Chinese
大正藏第 18 册 No. 0869 金刚顶经瑜伽十八会指归 No. 869 金刚顶经瑜伽十八会指归一卷 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 金刚顶经瑜伽有十万偈十八会，初会名一切如来真实摄教王，有四大品：一名金刚界，二名降三世，三名遍调伏，四名一切义成就表四智印。于初品中有六曼茶罗，所谓金刚界大曼茶罗，并说毗卢遮那佛受用身，以五相现成等正觉(五相者所谓通达本心、修菩提心、成金刚心、证金刚身、佛身圆满，此则五智通达)，成佛后以金刚三摩地现发，生三十七智，广说曼荼罗仪则，为弟子受速证菩萨地佛地法。第二说陀罗尼曼茶罗，具三十七，此中圣众皆住波罗蜜形，广说入曼茶罗仪轨，为弟子受四种眼，说敬爱、钩召、降伏、息灾等仪轨。第三说微细金刚曼茶罗，亦具三十七圣众，于金刚杵中画，各持定印，广说入曼茶罗仪轨，为弟子令心堪任、令心调柔、令心自在，说微细金刚三摩地，修四静虑法、修四无量心及三解脱门。第四说一切如来广大供养羯磨曼茶罗，亦具三十七，彼中圣众，各持本幖帜，供养而住，广说入曼茶罗法，为弟子说受十六大供养法，说四种秘 现代汉语译本 大正藏第 18 册 No. 0869 金刚顶经瑜伽十八会指归 No. 869 金刚顶经瑜伽十八会指归一卷 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 《金刚顶经瑜伽》有十万偈十八会，初会名《一切如来真实摄教王》，有四大品：一名金刚界，二名降三世，三名遍调伏，四名一切义成就，表四智印。于初品中有六曼茶罗（Mandala），所谓金刚界大曼茶罗，并说毗卢遮那佛（Vairocana）受用身，以五相现成等正觉（五相者所谓通达本心、修菩提心、成金刚心、证金刚身、佛身圆满，此则五智通达），成佛后以金刚三摩地（Vajra-samadhi）现发，生三十七智，广说曼荼罗仪则，为弟子受速证菩萨地佛地法。第二说陀罗尼曼茶罗，具三十七，此中圣众皆住波罗蜜（Paramita）形，广说入曼茶罗仪轨，为弟子受四种眼，说敬爱、钩召、降伏、息灾等仪轨。第三说微细金刚曼茶罗，亦具三十七圣众，于金刚杵中画，各持定印，广说入曼茶罗仪轨，为弟子令心堪任、令心调柔、令心自在，说微细金刚三摩地，修四静虑法、修四无量心及三解脱门。第四说一切如来广大供养羯磨曼茶罗，亦具三十七，彼中圣众，各持本幖帜，供养而住，广说入曼茶罗法，为弟子说受十六大供养法，说四种秘
English
English version T18 No. 0869 The Guiding Principles of the Yoga Eighteen Assemblies of the Vajrasekhara Sutra No. 869 The Guiding Principles of the Yoga Eighteen Assemblies of the Vajrasekhara Sutra, one volume Translated by the Tripitaka Master Amoghavajra (Bukong), bearing the title Kaifu Yitong Sansi Tejin Shi Hongluqing Su Guogong, with a fief of three thousand households, granted purple robe, posthumously awarded Sikong, posthumous title Dajian, formally named Daguangzhi, of Daxingshan Temple, by imperial decree. The Yoga of the Vajrasekhara Sutra contains ten million verses in eighteen assemblies. The first assembly is named 'The King of Teachings that Gathers All Tathagatas' Reality,' and has four great sections: first, the Vajradhatu (Diamond Realm); second, the Trailokyavijaya (Conquering the Three Worlds); third, the Sarvasattvaparitapana (Universally Subduing); and fourth, the Sarvarthasiddhi (Accomplishment of All Meanings), representing the four wisdom seals. In the first section, there are six Mandalas, namely the Great Mandala of the Vajradhatu, which describes the Sambhogakaya (Enjoyment Body) of Vairocana Buddha, manifesting perfect enlightenment through the five aspects (the five aspects are: understanding the original mind, cultivating the Bodhi mind, forming the Vajra