Chinese
庄严。他化自在天宫者。名为欲界顶。他化自在天王宫殿菩萨。证得第六地位。现前地菩萨。住般若波罗蜜观。多作此天众王。为天人说般若波罗蜜。其天界。五欲殊胜超越诸天。是故毗卢遮那佛。为金刚萨埵。说大乐大贪染。加持现证瑜伽理趣速疾。由是得闻不染世间杂染诸烦恼。超越摩罗之境。其宫殿。是大乐不空金刚萨埵大曼茶罗。皆从毗卢遮那佛福德资粮出生。大妙金刚五宝所成金刚峰宝楼阁其曼茶罗。四方八柱。列八位。四门。中位毗卢遮那遍照如来。内证之智解脱是也。其八位后当说。经云与八十俱胝菩萨众俱所谓金刚手菩萨摩诃萨观自在菩萨摩诃萨虚空藏菩萨摩诃萨金刚拳菩萨摩诃萨文殊师利菩萨摩诃萨才发心转法轮菩萨摩诃萨虚空库菩萨摩诃萨摧一切魔菩萨摩诃萨与如是等大菩萨众恭敬围绕而为说法。一一菩萨同类种性。有十俱胝众。金刚手菩萨者。在毗卢遮那前月轮中。表一切如来菩提心。初发菩提心。由金刚萨埵加持。修证普贤行愿。证如来地。观自在菩萨者。在毗卢遮那后月轮。表一切如来大悲。随缘六趣。拔济一切有情。生死杂染苦恼。速证清净三摩地。不着生死不证涅槃。皆由观自在菩萨金刚法现证。虚空藏菩萨者。在毗卢遮那右月轮。表一切如来真如恒沙功德福资粮聚。由修虚空藏菩萨 现代汉语译本： 庄严。他化自在天宫（梵文：Paranirmita-vasavartin，欲界第六天）者，名为欲界顶。他化自在天王宫殿菩萨，证得第六地位，现前地菩萨，住般若波罗蜜观，多作此天众王，为天人说般若波罗蜜。其天界，五欲殊胜，超越诸天。是故毗卢遮那佛（Vairocana Buddha），为金刚萨埵（Vajrasattva），说大乐大贪染，加持现证瑜伽理趣速疾，由是得闻不染世间杂染诸烦恼，超越摩罗（Mara，魔）之境。其宫殿，是大乐不空金刚萨埵大曼茶罗（mandala，坛城），皆从毗卢遮那佛福德资粮出生，大妙金刚五宝所成金刚峰宝楼阁其曼茶罗，四方八柱，列八位，四门，中位毗卢遮那遍照如来，内证之智解脱是也。其八位后当说。经云与八十俱胝菩萨众俱，所谓金刚手菩萨摩诃萨（Vajrapani Bodhisattva Mahasattva），观自在菩萨摩诃萨（Avalokiteshvara Bodhisattva Mahasattva），虚空藏菩萨摩诃萨（Akasagarbha Bodhisattva Mahasattva），金刚拳菩萨摩诃萨（Vajramusti Bodhisattva Mahasattva），文殊师利菩萨摩诃萨（Manjushri Bodhisattva Mahasattva），才发心转法轮菩萨摩诃萨，虚空库菩萨摩诃萨，摧一切魔菩萨摩诃萨，与如是等大菩萨众恭敬围绕而为说法。一一菩萨同类种性，有十俱胝众。金刚手菩萨者，在毗卢遮那前月轮中，表一切如来菩提心，初发菩提心，由金刚萨埵加持，修证普贤行愿，证如来地。观自在菩萨者，在毗卢遮那后月轮，表一切如来大悲，随缘六趣，拔济一切有情，生死杂染苦恼，速证清净三摩地（samadhi，禅定）。不着生死不证涅槃（nirvana，寂灭），皆由观自在菩萨金刚法现证。虚空藏菩萨者，在毗卢遮那右月轮，表一切如来真如恒沙功德福资粮聚，由修虚空藏菩萨
English
English version: Solemn. The Paranirmita-vasavartin Heaven (Palace of the Paranirmita-vasavartin Devas), is called the summit of the Desire Realm. The Bodhisattvas in the palace of the Paranirmita-vasavartin Deva King, having attained the sixth stage, the Pratyaksa-bhumi Bodhisattva, dwelling in the contemplation of Prajnaparamita, often act as the kings of this heavenly host, expounding Prajnaparamita to the devas and humans. Its heavenly realm, with its superior five desires, surpasses all other heavens. Therefore, Vairocana Buddha, for Vajrasattva, speaks of great bliss and great attachment, empowering the swift manifestation of the principles of Yoga, thereby enabling the hearing of freedom from worldly defilements and afflictions, transcending the realm of Mara. Its palace is the great bliss, the Amoghavajrasattva great mandala, all born from the meritorious resources of Vairocana Buddha, the Vajradhatu five jewels forming the Vajradhatu peak treasure pavilion, its mandala, with eight pillars in the four directions, arranging the eight positions, four gates, the central position being Vairocana Samantabhadra Tathagata, the inner realization of wisdom and liberation. The eight positions will be discussed later. The sutra says, 'Together with eighty kotis of Bodhisattva