Chinese
想昏闇之心。能缚一切苦轮。令得解脱。复能等引禅定大菩提心。一切印众皆来聚会。微尘佛刹。咸悉降临曼荼罗道场共作佛事偈曰。 奇哉一切佛 我坚金刚索 设入诸微尘 我复引入此 索义既辨。制止之理未行。即毗卢遮那佛于内心中。流出金刚锁菩萨。其锁是制止之义。能闭一切诸恶趣门。起大慈悲。于一切有情而生救护。能缚一切众印。及以如来使。俱由解脱得大涅槃。复令微尘海会如来。于此道场。住三摩地心。同密严佛会作大佛事。偈曰。 奇哉一切佛 大坚金刚锁 令诸缚脱者 有情利故缚 虽具锁义制止之事。遍入理智而未圆通。即毗卢遮那佛于内心中。流出金刚铃菩萨。执持光明磬。而供养之。发生无量微妙之音。一切圣众闻者靡不欢喜。诸佛恶字种子。能遍入一切如来身心中。莹如明镜。于无量有情身田。中大种智。能于诸佛所。舍身而作僮仆。承事供养。于三摩地中。适悦欢乐。此乃金刚铃菩萨之妙响也偈曰。 奇哉一切佛 我坚金刚入 为一切主宰 亦即为僮仆 此乃一切如来三昧耶。钩召引入缚调伏也。结三昧耶印已。能令修行人天诸三摩地佛性海中。适悦安乐由斯供养。 次入五如来供养法。即入毗卢遮那佛观。结遍照尊如 现代汉语译本： 想那昏暗之心，能束缚一切痛苦之轮，使其得以解脱。又能平等地引导禅定和大菩提心，一切印众都来聚会，微尘数般的佛刹，全都降临曼荼罗（Mandala，坛场）道场，共同作佛事。偈语说： ‘奇哉一切佛，我坚固的金刚索（Vajra Rope，象征束缚和引导的力量），即使进入诸微尘，我还能将他们引入此处。’ 索的意义已经阐明，但制止的道理尚未施行。于是毗卢遮那佛（Vairocana，光明遍照佛）从内心流出金刚锁菩萨（Vajra Lock Bodhisattva），这锁象征着制止的意义，能关闭一切诸恶趣之门，生起大慈悲心，对一切有情众生进行救护。能束缚一切众印，以及如来的使者，都由解脱而得到大涅槃。又令微尘海会般的如来，在此道场，安住于三摩地（Samadhi，禅定）之心，与密严佛会一同作大法事。偈语说： ‘奇哉一切佛，大而坚固的金刚锁，为了让那些被束缚者解脱，为了有情众生的利益而束缚。’ 虽然具备锁的意义和制止的作用，但遍入理智而未达到圆融通达。于是毗卢遮那佛从内心流出金刚铃菩萨（Vajra Bell Bodhisattva），手持光明的磬，以此供养。发出无量微妙的音声，一切圣众听闻者无不欢喜。诸佛的‘恶’字种子，能遍入一切如来身心中，莹澈如明镜，在无量有情众生的身田中种植大智慧，能在诸佛处，舍身而作僮仆，承事供养，在三摩地中，适悦欢乐。这正是金刚铃菩萨的妙响。偈语说： ‘奇哉一切佛，我坚固的金刚入（Vajra Entrance，象征进入和融合的力量），为一切主宰，也即是为僮仆。’ 这乃是一切如来的三昧耶（Samaya，誓约），是钩召引入、束缚调伏。结三昧耶印之后，能令修行人在天界的各种三摩地佛性海中，适悦安乐，由此进行供养。 接下来进入五如来供养法，即进入毗卢遮那佛的观想，结遍照尊如
English
English version: Thinking of the darkened mind, it can bind all the wheels of suffering, enabling liberation. Furthermore, it can equally lead to Samadhi (Samadhi, meditative absorption) and the great Bodhicitta (Bodhicitta, the mind of enlightenment), with all the assemblies of Mudras (Mudra, symbolic gestures) gathering together. Buddha-lands as numerous as dust motes all descend upon the Mandala (Mandala, sacred diagram) altar, jointly performing Buddha-deeds. The verse says: ‘Wonderful are all the Buddhas, I am the firm Vajra Rope (Vajra Rope, symbolizing the power of binding and guiding). Even if entering all the dust motes, I can still lead them into this place.’ The meaning of the Rope has been explained, but the principle of restraint has not yet been implemented. Thereupon, Vairocana Buddha (Vairocana, the Buddha of universal light) emanates from within his heart the Vajra Lock Bodhisattva (Vajra Lock Bodhisattva). This Lock signifies the meaning of restraint, capable of closing all the gates of evil destinies, arising with great compassion, and offering protection to all sentient beings. It can bind all Mudras and the messengers of the