Chinese
八。此经中，于自身上建立曼荼罗，说自身本尊瑜伽，广说阿字门通达于染净，有为无为无碍。 第十三会名大三昧耶真实瑜伽，于金刚界曼荼罗道场说。十方一切佛异口同音，请金刚萨埵，唯愿说三昧耶真实教法，我等先已受讫，唯愿金刚萨埵为诸菩萨。既授请已，说普贤菩萨十七字真言，说适悦不空曼荼罗，具十七，亦说四种曼荼罗，说一百八道契，说通求世间出世间悉地。随此诸菩萨及外金刚部，各各说本曼荼罗本真言本契印竟，普贤菩萨说秘密中曼荼罗十七尊支分，各复入本尊身，共成五尊，同居一莲花台，说一字真言，从眼口及一切支分变异即成印，但住大印结羯磨印，不待先行不籍结护加持，亦不假迎请，宿业罪障不能陵逼，亦不障碍速疾成就。 第十四会名如来三昧耶真实瑜伽，此经中普贤菩萨十六大菩萨，四摄成一身，说四种曼荼罗四印，广说五部互圆融，如来部即金刚，莲花部即宝部，互相涉入，法界即真如，般若即实际，于假施设有异，于本即一体。次普贤后诸菩萨及外金刚部，各各说本真言、本曼荼罗、本印契。 第十五会名秘密集会瑜伽，于秘密处说，所谓喻师婆伽处说，号般若波罗蜜宫。此中说教法坛印契真言，住禁戒，似如世间贪染相应语。会中除盖障菩萨等从座而 现代汉语译本：八、在此经中，于自身上建立曼荼罗（maṇḍala，坛城），阐述自身本尊瑜伽（yoga，相应），广泛地阐述‘阿’字门通达于染净，有为无为皆无障碍。 第十三会名为大三昧耶真实瑜伽（samaya-satya-yoga，誓言真实相应），于金刚界曼荼罗（vajradhātu-maṇḍala，金刚界坛城）道场宣说。十方一切佛异口同声，祈请金刚萨埵（Vajrasattva，金刚萨埵），唯愿宣说三昧耶真实教法，我等先前已经领受完毕，唯愿金刚萨埵为诸菩萨宣说。接受祈请后，宣说普贤菩萨（Samantabhadra，普贤菩萨）十七字真言，宣说适悦不空曼荼罗，具备十七尊，也宣说四种曼荼罗，宣说一百零八道契印，宣说通达求取世间和出世间悉地（siddhi，成就）。随后诸菩萨以及外金刚部，各自宣说本曼荼罗、本真言、本契印完毕，普贤菩萨宣说秘密中曼荼罗十七尊支分，各自又进入本尊身，共同形成五尊，同居一莲花台，宣说一字真言，从眼口以及一切支分变异即成印，但安住于大印结羯磨印，不等待先行仪轨，不凭借结界守护加持，也不假借迎请，宿业罪障不能侵扰逼迫，也不会障碍迅速成就。 第十四会名为如来三昧耶真实瑜伽，此经中普贤菩萨十六大菩萨，以四摄法融合成一身，宣说四种曼荼罗四印，广泛地阐述五部互相圆融，如来部即金刚部，莲花部即宝部，互相涉入，法界即真如，般若即实际，在假施设上有差异，在本源上即是一体。其次普贤菩萨之后的诸菩萨以及外金刚部，各自宣说本真言、本曼荼罗、本印契。 第十五会名为秘密瑜伽，在秘密处宣说，即在喻师婆伽处宣说，名为般若波罗蜜宫。此处宣说教法坛印契真言，安住于禁戒，类似世间贪染相应的言语。会中除盖障菩萨等从座位上...
