English
English version Forming the great wisdom mudra of Trailokyavijaya (降三世，Conqueror of the Three Worlds) with the body, corresponding with the four mudras, reciting the one-syllable mantra (ekākṣara-vidyā), corresponding to entering the true nature. The meaning of the principle is the same as before. This wrathful Hum syllable is contained within the Vajra family, and because of its fierceness, one can quickly accomplish Abhicāruka (阿毗遮卢迦，a method for swift attainment). As described in the extensive Yoga Sutra and others. Therefore, Shakyamuni Buddha told Vajrapāṇi (金刚手，Vajra-holder) : 'If someone hears this principle, upholds, recites it, even if they harm all sentient beings in the three realms, they will not fall into evil destinies, and for the sake of subduing, they will quickly attain unsurpassed, complete, perfect enlightenment.' Harming all sentient beings in the three realms, all sentient beings, due to greed, anger, and ignorance as the cause, undergo transmigration in the three realms. If one corresponds with the principle, then the cause of the cycle of rebirth in the three realms is extinguished, therefore harming all sentient beings in the three realms does not lead to falling into evil destinies, it is for the sake of subduing the three poisons of greed, etc. Therefore, one can quickly attain unsurpassed Bodhi. Therefore, the Tathagata spoke in this way with secret intention. At that time, the great Bodhisattva Vajrapāṇi, wishing to further clarify this meaning, held the Trailokyavijaya mudra, with a lotus-like face smiling, yet with angry frown and fierce gaze, sharp teeth appearing, abiding in the posture of subduing, and spoke this Vajra Humkara heart. Holding the Trailokyavijaya mudra, the three worlds, that is, the meaning of Maheśvara (摩醯首罗，Great Lord). Through this mudra, one can subdue pure faith and lead it into the Buddha's path. With a lotus-like face smiling yet with angry frown, the holy one abides in the inner mind, corresponding with the compassionate heart of Avalokiteśvara (观自在，The Bodhisattva of compassion), outwardly displaying wrath. Fierce gaze means the third wrathful eye among the four types of eyes. Sharp teeth appearing corresponds with the Vajrayakṣa (金刚药叉，Vajra Yaksha) samadhi. Abiding in the posture of subduing means the standing mudra of Trailokyavijaya, the two feet can be placed apart, five spans, bending the right knee and extending the left knee, both feet stepping on Maheśvara with the right foot and Umā (乌摩，Uma) with the left foot. If the practitioner corresponds with the method of subduing, like the previous great wisdom mudra, reciting the one-syllable mantra, adding the name of the person, visualizing that person under the left foot, within one week, that person's three poisons and afflictions will all be scattered and extinguished. After the practitioner performs the yoga visualization of Trailokyavijaya as the principal deity, abiding in the center of the mandala (maṇḍala), mentally arranging the four wrathful ones, eight offerings, and four gates in the front, right, back, and left, as recited orally in the original teachings. --------------------------------------------------------------------------------
