English
English version: Like the turning of the sun's wheel (Sūryamaṇḍala). Next, form the Vajra Banner Bodhisattva Mudra. Like the Cintamani Banner, it can fulfill all sentient beings' wishes and desires. Place it directly above, like a precious banner. Next, form the Vajra Smile Bodhisattva Mudra. It can make all sages, the assemblies of Buddhas, and celestial beings rejoice. Place it above the mouth to represent great joy and laughter. The above are the four offering Bodhisattvas of the Jewel Family. Next, one should enter the Lotus Family Samadhi. By abiding in the contemplation of Avalokiteśvara, it enables sentient beings to be unobstructed and undefiled by the Dharma. Hold the Lotus Mudra and place it in the mouth, from which pure Dharma sounds emanate. Next, one should enter the contemplation of the wisdom of Mañjuśrī. It enables sentient beings to discern the correct Dharma, hold the sword of wisdom, break the mountain of wrong views, sever the attachment to the views of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and abide in the gate of liberation of emptiness, signlessness, and wishlessness. Place it near the right ear, as a dwelling place. Next, one should enter the pure contemplation of the Dharma Wheel. It can turn the unsurpassed Dharma Wheel, turning the Dharma Wheel three times, in the great trichiliocosm, extensively liberating sentient beings. That is, the Vajra Cause Bodhisattva, holding the Vajra Wheel implement, places it on the left ear as a symbol. Next, one should enter the Samaya of Silence. All dharmas are beyond words; the nature of speech is empty, originally always tranquil, and there is nothing to say. That is, the Vajra Speech Bodhisattva, holding the Vajra Tongue, places it behind the head to represent silence. The above are the four close attendant Bodhisattvas of the Dharma Family. Next are the seventeen offerings of the Karma Family. That is, the Vajra Playful Joy Bodhisattva, who can make sentient beings happy and delighted. Holding the triśūla, place it on top of the head, accomplishing all the deeds of the Tathāgatas, and all the deeds of sentient beings are accomplished. Next is the activity of adorning with the Vajra Garland Mudra. Use a jeweled garland made of various treasures as adornment. Place this mudra on the forehead. Next is the Vajra Song Bodhisattva. It can accomplish the sixty-four kinds of Brahma-like sounds of praise and chanting of the Tathāgatas, all becoming supreme. Holding the harp mudra. -------------------------------------------------------------------------------- 置在右肩。所出言音皆成妙法。
Chinese
次金刚舞菩萨。神通自在。变化十方。举动施为无非佛事。此四菩萨。北方四亲近大菩萨也。业部所管。 次结外供养菩萨印。即金刚焚香。及金刚华金刚灯乃至涂香菩萨等。以为十七杂供养。金刚宝印供养。能令有情所求满愿。以金刚妓乐歌赞讽诵箫瑟箜篌微妙法音。以为供养。 次结劫树印。能令诸有情。能满殊胜之愿。百千珍宝玩弄诸物。名衣上服凡有所须。于此树间皆得满足。无有乏少。 次结羯磨三昧耶印。常作思惟。于虚空中。所有一切诸如来。我皆承事供养。一一佛前。想有此身瞻礼供养。 次应入达磨三昧耶印。常作思惟。我今此身与诸佛菩萨身等。观法实性。无有差别更无异相。即同一切如来之身也。 已上修行三摩地法也。 次行六波罗蜜法。运度有情。于四无量心弘誓愿发菩提心。即当证悟。 次入六波罗蜜观行。檀波罗蜜者。为是宝部。所以亦由无住檀施。等虚空界一切有情所求之者。随意满愿。皆施与之。复于生死之中。愍念众生。为救护故。悉令满足。亦能护菩提心。未度者令度。未安者令安。亦能雨种种珍宝。广施有情。令使圆满富乐丰饶。令得解脱。 戒波罗蜜者。三聚净戒。一摄律仪 现代汉语译本：置于右肩。所说之言语皆成为微妙之法。 其次是金刚舞菩萨（Vajra Dance Bodhisattva），神通自在，变化十方，一举一动无不是佛事。这四位菩萨是北方四亲近大菩萨，由业部所管辖。 其次结外供养菩萨印，即金刚焚香，以及金刚华、金刚灯乃至涂香菩萨等，作为十七种杂供养。金刚宝印供养，能使有情众生所求皆满愿。以金刚妓乐歌赞讽诵箫瑟箜篌等微妙法音，作为供养。 其次结劫树印，能使诸有情众生，满足殊胜的愿望。百千珍宝玩弄之物，名贵衣裳上等服饰，凡有所需，在此树间皆得满足，没有缺乏。 其次结羯磨三昧耶印（Karma Samaya Mudra），常作思惟：于虚空中，所有一切诸如来，我都承事供养。在每一尊佛前，想象有此身瞻礼供养。 其次应入达磨三昧耶印（Dharma Samaya Mudra），常作思惟：我今此身与诸佛菩萨身等同，观法之实性，没有差别，更没有异相，即同于一切如来之身。 以上是修行三摩地法。 其次修行六波罗蜜法，运度有情众生，于四无量心弘誓愿发菩提心，即当证悟。 其次入六波罗蜜观行。檀波罗蜜（Dāna pāramitā 布施波罗蜜）者，为是宝部，所以也由于无住的檀施，对于等同虚空界的一切有情众生所求之物，随意满足其愿，都施与他们。又在生死之中，怜悯众生，为了救护的缘故，全部令其满足。也能守护菩提心，未度者令其得度，未安者令其得安。也能降下种种珍宝，广泛施与有情众生，令其圆满富乐丰饶，令得解脱。 戒波罗蜜（Śīla pāramitā 持戒波罗蜜）者，三聚净戒，一摄律仪。
