Chinese
大正藏第 19 册 No. 0938 释迦文尼佛金刚一乘修行仪轨法品 No. 938 释迦文尼佛金刚一乘修行仪轨法品一卷 归命大智海毗卢遮那如来秘密主金刚手大菩萨。我善无畏蒙佛圣旨。窃案梵本聊得修三密门秘密轨则。所以今说释迦世尊修瑜伽行。欲修此法者先发无上正真之心。身着忍辱圣衣。口常读诵a dha rma 如是三密相应不违。然后往诣瑜伽阿阇梨所。受秘密仪持念修行速得成就。毗卢遮那言。彼阿阇梨。若见众生堪为法器远离诸垢有大信解勤勇深信常念利他。若弟子具如是相貌者。阿阇梨应自往劝发之。复有二种弟子。一者已发菩提心。师往弟子所而劝进。二者未发菩提心。弟子往师所而劝进。其中有智最为殊胜。如是知已乃可传受。金刚手菩萨白毗卢遮那佛言。我见佛色身戴大宝冠。冠中现五佛标非因非果。处大月轮住于虚空常寂光处。恒说金刚秘密之教。声闻缘觉所不能知。或居莲华台上现报佛身。更说金刚一乘法界唯心无上秘法。我等依内证之德常见常闻。唯诸新发者迷惑不解。唯愿世尊随众生意。而作利益。佛若许可。我欲宣说如来应现释迦牟曩曳法。为诸愚人得佛慧故。唯愿如来随机说法闻方便慧。令诸众生示真实相悟金刚乘入阿字门。说 现代汉语译本 《释迦牟尼佛金刚一乘修行仪轨法品》一卷 归命于大智慧海的毗卢遮那如来（Vairocana Buddha），以及秘密主金刚手大菩萨（Vajrapani Bodhisattva）。我善无畏（Subhakarasimha）奉佛陀圣旨，略微参考梵文版本，得以整理三密之门的秘密轨则。因此，现在讲述释迦世尊（Sakyamuni Buddha）的瑜伽修行。想要修习此法的人，首先要发起无上正真之心，身穿忍辱圣衣，口中常读诵‘a dha rma’，如此三密相应而不违背。然后前往瑜伽阿阇梨（yogācārya，瑜伽导师）处，接受秘密仪轨，持念修行，迅速获得成就。毗卢遮那佛说，那位阿阇梨如果看到众生堪为法器，远离各种垢染，有大的信解，勤奋勇猛，深信佛法，常念利益他人。如果弟子具备这样的相貌，阿阇梨应该亲自前往劝导启发他。又有两种弟子：一种是已经发菩提心的，导师前往弟子处劝进；另一种是未发菩提心的，弟子前往导师处劝进。其中有智慧的人最为殊胜。像这样了解之后，才可以传授。金刚手菩萨（Vajrapani Bodhisattva）对毗卢遮那佛说，我看到佛的色身头戴大宝冠，宝冠中显现五佛的标志，非因非果，处于大月轮中，安住于虚空常寂光处，恒常宣说金刚秘密的教法，这是声闻（Śrāvaka，小乘弟子）和缘觉（Pratyekabuddha，独觉）所不能理解的。或者居住在莲花台上，显现报佛身，进一步宣说金刚一乘法界唯心无上的秘法。我们依靠内证的功德，常见常闻。只有那些新发心的修行者迷惑不解。唯愿世尊随顺众生的意愿，而作利益。佛如果许可，我想要宣说如来应现释迦牟曩曳（Sakyamuni）的法，为了让那些愚昧的人得到佛的智慧。唯愿如来随机说法，传授方便智慧，令众生显示真实相，领悟金刚乘，进入阿字门。说
English
English version The Sutra on the Ritual and Methods of Practice for the Vajra One Vehicle of Sakyamuni Buddha, One Volume Homage to the Mahavairocana Tathagata (Vairocana Buddha) of the Great Wisdom Sea, and the secret lord, the great Bodhisattva Vajrapani (Vajrapani Bodhisattva). I, Subhakarasimha, received the Buddha's sacred decree and, after consulting the Sanskrit version, was able to compile the secret rules of the three mysteries. Therefore, I now speak of the yoga practice of Sakyamuni Buddha (Sakyamuni Buddha). Those who wish to practice this Dharma must first generate the supreme and true mind, wear the sacred garment of forbearance, and constantly recite 'a dha rma' in their mouths, so that the three mysteries correspond and do not contradict each other. Then, go to the yogācārya (yogācārya, yoga master) to receive the secret rituals, uphold the practice, and quickly attain accomplishment. Vairocana Buddha said, 'If that acharya sees sentient beings who are worthy vessels of the Dharma, free from all defilements, with great faith and understanding, diligent and courageous, deeply believing, and constantly thinking of benefiting others, if the disciples possess such qualities, the acharya should personally go and encourage them.' There are two types of disciples: one who has already generated the Bodhi mind, and the teacher goes to the disciple to encourage