English
English version: As the aforementioned seed syllables are each placed in their respective book positions, this is called the Dharma-mandala (法曼茶罗). When the specifically cast forms of each deity are placed in their corresponding positions, the Karma-mandala (羯磨曼茶罗) is formed. Next, the order of establishment is explained, dividing the positions of the mandala. Outside the nine positions in the center, an additional layer is added to the outer court, with Vajrasattva (金刚萨埵) placed in the center. According to the front of Vajrasattva Bodhisattva, Desire Vajra (欲金刚) is placed. On the right side, Kilikila (髻离吉罗) is placed. Behind, Love Vajra (爱乐金刚) is placed. On the left, Vajra Pride (金刚慢) is placed. In the front right corner, Mind-born Vajra (意生金刚) is placed. In the rear right corner, Kilikila (髻离吉罗) is placed. In the rear left corner, Love Vajra (爱金刚) is placed. In the front left corner, Arrogance Vajra (傲金刚) is placed. In sequence, the outer court is arranged as before, placing the four corners in order. First, Spring Vajra (春金刚) is placed. Next, Cloud Vajra (云金刚) is placed. Next, Autumn Vajra (秋金刚) is placed. Next, Winter Vajra (冬金刚) is placed. In the front of the outer court, Form Vajra (色金刚) is placed. On the right, Sound Vajra (声金刚) is placed. Behind, Smell Vajra (香金刚) is placed. On the left, Taste Vajra (味金刚) is placed. Once the arrangement is complete, the practitioner forms the Samaya (三昧耶) mudra and other mudras, accomplishing the yoga of the principal deity, blessing the four places, receiving the Five Dhyani Buddhas' (五方佛) empowerment and armor, reciting the four-syllable mantra, commanding them to enter, commanding them to be bound, commanding them to be joyful, and offering Argha (阏伽). This corresponds to the four wisdom mudras, entering Samadhi (三摩地) for recitation. Alternatively, the yogi sits in the central position in Samadhi, arranging the positions as before, then recites the seventeen-syllable mantra, mentally visualizing each phrase of pure meaning, entering each gate of meaning, pervading the entire Dharma realm, and repeating the cycle until the seventeenth position, limited by the mind attaining Samadhi. This is called the Great Bliss Non-Empty True Practice Yoga Ritual (the above is the first chapter on the Great Bliss Non-Empty Vajrasattva). At that time, the Bhagavan (婆伽梵) Vairocana Tathagata (毗卢遮那如来). The meaning of Bhagavan is as explained before. Vairocana Tathagata, named 'All-Illuminating,' is the Sambhogakaya Buddha, who attained complete and perfect enlightenment in the Akanistha Heaven (色究竟天), the fourth Dhyana of the Form Realm, and proclaimed the four self-realized and self-aware holy wisdoms to the Bodhisattvas, proclaiming the four wisdoms of Bodhi, namely, the Vajra Equality Manifesting Perfect Enlightenment, because of the great Bodhi Vajra's firmness. This is because the Tathagata's pure Alaya-vijnana (阿赖耶识) corresponds to the Great Perfect Mirror Wisdom, attaining the firm, non-leaking Samadhi, capable of purifying beginningless ignorance. --------------------------------------------------------------------------------
