English
English version: After the end of life, one will be reborn in the Land of Bliss and attain the highest level of the upper rebirth. This chapter is also applicable to practitioners who cultivate the Mantra of Avalokiteśvara's Heart, and can also assist others who practice Yoga from other divisions. (The above is the Chapter on the Prajñā-naya Assembly of Avalokiteśvara Bodhisattva). At that time, the Bhagavan (Bhagavan, World-Honored One), after explaining as before, said that the Tathagata (Tathagata, Thus Come One) who is the Lord of all Three Realms is Ratnasambhava Buddha (Ratnasambhava Buddha). The transformation body of Ratnasambhava is Ākāśagarbha Bodhisattva (Ākāśagarbha Bodhisattva). He further said that the practice of this Bodhisattva's principle, 'the Treasury of Wisdom of the Consecration of all Tathagatas,' is another name for Ākāśagarbha Bodhisattva. 'Prajñā-naya' is as explained before, that is, because of the giving of consecration, one can attain the position of the Dharma King of the Three Realms. This is the Samadhi practice of Vajraratna Bodhisattva (Vajraratna Bodhisattva). The so-called giving of benefit, so one can obtain the fulfillment of all wishes. This is the Samadhi of Vajraditya Bodhisattva (Vajraditya Bodhisattva). The so-called giving of Dharma, so one can perfect all Dharmas. This is the Samadhi practice of Vajraketu Bodhisattva (Vajraketu Bodhisattva). The so-called giving of nourishment, so one can obtain all peace and happiness of body, speech, and mind. This is the Samadhi practice of Vajrahāsa Bodhisattva (Vajrahāsa Bodhisattva). To what kind of Yogis is the giving of consecration for? Visualize oneself as Ākāśagarbha Bodhisattva, and consecrate all Tathagatas with Vajraratna. The giving of benefit is to bestow upon Śrāmaṇas (Śrāmaṇa, monastic practitioners) and Brāhmaṇas (Brāhmaṇa, priests) the necessities of life. The giving of Dharma is to give to those who do not appear in form, and to preach the Dharma to the Eight Classes of Gods and Dragons, etc. The giving of nourishment is to give to the class of animals. Practitioners cultivate the Samadhi practice of Ākāśagarbha Bodhisattva, so they should establish the Mandala (Maṇḍala, sacred enclosure) of this Bodhisattva. In the center of the Mandala, draw Ākāśagarbha Bodhisattva, in his original form, with Vajraratna in front, Vajraditya on the right, Vajraketu on the left, and Vajrahāsa in the back. In the four corners of the inner and outer courts, arrange the inner and outer four offerings, in their original forms. Place the Vajra (Vajra, diamond scepter) at the east gate, the Jewel at the south gate, the Lotus (Padma, lotus flower) at the west gate, and the Bell at the north gate. If a practitioner enters this Mandala, it can enable others to obtain all the wealth and status they seek in this life, and eradicate all the karmic obstacles of poverty. If one steals anything belonging to others, one cannot avoid bearing one-sixth of the sin, and one will quickly obtain all Siddhis (Siddhi, accomplishments). Or the Yogi sits in the Mandala --------------------------------------------------------------------------------