English
English version: Eight. In this sutra, a mandala (maṇḍala, sacred enclosure) is established on oneself, explaining the yoga (yoga, union) of oneself as the principal deity, extensively explaining that the 'A' syllable gate leads to both purity and defilement, with no obstruction between conditioned and unconditioned states. The thirteenth assembly is named the Great Samaya-satya-yoga (samaya-satya-yoga, vow of truth yoga), spoken in the vajradhātu-maṇḍala (vajradhātu-maṇḍala, diamond realm mandala) sacred space. All Buddhas of the ten directions, with one voice, request Vajrasattva (Vajrasattva, diamond being), wishing only that he speak the true teachings of the samaya, which we have already received. We wish only that Vajrasattva speak for the sake of all bodhisattvas. Having received the request, he speaks the seventeen-syllable mantra of Samantabhadra (Samantabhadra, universal worthy), speaks of the pleasing and non-empty mandala, complete with seventeen deities, and also speaks of the four kinds of mandalas, speaks of the one hundred and eight mudras, speaks of attaining both worldly and supramundane siddhis (siddhi, attainments). Following this, the bodhisattvas and the outer vajra assembly each speak their own mandala, mantra, and mudra. Samantabhadra speaks of the seventeen-deity components of the secret inner mandala, each re-entering the body of their respective principal deity, together forming five deities, residing on a single lotus platform, speaking a one-syllable mantra. Transformation from the eyes, mouth, and all parts of the body immediately forms the mudra, but abiding in the great mudra and performing the karma mudra, without waiting for preliminary rituals, without relying on boundary protection and empowerment, and without the need for invocation. Past karmic offenses cannot encroach or oppress, nor can they obstruct swift accomplishment. The fourteenth assembly is named the Tathagata Samaya-satya-yoga. In this sutra, Samantabhadra and the sixteen great bodhisattvas, through the four means of attraction, merge into one body, speaking of the four kinds of mandalas and four mudras, extensively explaining the mutual integration of the five families, with the Tathagata family being the same as the Vajra family, and the Lotus family being the same as the Jewel family, mutually interpenetrating. The Dharma realm is the same as Suchness, and Prajna is the same as Reality. There are differences in provisional designations, but in essence, they are one. Following Samantabhadra, the bodhisattvas and the outer vajra assembly each speak their own mantra, mandala, and mudra. The fifteenth assembly is named Secret Yoga, spoken in a secret place, namely in the place of the Yoshibhaga, called the Prajnaparamita Palace. Here, the teachings, altar, mudras, and mantras are spoken, abiding in precepts, resembling worldly language corresponding to attachment and desire. In the assembly, the Bodhisattva Sarvanivaranaviskambhin and others rise from their seats... --------------------------------------------------------------------------------