Chinese
明地微细烦恼。义平等现等正觉以大菩提一义利故者。第七无漏末那。与第八净阿赖耶识中无漏种子。能缘所缘平等平等。离能取所取故。证得平等性智。流出随其众生爱乐身。由如众色摩尼。能作无边有情义利。法平等现等觉以大菩提自性清净故者。犹如来清净意识。与妙观察智相应。证得一切法本性清净。于净妙佛国土。为诸菩萨能转无上法轮。一切业平等现等觉以大菩提一切分别无分别性故者。由如来无漏五识。与成所作智相应。现三业化。于净妙国土及杂染世界。任运无功用无分别。作佛事有情事。 金刚手若有闻此四出生法读诵受持设使现行无量重罪必能超越一切恶趣乃至当坐菩提道场速能克证无上正觉者。佛告金刚手菩萨。为未来有情。闻此中修理趣福利。心不犹预能发净信修行。则现世恶报及来生能转定业。疾证无上菩提也。 时婆伽梵如是说已欲重显明此义故(此句可以意解不释)熙怡微笑持智拳印说一切法自性平等心者。熙怡微笑持智拳印者。希奇于事。表修行者具一切结使诸烦恼。才结毗卢遮那大智印。诵心真言。等同遍照尊。则应受一切世间殊胜供养。应受一切如来诸大菩萨礼敬。是故有此微笑也。 āḥ 恶(引)字心真言者。具含四字为一体。 a 阿字菩提心 现代汉语译本：明地微细烦恼。义平等现等正觉以大菩提一义利故者：第七无漏末那（末那识，Manas）。与第八净阿赖耶识（阿赖耶识，Ālaya-vijñāna）中无漏种子。能缘所缘平等平等。离能取所取故。证得平等性智。流出随其众生爱乐身。由如众色摩尼。能作无边有情义利。法平等现等觉以大菩提自性清净故者：犹如如来清净意识。与妙观察智相应。证得一切法本性清净。于净妙佛国土。为诸菩萨能转无上法轮。一切业平等现等觉以大菩提一切分别无分别性故者：由如来无漏五识。与成所作智相应。现三业化。于净妙国土及杂染世界。任运无功用无分别。作佛事有情事。 金刚手（Vajrapani）若有闻此四出生法读诵受持设使现行无量重罪必能超越一切恶趣乃至当坐菩提道场速能克证无上正觉者。佛告金刚手菩萨。为未来有情。闻此中修理趣福利。心不犹预能发净信修行。则现世恶报及来生能转定业。疾证无上菩提也。 时婆伽梵（Bhagavan）如是说已欲重显明此义故熙怡微笑持智拳印说一切法自性平等心者。熙怡微笑持智拳印者。希奇于事。表修行者具一切结使诸烦恼。才结毗卢遮那（Vairocana）大智印。诵心真言。等同遍照尊。则应受一切世间殊胜供养。应受一切如来诸大菩萨礼敬。是故有此微笑也。 āḥ 恶(引)字心真言者。具含四字为一体。 a 阿字菩提心
English
English version: 'Subtle afflictions in the clear ground. The meaning of equality manifesting as complete and perfect enlightenment is due to the single benefit of great Bodhi': The seventh undefiled Manas (Manas). Together with the undefiled seeds in the eighth pure Ālaya-vijñāna (Ālaya-vijñāna), the object and subject of cognition are equal and identical, being free from the grasping subject and the grasped object. Thus, one attains the Wisdom of Equality, emanating bodies according to the inclinations of sentient beings, like a wish-fulfilling jewel of various colors, capable of benefiting limitless sentient beings. 'The Dharma of equality manifesting as complete and perfect enlightenment is due to the self-nature purity of great Bodhi': It is like the pure consciousness of the Tathagata, corresponding to the Wonderful Contemplation Wisdom, realizing the purity of the fundamental nature of all Dharmas. In pure and wonderful Buddha lands, it turns the unsurpassed Dharma wheel for all Bodhisattvas. 'All Karma of equality manifesting as complete and perfect enlightenment is due to the nature of great Bodhi being both with and without all discriminations': It is like the undefiled five consciousnesses of the Tathagata, corresponding to the Wisdom of Accomplishing Actions, manifesting transformations of the three karmas. In pure and wonderful lands and in defiled worlds, effortlessly, without contrivance, and without discrimination, it performs the deeds of the Buddhas and the deeds of sentient beings. Vajrapani, if anyone hears, recites, upholds, and practices these four Dharmas of Birth, even if they are currently committing limitless