Chinese
印。相应方得离垢清净。便证普贤大菩萨。位设使因缘不具不得四智印。如经所说一闻于耳。获得胜福决定不异。疾证无上正等菩提。以为正因。金刚手若有闻此清净出生句般若理趣。乃至菩提道场。一切盖障及烦恼障法障业障。设广积集必不堕于地狱等趣。设作重罪消灭不难。若能受持日日读诵作意思惟。即于现生证一切法平等金刚三摩地。于一切法皆得自在受于无量。适悦欢喜。以十六大菩萨生获得如来及执金刚位者。 毗卢遮那佛在大众中。为未来有情修瑜伽者。对诸十地菩萨。说受持读诵具修行福利。速灭无始时来无量诸重业障。乃至尽未来际。以悲愍广大愿力。周游六趣利乐有情。由闻及修。不染不受诸不善异熟业。获得世间出世间殊胜悉地。即于十六大生。作金刚萨埵菩萨等乃至金刚拳菩萨。最后身便成毗卢遮那身也。时婆伽梵一切如来大乘现证三昧耶一切曼茶罗持金刚胜萨埵于三界中调伏无余一切义成就金刚手菩萨摩诃萨为欲显明此义故熙怡微笑左手作金刚慢印右手抽掷本初大金刚作勇进势说大乐。金刚不空三昧耶心者。婆伽梵义如前所释。一切如来。大曼茶罗中五方佛也。大乘有七义。一者法大。二者心大。三者胜解大。四者意乐大。五者资粮大。六者时大。七者究竟大。由诸菩萨承此大乘。 现代汉语译本：因此，相应地才能得以远离垢染而清净，便能证得普贤大菩萨的果位。假设因缘不具足，无法获得四智印（四种智慧的印记），但如经中所说，只要听闻此法一次，就能获得殊胜的福报，这绝对不会有差异。迅速证得无上正等菩提，以此作为正因。金刚手（执金刚菩萨的别名）！如果有人听闻这清净出生的般若理趣，乃至菩提道场，一切盖障以及烦恼障、法障、业障，即使广为积聚，也必定不会堕入地狱等恶趣。即使造作了深重的罪业，要消除也不困难。如果能够受持、日日读诵、作意思惟，就能在现世证得一切法平等的金刚三摩地（一种禅定境界），对于一切法都能得到自在，享受无量的适悦欢喜。以十六大菩萨的身份出生，获得如来以及执金刚的果位。 毗卢遮那佛（释迦牟尼佛的法身）在大众之中，为了未来修习瑜伽的有情，对诸十地菩萨（菩萨修行的十个阶段）宣说受持读诵此法所具有的修行福利，能够迅速灭除无始以来无量的各种重业障，乃至直到未来际，以悲悯的广大愿力，周游六道（天道、人道、阿修罗道、畜生道、饿鬼道、地狱道）利益安乐有情。由于听闻和修习此法，不会沾染和承受各种不善的异熟业（由恶业所产生的果报），获得世间和出世间的殊胜悉地（成就）。就能在十六大生中，作为金刚萨埵菩萨（密教的菩萨）等，乃至金刚拳菩萨，最后身便成就毗卢遮那佛的身。当时，婆伽梵（佛的尊称），一切如来，大乘现证三昧耶（誓约）一切曼茶罗（坛城）持金刚胜萨埵（金刚萨埵的胜妙之身），于三界中调伏无余一切义成就金刚手菩萨摩诃萨（大菩萨），为了显明此义，喜悦微笑，左手作金刚慢印，右手抽掷本初大金刚，作出勇猛精进的姿势，宣说大乐。金刚不空三昧耶心（金刚界曼荼罗的根本誓约）的含义是：婆伽梵的意义如前所解释，指一切如来，大曼茶罗中的五方佛（中央毗卢遮那佛、东方阿閦佛、南方宝生佛、西方阿弥陀佛、北方不空成就佛）。大乘有七种含义：一是法大，二是心大，三是胜解大，四是意乐大，五是资粮大，六是时大，七是究竟大。由于诸位菩萨承载此大乘。
English
English version: Accordingly, one can be free from defilement and attain purity, and then realize the position of Samantabhadra Bodhisattva. If the causes and conditions are not complete and one cannot obtain the Four Wisdom Seals (four types of wisdom imprints), as stated in the scriptures, even hearing this Dharma once will bring supreme blessings, and there will be absolutely no difference. One will quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), using this as the direct cause. Vajrapani (another name for Vajra-bearing Bodhisattva)! If someone hears this pure-born Prajna-paramita (perfection of wisdom) principle, even up to the Bodhi-mandala (enlightenment site), all coverings and obstacles, as well as afflictive obstacles, Dharma obstacles, and karmic obstacles, even if accumulated