Chinese
起，礼佛白言：“世尊大人不应出粗言杂染相应语。”佛言：“汝等清净相应语，有何相状？我之此语，加持文字，应化缘方便，引入佛道，亦无相状，成大利益，汝等不应生疑。”从此广说实相三摩地，诸菩萨各各说四种曼荼罗四印。 第十六会名无二平等瑜伽，于法界宫说。毗卢遮那佛及诸菩萨并外金刚部等，各各说四种曼荼罗，具四印，此中说生死涅槃、世间出世间、自他平等无二种心，举目声香味触杂染思虑住乱心无二，同真如法界，皆成一切佛身。 第十七会名如虚空瑜伽，住实际宫殿说。毗卢遮那佛、普贤菩萨及外金刚部，一一说四种曼荼罗，具四种印。此中修行者，与一一尊相应，皆量同虚空法身相应，离一切万物，法体光明量同虚空无来无去。此经中说虚空三摩地相应法。 第十八会名金刚宝冠瑜伽，于第四静虑天。金刚萨埵菩萨请佛，为大梵天娑诃世界主说五部瑜伽曼荼罗引入弟子仪，具三十七，亦说四种曼荼罗，具四印。下至外金刚部，为弟子受学心念诵，于月轮上右旋列真言字，注心于一一字，实相理相应，周而复始，亦通成就世间出世间悉地，不假持珠遍数以为剂限，但证理门心不散动，住本尊瑜伽为限。此经中微细说不成就二十种相，及说邻近悉地多种相。 瑜 现代汉语译本 起，（菩萨）礼佛禀告说：‘世尊大人不应该说粗俗、夹杂染污的言语。’佛说：‘你们所说的清净相应的言语，有什么样的相状呢？我的这些话语，通过加持文字，适应教化的机缘和方便，引入佛道，也没有一定的相状，却能成就巨大的利益，你们不应该对此产生怀疑。’从此广泛宣说实相三摩地（Reality Samadhi，如实观察一切事物本性的禅定），各位菩萨各自宣说了四种曼荼罗（Mandala，坛城，象征宇宙结构的图），以及四种印（Mudra，手印，象征特定意义的手势）。 第十六会名为无二平等瑜伽（Non-duality Equality Yoga），在法界宫（Dharmadhatu Palace，真理界宫殿）宣说。毗卢遮那佛（Vairocana Buddha，光明遍照佛）以及各位菩萨，还有外金刚部（Outer Vajra Division，外层金刚乘）等，各自宣说了四种曼荼罗，具备四印。这里面讲述了生死涅槃（Nirvana，解脱），世间出世间，自他平等没有二种心，举目、声音、香味、触觉、杂染的思虑、住于散乱的心，都没有分别，与真如法界（Tathata Dharmadhatu，事物本性的领域）相同，都能成就一切佛身。 第十七会名为如虚空瑜伽（Like Space Yoga），住在实际宫殿（Reality Palace，真实存在的宫殿）宣说。毗卢遮那佛、普贤菩萨（Samantabhadra Bodhisattva，象征一切诸佛的理德与行德的菩萨）以及外金刚部，一一宣说了四种曼荼罗，具备四种印。这里面修行者，与每一位本尊相应，都像虚空一样与法身相应，远离一切万物，法体的光明如同虚空一样没有来去。这部经中讲述了虚空三摩地相应的法门。 第十八会名为金刚宝冠瑜伽（Vajra Crown Yoga），在第四禅天（Fourth Dhyana Heaven，色界天的最高层）宣说。金刚萨埵菩萨（Vajrasattva Bodhisattva，象征诸佛菩提心的菩萨）请佛，为大梵天（Mahabrahma，色界天的初禅天主）娑诃世界（Saha World，我们所居住的这个世界）之主宣说五部瑜伽曼荼罗引入弟子的仪轨，具备三十七尊，也宣说了四种曼荼罗，具备四印。下至外金刚部，为弟子传授学习心念诵，在月轮（Moon Disc，象征菩提心的清凉）上右旋排列真言字（Mantra Syllables，咒语的种子字），专注心于每一个字，与实相理相应，循环往复，也能成就世间和出世间的悉地（Siddhi，成就），不需要借助持念珠来计算遍数作为限制，只要证悟真理，心不散乱，安住于本尊瑜伽作为标准。这部经中详细讲述了不成就的二十种相，以及讲述了邻近悉地的多种相。 瑜
English
English version Then, (the Bodhisattva) prostrated before the Buddha and said, 'World Honored One, you should not utter coarse and defiled words.' The Buddha replied, 'What are the characteristics of your so-called pure and appropriate speech? My words, empowered by the written word, adapt to the conditions and means of conversion, leading beings into the path of Buddhahood. They may not have a fixed form, but they bring about great benefit. You should not doubt this.' From then on, the Buddha extensively expounded the Reality Samadhi (Reality Samadhi, a meditation on the true nature of all things), and each of the Bodhisattvas spoke of the four kinds of Mandalas (Mandala, a symbolic diagram of the universe) and the four Mudras (Mudra, hand gestures symbolizing specific meanings). The sixteenth assembly is named Non-duality Equality Yoga, and it was taught in the Dharmadhatu Palace (Dharmadhatu Palace, the palace of the realm of truth). Vairocana Buddha (Vairocana Buddha, the Buddha of all-pervading light), the Bodhisattvas, and the Outer Vajra Division (Outer Vajra Division, the outer layer of Vajrayana) each spoke of the four kinds of Mandalas, complete with the four Mudras. This section discusses birth and death, Nirvana (Nirvana, liberation), the mundane and the supramundane, the equality of self and others without duality. The act of raising the eyes, sounds, smells, tastes, tactile sensations, defiled