Chinese
五无戏论般若理趣。运心遍法界周而复始。由此修行。证得无量三摩地。顿集福德智慧。以为成佛资粮。此一品唯通修降三世修瑜伽者。以为仪轨余皆备诸广本(已上降三世品)。 时婆伽梵者如前所释。得自性清净法性如来者。是观自在王如来异名。则此佛名无量寿。如来若于净妙佛国土。现成佛身。住杂染五浊世界。则为观自在菩萨。复说者。则其毗卢遮那佛为观自在菩萨。说一切法平等观自在智印出生般若理趣。说四种不染一切烦恼及随烦恼三摩地法。所谓世间一切欲清净故则一切瞋清净。此则金刚法菩萨三摩地。所谓世间一切垢清净故则一切罪清净。此则金刚利菩萨三摩地。所谓一切法清净故则一切有情清净。此即金刚因菩萨三摩地。所谓世间一切智智清净则般若波罗蜜多清净。此即金刚语菩萨三摩地。由瑜伽者得受四种清净菩萨三摩地。于世间悲愿。生于六趣。不被一切烦恼染污。犹如莲华。以此三摩地能净诸杂染。是故佛告金刚手言。若有闻此理趣受持读诵作意思惟设住诸欲犹如莲华不为客尘诸垢所染疾证无上正等菩提。修行者持观自在菩萨心真言。欲求成就般若理趣。应建立曼茶罗。中央画观自在菩萨。如本仪形。前安金刚法。右安金刚利。左安金刚因。后安金刚语。于四内外隅。各安四内外供 现代汉语译本： 《五无戏论般若理趣》：运用心念周遍法界，循环往复。依此修行，证得无量三摩地（Samadhi，禅定），迅速积累福德与智慧，作为成就佛果的资粮。这一品只适用于修习降三世明王瑜伽的人，作为修行的仪轨，其余内容都包含在各种广本之中（以上是降三世品的内容）。 ‘时婆伽梵’（Bhagavan，世尊）的解释如前所述。‘得自性清净法性如来’是观自在王如来的另一个名称，也就是此佛名为无量寿如来。如果于清净美好的佛国土，示现成佛之身，住在杂染的五浊世界，那就是观自在菩萨。‘复说者’，就是毗卢遮那佛为观自在菩萨，宣说一切法平等观自在智印所出生的般若理趣，宣说四种不染一切烦恼以及随烦恼的三摩地法。所谓世间一切欲望清净的缘故，那么一切嗔恨也就清净了，这就是金刚法菩萨的三摩地。所谓世间一切垢染清净的缘故，那么一切罪业也就清净了，这就是金刚利菩萨的三摩地。所谓一切法清净的缘故，那么一切有情众生也就清净了，这就是金刚因菩萨的三摩地。所谓世间一切智慧清净的缘故，那么般若波罗蜜多（Prajnaparamita，智慧到彼岸）也就清净了，这就是金刚语菩萨的三摩地。通过瑜伽修行者得到接受这四种清净菩萨的三摩地，对于世间的悲悯和愿望，生于六道轮回之中，不被一切烦恼所染污，犹如莲花一般。凭借这三摩地能够净化各种杂染。因此，佛告诉金刚手菩萨说：‘如果有人听闻此理趣，受持、读诵、作意思惟，即使身处各种欲望之中，也犹如莲花一般，不被客尘诸垢所染污，迅速证得无上正等菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’修行者持诵观自在菩萨的心咒真言，想要成就般若理趣，应当建立曼茶罗（Mandala，坛城），中央绘制观自在菩萨，按照原本的仪形。前面安置金刚法菩萨，右边安置金刚利菩萨，左边安置金刚因菩萨，后面安置金刚语菩萨。在四个内外角落，各自安置四种内外供养。
English
English version: The 'Five No-Nonsense Prajna Principles': Use the mind to pervade the Dharma Realm, cycling endlessly. By practicing in this way, one attains immeasurable Samadhis (meditative states), quickly accumulating merit and wisdom as provisions for achieving Buddhahood. This chapter is only suitable for those who practice the Yoga of Subduing the Three Realms, as a ritual practice; the rest is contained in various extensive versions (the above is the chapter on Subduing the Three Realms). The explanation of 'Then, the Bhagavan (World Honored One)' is as previously stated. 'The Tathagata (Thus Come One) who has attained the purity of self-nature and the Dharma-nature' is another name for Avalokiteshvara Raja Tathagata, which is to say that this Buddha is named Amitayus Tathagata (Infinite Life Thus Come One). If, in a pure and wonderful Buddha-land, he manifests the body of a Buddha, dwelling in the defiled world of the five turbidities, that is Avalokiteshvara Bodhisattva. 'Further speaking' means that Vairochana Buddha speaks to Avalokiteshvara Bodhisattva, expounding the Prajna principles born from the wisdom-seal of Avalokiteshvara, who views all dharmas as equal, and expounding the four types of Samadhi that are not stained by all afflictions and secondary afflictions. That is to say, because all desires in the world are pure, then all hatred is also pure; this is the Samadhi of Vajra Dharma Bodhisattva. Because all defilements in the world are pure, then all sins are also pure; this is the Samadhi of Vajra Sharp Bodhisattva. Because all dharmas are pure, then all sentient beings are also pure; this is the Samadhi of Vajra Cause Bodhisattva. Because all wisdom in