English
English version: Or adding incense, flowers, and various other offerings. If one can sincerely offer to Buddhas and Bodhisattvas, then the offerings will pervade the entire Dharma realm, becoming vast offerings before each and every Buddha and Bodhisattva. At that time, the Bodhisattva Akashagarbha (Akashagarbha, Treasury of Space) wished to further clarify this meaning, so he smiled joyfully and spoke of this 'All Actions Not Empty Samaya (All Actions Not Empty Samaya), All Vajra Heart,' as explained before. The heart mantra is the syllable 'Om.' The syllable 'Om' has the meaning of the three bodies (Trikaya), also known as the meaning of 'Invisible Top,' also known as the meaning of 'Originally Unborn,' and also the meaning of the merits of the white hair between the eyebrows of the Tathagata (Tathagata) (above from the Akashagarbha Bodhisattva's Chapter on the Principle of Meaning). At that time, the Bhagavan (Bhagavan, The Blessed One), as explained before, who can subdue the Tathagata (Tathagata) holding the fist of wisdom, is another name for the 'Destroyer of All Demons Bodhisattva' (Destroyer of All Demons Bodhisattva). Or it speaks of the principle of meaning of all subduing wisdom treasure prajna (Prajna, wisdom), so-called all sentient beings are equal, therefore wrath is equal, this is the Vajrakilaya Samadhi (Vajrakilaya Samadhi). Through this samadhi, the Paranirmita-vasavartin (Paranirmita-vasavartin, the king of desire heaven) is subdued, causing him to accept conversion and enter the Buddha's path. All sentient beings are subdued, therefore wrath is subdued, this is the Ratnaketu Vajrakrodha Samadhi (Ratnaketu Vajrakrodha Samadhi) in the Ratna family. Through this samadhi, Maheshvara (Maheshvara) can be subdued, causing him to accept conversion and enter the Buddha's path. All sentient beings are Dharma-nature, therefore wrath is Dharma-nature, this is the Hayagriva Avalokiteshvara Samadhi (Hayagriva Avalokiteshvara Samadhi) in the Padma family. Through this samadhi, Brahma (Brahma) is subdued, causing him to accept conversion and enter the Buddha's path. All sentient beings are Vajra-nature, therefore wrath is Vajra-nature, this is the Karma Samadhi (Karma Samadhi) in the Karma family. Through this samadhi, Narayana (Narayana) is subdued, causing him to accept conversion and enter the Buddha's path. Why? Because the subduing of all sentient beings is Bodhi (Bodhi). Originally it was Maitreya Bodhisattva (Maitreya), this Bodhisattva enters the Samadhi of Loving-kindness, deeply compassionating the difficult-to-subdue devas (devas, gods), outwardly manifesting fierceness, causing them to accept conversion and enter Bodhi. At that time, the Great Bodhisattva Destroyer of All Demons (Destroyer of All Demons Bodhisattva) wished to further clarify this meaning, so he smiled joyfully, holding a Vajra Yaksha (Vajrayaksha) form, holding a Vajra tooth, terrifying all Tathagatas. All heretical devas all possess the Tathagatagarbha (Tathagatagarbha, Buddha nature), they are future Buddhas, causing them to abandon heresy and return to the right path, therefore it is called 'terrifying all Tathagatas.' The Tathagata (Tathagata) is free from the five fears and obtains the four fearlessnesses, there is no one who can terrify him. --------------------------------------------------------------------------------
