Chinese
自在由若日轮。三千威仪八万细行。皆由持此戒也。精进波罗蜜行相也。 禅波罗蜜者。凡人修行。心多散乱为计属。即备六种散动。缠绕身心。念不安。不得解脱。所以须住心一境。更不缘异缘。于四种禅法中。住如来清净禅中。永除妄想。须住无住之住。常依离念之心。实相圆明。廓周法界。大菩提路由此致焉。此禅波罗蜜也。 智慧波罗蜜者。智能了别。慧乃由辨明。由如明镜能鉴众色。大小乘法无有差谬。除其我执二相。住大乘心。圆满菩提。证真如际。即是如来平等法身。修行者结六波罗蜜印。诵六波罗蜜真言。住六波罗蜜观门。即同一切如来解脱如如智也。法身。由此六种方便。即入三空解脱门。所为空无相无愿解脱门。一切万法举体皆空。无一事而不真。无一物而不实。真空妙有。实相圆明。即诵愚𠰘耶真言。即是毗卢遮那如来正体圆智也。由斯胜上之义。转便结如来口印。住三密门观。诵三秘密真言。一切有情无不解脱。所出法要。回施众生。见闻觉知悉超三界。结四大印。诵四种真言。诵百字明。住三摩地心。持珠念诵。持念毕已。诵种种赞叹。献种种名华。诵百字真言。即入尘刹佛海。运心广大。供养法事既毕。则从前羯磨三十七尊印。后便结三昧契及十六大供养乃至十七杂供养。 现代汉语译本： 自在犹如太阳的光轮，具备三千种威仪和八万种细微的行为，这些都源于持守戒律。这是精进波罗蜜（Vīrya-pāramitā，精进到彼岸）的修行状态。 禅波罗蜜（Dhyāna-pāramitā，禅定到彼岸）是指，凡人修行时，心念大多散乱，被计较和执着所束缚，因此会产生六种散乱和动摇，缠绕身心，使念头无法安定，无法得到解脱。所以必须专注于一个境界，不再攀缘其他的对象。在四种禅法中，安住于如来的清净禅定中，永远去除妄想。必须安住于‘无住’的安住，常常依靠远离念头的心，使实相圆满光明，遍布整个法界。通往大菩提的道路由此而来。这就是禅波罗蜜。 智慧波罗蜜（Prajñā-pāramitā，智慧到彼岸）是指，智能能够明了辨别，智慧能够辨明事理。犹如明镜能够照见各种颜色，大乘和小乘的佛法没有差别和谬误。去除我执和二元对立的观念，安住于大乘之心，圆满菩提，证悟真如的境界。这就是如来平等法身。修行者结六波罗蜜印，诵六波罗蜜真言，安住于六波罗蜜的观想之门，就等同于一切如来的解脱如如智。法身，通过这六种方便，就能进入三空解脱门，也就是空无相无愿解脱门。一切万法的整体都是空性的，没有一件事不是真实的，没有一物不是实在的。真空妙有，实相圆满光明。诵持愚𠰘耶真言，就是毗卢遮那如来（Vairocana，光明遍照）的正体圆满智慧。由于这种殊胜的意义，进而结如来口印，安住于身口意三密之门进行观想，诵持三秘密真言，一切有情众生没有不得解脱的。所宣说的佛法要义，回向施与众生，使见闻觉知都超越三界。结四大印，诵四种真言，诵百字明咒，安住于三摩地（Samādhi，等持）之心，持念佛珠进行念诵。念诵完毕后，诵持各种赞叹文，献上各种名贵的花朵，诵持百字真言，就能进入尘刹佛海，心量广大。供养法事完毕后，先结前羯磨三十七尊印，然后结三昧契印以及十六大供养乃至十七杂供养。
English
English version: Being at ease is like the sun's halo, possessing three thousand dignified behaviors and eighty thousand subtle actions, all arising from upholding these precepts. This is the state of practicing Vīrya-pāramitā (Perfection of Diligence). Dhyāna-pāramitā (Perfection of Meditation) refers to the fact that when ordinary people practice, their minds are mostly scattered, bound by calculations and attachments, thus producing six kinds of distractions and agitations, entangling body and mind, making thoughts unable to settle, unable to attain liberation. Therefore, one must focus on a single state, no longer clinging to other objects. Among the four kinds of Dhyāna, abide in the pure Dhyāna of the Tathāgata (如来, Thus Come One), forever removing delusions. One must abide in the 'non-abiding' abiding, constantly relying on the mind that is free from thoughts, making the true nature complete and bright, pervading the entire Dharma realm. The path to the Great Bodhi (菩提, Enlightenment) arises from this. This is Dhyāna-pāramitā. Prajñā-pāramitā (Perfection of Wisdom) refers to the fact that intelligence can clearly distinguish, and wisdom can discern principles. Just as a bright mirror can reflect various colors, there is no difference or error between the Mahāyāna (大乘, Great Vehicle) and Hīnayāna (小乘, Lesser Vehicle) Buddhist teachings. Remove the attachment to self and the concept