English
English version: Placed on the right shoulder. All spoken words become wondrous Dharma. Next is Vajra Dance Bodhisattva (Vajra Dance Bodhisattva), with supernatural powers and自在(zìzài, self-mastery), transforming in the ten directions, every action is nothing but Buddha's work. These four Bodhisattvas are the four great close attendant Bodhisattvas of the north, governed by the Karma Division. Next, form the outer offering Bodhisattva mudra, which is Vajra Incense Offering, as well as Vajra Flowers, Vajra Lamps, and even Anointing Bodhisattvas, etc., as seventeen kinds of miscellaneous offerings. The Vajra Jewel Mudra offering can fulfill the wishes of sentient beings. Use Vajra music, songs, praises, recitations, flutes, harps, and subtle Dharma sounds as offerings. Next, form the Kalpa Tree Mudra, which can fulfill the supreme wishes of all sentient beings. Hundreds and thousands of precious jewels and playthings, famous clothes and upper garments, whatever is needed, can be satisfied in this tree, without any lack. Next, form the Karma Samaya Mudra (Karma Samaya Mudra), constantly contemplate: In the empty space, all the Tathagatas, I all serve and make offerings to them. In front of each Buddha, imagine this body prostrating and making offerings. Next, one should enter the Dharma Samaya Mudra (Dharma Samaya Mudra), constantly contemplate: My present body is equal to the bodies of all Buddhas and Bodhisattvas, observe the true nature of Dharma, there is no difference, and no different appearance, it is the same as the body of all Tathagatas. The above is the practice of Samadhi. Next, practice the Six Paramitas, deliver sentient beings, with the Four Immeasurable Minds, make great vows and generate Bodhicitta, then one will attain enlightenment. Next, enter the contemplation and practice of the Six Paramitas. Dāna pāramitā (Dāna pāramitā, Perfection of Giving) belongs to the Jewel Division, so it is also due to the non-abiding giving, for all sentient beings in the realm of emptiness, whatever they seek, fulfill their wishes at will, and give them all. Also, in the midst of birth and death, have compassion for sentient beings, for the sake of saving and protecting them, completely satisfy them. It can also protect Bodhicitta, lead those who have not been delivered to be delivered, and those who have not been settled to be settled. It can also rain down all kinds of precious jewels, widely give to sentient beings, so that they are complete, rich, happy, and abundant, and attain liberation. Śīla pāramitā (Śīla pāramitā, Perfection of Morality), the three pure precepts, first, the precepts of restraint. --------------------------------------------------------------------------------
Chinese
戒。二摄善法戒。三摄众生戒。亦云饶益有情戒。一切戒行。皆摄律仪所管。由持戒故。获得身口意清净果报。此即同毗卢遮那如来满法界身如如之体。亦云断德也。摄善法戒者。一切善法。皆属此戒。亦云智德。即是毗卢遮那如来圆满报身也。色相庄严。光明赫奕。据须弥顶。为诸菩萨说大乘经是。饶益有情者。即是释迦牟尼如来化身也。由如来于此世界愍念有情。作变化身种种方便。救度众生令登彼岸。即名恩德。由此三德之义。总而言之。戒波罗蜜之所摄化也。 忍波罗蜜者有五义。一伏忍。二信忍。三顺忍。四无生忍。五寂灭忍。伏忍配东方。信忍配南方。顺忍配西方。无生忍属北方。寂灭忍配中央方。于此五方即五如来也。地前三贤伏忍。且初地二地三地。配于信忍。四地五地六地。配于顺忍也。七地八地九地。配在无生忍。十地满足配也。等妙觉者。配于寂灭忍。由持忍波罗蜜故。所生之处。令得端正果报眷属围绕。功德广大无量无边。不可穷尽。见闻之者。悉皆欢喜。恭敬随顺。喜悦从心此即忍波罗蜜之行相也。 精进波罗蜜者。若人修行。不能精进勤行苦行。至求解脱者。魔即得便。堕在泥犁生死海中。巡环六道。无由得出。所以须被精进铠甲。摧懈怠之魔。万行精修。悉皆成就。威德 现代汉语译本 戒有三种：一是摄律仪戒，二是摄善法戒，三是摄众生戒，也称为饶益有情戒。一切戒行都属于摄律仪戒管辖。因为持戒的缘故，获得身口意清净的果报。这等同于毗卢遮那如来（Vairocana Buddha，意为光明遍照）充满法界的身，如如不动的本体，也称为断德。 摄善法戒，一切善法都属于此戒，也称为智德。这指的是毗卢遮那如来圆满的报身，色相庄严，光明赫奕，在须弥山顶，为诸菩萨宣说大乘经典。 饶益有情，指的是释迦牟尼如来（Sakyamuni Buddha，佛教的创始人）的化身。由于如来在这个世界怜悯有情众生，示现种种变化之身，用种种方便法门，救度众生，令他们到达彼岸，这称为恩德。由此三德的意义，总而言之，都是戒波罗蜜（Sila Paramita，持戒到彼岸）所摄化的。 忍波罗蜜（Ksanti Paramita，忍辱到彼岸）有五种意义：一是伏忍，二是信忍，三是顺忍，四是无生忍，五是寂灭忍。伏忍对应东方，信忍对应南方，顺忍对应西方，无生忍属于北方，寂灭忍对应中央方位。这五个方位对应五方如来。 地前三贤位是伏忍。初地、二地、三地，对应信忍。四地、五地、六地，对应顺忍。七地、八地、九地，对应无生忍。十地圆满对应寂灭忍。等觉、妙觉菩萨，对应寂灭忍。由于持忍波罗蜜的缘故，所生之处，能得到端正的果报，眷属围绕，功德广大无量无边，不可穷尽。见到或听到的人，都欢喜，恭敬随顺，喜悦发自内心，这就是忍波罗蜜的行相。 精进波罗蜜（Virya Paramita，精进到彼岸），如果修行人不能精进，勤奋地修行苦行，以求解脱，魔就会得逞，使修行人堕入泥犁（Naraka，地狱）生死苦海中，在六道中轮回，没有脱离的机会。所以必须披上精进的铠甲，摧毁懈怠之魔，万行精进修行，才能全部成就，具有威德。