the world is pure, then Prajnaparamita (Perfection of Wisdom) is also pure; this is the Samadhi of Vajra Speech Bodhisattva. Through Yoga practitioners receiving these four pure Bodhisattva Samadhis, compassion and vows arise in the six realms of reincarnation, and they are not stained by all afflictions, like a lotus flower. By means of these Samadhis, one can purify all defilements. Therefore, the Buddha told Vajrapani Bodhisattva: 'If someone hears these principles, upholds, recites, contemplates, and dwells in various desires, they will be like a lotus flower, not stained by the dust of afflictions, and will quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' Practitioners who recite the heart mantra of Avalokiteshvara Bodhisattva, desiring to achieve the Prajna principles, should establish a Mandala (sacred circle), in the center of which they should draw Avalokiteshvara Bodhisattva, according to the original form. In front, place Vajra Dharma Bodhisattva; on the right, place Vajra Sharp Bodhisattva; on the left, place Vajra Cause Bodhisattva; and behind, place Vajra Speech Bodhisattva. In the four inner and outer corners, place the four inner and outer offerings respectively. --------------------------------------------------------------------------------
Chinese
养。于东门画天女形。表贪欲。南门画蛇形表嗔。西门画猪表痴形。北门画莲华表涅槃形。得入此轮坛。至无上菩提。一切诸惑皆不得染污。或时自住坛中作本尊瑜伽。心布列圣众围绕。以四字明召请。诵心真言诵持四种清净般若理趣。入一一门遍周法界。周而复始。成一法界自他平等。或时想己身纥利字门。成八叶莲华。胎中想金刚法。于八叶上想八佛。或时他身想吽字五股金刚杵。中央把处想十六大菩萨。以自金刚与彼莲华。二礼和合成为定慧。是故瑜伽广品中。密意说二根交会五尘成大佛事。以此三摩地。奉献一切如来。亦能从妄心所起杂染速灭。疾证本性清净法门。是故观自在菩萨。手持莲华。观一切有情身中如来藏性自性清净光明。一切惑染所不能染。由观自在菩萨加持。得离垢清净。等同圣者纥利字具四字成一真言贺字门者。一切法因不可得义。啰字门者一切法离尘义。尘者所谓五尘。亦名能取所取二种执着。伊字门者自在不可得。二点恶字义。恶字名为涅槃。由觉悟诸法本不生故。二种执着皆远离。证得法界清净。纥利字亦云惭义。若具惭愧不为一切不善。即具一切无漏善法。是故莲华部亦名法部。由此字加持。于极乐世界。水鸟树林皆演法音。如广经中所说。若人持此一字真言。能除一切灾祸疾病。 命终已后当生安乐国土得上品上生。此一品通修观自在心真言行者。亦能助余部修瑜伽人也。 (已上观自在菩萨般若理趣会品)。 时婆伽梵如前释已。一切三界主如来者。宝生佛也。宝生之变化。则虚空藏菩萨是也。复说。此菩萨理趣修行。一切如来灌顶智藏者。虚空藏菩萨之异名。般若理趣者如前所释。所谓以灌顶施故能得三界法王位。此则金刚宝菩萨三摩地行。所谓义利施故得一切意愿满足。此则金刚光菩萨三摩地。所谓以法施故得圆满一切法。此则金刚幢菩萨三摩地行。所谓滋生施故得身口意一切安乐。此则金刚笑菩萨三摩地行。灌顶施与何类瑜伽者想自身虚空藏菩萨。以金刚宝灌顶一切如来。义利施者。惠施沙门婆罗门资缘具。法施者。为施不现形。与天龙八部等说法等。滋生施者。施与傍生之类也。修行者修虚空藏菩萨三摩地行故。应建立本菩萨曼茶罗。曼茶罗中央画虚空藏菩萨。如本形前画金刚宝。右画金刚光。左画金刚幢。后画金刚笑。内外院四隅。各列内外四供养。如本形。东门安金刚杵。南门宝。西门莲华。北门铃。修行者若入此曼茶罗。令他人现生所求一切富贵阶位悉得。灭一切贫穷业障。设盗一切有主所摄物者。六分之一不得不与取罪。速疾获得一切悉地。或时瑜伽师坐曼茶 现代汉语译本：命终之后，当往生安乐国土，证得上品上生。这一品也适用于修习观自在心真言的行者，也能帮助其他部修习瑜伽的人。 (以上是观自在菩萨般若理趣会品)。 这时，婆伽梵（Bhagavan，世尊）如前解释之后说，一切三界主如来，就是宝生佛（Ratnasambhava Buddha）。宝生佛的变化身，就是虚空藏菩萨（Ākāśagarbha Bodhisattva）。又说，这位菩萨的理趣修行，‘一切如来灌顶智藏’，是虚空藏菩萨的另一个名字。‘般若理趣’如前所解释的，就是说因为灌顶施，所以能够得到三界法王之位。这就是金刚宝菩萨（Vajraratna Bodhisattva）的三摩地行。所谓义利施，所以能得到一切意愿满足。这就是金刚光菩萨（Vajraditya Bodhisattva）的三摩地。所谓法施，所以能圆满一切法。这就是金刚幢菩萨（Vajraketu Bodhisattva）的三摩地行。所谓滋生施，所以能得到身口意一切安乐。这就是金刚笑菩萨（Vajrahāsa Bodhisattva）的三摩地行。灌顶施是对于哪一类瑜伽行者呢？观想自身为虚空藏菩萨，以金刚宝灌顶一切如来。义利施，是惠施沙门（Śrāmaṇa，出家修行者）婆罗门（Brāhmaṇa，祭司）资生之具。法施，是为了施与不现形之物，为天龙八部等说法等等。滋生施，是施与傍生之类（动物）。修行者修习虚空藏菩萨三摩地行，所以应当建立本菩萨的曼茶罗（Maṇḍala，坛城）。曼茶罗中央画虚空藏菩萨，如其本来的形象，前面画金刚宝，右边画金刚光，左边画金刚幢，后面画金刚笑。内外院的四个角落，各自排列内外四供养，如其本来的形象。东门安置金刚杵（Vajra），南门安置宝，西门安置莲花（Padma），北门安置铃。修行者如果进入这个曼茶罗，能使他人现生所求的一切富贵阶位都得到，灭除一切贫穷业障。假设盗取一切有主之物，六分之一的罪过也不得不承担，迅速获得一切悉地（Siddhi，成就）。或者瑜伽师坐在曼茶罗