extensively, will certainly not cause one to fall into hell or other evil realms. Even if one commits grave sins, it will not be difficult to eliminate them. If one can uphold, recite daily, and contemplate its meaning, one will attain the Vajra Samadhi (a state of meditative concentration) of equality of all dharmas (phenomena) in this very life. One will gain freedom over all dharmas, and experience immeasurable pleasure and joy. One will be born as one of the Sixteen Great Bodhisattvas and attain the position of Tathagata (Thus Come One) and Vajra-holder. Vairochana Buddha (the Dharmakaya of Shakyamuni Buddha), in the midst of the assembly, for the sake of future sentient beings practicing yoga, spoke to the Ten Bhumi Bodhisattvas (the ten stages of Bodhisattva practice) about the merits of upholding and reciting this Dharma, which can quickly eliminate countless heavy karmic obstacles from beginningless time, and even until the end of the future, with compassionate and vast vows, traveling through the six realms (deva realm, human realm, asura realm, animal realm, hungry ghost realm, hell realm) to benefit and bring joy to sentient beings. Due to hearing and practicing this Dharma, one will not be tainted by or receive various unwholesome Vipaka karma (karmic retribution), and will obtain supreme Siddhi (accomplishments) in both worldly and supramundane realms. One will be born as Vajrasattva Bodhisattva (a Bodhisattva in esoteric Buddhism), etc., in the sixteen great births, and even as Vajramusti Bodhisattva (Vajra Fist Bodhisattva), and in the final life, one will attain the body of Vairochana Buddha. At that time, Bhagavan (the Blessed One), all the Tathagatas, the Mahayana Samaya (vow) of direct realization, all the Mandala (sacred circle), the Vajra-holding Supreme Sattva (the supreme being holding the vajra), Vajrapani Bodhisattva Mahasattva (great Bodhisattva) who subdues all that remains in the three realms and accomplishes all meanings, in order to reveal this meaning, smiled joyfully, made the Vajra Pride Mudra (hand gesture) with his left hand, and threw the original great Vajra with his right hand, making