grave offenses, they will surely transcend all evil destinies and will quickly attain unsurpassed perfect enlightenment when they sit at the Bodhi Mandala. The Buddha told Bodhisattva Vajrapani, 'For sentient beings in the future, hearing of the benefits of cultivating this principle, without hesitation, being able to generate pure faith and practice, then present evil retributions and fixed karma in future lives can be transformed, and one will quickly attain unsurpassed Bodhi.' Then Bhagavan, having spoken thus, wishing to further clarify this meaning, smiled serenely and held the Wisdom Fist Mudra, saying, 'The mind of the self-nature equality of all Dharmas.' 'Smiling serenely and holding the Wisdom Fist Mudra' signifies a rare event. It indicates that the practitioner possesses all bonds, defilements, and afflictions. Only by forming the Great Wisdom Mudra of Vairocana and reciting the heart mantra, being equal to the universally illuminating Bhagavan, will one be worthy of receiving all the supreme offerings of the world and worthy of receiving the prostrations of all Tathagatas and great Bodhisattvas. Therefore, there is this smile. 'āḥ', the heart mantra of the 'evil' (drawn-out sound) syllable, contains four syllables as one entity. 'a', the Bodhi mind of the 'a' syllable. --------------------------------------------------------------------------------
Chinese
义。如此字。一切字之为先。于大乘法中。趣向无上菩提菩提心为先。 ā 阿(引)字者行义。则四智印。瑜伽教中修行速疾方便。由集福德智慧资粮。证成无上菩提正因。第三字极长高声。 aṃ 暗字者等觉义。由证无边智解脱三摩地陀罗尼门。摧伏四种魔罗。受十方一切如来三界法王灌顶。转正法轮。 第四恶字者涅槃义。由断二种障。谓烦恼所知之障。证得四种圆寂。所谓一者自性清净涅槃。二者有余依涅槃。三者无余依涅槃。四者无住涅槃。前三通异生声闻缘觉。第四唯佛独证不同诸异乘。则此四字是毗卢遮那佛自觉圣智四种智解脱。外现四大转轮王菩萨。所谓第一金刚萨埵。第二金刚宝菩萨。第三金刚法菩萨。第四金刚羯磨菩萨是也。 修行者应建立曼茶罗。中央毗卢遮那佛。背日轮头冠璎珞。身著白縠缯衣。结智拳印坐师子座。身如月殿。毗卢遮那佛前。金刚萨埵菩萨。背月轮戴五佛冠。右手持金刚杵。左手持铃。半跏而坐。毗卢遮那佛右边。虚空藏菩萨。背月轮。右手持金刚宝。左手施愿。半跏而坐。毗卢遮那后。观自在菩萨。左手持莲华。右手开敷花势。亦半跏而坐。于毗卢遮那佛左边月轮。金刚羯磨菩萨。二手作旋舞置于顶上势。内四隅安四内供养。各各如本形。外 现代汉语译本： ‘义’，就像这个‘字’，是一切字的开端。在大乘佛法中，趋向无上菩提，菩提心是首要的。 ‘ā 阿(引)’字代表‘行’的意义，象征四智印。在瑜伽教中，修行能快速且方便地通过积累福德和智慧资粮，来证成无上菩提的正因。第三个字发音极长且高亢。 ‘aṃ 暗’字代表‘等觉’的意义，通过证得无边智慧解脱三摩地陀罗尼门，摧伏四种魔罗（烦恼魔、五蕴魔、死魔、天魔），接受十方一切如来三界法王的灌顶，转正法轮。 第四个‘恶’字代表‘涅槃’的意义，通过断除两种障碍，即烦恼障和所知障，证得四种圆寂（涅槃）：一是自性清净涅槃，二是有余依涅槃，三是无余依涅槃，四是无住涅槃。前三种涅槃异生、声闻、缘觉也能达到，而第四种涅槃只有佛才能证得，不同于其他外道。因此，这四个字代表毗卢遮那佛（Vairocana Buddha）自觉圣智的四种智慧解脱，外在显现为四大转轮王菩萨，即第一金刚萨埵（Vajrasattva），第二金刚宝菩萨（Vajraratna），第三金刚法菩萨（Vajradharma），第四金刚羯磨菩萨（Vajrakarma）。 修行者应当建立曼茶罗（mandala）。中央是毗卢遮那佛，背后有日轮，头戴宝冠璎珞，身穿白色縠缯衣，结智拳印，坐在狮子座上，身形如月殿般光明。毗卢遮那佛前是金刚萨埵菩萨，背后有月轮，头戴五佛冠，右手持金刚杵（vajra），左手持铃（ghanta），半跏而坐。毗卢遮那佛右边是虚空藏菩萨（Akasagarbha），背后有月轮，右手持金刚宝（vajraratna），左手施予愿望，半跏而坐。毗卢遮那佛后是观自在菩萨（Avalokitesvara），左手持莲花，右手作花开的姿势，也半跏而坐。在毗卢遮那佛左边的月轮上是金刚羯磨菩萨，双手作旋转舞蹈的姿势置于头顶。内部四个角落安置四位内供养，各自保持其本来的形象。外部
English