English
English version There are three kinds of precepts: first, the precept of restraining from evil deeds (Samvara-sila); second, the precept of accumulating good dharmas (Kusala-dharma-samgraha-sila); and third, the precept of benefiting sentient beings (Sattvartha-kriya-sila), also known as the precept of benefiting sentient beings. All precepts and practices are governed by the precept of restraining from evil deeds. Because of upholding the precepts, one obtains the pure result of body, speech, and mind. This is the same as the body of Vairocana Buddha (meaning 'the light that shines everywhere') filling the Dharma realm, the unchanging essence, also known as the virtue of severance. The precept of accumulating good dharmas: all good dharmas belong to this precept, also known as the virtue of wisdom. This refers to the perfect reward body of Vairocana Buddha, with dignified appearance, radiant light, speaking the Mahayana sutras for all Bodhisattvas on the summit of Mount Sumeru. Benefiting sentient beings refers to the transformation body of Sakyamuni Buddha (the founder of Buddhism). Because the Tathagata (another name for Buddha) in this world has compassion for sentient beings, manifesting various transformation bodies and using various skillful means to save sentient beings and lead them to the other shore, this is called the virtue of grace. In summary, the meaning of these three virtues is all encompassed and transformed by the Sila Paramita (perfection of morality). The Ksanti Paramita (perfection of patience) has five meanings: first, subduing patience; second, believing patience; third, conforming patience; fourth, non-arising patience; and fifth, quiescent patience. Subduing patience corresponds to the East, believing patience corresponds to the South, conforming patience corresponds to the West, non-arising patience belongs to the North, and quiescent patience corresponds to the Central direction. These five directions correspond to the Five Dhyani Buddhas. The three worthy positions before the ten grounds are subduing patience. The first, second, and third grounds correspond to believing patience. The fourth, fifth, and sixth grounds correspond to conforming patience. The seventh, eighth, and ninth grounds are associated with non-arising patience. The tenth ground is fully associated with quiescent patience. Bodhisattvas of near-perfect enlightenment and wonderful enlightenment correspond to quiescent patience. Because of upholding the Ksanti Paramita, in the place of birth, one can obtain the result of being handsome and beautiful, surrounded by family members, with vast and boundless merits that cannot be exhausted. Those who see or hear are all happy, respectful, compliant, and joyful from the heart. This is the characteristic of the Ksanti Paramita. The Virya Paramita (perfection of vigor): If a practitioner cannot be vigorous and diligently practice asceticism to seek liberation, Mara (demon) will take advantage and cause the practitioner to fall into the Naraka (hell) sea of birth and death, circulating in the six realms without a way out. Therefore, one must wear the armor of vigor to destroy the demon of laziness, diligently cultivate all practices, and all will be accomplished, possessing power and virtue. --------------------------------------------------------------------------------