of duality, abide in the Mahāyāna mind, perfect Bodhi, and realize the state of Suchness (真如, Truth as it is). This is the Tathāgata's equal Dharmakāya (法身, Dharma Body). Practitioners form the Six Pāramitā Mudrās (印, Seals), recite the Six Pāramitā Mantras (真言, True Words), and abide in the contemplation gate of the Six Pāramitās, which is equivalent to the liberation and Suchness wisdom of all Tathāgatas. The Dharmakāya, through these six expedient means, can enter the Three Doors of Emancipation of Emptiness, namely the Emptiness, Signlessness, and Wishlessness Doors of Emancipation. The entirety of all dharmas (万法, all phenomena) is empty in nature, and there is nothing that is not true, nothing that is not real. True Emptiness is wondrous existence, and the true nature is complete and bright. Reciting the 愚𠰘耶 mantra is the perfect wisdom of the very essence of Vairocana (毗卢遮那, the Illuminator) Tathāgata. Due to this supreme meaning, one then forms the Tathāgata's mouth mudrā, abides in the three secret doors of body, speech, and mind for contemplation, and recites the three secret mantras. All sentient beings will not fail to attain liberation. The essential Dharma teachings that are proclaimed are dedicated to all sentient beings, so that what is seen, heard, felt, and known all transcends the three realms. Form the Four Great Mudrās, recite the four kinds of mantras, recite the Hundred Syllable Mantra, abide in the mind of Samādhi (三摩地, Concentration), and hold prayer beads for recitation. After the recitation is completed, recite various praises, offer various precious flowers, and recite the Hundred Syllable Mantra, then one can enter the Buddha-sea of countless lands, with a vast mind. After the offering Dharma service is completed, first form the thirty-seven deities mudrās of the former Karma, and then form the Samaya (三昧, the true nature of things) pledge mudrā and the sixteen great offerings, and even the seventeen miscellaneous offerings. --------------------------------------------------------------------------------
Chinese
已后献阏伽。回向发愿。然即入三昧耶。心住三摩地观门。念诵即经行。息念。转读大乘华严楞伽等经。思惟佛道。国师大三藏和上。于含晖院承明殿大道场。顷因余暇。披读梵经。忻然熙颜。法乐虚适。开大慈之户。诱诸童朦。大启良缘。令使知见。我之秘教浩汗无涯。法体幽微实难穷际。今且依瑜伽教迹。略为指南。真言行门。爰开理趣。今说能观。毗卢遮那佛报身是。所观四智如来也。能观是四方如来。所观是十六大菩萨也。能观是心。所观是境。八供养及四大护菩萨等。各具能所。虽具能所。能所之体本空。空有之理本无。中道之心斯契。今此建立金刚界三十七尊大曼荼罗。及贤劫千佛外金刚部二十天及四十天等。此为初原。展转相生无量曼荼罗也。 今复建立降三世忿怒曼荼罗会三十七尊调伏法则。文殊乃至诸天外金刚部。稍异诸法。且依修证。略述指陈。于三昧耶心。出入无碍。精修理智。住菩提心。舒展无涯。廓周法界。或聚即入金刚光明峰内。若出虚空。遍满虚空。微尘海会如来。咸来同证。又传心印。指示微细观门。金刚一乘以为心要。 又说护摩之法。获益无穷。凡所施为。须依师受。炉数坛所为不同义。苏蜜柴薪俱申妙用。至如供养香药饮食。息灾调伏法则又别。真言加句。引入 现代汉语译本： 之后献上阏伽（argha，供水）。回向发愿。然后进入三昧耶（samaya，誓约）。心安住在三摩地（samādhi，禅定）观门。念诵即是经行。止息杂念。转读大乘《华严经》、《楞伽经》等经典。思惟佛道。