thoughts, and the mind dwelling in confusion are all non-dual, being the same as the Tathata Dharmadhatu (Tathata Dharmadhatu, the realm of the true nature of things), and all can become the body of all Buddhas. The seventeenth assembly is named Like Space Yoga, and it was taught in the Reality Palace (Reality Palace, the palace of true existence). Vairocana Buddha, Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, the Bodhisattva symbolizing the principle and practice of all Buddhas), and the Outer Vajra Division each spoke of the four kinds of Mandalas, complete with the four Mudras. In this section, the practitioner, in accordance with each deity, corresponds to the Dharmakaya (Dharmakaya, the body of truth) like space, being apart from all things. The light of the Dharma body is like space, without coming or going. This sutra speaks of the Dharma of corresponding to the Space Samadhi. The eighteenth assembly is named Vajra Crown Yoga, and it was taught in the Fourth Dhyana Heaven (Fourth Dhyana Heaven, the highest level of the Form Realm). Vajrasattva Bodhisattva (Vajrasattva Bodhisattva, the Bodhisattva symbolizing the Bodhicitta of all Buddhas) requested the Buddha to speak for Mahabrahma (Mahabrahma, the lord of the first Dhyana heaven in the Form Realm), the lord of the Saha World (Saha World, the world we live in), about the ritual of introducing disciples into the five-part Yoga Mandala, complete with thirty-seven deities. The Buddha also spoke of the four kinds of Mandalas, complete with the four Mudras. Down to the Outer Vajra Division, the practice of reciting mantras is taught to disciples, arranging the Mantra Syllables (Mantra Syllables, the seed syllables of mantras) in a clockwise direction on the Moon Disc (Moon Disc, symbolizing the coolness of Bodhicitta), focusing the mind on each syllable, corresponding to the principle of reality, cycling again and again. This can also accomplish both mundane and supramundane Siddhis (Siddhi, accomplishments), without relying on counting beads as a limit. As long as one realizes the truth and the mind is not scattered, abiding in the Yoga of the chosen deity is the standard. This sutra details the twenty signs of non-accomplishment, and also speaks of the various signs of near Siddhi. Yoga --------------------------------------------------------------------------------
Chinese
伽教十八会，或四千颂或五千颂或七千颂，都成十万颂，具五部四种曼荼罗四印，具三十七尊，一一部具三十七，乃至一尊成三十七，亦具四曼荼罗四印，互相涉入，如帝释网珠光明交映展转无限。修行者善达此瑜伽中大意，如遍照佛，一一身分、一一毛孔、一一相、一一随形好、一一福德资粮、一一智慧资粮，住于果位，演说瑜伽二乘不共佛法，说曼荼罗三昧耶法门事业，量同虚空，证者如上所说，各各分剂各不杂乱，圆证四身，所谓自性身、受用身、变化身、等流身，是能顿作利乐一切有情、诸菩萨声闻缘觉及诸外道，名瑜伽金刚乘教法。 金刚顶瑜伽经十八会指归 金刚顶瑜伽指归一卷 现代汉语译本： 《伽教十八会》，或四千颂、或五千颂、或七千颂，总共十万颂，具备五部和四种曼荼罗（Mandala，坛城），四印，具备三十七尊，每一部都具备三十七尊，乃至每一尊都化成三十七尊，也具备四种曼荼罗和四印，互相涉入，如同帝释网珠的光明交相辉映，展转无限。修行者如果能善于通达此瑜伽中的大意，就如同遍照佛（Vairocana，毗卢遮那佛），每一身分、每一毛孔、每一相、每一随形好、每一福德资粮、每一智慧资粮，都安住于果位，演说瑜伽中不与二乘（声闻乘和缘觉乘）共通的佛法，宣说曼荼罗三昧耶（Samaya，誓言）法门事业，其量如同虚空，证悟者如上所说，各自的分际各不杂乱，圆满证得四身，即自性身（Svabhavikakaya，法身）、受用身（Sambhogakaya，报身）、变化身（Nirmanakaya，应身）、等流身（Nisyandakaya，等流身），能够立即利益安乐一切有情众生、诸菩萨、声闻、缘觉以及诸外道，这被称为瑜伽金刚乘教法。 《金刚顶瑜伽经十八会指归》 《金刚顶瑜伽指归》一卷