mind, realizing the Vajra body, and the perfection of the Buddha body, which means the thorough understanding of the five wisdoms). After attaining Buddhahood, it manifests through the Vajra-samadhi, giving rise to thirty-seven wisdoms, extensively explaining the Mandala rituals, and enabling disciples to quickly attain the Bodhisattva and Buddha stages. The second section speaks of the Dharani Mandala, complete with thirty-seven deities, in which all the holy beings reside in Paramita forms, extensively explaining the rituals for entering the Mandala, bestowing the four kinds of eyes upon disciples, and explaining the rituals for love and respect, summoning, subduing, pacifying disasters, and so on. The third section speaks of the Subtle Vajra Mandala, also complete with thirty-seven holy beings, depicted within the Vajra scepter, each holding a specific mudra, extensively explaining the rituals for entering the Mandala, enabling disciples to make their minds capable, gentle, and free, speaking of the Subtle Vajra-samadhi, cultivating the four Dhyanas (meditative absorptions), cultivating the four immeasurable minds, and the three doors of liberation. The fourth section speaks of the Karma Mandala of Vast Offerings to All Tathagatas, also complete with thirty-seven deities, in which the holy beings each hold their respective emblems, residing in offering, extensively explaining the methods for entering the Mandala, teaching disciples to receive the sixteen great offerings, and speaking of the four kinds of secrets. --------------------------------------------------------------------------------
Chinese
密供养法。第五说四印曼茶罗法，弟子受四种速成就法，以此曼茶罗求悉地成就，像如上四曼茶罗中所求悉地，于此像前求成就。 第六说一印曼茶罗，若持毗卢遮那真言及金刚萨埵菩萨具十七尊，余皆具十三，亦说入曼茶罗仪，与弟子受先行法，修集本尊三摩地。 次说降三世大品，有六曼茶罗，如来成等正觉已，于须弥卢顶转金刚界轮已，与诸菩萨名号受职已，摩醯首罗等刚强难化，不可以寂静法而受化。尽虚空遍法界一切如来异口同音，请以一百八名赞礼金刚萨埵。如是诸天不可以寂静法而受化，时金刚手菩萨受一切如来请已，即入悲怒金刚三摩地，现大威德身，以种种方便调伏，乃至命终。摩醯首罗死已，自见于下方过六十二恒河沙世界，名灰庄严，彼世界中成等正觉，名为怖畏自在王如来。执金刚菩萨以脚按之，诵金刚寿命真言，复得苏。既受化已，金刚萨埵则说大曼茶罗，引入诸天，受金刚名号诸天有五类。 居上界天王，摩醯首罗等无量诸天及后。 第二游虚空诸天，日天子等无量诸天及后。 第三居虚空天，魔王等无量诸天及后。 第四地居天，主藏天等无量诸天及后。 第五地下嚩啰呬天等无量诸天及后。悉皆引入已，敕诸天建立诸曼茶罗，汝等赴会 现代汉语译本： 秘密供养法。第五部分讲述四印曼茶罗法，弟子接受四种快速成就之法，凭借此曼茶罗祈求悉地（Siddhi，成就）的成就，就像在上述四种曼茶罗中所祈求的成就一样，在此像前祈求成就。 第六部分讲述一印曼茶罗，如果持有毗卢遮那（Vairocana）真言和金刚萨埵（Vajrasattva）菩萨，则具有十七尊，其余则具有十三尊，也讲述了进入曼茶罗的仪式，给予弟子接受先行之法，修习本尊三摩地（Samadhi，禅定）。 