assemblies,' namely Vajrapani Bodhisattva Mahasattva, Avalokiteshvara Bodhisattva Mahasattva, Akasagarbha Bodhisattva Mahasattva, Vajramusti Bodhisattva Mahasattva, Manjushri Bodhisattva Mahasattva, the Bodhisattva Mahasattva who just aroused the mind and turned the Dharma wheel, Akasagarbha Bodhisattva Mahasattva, the Bodhisattva Mahasattva who destroys all demons, and such great Bodhisattva assemblies, respectfully surrounding and expounding the Dharma. Each Bodhisattva has ten kotis of beings of the same kind. Vajrapani Bodhisattva, in the moon disc before Vairocana, represents the Bodhicitta of all Tathagatas, the initial arising of Bodhicitta, empowered by Vajrasattva, cultivating and realizing the vows of Samantabhadra, attaining the Tathagata ground. Avalokiteshvara Bodhisattva, in the moon disc behind Vairocana, represents the great compassion of all Tathagatas, according to the conditions of the six realms, rescuing all sentient beings from the suffering of birth, death, defilements, and afflictions, swiftly attaining pure samadhi. Not attached to birth and death, not realizing nirvana, all manifested through the Vajra Dharma of Avalokiteshvara Bodhisattva. Akasagarbha Bodhisattva, in the moon disc to the right of Vairocana, represents the Tathata, the immeasurable merits and blessings of all Tathagatas, accumulated through the cultivation of Akasagarbha Bodhisattva --------------------------------------------------------------------------------
Chinese
行。行四种。施后当说。三轮清净喻若虚空。无尽有为无漏。成受用变化身资粮也。金刚拳菩萨。在毗卢遮那左月轮。表一切如来三种秘密。在金刚拳菩萨掌。由真言行菩萨。以入轮坛得灌顶者。得闻如来三业密教修行。获得世出世殊胜悉地。净除无始十种不善恶业。证得无障碍究竟智。文殊师利菩萨。在东南隅月轮。表一切如来般若波罗蜜多慧剑。住三解脱门。能显真如法身常乐我净。由菩萨证此智。便成等正觉也。才发心转法轮菩萨者。在西南隅月轮。表一切如来四种轮。金刚界轮。降三世轮。遍调伏轮。一切义成就轮。由修真言行菩萨。得入如是等轮依四种智印。以成十六大菩萨生。便证无上菩提。虚空库菩萨者。在西北隅。表一切如来广大供养仪。由修真言行菩萨。修得虚空库菩萨瑜伽三摩地。于一念顷。身生尽虚空遍法界一一佛前。于大众会。以种种云海供养。奉献如来。便从一切佛。闻说妙法。速满福德智慧资粮。以虚空为库藏。随缘诸趣。拯济利益诸有情。渐引致无上菩提。以为巧便。摧一切魔菩萨。在东北隅。表一切如来大悲方便。外示现威怒。内怀悲愍。住加行位。护持修行。辟除诸障。成菩提时。摧伏天魔及摩醯首罗一切难调伏者。令彼等受化。致于无上菩提。以忿怒智而成究竟。如上所释八大 现代汉语译本 行。有四种行。布施之后应当宣说，要像虚空一样做到三轮清净。这是无尽的有为法和无漏法，成就受用身和变化身的资粮。金刚拳菩萨（Vajra-muṣṭi Bodhisattva），位于毗卢遮那佛（Vairocana）左侧的月轮中，代表一切如来的三种秘密。在金刚拳菩萨的掌中，由修习真言的菩萨，通过进入轮坛得到灌顶的人，才能听闻如来的身、语、意三种秘密教法并修行，从而获得世间和出世间的殊胜成就，清除无始以来的十种不善恶业，证得无障碍的究竟智慧。文殊师利菩萨（Mañjuśrī Bodhisattva），位于东南角的月轮中，代表一切如来的般若波罗蜜多（Prajñāpāramitā）慧剑，安住于三解脱门。能够显现真如法身（Tathatā-dharmakāya）的常、乐、我、净四德。菩萨证得此智慧，便能成就等正觉。才发心转法轮菩萨，位于西南角的月轮中，代表一切如来的四种轮：金刚界轮（Vajradhātu-maṇḍala），降三世轮（Trailokyavijaya-maṇḍala），遍调伏轮，一切义成就轮。通过修习真言的菩萨，得以进入这些轮坛，依靠四种智印，成就十六大菩萨的诞生，从而证得无上菩提。虚空库菩萨（Ākāśagarbha Bodhisattva），位于西北角，代表一切如来广大的供养仪式。通过修习真言的菩萨，修得虚空库菩萨瑜伽三摩地，在一念之间，身生于尽虚空遍法界每一尊佛前，在大众集会中，以种种云海供养奉献如来，便能从一切佛处听闻妙法，迅速圆满福德智慧资粮。以虚空为库藏，随缘于各个趣向，拯救利益一切有情，逐渐引导他们达到无上菩提，以此作为巧妙方便。摧一切魔菩萨，位于东北角，代表一切如来大悲方便。外表显现威猛愤怒，内心怀有悲悯，安住于加行位，护持修行，辟除各种障碍。在成就菩提时，摧伏天魔以及摩醯首罗（Maheśvara）等一切难以调伏者，使他们接受教化，达到无上菩提。以忿怒的智慧成就究竟。以上所解释的是八大菩萨。