国师大三藏和尚，在含晖院承明殿大道场，适逢闲暇，披阅梵文经典，欣喜颜开，法喜充满。开启大慈之门，引导那些懵懂的孩童，大开良缘，使他们获得知见。我的秘教浩瀚无涯，法体幽深微妙实在难以穷尽。现在且依据瑜伽教的踪迹，略作指南。真言行门，由此开启理趣。现在说能观，是毗卢遮那佛（Vairocana，光明遍照）报身。所观是四智如来。能观是四方如来，所观是十六大菩萨。能观是心，所观是境。八供养及四大护菩萨等，各自具备能观和所观。虽然具备能观和所观，但能观和所观的本体本性是空。空和有的道理本来就没有，中道之心才能与之契合。现在建立金刚界三十七尊大曼荼罗（maṇḍala，坛城），以及贤劫千佛外金刚部二十天及四十天等，这是最初的起源，辗转相生出无量的曼荼罗。 现在又建立降三世忿怒曼荼罗会三十七尊调伏法则。文殊（Mañjuśrī）乃至诸天外金刚部，稍微不同于其他诸法。且依据修证，略作叙述指陈。于三昧耶心，出入无碍。精勤修习理智，安住菩提心。舒展无涯，廓清周遍法界。或者聚集即进入金刚光明峰内，如果出离虚空，则遍满虚空。微尘海会如来，都来共同印证。又传心印，指示微细的观门，以金刚一乘作为心要。 又说护摩（homa，火供）之法，获益无穷。凡所施为，必须依止师父的传授。炉的数目和坛的场所各有不同的意义。苏油、蜂蜜、柴薪都申明其微妙的作用。至于供养的香、药、饮食，息灾和调伏的法则又有所不同。真言的加句，引入。
English
English version: Then offer argha (water offering). Dedicate the merit and make vows. Then enter samaya (vow). The mind dwells in the gate of samādhi (meditation). Recitation is also walking meditation. Cease thoughts. Read the Mahayana sutras such as the Avataṃsaka Sutra and the Laṅkāvatāra Sūtra. Contemplate the Buddha's path. The National Teacher, Great Tripiṭaka Master, at the Great Dharma Assembly in the Chenming Hall of Hanhui Monastery, during leisure time, perused Sanskrit scriptures, joyfully beaming, filled with Dharma bliss. Opening the gate of great compassion, guiding those ignorant children, greatly opening good connections, enabling them to gain knowledge and insight. My secret teachings are vast and boundless, the essence of the Dharma is profound and subtle, truly difficult to fathom. Now, based on the traces of Yoga teachings, I will briefly provide guidance. The path of mantra practice, from this opens the principle of reason. Now I speak of the one who can contemplate, which is the Sambhogakāya (reward body) of Vairocana Buddha (the Illuminator). What is contemplated are the Four Wisdom Buddhas. The one who can contemplate are the Four Direction Buddhas, what is contemplated are the Sixteen Great Bodhisattvas. The one who can contemplate is the mind, what is contemplated is the object. The Eight Offerings and the Four Great Guardian Bodhisattvas, etc., each possess the ability to contemplate and what is contemplated. Although possessing the ability to contemplate and what is contemplated, the essence of the ability to contemplate and what is contemplated is fundamentally empty. The principle of emptiness and existence is originally non-existent, the heart of the Middle Way is in accordance with this. Now establishing the Vajradhātu (Diamond Realm) Thirty-Seven Deities Great Mandala (sacred diagram), and the Thousand Buddhas of the Bhadrakalpa (Fortunate Aeon) outer Vajra section Twenty Devas and Forty Devas, etc., this is the initial origin, which transforms and generates countless mandalas. Now also establishing the Trailokyavijaya (Conqueror of the Three