English
English version: The secret Dharma, the Dharma of swiftly perfecting the accumulation of merit of Dān bō luó mì (Dāna pāramitā, the perfection of generosity). The third Dharma Mandala (Màn chá luó, sacred circle), possessing thirty-seven deities, wherein is discussed the ritual for introducing disciples, the method for cultivating Samādhi (Sān mó dì, meditative concentration) within the Ratna family, to pacify the mind, to make the mind capable, to make the mind gentle, to make the mind free, and the Dharma for seeing the Bodhisattva Ākāśagarbha (Xūkōngzàng Púsà). The fourth Karma Mandala (Jié mó Màn chá luó, action mandala), possessing thirty-seven deities, wherein is discussed the ritual for introducing disciples, the Dharma for blessing and excavating hidden treasures, and the ritual for making vast offerings to all Buddhas within the Ratna family. The fifth Four Mudrā Mandala (Sì yìn Màn chá luó, four seals mandala), possessing twenty-one deities, discussing the ritual for introducing disciples, discussing the practice of preliminary methods, and discussing the Dharma for attaining Siddhi (Xī dì, accomplishment) within the four mandalas. The sixth One Mudrā Mandala (Yī yìn Màn chá luó, one seal mandala), possessing thirteen deities, discussing the ritual for introducing disciples, discussing the practice of the one deity method, and cultivating Samādhi with various medicines, etc., all of which are transformations of the Bhagavan (Pó qié fàn, the Blessed One) Vajrapāṇi (Zhí jīn gāng, Vajra-holder) Ākāśagarbha (Xūkōngzàng). Next, generally speaking, in each of the aforementioned mandalas, there are secret recitations to assist in the expedient accomplishment. Afterwards, it reveals Śākyamuni Buddha (Shìjiāmóuní Fó), descending to Jambudvīpa (Yán fú tí, the continent of Jambudvīpa), transforming into the eight aspects of attaining enlightenment, all of which are emanations of Samantabhadra Bodhisattva (Pǔxián Púsà), and all the Tathāgatas also praise Vajrasattva (Jīngāng Sàduǒ) with one hundred and eight names. This is the first assembly. Next, it speaks of the second assembly, named the Secret King Yoga of All Tathāgatas (Yíqiè Rúlái Mìmì Wáng Yújiā), spoken in the Akaniṣṭha Heaven (Sè jiūjìng tiān). It possesses four great sections, extensively discussing the subtle reality, and extensively discussing the subduing of Maheśvara (Mó xī shǒu luó, the Great Lord), Maheśvara Deva, responding to Vajra Bodhisattva (Jīngāng Púsà) with verses. Next, it speaks of the third assembly, named the Yoga Gathering of All Teachings (Yíqiè Jiào Jí Yújiā), spoken in the Dharmadhātu Palace. All the Tathāgatas, with one voice, ask Vajrasattva Bodhisattva one hundred and eight questions, and Vajrasattva Bodhisattva answers each one. In this scripture, it speaks of the five sections of the great mandala, with five mandalas in each