English
English version The 'conduct' has four aspects. After giving, one should speak, with the three wheels of purity likened to emptiness. This is the inexhaustible conditioned and unconditioned, the accumulation of resources for the enjoyment and transformation bodies. Vajra-muṣṭi Bodhisattva (Vajra-muṣṭi Bodhisattva), located in the moon disc to the left of Vairocana (Vairocana), represents the three secrets of all Tathagatas. In the palm of Vajra-muṣṭi Bodhisattva, the Bodhisattva who practices mantra, having entered the mandala and received initiation, can hear and practice the secret teachings of the three karmas of the Tathagata, thereby obtaining supreme worldly and supramundane siddhis, purifying the ten non-virtuous karmas from beginningless time, and attaining unobstructed ultimate wisdom. Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva), located in the moon disc in the southeast corner, represents the Prajñāpāramitā (Prajñāpāramitā) wisdom sword of all Tathagatas, abiding in the three doors of liberation. It can manifest the eternal, blissful, self, and pure qualities of the Tathatā-dharmakāya (Tathatā-dharmakāya). When a Bodhisattva realizes this wisdom, they attain complete and perfect enlightenment. The Bodhisattva who has just generated the mind to turn the wheel of Dharma, located in the moon disc in the southwest corner, represents the four wheels of all Tathagatas: the Vajradhātu-maṇḍala (Vajradhātu-maṇḍala), the Trailokyavijaya-maṇḍala (Trailokyavijaya-maṇḍala), the Sarva-tathāgata-kāya-vāk-citta-vajra-karma-samādhi-maṇḍala, and the Sarvārthasiddha-maṇḍala. Through the Bodhisattva who practices mantra, one can enter these mandalas, relying on the four wisdom seals, to accomplish the birth of the sixteen great Bodhisattvas, thereby attaining unsurpassed Bodhi. Ākāśagarbha Bodhisattva (Ākāśagarbha Bodhisattva), located in the northwest corner, represents the vast offering ceremonies of all Tathagatas. Through the Bodhisattva who practices mantra, one cultivates the Ākāśagarbha Bodhisattva Yoga Samādhi, and in a single moment, the body arises before each Buddha throughout the entire space and Dharma realm. In the assembly, one makes offerings to the Tathagata with various cloud-like arrays, and then hears the wonderful Dharma from all the Buddhas, quickly fulfilling the accumulation of merit and wisdom. Using emptiness as a treasury, one responds to