Chinese
也。今所恐怖非在果位如来。乃在因位也。以说金刚忿怒大笑心者。此是金刚药叉菩萨大智印也郝字具四义。一切法本不生义。因义。二种我义。由迷一切法本不生理。为一切烦恼因。烦恼因起二种我。所谓人我法我。是故一切外道诸天执我执法。令彼调伏入金刚药叉三摩地。即思此菩萨一字心真言。入一切法本不生门。则离一切烦恼因。烦恼既离。即证二种无我人空法空。则显真如恒沙功德。即超越三界九地妄心所起诸惑杂染。是故名为摧一切魔大菩萨也。若瑜伽者欲降伏一切世间出世间魔怨。应建立金刚药叉曼茶罗。中央画摧一切魔菩萨。前安魔王天主。右安魔醯首罗。后安梵天。左安那罗延天。内四隅应置四部中牙印。外四隅安四外供养。四门应置四种印契。东门画三股忿怒杵。南门画金刚宝光焰炽盛。西门画金刚莲华具光明。北门画羯磨金刚光明遍流。建立此坛已。自入令他入。则离一切怨敌恶人。所不能害。或时坐于轮中位作本尊瑜伽。想圣众围绕。则诵四字明召请圣众。次诵一字明诵四种般若理趣。起大慈心于众生界。运心遍法界周而复始。由此三摩地修行。设三界中一切有情。尽为魔虽作障难。不能倾动。修行者所修一切世间出世间悉地皆得满足(已上摧一切魔菩萨理趣品)。 时婆伽梵一切平 现代汉语译本： 也。现在所恐惧的不是在果位上的如来（Tathagata），而是在因位上（尚未成佛）的修行者。因为所说的金刚忿怒大笑心，这是金刚药叉菩萨（Vajrayaksa Bodhisattva）的大智印（Mahajnana-mudra）。‘郝’字具备四种含义：一切法本不生义、因义、二种我义。由于迷惑于一切法本不生的道理，成为一切烦恼的因。烦恼因生起两种我，所谓人我、法我。因此一切外道诸天执着于我、执着于法，为了调伏他们，使他们进入金刚药叉三摩地（Vajrayaksa Samadhi），即思惟此菩萨的一字心真言（Ekaksara-hrdaya-mantra），进入一切法本不生之门，就能远离一切烦恼因。烦恼既然远离，就能证得二种无我，即人空、法空，从而显现真如恒河沙数般的功德，就能超越三界九地妄心所起的各种迷惑杂染。因此名为摧一切魔大菩萨（Sarva-maravidarana Bodhisattva）。 如果瑜伽行者想要降伏一切世间和出世间的魔怨，应当建立金刚药叉曼茶罗（Vajrayaksa Mandala），中央画摧一切魔菩萨。前面安置魔王天主，右边安置摩醯首罗（Mahesvara），后面安置梵天（Brahma），左边安置那罗延天（Narayana）。内部四个角落应该放置四部中牙印，外部四个角落安置四外供养。四个门应该放置四种印契。东门画三股忿怒杵，南门画金刚宝光焰炽盛，西门画金刚莲华具光明，北门画羯磨金刚光明遍流。建立此坛之后，自己进入或令他人进入，就能远离一切怨敌恶人的侵害。或者有时坐在轮中，观想自己作为本尊，观想圣众围绕，就诵四字明召请圣众，然后诵一字明，诵四种般若理趣，对众生界生起大慈心，运心遍及法界，周而复始。通过这种三摩地的修行，即使三界中一切有情都变成魔来作障碍，也不能动摇。修行者所修的一切世间和出世间悉地（Siddhi）都能得到满足（以上是摧一切魔菩萨理趣品）。 这时婆伽梵（Bhagavan）一切平...
English
English version: Also. What is feared now is not the Tathagata (Thus Come One) in the fruition position, but the practitioner in the causal position (not yet a Buddha). Because what is said about the Vajra Wrathful Great Laughing Mind, this is the Great Wisdom Seal (Mahajnana-mudra) of Vajrayaksa Bodhisattva (Diamond Yaksha Bodhisattva). The character ‘郝’ contains four meanings: the meaning of the non-origination of all dharmas, the meaning of cause, and the meaning of the two selves. Because of being deluded about the principle of the non-origination of all dharmas, it becomes the cause of all afflictions. The cause of afflictions gives rise to two selves, namely the self of person and the self of dharma. Therefore, all heretics and gods cling to self and cling to dharma. In order to subdue them and make them enter the Vajrayaksa Samadhi (Diamond Yaksha Samadhi), that is, contemplate the one-syllable heart mantra (Ekaksara-hrdaya-mantra) of this Bodhisattva, enter the gate of the non-origination of all dharmas, and then be able to be free from all causes of affliction. Since afflictions are eliminated, one can realize the two non-selves, namely the emptiness of person and the emptiness of dharma, and thus manifest the merits of the true suchness (Tathata) as numerous as the sands of the Ganges, and then transcend all the delusions and defilements arising from the mind of delusion in the three realms and nine lands. Therefore, it is called Sarva-maravidarana Bodhisattva (the Great Bodhisattva Who Destroys All Demons). If a yogi