section, each mandala possessing thirty-seven deities, altogether forming one great mandala. Each deity speaks of the four mudrās, namely the Mahāmudrā (Dà yìn, great seal), the Samaya Mudrā (Sānm昧yé yìn, samaya seal), the Dharma Mudrā (Fǎ yìn, dharma seal), and the Karma Mudrā (Jié mó yìn, karma seal), each speaking of the method of accomplishment. In this scripture, it speaks of one hundred and twenty-five kinds of Homa furnaces (Hù mó lú, fire offering furnace). -------------------------------------------------------------------------------- 一一炉所求各异。
Chinese
次说第四会，名降三世金刚瑜伽，于须弥卢顶说。金刚藏等八大菩萨，一一尊各说四种曼茶罗，初会说降伏摩醯首罗及诸天入曼茶罗授职位授名号四种曼茶罗，所谓大曼茶罗、三昧耶曼茶罗、法曼茶罗、羯磨曼茶罗，及一一尊说引入弟子仪及成就法，后都说诸尊三昧耶结印次第，及说秘密禁戒及秘密修行。 第五会名世间出世间金刚瑜伽，于波罗奈国空界中，略说五佛曼茶罗，及诸菩萨诸外金刚部曼茶罗，一一曼茶罗具四种，各说引入弟子仪及求悉地法。 第六会名大安乐不空三昧耶真实瑜伽，于他化自在天宫说。此经中说普贤菩萨曼茶罗，次说毗卢遮那曼茶罗，次后说金刚藏等，至金刚拳菩萨及外金刚部，说般若理趣。一一尊具说四种曼茶罗，各说引入弟子仪，授理趣般若波罗蜜多法及受四种印法，品中各说求世间出世间悉地法。 第七会名普贤瑜伽，于普贤菩萨宫殿中说。此经中说普贤菩萨等，至金刚拳菩萨及外金刚部，一一尊各说四种曼茶罗，说引入弟子仪，说受四种印，修世间出世间悉地。此经中说修行人无时无方，不依世间禁戒，以菩提心为先，无为戒为本。 第八会名胜初瑜伽，于普贤宫殿说。普贤菩萨等，至外金刚部，各各说四种曼茶罗，说实相理 现代汉语译本：每个人所追求的目标各不相同。 接下来讲述第四会，名为降三世金刚瑜伽，在须弥山顶讲述。金刚藏（Vajragarbha）等八大菩萨，每一位都各自宣说四种曼茶罗（Mandala），初会讲述降伏摩醯首罗（Maheśvara）及诸天进入曼茶罗，授予职位、授予名号这四种曼茶罗，即所谓的大曼茶罗（Mahamandala）、三昧耶曼茶罗（Samayamandala）、法曼茶罗（Dharmamandala）、羯磨曼茶罗（Karmamandala），以及每一位都讲述引入弟子的仪轨及成就之法，最后总述诸尊的三昧耶（Samaya）结印次第，以及讲述秘密禁戒及秘密修行。 第五会名为世间出世间金刚瑜伽，在波罗奈国（Varanasi）的虚空中，简略地宣说五佛曼茶罗，以及诸菩萨、诸外金刚部曼茶罗，每一曼茶罗都具备四种，各自讲述引入弟子的仪轨及求悉地（Siddhi）之法。 第六会名为大安乐不空三昧耶真实瑜伽，在他化自在天宫（Paranirmita-vasavartin）宣说。此经中宣说普贤菩萨（Samantabhadra）曼茶罗，其次宣说毗卢遮那（Vairocana）曼茶罗，之后宣说金刚藏等，直至金刚拳菩萨（Vajramusti）及外金刚部，宣说般若理趣。每一位都详细宣说四种曼茶罗，各自讲述引入弟子的仪轨，授予理趣般若波罗蜜多（Prajnaparamita）法及接受四种印法，品中各自宣说求世间出世间悉地之法。 第七会名为普贤瑜伽，在普贤菩萨宫殿中宣说。此经中宣说普贤菩萨等，直至金刚拳菩萨及外金刚部，每一位都各自宣说四种曼茶罗，宣说引入弟子的仪轨，宣说接受四种印，修习世间出世间悉地。此经中说修行人没有时间地点的限制，不依赖世间的禁戒，以菩提心为先，以无为戒为根本。 第八会名为胜初瑜伽，在普贤宫殿宣说。普贤菩萨等，直至外金刚部，各自宣说四种曼茶罗，宣说实相理。
English
English version: Each person's aspirations differ. Next is the fourth assembly, named 'Vajra Yoga of Subduing the Three Worlds,' spoken at the summit of Mount Sumeru. The eight great Bodhisattvas, such as Vajragarbha (Diamond Womb), each expound four types of Mandala. The first assembly speaks of subduing Maheśvara (the Great Lord) and the deities, entering the Mandala, bestowing positions, and bestowing titles—these four types of Mandala, namely the Mahamandala (Great Mandala), Samayamandala (Vow Mandala), Dharmamandala (Dharma Mandala), and Karmamandala (Action Mandala). Each also speaks of the initiation rituals for disciples and the methods for attaining accomplishment. Finally, they all speak of the order of the Samaya (vows) mudras (seals) of the deities, as well as the secret prohibitions and secret practices. The fifth assembly is named 'Worldly and Transcendent Vajra Yoga,' spoken in the empty realm of Varanasi (Benares). It briefly expounds the Mandala of the Five Buddhas, as well as the Mandalas of the Bodhisattvas and