a courageous and vigorous gesture, and proclaimed great bliss. The meaning of the Vajra Infallible Samaya Mind (the fundamental vow of the Vajra realm Mandala) is: the meaning of Bhagavan is as explained before, referring to all the Tathagatas, the Five Dhyani Buddhas (central Vairochana Buddha, eastern Akshobhya Buddha, southern Ratnasambhava Buddha, western Amitabha Buddha, northern Amoghasiddhi Buddha) in the great Mandala. Mahayana has seven meanings: first, the greatness of Dharma; second, the greatness of mind; third, the greatness of superior understanding; fourth, the greatness of intention; fifth, the greatness of resources; sixth, the greatness of time; and seventh, the greatness of ultimate attainment. Because all Bodhisattvas carry this Mahayana. --------------------------------------------------------------------------------
Chinese
证得无上正等菩提。现证者。瑜伽师所证三摩地境也。三昧耶者。名为本誓。亦名时亦名期契。亦为曼茶罗之异名。一切曼茶罗者。于本部四种曼茶罗。一大曼茶罗。二三昧耶曼茶罗。三法曼茶罗。四羯磨曼茶罗。以此四种曼茶罗。摄瑜伽一切曼茶罗。金刚胜萨埵者。金刚义菩提心是也。胜谓最胜。萨埵名勇猛。于三界中调伏者。三界谓欲界色界无色界。于中能调伏摩醯首罗等诸天难调伏者。令得受化无余。一切义成就者。普贤菩萨异名也。金刚手菩萨摩诃萨者。此菩萨本是普贤。从毗卢遮那佛二手掌。亲受五智金刚杵。即与灌顶。名之为金刚手。菩萨摩诃萨者。如前所释。为欲重显明此义故者。所谓显明大智印幖帜。首戴五佛宝冠。熙怡微笑。左手作金刚慢印。右手抽掷本初大金刚。作勇进势本初者。本来清净法界也。左手作金刚慢印者。为降伏左道左行有情。令归顺道右手抽掷五智金刚杵作勇进势者。令自他甚深三摩地。顺佛道念念升进。获得普贤菩萨之地。即说大乐金刚不空三昧耶。本誓心真言吽字吽字者因义。因义者谓菩提心为因。即一切如来菩提心。亦是一切如来不共真如妙体恒沙功德皆从此生。此一字具四字义。且贺字以为本体贺字从阿字生。由阿字一切。法本不生故。一切法因不可得。其字中有污声。 污声者一切法损减不可得。其字头上有圆点半月。即谓么字者。一切法我义不可得。我有二种。所谓人我法我。此二种皆是妄情所执。名为增益边。若离损减增益即契中道。 oṃ 唵字者。金刚萨埵。法智印明也。 ma 么字者。欲金刚法智印明也。 hā 贺字者。金刚悦喜法智印明也。 su 苏字者。爱金刚法智印明也。 kha 佉字者。慢金刚法智印明也。 va 嚩字者。意生金刚法智印明也。 jra 日啰字者。金刚髻离吉罗法智印明也。 sa 娑字者。爱金刚法智印明也。 tva 多嚩字者。金刚傲法智印明也。 jaḥ 弱字者。春金刚法智印明也。 hūṃ 吽字者。云金刚法智印明也。 vaṃ 鑁字者。秋金刚法智印明也。 hoḥ 縠字者。冬金刚法智印明也。 su 苏字者。色金刚法智印明也。 ra 啰字者。声金刚法智印明也。 ta 多字者。香金刚法智印明也。 stvaṃ 萨多鑁字者。味金刚法智印明也。 此密言十七字。则为十七菩萨种子。即成法曼茶罗。若画一一菩萨本形。即成大曼茶罗。若画本圣者所执持幖帜。即成三昧耶曼茶罗。 现代汉语译本： 发出污秽之声，一切法都会损减而不可得。其字头上带有圆点和半月形，即所谓的‘么’字，代表一切法的‘我’义不可得。‘我’有两种，即人我和法我。这两种都是虚妄的情感所执着，称为增益边。如果离开损减和增益，就契合中道。 ‘oṃ’（唵）字，代表金刚萨埵（Vajrasattva，金刚萨埵）的法智印明。 ‘ma’（么）字，代表欲金刚（Desire Vajra）的法智印明。 ‘hā’（贺）字，代表金刚悦喜（Vajra Delight）的法智印明。 ‘su’（苏）字，代表爱金刚（Love Vajra）的法智印明。 ‘kha’（佉）字，代表慢金刚（Pride Vajra）的法智印明。 ‘va’（嚩）字，代表意生金刚（Mind-born Vajra）的法智印明。 ‘jra’（日啰）字，代表金刚髻离吉罗（Vajra Hair Knot Kila）的法智印明。 ‘sa’（娑）字，代表爱金刚（Love Vajra）的法智印明。 ‘tva’（多嚩）字，代表金刚傲（Vajra Arrogance）的法智印明。 ‘jaḥ’（弱）字，代表春金刚（Spring Vajra）的法智印明。 ‘hūṃ’（吽）字，代表云金刚（Cloud Vajra）的法智印明。 ‘vaṃ’（鑁）字，代表秋金刚（Autumn Vajra）的法智印明。 ‘hoḥ’（縠）字，代表冬金刚（Winter Vajra）的法智印明。 ‘su’（苏）字，代表色金刚（Form Vajra）的法智印明。 ‘ra’（啰）字，代表声金刚（Sound Vajra）的法智印明。 ‘ta’（多）字，代表香金刚（Smell Vajra）的法智印明。 ‘stvaṃ’（萨多鑁）字，代表味金刚（Taste Vajra）的法智印明。 这十七个密言字，就是十七位菩萨的种子字，由此构成法曼茶罗（Dharma Mandala，法曼荼罗）。如果画出每一位菩萨的本形，就构成大曼茶罗（Great Mandala，大曼荼罗）。如果画出本尊圣者所执持的标志，就构成三昧耶曼茶罗（Samaya Mandala，三昧耶曼荼罗）。
English
English version: The defiled sound causes all dharmas to diminish and become unattainable. The letter with a dot and a crescent moon above it, known as the letter 'ma', signifies that the meaning of 'self' in all dharmas is unattainable. There are two types of 'self': the self of person and the self of dharma. Both of these are clung to by deluded emotions, and are called the extreme of augmentation. If one departs from diminution and augmentation, one is in accord with the Middle Way. The letter 'oṃ' represents the Dharma Wisdom Seal Illumination of Vajrasattva (金刚萨埵). The letter 'ma' represents the Dharma Wisdom Seal Illumination of Desire Vajra. The letter 'hā' represents the Dharma Wisdom Seal Illumination of Vajra Delight. The letter 'su' represents the Dharma Wisdom Seal Illumination of Love Vajra. The letter 'kha' represents the Dharma Wisdom Seal Illumination of Pride Vajra. The letter 'va' represents the Dharma Wisdom Seal Illumination of Mind-born Vajra. The letter 'jra' represents the Dharma Wisdom Seal Illumination of Vajra Hair Knot Kila. The letter 'sa' represents the Dharma Wisdom Seal Illumination of Love Vajra. The letter 'tva' represents the Dharma Wisdom Seal Illumination of Vajra Arrogance. The letter 'jaḥ' represents the Dharma Wisdom Seal Illumination of Spring Vajra. The letter 'hūṃ' represents the Dharma Wisdom Seal Illumination of Cloud Vajra. The letter 'vaṃ' represents the Dharma Wisdom Seal Illumination of Autumn Vajra. The letter 'hoḥ' represents the Dharma Wisdom Seal Illumination of Winter Vajra. The letter 'su' represents the Dharma Wisdom Seal