wants to subdue all worldly and transcendental demonic enemies, he should establish the Vajrayaksa Mandala (Diamond Yaksha Mandala), and in the center draw Sarva-maravidarana Bodhisattva (the Bodhisattva Who Destroys All Demons). In front, place the Lord of Demons, on the right place Mahesvara (Great Lord), behind place Brahma (Creator), and on the left place Narayana (Preserver). The inner four corners should be placed with the tooth seals of the four parts, and the outer four corners should be placed with the four outer offerings. The four gates should be placed with four kinds of mudras. The east gate should depict a three-pronged wrathful vajra, the south gate should depict a vajra jewel light blazing, the west gate should depict a vajra lotus with light, and the north gate should depict a karma vajra light flowing everywhere. After establishing this altar, entering oneself or causing others to enter, one can be free from the harm of all enemies and evil people. Or sometimes sitting in the wheel, visualizing oneself as the principal deity, visualizing the holy assembly surrounding, then reciting the four-syllable mantra to summon the holy assembly, and then reciting the one-syllable mantra, reciting the four kinds of prajna principles, generating great compassion for the realm of sentient beings, and applying the mind to pervade the dharma realm, again and again. Through the practice of this samadhi, even if all sentient beings in the three realms become demons to create obstacles, they cannot shake it. All worldly and transcendental siddhis (accomplishments) practiced by the practitioner can be fulfilled (the above is the chapter on the principles of Sarva-maravidarana Bodhisattva). At that time, Bhagavan (The Blessed One) all even... --------------------------------------------------------------------------------
Chinese
等建立如来者。是普贤菩萨之异名也。复说一切法三昧耶最胜出生般若理趣。所谓一切平等性故般若波罗蜜多平等性者。是金刚部大曼茶罗。由入此曼茶罗。能悟一切。有情皆有不坏金刚佛性一切义利性故般若波罗蜜多义利性者。此是宝部曼茶罗。由入此曼茶罗。证得如虚空真如恒河沙功德故。一切法性故般若波罗蜜多法性者。此是莲华部大曼茶罗。由入此曼茶罗。证悟清净法界如莲华。不染诸惑。一切事业性故般若波罗蜜多事业性者。即是羯磨部大曼茶罗。由入此曼茶罗。获得迅疾身口意。至于十方一切世界佛集会。广大供养也。应知是金刚手入一切如来菩萨三昧耶加持三摩地说一切不空三昧耶心者。如前释。吽字义如初品所释。瑜伽者为成就四种曼茶罗。教敕外金刚部成办一切世间悉地故。应建立曼茶罗。其坛轮形三重。中轮画八辐。脐中先别画金刚手菩萨。安其脐中。八辐中画八大菩萨。各头向外。又更一重画五类外金刚部诸天。所谓上界天王那罗延等四种。又画游空日天等四种。又画住虚空四种频那夜迦。四方各配四门。又画地居主藏等四种天。又画地中猪头等四神。如上等从东北隅。右旋布列令匝。头皆向外。其第三重如前五种天之妃后。各配本天相对。此曼茶罗前诵持一字心。兼修四种般若理趣。运心遍 现代汉语译本 ‘等建立如来’（Deng Jianli Rulai）是指普贤菩萨（Samantabhadra）的另一个名字。接下来讲述一切法三昧耶（Sarva-dharma-samaya）最殊胜的般若理趣。所谓‘一切平等性故般若波罗蜜多平等性’，这是金刚部（Vajra-dhatu）大曼茶罗（Mahamandala）。通过进入此曼茶罗，能够领悟一切。因为一切有情众生都具有不坏的金刚佛性，所以‘一切义利性故般若波罗蜜多义利性’，这是宝部（Ratna-dhatu）曼茶罗。通过进入此曼茶罗，证得如虚空般真如（Tathata）和恒河沙数般的功德。‘一切法性故般若波罗蜜多法性’，这是莲华部（Padma-dhatu）大曼茶罗。通过进入此曼茶罗，证悟清净法界如莲花般不被诸种迷惑所染。‘一切事业性故般若波罗蜜多事业性’，这就是羯磨部（Karma-dhatu）大曼茶罗。通过进入此曼茶罗，获得迅疾的身口意，到达十方一切世界的佛**，进行广大的供养。应当知道这是金刚手（Vajrapani）进入一切如来菩萨三昧耶加持三摩地（Samadhi），宣说一切不空三昧耶心。如前面的解释。‘吽’（Hum）字的含义如初品所解释的。瑜伽行者为了成就四种曼茶罗，教敕外金刚部成办一切世间悉地（Siddhi），所以应当建立曼茶罗。其坛轮形状为三重。中轮画八个辐条。在中心首先分别画金刚手菩萨，安放在中心。八个辐条中画八大菩萨，各自头朝外。又再画一重，画五类外金刚部诸天，所谓上界天王那罗延（Narayana）等四种。又画游空日天等四种。又画住在虚空的四种频那夜迦（Vinayaka）。四方各配置四门。又画地居主藏等四种天。又画地中的猪头等四神。如上等从东北角开始，右旋排列一周，令头都朝外。其第三重如前面五种天的妃后，各自与本天相对。此曼茶罗前诵持一字心，兼修四种般若理趣，运心遍