the Outer Vajra families. Each Mandala possesses four types, and each speaks of the initiation rituals for disciples and the methods for seeking Siddhi (accomplishment). The sixth assembly is named 'Great Blissful Non-Empty Samaya True Yoga,' spoken in the Paranirmita-vasavartin (Heaven of Free Enjoyment of Transformations). In this sutra, the Samantabhadra (Universal Worthy) Bodhisattva Mandala is expounded, followed by the Vairocana (Illuminator) Mandala, and then Vajragarbha and others, up to Vajramusti (Diamond Fist) Bodhisattva and the Outer Vajra families, expounding the principles of Prajnaparamita (Perfection of Wisdom). Each elaborately expounds the four types of Mandala, each speaks of the initiation rituals for disciples, bestows the Dharma of the Prajnaparamita, and receives the four types of seals. In each chapter, the methods for seeking worldly and transcendent Siddhi are expounded. The seventh assembly is named 'Samantabhadra Yoga,' spoken in the palace of Samantabhadra Bodhisattva. In this sutra, Samantabhadra Bodhisattva and others are expounded, up to Vajramusti Bodhisattva and the Outer Vajra families. Each expounds the four types of Mandala, speaks of the initiation rituals for disciples, speaks of receiving the four types of seals, and practices worldly and transcendent Siddhi. This sutra states that practitioners are not restricted by time or place, do not rely on worldly prohibitions, take Bodhicitta (the mind of enlightenment) as the priority, and take non-action as the foundation of precepts. The eighth assembly is named 'Supreme First Yoga,' spoken in the palace of Samantabhadra. Samantabhadra Bodhisattva and others, up to the Outer Vajra families, each expound the four types of Mandala, and speak of the principle of true reality. --------------------------------------------------------------------------------
Chinese
，及分别诸曼茶罗仪则，稍广于第七会，说大略同。 第九会名一切佛集会拏吉尼戒网瑜伽，于真言宫殿说。此中说立自身为本尊瑜伽，诃身外主形像瑜伽者，广说实相理，并说五部根源，并说瑜伽法具九味，所谓华丽(金刚萨埵)、勇健(毗卢遮那)、大悲(持金刚)、喜笑(观自在)、瞋怒(金刚光)、恐怖(降三世)、厌患(释迦牟尼佛)、奇特(金刚笑)、寂静(瑜伽中毗卢遮那)。说普贤菩萨等，至金刚拳，各说四种曼茶罗，及引入弟子仪，及受四种印，并说五部中歌赞舞仪。 第十会名大三昧耶瑜伽，于法界宫殿说。普贤菩萨等，至金刚拳菩萨十六大菩萨，各各说四种曼茶罗，说引入弟子仪，受四种印法。此中说偈云： “愚童覆无智， 不知此理趣， 余处而求佛， 不悟此处有。 十方世界中， 余处不可得， 心自为等觉， 余处不说佛。” 第十一会名大乘现证瑜伽，于阿迦尼吒天说。毗卢遮那佛等，至金刚毗首羯磨菩萨，及八大供养四摄出生同真实摄瑜伽，一一尊具四种曼茶罗四种印，广说实相理心建立曼茶罗仪则。 第十二会名三昧耶最胜瑜伽，于空界菩提场说。毗卢遮那等四部中上首菩萨，金刚拳等八菩萨及外金刚部，各各说四种曼荼罗四印等 现代汉语译本：以及分别各种曼茶罗（Mandala，坛城）的仪轨法则，比第七会稍微详细，所说的大致相同。 第九会名为一切佛**拏吉尼戒网瑜伽，在真言宫殿宣说。此中讲述了将自身观想为本尊的瑜伽，否定身外寻求主尊形象的瑜伽，广泛阐述了实相之理，并讲述了五部的根源，以及瑜伽法所具备的九种味道，分别是：华丽（金刚萨埵 Vajrasattva）、勇健（毗卢遮那 Vairocana）、大悲（持金刚 Vajrapani）、喜笑（观自在 Avalokiteshvara）、瞋怒（金刚光）、恐怖（降三世 Trailokyavijaya）、厌患（释迦牟尼佛 Shakyamuni Buddha）、奇特（金刚笑）、寂静（瑜伽中的毗卢遮那 Vairocana）。讲述了普贤菩萨（Samantabhadra）等，到金刚拳菩萨，各自宣说了四种曼茶罗（Mandala），以及引入弟子的仪轨，以及接受四种印，并讲述了五部中的歌赞舞仪。 第十会名为大三昧耶瑜伽，在法界宫殿宣说。普贤菩萨（Samantabhadra）等，到金刚拳菩萨十六大菩萨，各自宣说了四种曼茶罗（Mandala），讲述了引入弟子的仪轨，接受四种印法。此中宣说偈颂： ‘愚童覆无智， 不知此理趣， 余处而求佛， 不悟此处有。 十方世界中， 余处不可得， 心自为等觉， 余处不说佛。’ 第十一会名为大乘现证瑜伽，在阿迦尼吒天宣说。毗卢遮那佛（Vairocana Buddha）等，到金刚毗首羯磨菩萨，以及八大供养四摄出生同真实摄瑜伽，每一尊都具备四种曼茶罗（Mandala）四种印，广泛阐述了实相之理，以及心建立曼茶罗（Mandala）的仪轨法则。 第十二会名为三昧耶最胜瑜伽，在空界菩提场宣说。毗卢遮那（Vairocana）等四部中的上首菩萨，金刚拳等八菩萨以及外金刚部，各自宣说了四种曼荼罗（Mandala）四印等。