English version: '义' (yì, meaning), like this '字' (zì, character), is the beginning of all characters. In Mahayana Buddhism, towards the supreme Bodhi, the Bodhicitta (awakening mind) is the foremost. ‘ā 阿(引)’ (ā, drawn out) represents the meaning of '行' (xíng, action), symbolizing the Four Wisdom Seals. In Yoga teachings, practice enables swift and convenient attainment through accumulating merit and wisdom, the resources for proving the true cause of unsurpassed Bodhi. The third character is pronounced extremely long and high. ‘aṃ 暗’ (aṃ, dark) represents the meaning of '等觉' (děng jué, equal enlightenment), through proving the boundless wisdom liberation Samadhi Dharani gate, subduing the four Maras (demon of afflictions, demon of the five aggregates, demon of death, demon of the heavenly realms), receiving the empowerment of the Dharma King of the Three Realms from all Tathagatas of the ten directions, turning the Dharma wheel. The fourth ‘恶’ (è, evil) represents the meaning of '涅槃' (niè pán, Nirvana), through severing the two kinds of obscurations, namely the obscuration of afflictions and the obscuration of knowledge, attaining the four kinds of perfect stillness (Nirvana): first, the self-nature pure Nirvana; second, the Nirvana with remainder; third, the Nirvana without remainder; fourth, the non-abiding Nirvana. The first three Nirvanas can be attained by ordinary beings, Sravakas (listeners), and Pratyekabuddhas (solitary realizers), while the fourth Nirvana can only be attained by the Buddha, different from other non-Buddhist paths. Therefore, these four characters represent the four wisdom liberations of Vairocana Buddha's self-aware sacred wisdom, outwardly manifested as the Four Great Wheel-Turning King Bodhisattvas, namely the first Vajrasattva (金刚萨埵), the second Vajraratna (金刚宝菩萨), the third Vajradharma (金刚法菩萨), and the fourth Vajrakarma (金刚羯磨菩萨). The practitioner should establish a Mandala (曼茶罗). In the center is Vairocana Buddha (毗卢遮那佛), with a sun disc behind, wearing a jeweled crown and necklaces, dressed in white silk garments, forming the wisdom fist mudra, seated on a lion throne, the body like a moon palace, radiant. In front of Vairocana Buddha is Vajrasattva Bodhisattva (金刚萨埵菩萨), with a moon disc behind, wearing the Five Buddha Crown, holding a vajra (金刚杵) in the right hand, and a bell (铃) in the left hand, seated in a half-lotus position. To the right of Vairocana Buddha is Akasagarbha Bodhisattva (虚空藏菩萨), with a moon disc behind, holding a vajraratna (金刚宝) in the right hand, and granting wishes with the left hand, seated in a half-lotus position. Behind Vairocana Buddha is Avalokitesvara Bodhisattva (观自在菩萨), holding a lotus flower in the left hand, and making a blossoming flower gesture with the right hand, also seated in a half-lotus position. On the moon disc to the left of Vairocana Buddha is Vajrakarma Bodhisattva (金刚羯磨菩萨), with both hands making a whirling dance gesture placed on top of the head. The four inner corners are arranged with the four inner offerings, each maintaining its original form. The outer --------------------------------------------------------------------------------