Tathagatas (Tathagata, 'Thus Come One', an epithet of the Buddha), all of whom attain great Nirvana (Nirvana, enlightenment) through liberation. Furthermore, it causes the Tathagatas of the dust-mote-like sea of assemblies to abide in this altar, dwelling in the mind of Samadhi, and together with the Secret Adornment Buddha assembly, perform great Buddha-deeds. The verse says: ‘Wonderful are all the Buddhas, the great and firm Vajra Lock, binding for the sake of liberating those who are bound, binding for the benefit of sentient beings.’ Although possessing the meaning of the Lock and the function of restraint, it pervades both reason and wisdom but has not yet achieved complete and thorough understanding. Thereupon, Vairocana Buddha emanates from within his heart the Vajra Bell Bodhisattva (Vajra Bell Bodhisattva), holding the luminous chime and offering it. It emits immeasurable subtle sounds, and all the holy beings who hear it are filled with joy. The 'Ah' syllable seed of all the Buddhas can pervade the bodies and minds of all the Tathagatas, shining like a bright mirror, planting great wisdom in the fields of the bodies of immeasurable sentient beings, able to sacrifice oneself at the Buddhas' places and act as a servant, attending and making offerings, finding pleasure and joy in Samadhi. This is precisely the wondrous sound of the Vajra Bell Bodhisattva. The verse says: ‘Wonderful are all the Buddhas, I am the firm Vajra Entrance (Vajra Entrance, symbolizing the power of entering and merging), being the master of all, and also being the servant.’ This is the Samaya (Samaya, vow) of all the Tathagatas, which is to hook, summon, bind, and subdue. After forming the Samaya Mudra, it can cause practitioners to find pleasure and joy in the various Samadhi Buddha-nature seas of the heavens, thereby making offerings. Next, entering the offering method of the Five Tathagatas, that is, entering the visualization of Vairocana Buddha, forming the Mudra of the Universally Illuminating One as --------------------------------------------------------------------------------
Chinese