them; the other who has not yet generated the Bodhi mind, and the disciple goes to the teacher to encourage them. Among them, the wise are the most outstanding. Only after understanding this can it be transmitted. Bodhisattva Vajrapani (Vajrapani Bodhisattva) said to Vairocana Buddha, 'I see the Buddha's physical body wearing a great jeweled crown, in which the symbols of the Five Buddhas appear, neither cause nor effect, situated in the great moon wheel, abiding in the realm of eternal light in emptiness, constantly proclaiming the secret teachings of the Vajra, which are incomprehensible to the Sravakas (Śrāvaka, Hinayana disciples) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas). Or residing on a lotus platform, manifesting the Sambhogakaya (reward body), further expounding the supreme secret Dharma of the Vajra One Vehicle, the mind-only realm of Dharma. We rely on the merits of inner realization, constantly seeing and hearing. Only those who have newly generated the mind are confused and do not understand. May the World-Honored One follow the wishes of sentient beings and act for their benefit. If the Buddha permits, I wish to proclaim the Dharma of the Tathagata's manifestation as Sakyamuni (Sakyamuni), so that those ignorant people may attain the wisdom of the Buddha. May the Tathagata teach the Dharma according to the occasion, transmit expedient wisdom, enable sentient beings to reveal the true appearance, realize the Vajrayana, and enter the 'A' syllable gate. Saying.' --------------------------------------------------------------------------------
Chinese
是语已。毗卢遮那言。善哉普贤能知我心。令我生悦。我于昔时修三密门证执金刚。乃坐金刚妙菩提座。降伏众魔成等正觉。从是以来经于多世。而诸众生由宿福故。虽会我所随机得见。任根得闻如汝见我。于色界顶第四静虑成等正觉。即下苏弥卢顶。于金刚大因陀罗坛。一切如来请我转法四种轮。一一轮中各有三十七圣者。住非愍三昧降众天魔令入正见。今正是时。更欲演说大乘无上秘法。然后当归圆寂之道。如来秘密神通之力。无智人中勿妄宣传我今听许。宜应速说我之应形随类之法。汝依真实法仪。应说应秘。说是语已寂然而坐。 于时金刚手。心怀踊跃。乃现众前而说是法。若欲报无上世尊恩德者。先作曼荼罗。其中央画释迦牟曩像。金色之身具四八相。被服袈裟应身说法相。智手吉祥印。理手向上置智前。于白莲花台结跏趺坐。普贤文殊观音弥勒住于四隅。如胎藏说。各坐莲花半跏而居。于佛前有如来钵。于佛右边有贤瓶含花。于佛后有锡杖。于佛左边有宝螺。各安莲叶上光炎围绕。画曼荼罗已。于空闲寂寞仙人得道所。或净室或舍利塔前或山顶树下。在一处安置曼荼罗。 次设坛场庄严供具。所谓涂香时花烧香饮食灯明及与阏伽香水以为六种。或有智慧以理为供。昼夜三时澡浴身体。或观理 现代汉语译本： 说完这些话，毗卢遮那佛（Vairocana，意为光明遍照）说道：‘好啊，普贤菩萨（Samantabhadra，意为普皆贤善）你能够了解我的心意，让我感到欣悦。我过去修习身语意三密之门，证得了执金刚（Vajrapani，意为手持金刚杵者）的果位，然后坐在金刚妙菩提座上，降伏了所有的魔众，成就了无上正等正觉。从那时以来经历了无数世代，而众生由于过去所积累的福德，虽然能够见到我，也是随机而见，随各自的根器听到我说法。就像你现在见到我一样，我在顶第四禅定中成就正等正觉，然后从须弥山顶下来，在金刚大因陀罗坛（Vajra-mahā-indramaṇḍala，意为金刚大帝释天坛）上，一切如来（Tathagata，意为如实而来者）请我转四种法轮。每一个法轮中都有三十七位圣者，安住在非愍三昧（非悯三昧）中，降伏众天魔，使他们进入正确的见解。现在正是时候，我将再次演说大乘无上的秘密法，然后当归于圆寂之道。如来秘密神通的力量，不要在没有智慧的人中随意宣扬。我现在允许你，应该迅速宣说我应各种不同根器而示现的法。你应该依据真实的法仪，该说的就说，该保密的就保密。’说完这些话，佛陀就寂静地坐着。 当时，金刚手菩萨（Vajrapani，意为手持金刚杵者）心中充满喜悦，于是出现在大众面前宣说这个法：‘如果想要报答无上世尊的恩德，首先要制作曼荼罗（Mandala，意为坛场）。