worthy Bodhisattva), and also the mind of Samantabhadra, which is the same as the Buddhas of the ten directions. Also, the practice and realization of the three times (past, present, future) have a sequence, and reaching enlightenment has no past, present, or future. The mind of ordinary people is like a closed lotus flower, while the mind of the Buddha is like a full moon. If this contemplation is accomplished, the lands of the ten directions, whether pure or impure, the sentient beings of the six realms, the stages of the three vehicles, and the formation, dwelling, decay, and emptiness of the lands of the three times, the differences in the karma of sentient beings, the practices of Bodhisattvas in the causal stage, and the Buddhas of the three times, will all appear within it, proving the body of the principal deity and fulfilling all the practices and vows of Samantabhadra. As the Mahavairocana Sutra says: 'Such is the true mind, therefore spoken by the Buddha.' Question: Earlier it was said that people of the Two Vehicles (Sravakas and Pratyekabuddhas), because they have attachment to the Dharma, cannot attain Buddhahood. Now, they are again instructed to cultivate the Bodhicitta Samadhi, what is the difference? Answer: People of the Two Vehicles, because they have attachment to the Dharma, for a long time realize the principle, sinking into emptiness and stagnation, limited by kalpas (eons). Then they arouse the great mind, and also through the gate of scattered good deeds, experience countless kalpas, so it is sufficient to be weary of and cannot be relied upon. Now, the mantra practitioners, since they have broken through the two attachments of self and Dharma, although they can correctly see the wisdom of reality, perhaps because of the interval since beginningless time, have not yet attained the All-Knowing Wisdom of the Tathagata (Buddha). Wanting to seek the wonderful path, the order of practice, from ordinary people entering the Buddha position, is through this Samadhi, which can reach the self-nature of all Buddhas, realize the Dharma body of all Buddhas, prove the wisdom of the nature of the Dharma Realm, and become the Great Vairocana Buddha. English version:

Pervading the Dharma Realm (universe), its measure equals the void (limitless). Freely contracting and expanding (appearing and disappearing at will), one should possess all wisdom (should be equipped with all wisdom). All practitioners who cultivate Yoga contemplation (all practitioners who cultivate Yoga contemplation), must cultivate the Three Mysteries practices (must practice the three secret practices), to realize the meaning of attaining Buddhahood through the Five Aspects (in order to realize the meaning of achieving Buddhahood through the five aspects). The so-called Three Mysteries (the so-called Three Mysteries): First, the Body Mystery (Body Mystery), such as forming mudras (such as forming hand gestures), summoning the holy assembly (summoning the holy assembly). Second, the Speech Mystery (Speech Mystery), such as secretly reciting mantras with clear and distinct words and sentences (such as secretly reciting mantras, with clear and distinct words and sentences), without errors (without errors). Third, the Mind Mystery (Mind Mystery), such as abiding in the Yoga-corresponding white and pure moon-circle contemplation of Bodhicitta (such as abiding in the pure moon wheel contemplation corresponding to Yoga and contemplating Bodhicitta).

Next, explaining the Five Aspects of Attaining Buddhahood (Next, explaining the Five Aspects of Attaining Buddhahood): First is understanding the mind (understanding the mind), second is the Bodhi mind (Bodhicitta), third is the Vajra mind (Vajra mind), fourth is the Vajra body (Vajra body), fifth is attaining unsurpassed Bodhi and obtaining the Vajra solid body (attaining unsurpassed Bodhi and obtaining a body as solid as Vajra). Only when these five aspects are complete can one attain the body of the principal deity (only when these five aspects are complete can one achieve the body of the principal deity). Its perfect brightness is the body of Samantabhadra (its perfect brightness is the body of Samantabhadra Bodhisattva). It is also the mind of Samantabhadra (it is also the mind of Samantabhadra Bodhisattva). It is the same as the Buddhas of the ten directions (it is the same as the Buddhas of the ten directions). Also, the practice and realization of the three times have a sequence (also, the practice and realization of the three times have a sequence), and reaching enlightenment has no past, present, or future (and reaching enlightenment has no past, present, or future). The mind of ordinary people is like a closed lotus flower (the mind of ordinary people is like a closed lotus flower), while the mind of the Buddha is like a full moon (the mind of the Buddha is like a full moon). If this contemplation is accomplished (if this contemplation is accomplished), the lands of the ten directions (the lands of the ten directions), whether pure or impure (whether pure or impure), the sentient beings of the six realms (the sentient beings of the six realms), the stages of the three vehicles (the stages of the three vehicles), and the formation, dwelling, decay, and emptiness of the lands of the three times (and the formation, dwelling, decay, and emptiness of the lands of the three times), the differences in the karma of sentient beings (the differences in the karma of sentient beings), the practices of Bodhisattvas in the causal stage (the practices of Bodhisattvas in the causal stage), the Buddhas of the three times (the Buddhas of the three times), will all appear within it, proving the body of the principal deity (will all appear within it, proving the body of the principal deity), fulfilling all the practices and vows of Samantabhadra (fulfilling all the practices and vows of Samantabhadra Bodhisattva). The Mahavairocana Sutra says (The Mahavairocana Sutra says): Such is the true mind (such is the true mind), therefore spoken by the Buddha (therefore spoken by the Buddha). Question: Earlier it was said that people of the Two Vehicles (Question: Earlier it was said that people of the Two Vehicles), because they have attachment to the Dharma (because they have attachment to the Dharma), cannot attain Buddhahood (cannot attain Buddhahood), now, they are again instructed to cultivate the Bodhicitta Samadhi (now, they are again instructed to cultivate the Bodhicitta Samadhi), what is the difference (what is the difference)? Answer: People of the Two Vehicles (Answer: People of the Two Vehicles), because they have attachment to the Dharma (because they have attachment to the Dharma), for a long time realize the principle (for a long time realize the principle), sinking into emptiness and stagnation (sinking into emptiness and stagnation), limited by kalpas (limited by kalpas). Then they arouse the great mind (then they arouse the great mind), and also through the gate of scattered good deeds (and also through the gate of scattered good deeds), experience countless kalpas (experience countless kalpas), so it is sufficient to be weary of (so it is sufficient to be weary of), and cannot be relied upon (and cannot be relied upon). Now, the mantra practitioners (now, the mantra practitioners), since they have broken through the two attachments of self and Dharma (since they have broken through the two attachments of self and Dharma), although they can correctly see the wisdom of reality (although they can correctly see the wisdom of reality), perhaps because of the interval since beginningless time (perhaps because of the interval since beginningless time), have not yet attained the All-Knowing Wisdom of the Tathagata (have not yet attained the All-Knowing Wisdom of the Tathagata). Wanting to seek the wonderful path (wanting to seek the wonderful path), the order of practice (the order of practice), from ordinary people entering the Buddha position (from ordinary people entering the Buddha position), is through this Samadhi (is through this Samadhi), which can reach the self-nature of all Buddhas (which can reach the self-nature of all Buddhas), realize the Dharma body of all Buddhas (realize the Dharma body of all Buddhas), prove the wisdom of the nature of the Dharma Realm (prove the wisdom of the nature of the Dharma Realm), and become the Great Vairocana Buddha (and become the Great Vairocana Buddha).