来印。观门即身心清净。圆满菩提。廓周法界。 次入金刚萨埵三摩地印。坚固菩提心。 次入虚空藏菩萨大宝印。获得一切众生所愿满足。无所匮乏。 次入莲华三昧耶观自在菩萨印。由此清净无染着故。获得一切殊胜微妙之法。 次入羯磨大菩萨三摩地。能成一切如来事业。众生事业所有修持。无不成就。此乃毗卢遮那及四大菩萨。即同五如来也。 次当修行十六大菩萨供养。是诸大菩萨。为供养故。各持器械之印。布在身上诸支分间。能为如来作大佛事。 初金刚萨埵持五智金刚杵印。以表坚固勇猛菩提心。 次金刚王菩萨。持金刚双钩印。行四摄法。召一切如来及一切有情。无不云集。置之右胁。以为幖帜。 次结金刚爱菩萨弓箭之印。能令爱念一切有情。又能射二乘见执之心。置之左胁。用为随。一切色相无所染着。 次结娑度大菩萨欢喜印。一切如来及诸圣众。皆善哉弹指赞叹随喜。置之腰后。以表善哉。 已上金刚部四大供养也。 次当结虚空藏大菩萨大宝印。能满一切有情所求。皆得。置之于额。雨种种宝。亦持摩尼宝瓶。与一切如来灌顶。 次当结金刚威光大菩萨印。威光赫奕。能蔽千日。持金刚之日。面前旋转。 现代汉语译本： 进入来印（Lai Mudra），即身心清净，圆满菩提（Bodhi，觉悟），廓周法界（Dharmadhatu，宇宙）。 其次进入金刚萨埵（Vajrasattva）三摩地印（Samadhi Mudra），坚固菩提心。 其次进入虚空藏菩萨（Akasagarbha Bodhisattva）大宝印（Maharatna Mudra），获得一切众生所愿满足，无所匮乏。 其次进入莲华三昧耶（Lotus Samaya）观自在菩萨（Avalokiteshvara Bodhisattva）印，由此清净无染着，获得一切殊胜微妙之法。 其次进入羯磨（Karma）大菩萨三摩地，能成就一切如来（Tathagata）事业，众生事业所有修持，无不成就。此乃毗卢遮那（Vairocana）及四大菩萨，即同五如来也。 其次应当修行十六大菩萨供养，是诸大菩萨，为供养故，各持器械之印，布在身上诸支分间，能为如来作大佛事。 初金刚萨埵持五智金刚杵印（Vajra Mudra of Five Wisdoms），以表坚固勇猛菩提心。 次金刚王菩萨（Vajraraja Bodhisattva），持金刚双钩印（Vajra Double Hook Mudra），行四摄法（Four Sangrahavastu），召一切如来及一切有情，无不云集，置之右胁，以为幖帜。 次结金刚爱菩萨（Vajraraga Bodhisattva）弓箭之印（Bow and Arrow Mudra），能令爱念一切有情，又能射二乘见执之心，置之左胁，用为随。一切色相无所染着。 次结娑度大菩萨（Sadhu Bodhisattva）欢喜印（Joyful Mudra），一切如来及诸圣众，皆善哉弹指赞叹随喜，置之腰后，以表善哉。 已上金刚部四大供养也。 次当结虚空藏大菩萨大宝印，能满一切有情所求，皆得。置之于额，雨种种宝，亦持摩尼宝瓶（Mani Jewel Vase），与一切如来灌顶。 次当结金刚威光大菩萨印（Vajratejas Bodhisattva Mudra），威光赫奕，能蔽千日。持金刚之日，面前旋转。
English
English version: Enter the Lai Mudra, which means purity of body and mind, perfect Bodhi (enlightenment), and encompassing the Dharmadhatu (the universe). Next, enter the Vajrasattva Samadhi Mudra to solidify the Bodhi mind. Next, enter the Akasagarbha Bodhisattva Maharatna Mudra to fulfill all the wishes of all sentient beings, without any lack. Next, enter the Lotus Samaya Avalokiteshvara Bodhisattva Mudra. Through this purity without attachment, obtain all the supreme and subtle Dharmas. Next, enter the Karma Mahabodhisattva Samadhi, which can accomplish all the deeds of the Tathagatas, all the practices of sentient beings, without exception. This is Vairocana and the Four Great Bodhisattvas, which are the same as the Five Tathagatas. Next, one should practice the offerings to the Sixteen Great Bodhisattvas. These Great Bodhisattvas, for the sake of offering, each hold the Mudra of their implements, placed on the various parts of the body, which can perform great Buddha deeds for the Tathagatas. First, Vajrasattva holds the Vajra Mudra of Five Wisdoms to represent the firm and courageous Bodhi mind. Next, Vajraraja Bodhisattva holds the Vajra Double Hook Mudra, practicing the Four Sangrahavastu, summoning all the Tathagatas and all sentient beings, without exception, placing it on the right side as a symbol. Next, form the Bow