Worlds) Wrathful Mandala Assembly Thirty-Seven Deities Subjugation Dharma. Mañjuśrī (Gentle Glory) and even the Devas outer Vajra section, slightly different from other dharmas. And based on practice and realization, briefly describe and point out. In the samaya mind, there is no obstruction in entering and exiting. Diligently cultivate reason and wisdom, dwell in the Bodhicitta (mind of enlightenment). Extend without limit, purify and pervade the entire Dharma Realm. Or gather and enter within the Vajra Light Peak, if departing from emptiness, then pervade emptiness. As many Tathagatas (Thus Come Ones) as there are assemblies of dust motes in the ocean, all come to jointly certify. Also transmitting the mind seal, indicating subtle gates of contemplation, taking the Vajra One Vehicle as the essential point. Also speaking of the method of homa (fire offering), obtaining infinite benefits. All actions must rely on the transmission of the teacher. The number of furnaces and the location of the altar each have different meanings. Ghee, honey, and firewood all declare their subtle functions. As for the offerings of incense, medicine, and food, the methods of pacifying disasters and subduing are also different. The added phrases of the mantra, introduce. --------------------------------------------------------------------------------
Chinese
道场法事。皆依本部。亦不同其揆也。今此启凿。令断众疑依此修行。必无差谬。即欲依经广说。义密难申。诸余轨仪。备在经内。且约金刚界三十七尊。修集要门。轮环钩带而敷演也。弟子等既蒙法施。喜跃增深。虔恭一心。伫立而听。依口钞写。而私记焉。 次入空无相无愿解脱门者。所谓空者。一切法皆空。空之体亦空。空亦不可得也。无相者。地水火风男女等相。并青黄赤白。于此十相。一切万法举体皆空。以为一切相空不可得也。无愿者。凡所修道。绝三界希望之心。有所愿求。皆是有相。永绝妄想。断所愿求之心。无愿无求。是真解脱。由此三相空故。即入解脱法门。悟斯正理。即身有光明。廓周法界。即同毗卢遮那正体智也。皆由诵愚𠰘耶真言。结此密印。即入三密观解脱门。一境一心。即当证悟。次三秘密口印。由此三密。三业清净。观于此身满法界。微尘尽是一切诸佛。于一一佛前。皆有自身。于诸佛足下。礼拜承事。供养忏悔发愿四大印者。初金刚萨埵。想五智之杵。常在菩提心月轮上。其杵发无量光明。即成菩提心智也。 第二宝印。即虚空藏菩萨金刚福德之聚。珍宝无穷。亦能灌顶一切如来。满众生愿也。 次观自在菩萨。由斯印故。能令法界清净。入无言观门。于舌上 现代汉语译本：道场法事，都依照本部（指金刚界曼荼罗）的仪轨，也没有什么不同的地方。现在开始启请开凿智慧，使大众断除疑惑，依照这个修行，必定不会有差错。如果要依据经典广泛解说，其中的深奥含义难以充分表达。其他的仪轨，都详细记载在经典之中。这里只简要地围绕金刚界三十七尊，修习重要的法门，以轮、环、钩、带等象征来敷演。弟子们既然蒙受了佛法的施予，欢喜踊跃，更加深刻。虔诚恭敬，一心一意，站立着聆听。依照口传记录，私下记诵。 其次是进入空、无相、无愿解脱门。所谓‘空’，是指一切法都是空性的，空的本体也是空性的，空本身也是不可执着的。‘无相’，是指地、水、火、风、男女等相，以及青、黄、赤、白等颜色。对于这十种相，一切万法的整体都是空性的，因为一切相都是空性的，不可执着的。‘无愿’，是指凡是修道的人，都要断绝对于三界的希望之心。有所愿求，都是有相的。永远断绝妄想，断除有所愿求的心。无愿无求，才是真正的解脱。由于这三种相都是空性的，所以就能进入解脱法门。领悟了这个正确的道理，自身就会有光明，照耀整个法界，等同于毗卢遮那佛（Vairocana）的正体智慧。这都是由于诵持愚𠰘耶真言（mantra），结此密印（mudra），就能进入三密观解脱门。一境一心，当下就能证悟。其次是三秘密口印（mantra and mudra）。由于这三密（身、口、意），三业（身、口、意）清净。观想自身充满法界，每一个微尘都是一切诸佛。在每一尊佛前，都有自身，在诸佛的足下，礼拜承事，供养忏悔，发愿。四大印（four mudras）中，首先是金刚萨埵（Vajrasattva），观想五智之杵（vajra）常在菩提心月轮上，其杵发出无量光明，就成就菩提心智。 第二是宝印（ratna-mudra），即虚空藏菩萨（Akasagarbha）金刚福德的聚集，珍宝无穷，也能为一切如来灌顶，满足众生的愿望。 其次是观自在菩萨（Avalokiteshvara）。由于这个印（mudra）的缘故，能够使法界清净，进入无言观门，在舌头上...