接下来讲述降三世大品，有六个曼茶罗，如来（Tathagata）成就正等觉后，在须弥卢（Sumeru）顶端转金刚界轮后，给予诸菩萨名号并授予职位后，摩醯首罗（Maheśvara）等刚强难以教化，不能用寂静之法来接受教化。尽虚空遍法界一切如来异口同声，请求用一百零八个名号赞礼金刚萨埵。像这样的诸天不能用寂静之法来接受教化，当时金刚手（Vajrapani）菩萨接受一切如来的请求后，立即进入悲怒金刚三摩地，显现大威德身，用种种方便调伏，乃至命终。摩醯首罗死后，自己看到在下方经过六十二恒河沙世界，名为灰庄严，那个世界中成就正等觉，名为怖畏自在王如来。执金刚菩萨用脚按住他，诵金刚寿命真言，又得以苏醒。既然接受了教化，金刚萨埵就说出大曼茶罗，引入诸天，接受金刚名号的诸天有五类。 居住在上界的天王，摩醯首罗等无量诸天以及他们的眷属。 第二类是游于虚空的诸天，日天子等无量诸天以及他们的眷属。 第三类是居住在虚空的天，魔王等无量诸天以及他们的眷属。 第四类是居住在地面的天，主藏天等无量诸天以及他们的眷属。 第五类是地下的嚩啰呬（Varahi）天等无量诸天以及他们的眷属。全部引入后，敕令诸天建立各种曼茶罗，‘你们去赴会吧！’
English
English version: The Secret Offering Method. The fifth part speaks of the Four Mudra Mandala method, where disciples receive the four methods of swift accomplishment, relying on this mandala to seek the attainment of Siddhi (accomplishment), just as the Siddhi sought in the above four mandalas, seeking accomplishment before this image. The sixth part speaks of the One Mudra Mandala, if one holds the Vairocana mantra and Vajrasattva Bodhisattva, then it has seventeen deities, and the rest have thirteen deities, it also speaks of the ritual of entering the mandala, giving disciples the preliminary practice, cultivating the Samadhi (meditative absorption) of the principal deity. Next is the discourse on the Great Chapter of the Subjugation of the Three Worlds, which has six mandalas. After the Tathagata (Thus Come One) attained complete and perfect enlightenment, after turning the Vajra Realm Wheel on the summit of Mount Sumeru (wonderous high mountain), after giving the Bodhisattvas their names and bestowing their offices, Maheśvara (Great Lord) and others were stubborn and difficult to transform, and could not be converted by peaceful methods. All the Tathagatas throughout the entire space and dharma realm, with one voice, requested to praise Vajrasattva with one hundred and eight names. Such devas could not be converted by peaceful methods, at that time Vajrapani (Thunderbolt-in-Hand) Bodhisattva, after receiving the request of all the Tathagatas, immediately entered the Vajra Samadhi of Wrathful Compassion, manifested a body of great power and virtue, and subdued them with various skillful means, even to the point of death. After Maheśvara died, he saw himself passing through sixty-two Ganges sand worlds below, named Ash Adornment, in that world he attained complete and perfect enlightenment, named Fearless Sovereign King Tathagata. The Vajra-holding Bodhisattva pressed him