盧遮那佛。自性身。受用身。變化身。等流身等流身。為行人。未證故。理宜修之。故大毗盧遮那經云。悉地從心生。如金剛頂瑜伽經說。一切義成就菩薩。初坐金剛座。取證無上道。遂蒙諸佛授此心地。然能證果。凡今之人。若心決定。如教修行。不起于座。三摩地現前。應是成就本尊之身。故大毗盧遮那經云供養次第法雲。若無勢力廣增益。住法但觀菩提心。佛說此中具萬行。漸足清白純凈法也。此菩提心。能包藏一切諸佛功德法故。若修證出現。則為一切導師。若歸本則是密嚴國土不起于座能成一切事。贊菩提心曰。

若人求佛慧　　通達菩提心　父母所生身　　速證大覺位

金剛頂瑜伽中發阿耨多羅三藐三菩提心論一卷

【現代漢語翻譯】現代漢語譯本：盧遮那佛（Vairocana Buddha）：自性身（Svabhavakaya，法身），受用身（Sambhogakaya，報身），變化身（Nirmanakaya，應身），等流身（Nisyanda-kaya，化身）。等流身爲了修行者，因為他們尚未證悟，所以理應修習。因此《大毗盧遮那經》（Mahavairocana Sutra）說：『悉地（Siddhi，成就）從心生。』如《金剛頂瑜伽經》（Vajrasekhara Sutra）所說：一切義成就菩薩（Sarvarthasiddha Bodhisattva），最初坐在金剛座（Vajrasana），證取無上道（Anuttara-samyak-sambodhi）。於是蒙受諸佛傳授此心地法門，然後才能證得果位。凡是現在的人，如果心意堅定，如教修行，不起于座，三摩地（Samadhi，禪定）現前，應是成就本尊之身。所以《大毗盧遮那經》的供養次第法雲：『若無勢力廣增益，住法但觀菩提心。佛說此中具萬行，漸足清白純凈法也。』此菩提心（Bodhicitta，覺悟之心），能包藏一切諸佛功德法，所以如果修證出現，則為一切導師。如果迴歸根本，則是密嚴國土（Ghanavyuha），不起于座能成就一切事。讚頌菩提心說：『若人求佛慧，通達菩提心，父母所生身，速證大覺位。』《金剛頂瑜伽中發阿耨多羅三藐三菩提心論》一卷

【English Translation】 English version: Vairocana Buddha: Svabhavakaya (Dharmakaya, the Body of Essence), Sambhogakaya (the Body of Enjoyment), Nirmanakaya (the Body of Transformation), Nisyanda-kaya (the Body of Emanation). The Nisyanda-kaya is for practitioners, because they have not yet attained realization, so it is appropriate to cultivate it. Therefore, the Mahavairocana Sutra says: 'Siddhi (accomplishment) arises from the mind.' As the Vajrasekhara Sutra says: Sarvarthasiddha Bodhisattva, first sat on the Vajrasana (Diamond Seat), and attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Thereupon, he received the transmission of this mind-ground Dharma from all the Buddhas, and then he was able to attain the fruit. All people of the present, if their minds are determined, and they practice according to the teachings, without rising from their seats, Samadhi (meditative absorption) will appear, and they should accomplish the body of the principal deity. Therefore, the Mahavairocana Sutra's chapter on the order of offerings says: 'If there is no power to broadly increase benefits, abiding in the Dharma, just contemplate the Bodhicitta (mind of enlightenment). The Buddha said that within this, there are myriad practices, gradually fulfilling pure and immaculate Dharmas.' This Bodhicitta can encompass all the merits and virtues of all the Buddhas, so if cultivation and realization appear, it will be the guide for all. If returning to the root, it is the Ghanavyuha (Dense Array Paradise), without rising from the seat, one can accomplish all things. Praising the Bodhicitta, it says: 'If one seeks the wisdom of the Buddha, and understands the Bodhicitta, with the body born of parents, one will quickly attain the position of Great Enlightenment.' One scroll of 'Discourse on Arousing the Mind of Anuttara-samyak-sambodhi in the Vajrasekhara Yoga.'