Illumination of Form Vajra. The letter 'ra' represents the Dharma Wisdom Seal Illumination of Sound Vajra. The letter 'ta' represents the Dharma Wisdom Seal Illumination of Smell Vajra. The letter 'stvaṃ' represents the Dharma Wisdom Seal Illumination of Taste Vajra. These seventeen secret mantra letters are the seed syllables of seventeen Bodhisattvas, and they form the Dharma Mandala (法曼茶罗). If one paints the original form of each Bodhisattva, it forms the Great Mandala (大曼茶罗). If one paints the emblems held by the original holy beings, it forms the Samaya Mandala (三昧耶曼茶罗). --------------------------------------------------------------------------------
Chinese
如前种子字各书本位。即名法曼茶罗。各铸本形安于本位。即成羯磨曼茶罗。 次说安立次第分曼茶罗位。中央九位外院更加一重中央安金刚萨埵。依萨埵菩萨前。安欲金刚。右边安髻离吉罗。后安爱乐金刚。左安金刚慢右边前隅。安意生金刚。右边后隅。安髻离吉罗。左边后隅。安爱金刚。左边前隅安傲金刚。以次外院如前。次第安布四隅。初安春金刚。次安云金刚。次安秋金刚。次安冬金刚。外院前安色金刚。右安声金刚。后安香金刚。左安味金刚。既安布已。则修行者结三昧耶等印。成本尊瑜伽。加持四处。五方佛灌顶被甲。诵四字明令召入令缚令欢喜。献阏伽。即与四智印相应。入三摩地念诵。或瑜伽师坐于中位三摩地中。如前布列。即诵十七字真言。心缘一一理趣清净句。入一一理趣门。遍周法界。乃至第十七位周而复始。以心得三摩地为限。即名为大乐不空真实修行瑜伽仪轨(已上大乐不空金刚萨埵初集会品)。 时婆伽梵毗卢遮那如来。婆伽梵者如前所释。毗卢遮那如来。名遍照。报身佛。于色界顶第四禅色究竟天成等正觉。为诸菩萨。说四种自证自觉圣智。说四智菩提。所谓金刚平等现正等觉以大菩提金刚坚固故者。由如来净阿赖耶于大圆镜智相应。证得坚固无漏之三摩地。能净无始无 现代汉语译本： 如前述种子字各自安放于其书本应在的位置，这便称为法曼茶罗（Dharma-mandala，法之坛城）。将各自铸造的本尊形象安放在相应的位置，就形成了羯磨曼茶罗（Karma-mandala，事业坛城）。 接下来讲述安立次第，划分曼茶罗的位置。中央九个位置的外院再加一层，中央安放金刚萨埵（Vajrasattva，金刚萨埵）。依据金刚萨埵菩萨的前方，安放欲金刚（Desire Vajra）。右边安放髻离吉罗（Kilikila）。后方安放爱乐金刚（Love Vajra）。左边安放金刚慢（Vajra Pride）。右边前隅，安放意生金刚（Mind-born Vajra）。右边后隅，安放髻离吉罗（Kilikila）。左边后隅，安放爱金刚（Love Vajra）。左边前隅安放傲金刚（Arrogance Vajra）。依次外院如前，按顺序安布四个角落。首先安放春金刚（Spring Vajra）。其次安放云金刚（Cloud Vajra）。再次安放秋金刚（Autumn Vajra）。再次安放冬金刚（Winter Vajra）。外院前方安放色金刚（Form Vajra）。右边安放声金刚（Sound Vajra）。后方安放香金刚（Smell Vajra）。左边安放味金刚（Taste Vajra）。安布完毕后，修行者结三昧耶（Samaya，誓言）等印，成就本尊瑜伽，加持四处，五方佛灌顶披甲，诵四字明咒，令其召入，令其束缚，令其欢喜，献阏伽（Argha，供水）。即与四智印相应，进入三摩地（Samadhi，禅定）念诵。或者瑜伽师坐在中央位置的三摩地中，如前布置排列，即诵十七字真言，心中观想一一理趣清净之句，进入一一理趣之门，遍及整个法界，乃至第十七位周而复始，以心得三摩地为限。这便称为大乐不空真实修行瑜伽仪轨（以上是大乐不空金刚萨埵初品）。 当时，婆伽梵（Bhagavan，世尊）毗卢遮那如来（Vairocana，光明遍照）。婆伽梵的含义如前所述。毗卢遮那如来，名为遍照，是报身佛，在色究竟天（Akanistha，最高色界天）的**顶第四禅中成就等正觉，为诸菩萨宣说四种自证自觉的圣智，宣说四智菩提，即金刚平等现正等觉，以大菩提金刚坚固之故。这是由于如来清净的阿赖耶识（Alaya-vijnana，藏识）与大圆镜智相应，证得坚固无漏的三摩地，能够净化无始以来的无明。