and Arrow Mudra of Vajraraga Bodhisattva, which can cause love and compassion for all sentient beings, and can also shoot down the clinging minds of the Two Vehicles (Shravakayana and Pratyekabuddhayana), placing it on the left side to follow. All forms and appearances are without attachment. Next, form the Joyful Mudra of Sadhu Bodhisattva. All the Tathagatas and all the holy beings all say 'Sadhu' (well done), snap their fingers, praise, and rejoice. Place it behind the waist to represent 'Sadhu'. The above are the Four Great Offerings of the Vajra Division. Next, form the Maharatna Mudra of Akasagarbha Bodhisattva, which can fulfill all the requests of all sentient beings, and all will be obtained. Place it on the forehead, raining down various treasures, and also hold the Mani Jewel Vase to give abhiseka (initiation) to all the Tathagatas. Next, form the Vajratejas Bodhisattva Mudra, whose majestic light can obscure a thousand suns. Hold the Vajra Sun and rotate it in front of you. -------------------------------------------------------------------------------- 如转日轮。
Chinese
次结金刚幢菩萨印。由如意宝幢。能满一切有情求愿。满足。置之直上。由若宝幢。 次结金刚笑菩萨印。能令一切贤圣诸佛海会及天仙等。靡不欢喜。置之口已上。以表大喜笑也。 已上宝部四供养菩萨也。 次当入莲华部三摩地。由此住观自在菩萨观。能令有情。于法无碍无所染污。即持莲华印安在口中。清净法音之所演化。 次当入文殊室利菩萨智慧之观。当令有情。办明正法持智慧之剑。能破邪山。绝二乘见执之心。住法空无相无愿解脱门。安于右耳轮边。以为止住。 次当入法轮清净观。能转无上之法轮。三转法轮。三大千。广度有情。即金刚因菩萨。持金刚轮器杖。安在左耳。以为幖帜。 次当入无言三昧耶。一切万法皆离言语。言语性空本来常寂。亦无所说。即金刚语菩萨。持金刚舌。即安在顶后以表无言。 已上四亲近菩萨法部也。 次业部十七供养。即金刚喜戏菩萨。能令有情适悦欢喜。持三钴之杵。安于顶上。成就一切如来事业。众生事业悉皆成就。 次当金刚鬘印庄严之事业。众宝所成罥索宝鬘。以为严饰。此印安于额上也。 次金刚歌菩萨。能成如来六十四种梵音歌赞吟咏。皆成殊胜。持箜篌之印。 现代汉语译本： 如转动太阳的轮子（日轮）。 接着结金刚幢菩萨印（Vajra Banner Bodhisattva Mudra）。犹如如意宝幢（Cintamani Banner），能满足一切有情众生的愿求，将其置于正上方，如同宝幢一般。 接着结金刚笑菩萨印（Vajra Smile Bodhisattva Mudra）。能令一切贤圣、诸佛海会以及天仙等，无不欢喜。将其置于口以上的位置，以表示大欢喜。 以上是宝部四供养菩萨。 接着应当进入莲华部三摩地（Lotus Family Samadhi）。由此安住于观自在菩萨（Avalokiteśvara）的观想，能令有情众生，于法无碍、无所染污。即持莲华印安在口中，清净法音由此演化。 接着应当进入文殊室利菩萨（Mañjuśrī）智慧的观想。当令有情众生，辨明正法，持智慧之剑，能破邪山，断绝二乘（声闻、缘觉）的见解执着之心，安住于法空、无相、无愿的解脱之门。安于右耳轮边，以此止住。 接着应当进入法轮清净观。能转无上的法轮（Dharmacakra），三转法轮，于三大千世界，广度有情众生。即金刚因菩萨（Vajra Cause Bodhisattva），持金刚轮器杖，安在左耳，作为标志。 接着应当进入无言三昧耶（Silence Samaya）。一切万法皆离言语，言语性空，本来常寂，亦无所说。即金刚语菩萨（Vajra Speech Bodhisattva），持金刚舌，安在头顶后方，以表示无言。 以上是四亲近菩萨法部。 接着是业部十七供养。即金刚喜戏菩萨（Vajra Playful Joy Bodhisattva），能令有情众生适悦欢喜。持三钴之杵（triśūla），安于头顶之上，成就一切如来事业，众生事业悉皆成就。 接着是金刚鬘印（Vajra Garland Mudra）庄严的事业。用众宝所成的罥索宝鬘，作为庄严。此印安于额头上。 接着是金刚歌菩萨（Vajra Song Bodhisattva）。能成就如来六十四种梵音歌赞吟咏，皆成殊胜。持箜篌之印。