在曼荼罗的中央，画释迦牟尼佛（Sakyamuni，意为释迦族的圣人）的像，金色的身躯具备三十二种大丈夫相和八十种随形好。身披袈裟，显现应身说法相。智慧之手结吉祥印，理性之手向上放在智慧之手的前面。在白莲花台上结跏趺坐。普贤菩萨、文殊菩萨（Manjusri，意为妙吉祥）、观音菩萨（Avalokitesvara，意为观世音）、弥勒菩萨（Maitreya，意为慈氏）住在曼荼罗的四个角落，就像《胎藏经》所说的那样，各自坐在莲花上半跏而居。在佛像的前面，放置如来的钵。在佛像的右边，放置装满鲜花的贤瓶。在佛像的后面，放置锡杖。在佛像的左边，放置宝螺。这些都安放在莲叶上，并且有光焰围绕。画好曼荼罗之后，在空闲寂寞的仙人得道之处，或者在干净的房间里，或者在舍利塔前，或者在山顶树下，选择一个地方安置曼荼罗。 然后设置坛场，庄严供具，也就是涂香、时花、烧香、饮食、灯明以及阏伽香水这六种供养。或者有智慧的人以理为供养。昼夜三个时辰沐浴身体，或者观想真理。’
English
English version: Having spoken these words, Vairocana (meaning 'the Illuminator') said, 'Excellent, Samantabhadra (meaning 'Universal Worthy')! You understand my mind, bringing me joy. In the past, I cultivated the three secret doors of body, speech, and mind, attained the Vajrapani (meaning 'Holder of the Vajra') state, and then sat upon the Vajra wondrous Bodhi seat, subdued all the demons, and achieved unsurpassed perfect enlightenment. Since then, through countless ages, beings, due to their past merits, though they may encounter me, do so randomly, hearing my teachings according to their capacities. Just as you see me now, I attained perfect enlightenment in the fourth dhyana of the summit, and then descended from the summit of Mount Sumeru to the Vajra-mahā-indramaṇḍala (meaning 'Great Vajra Indra Mandala'), where all the Tathagatas (meaning 'Thus Come One') requested me to turn the four kinds of Dharma wheels. Within each wheel, there are thirty-seven sages, abiding in the non-compassionate samadhi, subduing the heavenly demons and leading them to correct views. Now is the time for me to expound again the unsurpassed secret Dharma of the Mahayana, and then I shall return to the path of perfect stillness. The secret and miraculous power of the Tathagata should not be recklessly proclaimed among those without wisdom. I now permit you to swiftly proclaim the Dharma of my manifestations according to different beings. You should speak what should be spoken and keep secret what should be kept secret, according to the true Dharma practices.' Having spoken these words, the Buddha sat in silence. At that time, Vajrapani, filled with joy, appeared before the assembly and proclaimed this Dharma: 'If you wish to repay the kindness of the unsurpassed World Honored One, first create a Mandala (meaning 'sacred enclosure'). In the center of the Mandala, draw an image of Sakyamuni (meaning 'Sage of the Sakya Clan'), with a golden body possessing the thirty-two major marks and eighty minor characteristics. Clothed in a kasaya robe, manifesting the form of responding to beings and expounding the Dharma. The wisdom hand forms the auspicious mudra, and