English
English version: And separately detailing the ritual rules of various Mandalas, slightly more extensive than the Seventh Assembly, with the general content being similar. The Ninth Assembly is named the Yoga of the Net of Precepts of All Buddhas **Naikini, spoken in the Mantra Palace. Here, it discusses establishing oneself as the principal deity in yoga, rejecting the yoga of seeking the principal deity's image outside oneself, extensively explaining the principle of reality, and discussing the origins of the Five Families, as well as the nine 'flavors' inherent in the yoga practice, namely: Splendor (Vajrasattva), Valor (Vairocana), Great Compassion (Vajrapani), Joyful Laughter (Avalokiteshvara), Wrath (Vajra Light), Terror (Trailokyavijaya),厌患(Shakyamuni Buddha), Uniqueness (Vajra Laughter), and Tranquility (Vairocana in Yoga). It discusses Samantabhadra Bodhisattva and others, up to Vajra Fist Bodhisattva, each expounding on four types of Mandalas, as well as the ritual for introducing disciples, receiving the four types of seals, and describing the songs, praises, and dances within the Five Families. The Tenth Assembly is named the Great Samaya Yoga, spoken in the Dharma Realm Palace. Samantabhadra Bodhisattva and others, up to the sixteen great Bodhisattvas including Vajra Fist Bodhisattva, each expounding on four types of Mandalas, describing the ritual for introducing disciples, and receiving the four types of seals. Here, a verse is spoken: 'Foolish children covered in ignorance, Do not know this principle of truth, Seeking the Buddha elsewhere, Not realizing it is here. In the ten directions of the world, It cannot be obtained elsewhere, The mind itself is enlightenment, The Buddha is not spoken of elsewhere.' The Eleventh Assembly is named the Mahayana Manifest Realization Yoga, spoken in the Akanistha Heaven. Vairocana Buddha and others, up to Vajra Vishvakarman Bodhisattva, as well as the Eight Great Offerings, the Four Sangrahas, the arising of the same reality, and the yoga of encompassing reality, each deity possessing four types of Mandalas and four types of seals, extensively explaining the principle of reality and the ritual rules for establishing the Mandala in the mind. The Twelfth Assembly is named the Samaya Supreme Yoga, spoken in the Bodhi Field of the Empty Realm. The chief Bodhisattvas in the four families, such as Vairocana, the eight Bodhisattvas such as Vajra Fist, and the outer Vajra Family, each expounding on four types of Mandalas, four seals, etc. --------------------------------------------------------------------------------