various destinies, rescuing and benefiting all sentient beings, gradually leading them to unsurpassed Bodhi, using this as a skillful means. The Bodhisattva who subdues all demons, located in the northeast corner, represents the great compassion and skillful means of all Tathagatas. Outwardly displaying fierce wrath, inwardly cherishing compassion, abiding in the stage of application, protecting practice, and dispelling all obstacles. At the time of attaining Bodhi, one subdues the heavenly demons and Maheśvara (Maheśvara), and all those who are difficult to tame, causing them to receive transformation and attain unsurpassed Bodhi. Ultimate achievement is accomplished through wrathful wisdom. The above explains the eight great Bodhisattvas. --------------------------------------------------------------------------------
Chinese
菩萨。摄三种法。所为菩提心。大悲。方便是也。如上所释诸菩萨。包括一切佛法真言门及一切显大乘。如是等大菩萨众恭敬围绕。八供养及四门菩萨等。以表如来三昧眷属。经云而为说法初中后善者。所说何法。诸大菩萨般若理趣。初善者。一切如来身密。一切契印身威仪也。中善者。一切如来语密。真言陀罗尼法王教敕不可违越也。后善者。本尊瑜伽。一切三摩地无量智解脱也。又一释。初善者增上戒学。中善者增上心学。后善者增上慧学。文义巧妙者。文巧。依声论。词韵清雅。具六十四种梵音也。义妙者。依二谛。世俗胜义谛也。纯一者。表如来瑜伽不与三乘同共教。故唯如来究竟内证不共佛法法园乐智。圆满者。由如上智能断三界九地见道修道一切烦恼及习气。断二种障。二种资粮圆满也。清净者。表离垢清净。由瑜伽法。一念净心相应。便证真如实际。不舍大悲。于净秽土。受用身变化身成佛。经云洁白者。清净法界本来不染。与无量杂染。覆蔽异生无明住地。其性亦不减。预圣流证佛地。其性亦不增加。经云说一切法清净句门者。为修瑜伽行者。于生死流转不染故。广作利乐有情事故。速证无量三摩地解脱智慧故。速集广大福德资粮故。超越一切魔罗毗那夜迦众。速疾得世出世间胜愿满足故。说如来大 现代汉语译本 菩萨通过三种法来摄持，这三种法是为了菩提心（bodhicitta，觉悟之心），大悲（mahākaruṇā，伟大的慈悲），和方便（upāya，善巧的方法）。如上文解释的诸位菩萨，包括了一切佛法真言门（mantra，真言）以及一切显大乘（Mahāyāna，大乘佛教）。像这样的大菩萨众恭敬地围绕着，八供养（aṣṭa-pūjā，八种供养）以及四门菩萨等，以此来表示如来的三昧眷属（samādhi-parivāra，禅定眷属）。 经中说‘说法初中后善’，所说的是什么法呢？是诸大菩萨的般若理趣（prajñā-naya，智慧的道理和趣味）。初善指的是一切如来的身密（kāya-guhya，身体的秘密），一切契印（mudrā，手印）的身威仪。中善指的是一切如来的语密（vāc-guhya，语言的秘密），真言陀罗尼（dhāraṇī，总持）法王的教敕不可违越。后善指的是本尊瑜伽（iṣṭadevatā-yoga，本尊相应的瑜伽），一切三摩地（samādhi，禅定）无量智解脱。 另一种解释是，初善指的是增上戒学（adhiśīla-śikṣā，增上的戒律学习），中善指的是增上心学（adhicitta-śikṣā，增上的心性学习），后善指的是增上慧学（adhiprajñā-śikṣā，增上的智慧学习）。文义巧妙指的是，文巧，依据声论（śabda-śāstra，语言学），词韵清雅，具备六十四种梵音。义妙，依据二谛（dva-satya，两种真理），世俗谛（saṃvṛti-satya，世俗谛）和胜义谛（paramārtha-satya，胜义谛）。 纯一，表示如来瑜伽不与三乘（triyāna，声闻乘、缘觉乘、菩萨乘）共同的教法相同，因此唯有如来究竟的内在证悟，不共佛法（āvenika-dharma，不共的佛法）法园乐智。圆满，由于如上的智慧能断除三界（triloka，欲界、色界、无色界）九地（navabhūmi，九种禅定境界）见道（darśana-mārga，见道）修道（bhāvanā-mārga，修道）的一切烦恼以及习气，断除二种障（dvi-āvaraṇa，烦恼障和所知障），二种资粮（dvi-sambhāra，福德资粮和智慧资粮）圆满。 清净，表示远离垢染清净。由于瑜伽法，一念净心相应，便证得真如实际（tathatā，真如），不舍大悲，于净土秽土，受用身（saṃbhogakāya，报身）变化身（nirmāṇakāya，化身）成佛。经中说洁白，清净法界（dharma-dhātu，法界）本来不染，与无量杂染覆蔽异生（pṛthag-jana，凡夫）的无明住地（avidyā-sthiti，无明的住地），其性也不减少，预圣流（ārya-srota，圣者之流）证佛地，其性也不增加。 经中说‘说一切法清净句门’，是为了修瑜伽行者，于生死流转不染，广泛地作利益安乐有情的事情，迅速证得无量三摩地解脱智慧，迅速积聚广大的福德资粮，超越一切魔罗（māra，魔）毗那夜迦（vināyaka，障碍神）众，迅速得到世间出世间殊胜愿望的满足，所以说如来大。