with his foot, recited the Vajra Life Mantra, and he was revived. Since he had been converted, Vajrasattva then spoke of the Great Mandala, introducing the devas, the devas who received the Vajra name were of five categories. The heavenly kings residing in the upper realm, Maheśvara and other immeasurable devas and their retinues. The second category is the devas who roam in the sky, the Sun Deva and other immeasurable devas and their retinues. The third category is the devas who reside in the sky, the Demon King and other immeasurable devas and their retinues. The fourth category is the devas who reside on the ground, the Treasure-holding Deva and other immeasurable devas and their retinues. The fifth category is the underground Varahi and other immeasurable devas and their retinues. After all were introduced, he commanded the devas to establish various mandalas, 'You should go to the assembly!' --------------------------------------------------------------------------------
Chinese
，所求一切悉地皆与成办，此等皆是外金刚部。 第一说大曼茶罗仪则，皆具三十七，说降伏法及修神通法。 第二说秘密曼茶罗，具三十七，说引弟子仪，此中诸音声及金刚歌舞。 第三说法曼茶罗，具三十七，说引入弟子仪，此中说以慈悲喜舍，作阿毗遮噜迦法，微细金刚调心仪轨。 第四说羯磨曼茶罗，具三十七，说入曼茶罗仪，令弟子学护摩仪轨，于无量佛菩萨所，成广大供养，速得悉地现前，说二十五种护摩炉随类所求法。 第五说四印曼茶罗，具二十一，成就诸药法等。已上四曼茶罗中成就法，于此曼茶罗中成就法于此曼茶罗像前求。 第六说一印曼茶罗，具十七，说引入弟子及先行法。 次为外金刚部众，说四种曼茶罗，各说本真言、本印契献佛。佛为说教敕大曼茶罗，具三十七，说引入弟子仪，说为弟子使役外金刚部轨则，此中说大佛顶及光聚佛顶真言及契，亦通一字顶轮法。 次说第二教敕三昧耶曼茶罗，彼诸天后等各献本真言，佛为说曼茶罗，具三十七，说为弟子说修药叉药叉女法，广说诸仪轨。 次第三说教敕法曼茶罗，诸天说真言献佛，佛为彼等说曼茶罗，具三十七，说引入弟子仪，为弟子说诸天之法印已，由此印不违越本誓。 现代汉语译本：所求的一切成就（悉地，Siddhi）都能实现，这些都属于外金刚部（Outer Vajra Section）。 第一部分讲述大曼茶罗（Mahamandala）的仪轨，包含三十七尊圣众，讲述降伏法和修习神通的方法。 第二部分讲述秘密曼茶罗（Samayamandala），包含三十七尊圣众，讲述引导弟子入门的仪轨，其中包含各种音声和金刚歌舞。 第三部分讲述法曼茶罗（Dharmamandala），包含三十七尊圣众，讲述引导弟子入门的仪轨，其中讲述以慈、悲、喜、舍四无量心，修作阿毗遮噜迦（Abhicaruka）法，以及微细的金刚调心仪轨。 第四部分讲述羯磨曼茶罗（Karmamandala），包含三十七尊圣众，讲述进入曼茶罗的仪轨，令弟子学习护摩（Homa）仪轨，在无量佛菩萨面前，进行广大的供养，迅速获得成就的显现，讲述二十五种护摩炉以及随各类所求的修法。 第五部分讲述四印曼茶罗（Caturmudramandala），包含二十一尊圣众，成就各种药法等等。以上四种曼茶罗中的成就法，在此曼茶罗的画像前祈求。 第六部分讲述一印曼茶罗（Ekamudramandala），包含十七尊圣众，讲述引导弟子入门以及先行法。 接下来为外金刚部的圣众，讲述四种曼茶罗，各自讲述本真言、本印契献给佛。佛为他们讲述教敕大曼茶罗（Adhistana-Mahamandala），包含三十七尊圣众，讲述引导弟子入门的仪轨，讲述为弟子役使外金刚部的轨则，其中讲述大佛顶（Mahasitatapatra）以及光聚佛顶（Usnisacakravarti）真言和手印，也通用于一字顶轮法。 接下来讲述第二教敕三昧耶曼茶罗（Adhistana-Samayamandala），那些天后等各自献上本真言，佛为他们讲述曼茶罗，包含三十七尊圣众，讲述为弟子修习药叉（Yaksa）、药叉女（Yaksinis）法，广泛讲述各种仪轨。 接下来第三讲述教敕法曼茶罗（Adhistana-Dharmamandala），诸天讲述真言献给佛，佛为他们讲述曼茶罗，包含三十七尊圣众，讲述引导弟子入门的仪轨，为弟子讲述诸天的法印之后，由此印不违越本誓。