the reasoning hand is placed upward in front of the wisdom hand. Seated in the lotus posture on a white lotus platform. Samantabhadra, Manjusri (meaning 'Gentle Glory'), Avalokitesvara (meaning 'The one who perceives the sounds of the world'), and Maitreya (meaning 'Loving One') reside in the four corners of the Mandala, as described in the Garbhadhatu Sutra, each seated in the half-lotus posture. In front of the Buddha image, place the Tathagata's bowl. To the right of the Buddha image, place a virtuous vase filled with flowers. Behind the Buddha image, place a khakkhara staff. To the left of the Buddha image, place a conch shell. All of these are placed on lotus leaves, surrounded by radiant flames. After drawing the Mandala, choose a secluded and quiet place where immortals attain the Way, or a clean room, or in front of a stupa, or under a tree on a mountaintop, and place the Mandala there. Next, set up the altar and arrange the adornments and offerings, namely, six kinds of offerings: scented paste, seasonal flowers, burning incense, food and drink, lamp light, and arghya water. Or, those with wisdom may offer the Dharma as an offering. Bathe the body three times day and night, or contemplate the truth.' -------------------------------------------------------------------------------- 以真实明洒顶为水。
Chinese
每到道场时作礼。礼有三种。一者音礼。二者心礼。三者身礼。是则三业礼拜也。若行若住若坐若卧。称南谟字是为音礼。复于恒时虽不出音。归唯心中观世尊德。随喜归命是为心礼。复五轮着地(额二手二膝也神心回转故名为轮)或作合掌低头是为身礼。礼者要不须身投地。但归敬为礼。所以稽吾上头。而触世尊之下足故名稽首。 次忏悔罪障事理二忏。次随喜圣凡德。次请佛住世。次回向发愿然后广陈供养。而作念诵转大乘经随意作之。若住此法所须皆成。不转此身见佛色身。生生世世离诸恶趣。常得兴法利生之德。疾证无上正等菩提。随根得成。若求仙果。佛现瞿昙仙。而为说法。若求大乘。普贤现身。而为说法。渐渐诱彼令入佛道。 次说手印 如来钵印。 先以右手当心仰掌。次以左手掌覆合右手掌上。其左小指头与右大指头相拄。其左大指头与右小指头相拄印咒曰。 娜莫三曼多勃驮南唵路迦播罗地耻多驮罗野驮罗野(药可反)摩诃那皤(引)嚩勃驮播怛罗(二合)莎诃 是法印咒具大精进。常为一切如来神力而加护之。当结是印并诵此咒一遍。终称忆地狱饿鬼有情满百八遍。则得地狱一切饿鬼饱食诸食。若旷野行亦结此印并诵是咒。则得旷 现代汉语译本：以真实的明洒顶为水。 每到道场时要行礼。礼有三种：一是音礼，二是心礼，三是身礼。这就是三业礼拜。无论是行走、站立、坐着还是躺着，称念‘南谟’（Namo，皈依）字，这就是音礼。再者，即使没有发出声音，心中也时常观想世尊的功德，随喜并归命，这就是心礼。再者，五轮着地（额头、双手、双膝，因为神识和心念回转，所以称为轮），或者合掌低头，这就是身礼。行礼不一定要身体投地，只要归敬就是礼。所以稽首，就是用我的头去触碰世尊的脚，所以叫做稽首。 其次是忏悔罪障，包括事忏和理忏。其次是随喜圣人和凡人的功德。其次是请佛住世。其次是回向发愿，然后广泛地陈设供养，并作念诵，转读大乘经典，随意而行。如果安住于此法，所需的一切都会成就。不需舍弃此身就能见到佛的色身，生生世世远离各种恶趣，常常能够兴法利生，迅速证得无上正等菩提（Anuttara-samyak-sambodhi，无上正等正觉）。随顺根器而成就。如果求仙果，佛会显现瞿昙仙（Gautama，乔达摩仙人）的形象，并为之说法。如果求大乘，普贤（Samantabhadra，普贤菩萨）会显现身形，并为之说法。渐渐地引导他们进入佛道。 其次是说手印：如来钵印。 先将右手掌心向上，放在胸前。然后将左手掌心向下，覆盖在右手掌上。左手小指头与右手大指头相触。左手大指头与右手小指头相触。印咒如下： 娜莫三曼多勃驮南（Namo Samanta Buddhanam，皈命普遍诸佛） 唵路迦播罗地耻多驮罗野驮罗野（Om Lokapaladhisthita Dharaya Dharaya，祈请守护世间者） 摩诃那皤（引）嚩勃驮播怛罗（二合）（Maha Nabha Va Buddha Patra，伟大的虚空佛钵） 莎诃（Svaha，圆满）。 这个法印和咒语具有大精进力，常常受到一切如来神力的加持和护佑。当结此印并诵此咒一遍，最终称念忆念地狱饿鬼有情满一百零八遍，就能使地狱一切饿鬼得到饱食。如果在旷野行走，也结此印并诵此咒，就能得到旷野的安宁。