Chinese
罗中。作本尊瑜伽观。与诸圣众围绕。以四字明请召。即诵心真言。四种理趣门。运心遍法界。慈悲愍念贫穷孤露。常行惠施。三轮清净心无悭吝。常与等虚空三摩地相应。不久获得虚空藏菩萨身。时虚空藏大菩萨欲重显明此义故熙怡微笑以金刚宝鬘自系首说一切灌顶三昧耶宝心者怛览字者具四字。表四种理趣行门多字真如不可得义啰字离尘义阿(引)字一切法本来寂静犹如虚空莽字一切法无我义。常与此心真言相应故。身心无碍有如虚空。按怛驮那法。尤于此部中最速成就。所求一切伏藏皆得现前。真陀摩尼宝能满一切众生希求愿故(已上虚空藏品)时婆伽梵已如前释。一切如来智印如来。不空成就之异名也。复说亦如前释。一切如来智印加持者。是三密门身口意金刚也。般若理趣如前所释。说四种印。所谓持一切如来身印则为一切如来身者。是金刚业菩萨三摩地身。真言者由得身加持。得无碍身。于无边世界作广大供养。持一切如来语印则得一切如来法者。此名金刚护菩萨三摩地。由此三摩地。能普护无边有情界。常以大慈甲胄而自庄严。获得如金刚不坏法身。持一切如来心印则证一切如来三摩地。由真言者得金刚药叉三摩地。能令尽藏识中杀害心杂染种子。得大方便大悲三摩地。为调伏示现威猛忿怒金刚药叉菩 现代汉语译本： 罗中（罗睺罗，佛陀的儿子）。修习本尊瑜伽观，观想自己被诸圣众围绕。以四字明（种子字）请召。然后诵持心真言。通过四种理趣门，将心运用于遍法界。以慈悲之心怜悯贫穷和孤苦之人，经常行惠施，以三轮清净之心，没有丝毫悭吝。常与等同虚空的三摩地相应。不久就能获得虚空藏菩萨的身。 这时，虚空藏大菩萨为了再次显明这个道理，面带喜悦的微笑，用金刚宝鬘亲自系在头上，宣说一切灌顶三昧耶宝心：‘怛览’字包含四字，代表四种理趣行门，多字表示真如不可得的含义，‘啰’字表示离尘的含义，‘阿（引）’字表示一切法本来寂静，犹如虚空，‘莽’字表示一切法无我的含义。经常与这个心真言相应，所以身心没有障碍，如同虚空。按照怛驮那法，尤其是在这个法部中，成就最快。所求的一切伏藏都能显现。真陀摩尼宝能满足一切众生的希求和愿望。（以上是虚空藏品） 这时，婆伽梵（Bhagavan，世尊）已经像前面解释的那样，一切如来智印如来，是不空成就如来的异名。再次宣说也像前面解释的那样，一切如来智印加持，是三密门（身、口、意）金刚。般若理趣如前面所解释的那样，宣说四种印。所谓持一切如来身印，就成为一切如来的身，这是金刚业菩萨的三摩地身。通过真言，得到身的加持，得到无碍之身，在无边世界作广大供养。持一切如来语印，就得到一切如来的法，这名为金刚护菩萨的三摩地。通过这个三摩地，能够普遍守护无边的有情界，经常以大慈悲的甲胄来庄严自己，获得如金刚般不坏的法身。持一切如来心印，就证得一切如来的三摩地。通过真言，得到金刚药叉（Vajrayaksa）的三摩地，能够使尽藏识中杀害心的杂染种子得以清净，得到大方便大悲的三摩地，为了调伏众生，示现威猛忿怒的金刚药叉菩萨。
English
English version: Then, Luo Zhong (Rahula, son of Buddha). Practice the yoga of the principal deity, visualizing yourself surrounded by all the holy beings. Invoke them with the four-syllable mantra (seed syllable). Then recite the heart mantra. Through the four kinds of logical approaches, apply the mind to the entire Dharma realm. With compassion, have pity on the poor and the orphaned, and constantly practice giving, with a pure mind of the three wheels, without any stinginess. Constantly be in accordance with the Samadhi that is equal to space. Soon, you will obtain the body of the Akashagarbha Bodhisattva (Bodhisattva of the Treasury of Space). At this time, the great Akashagarbha Bodhisattva, in order to further clarify this meaning, smiled joyfully and personally tied a Vajra jewel garland around his head, proclaiming the essence of all initiation Samaya jewels: The syllable 'Talam' contains four syllables, representing the four kinds of logical approaches and practices. The multiple syllables indicate that true thusness is unattainable. The syllable 'ra' represents the meaning of being free from dust. The syllable 'a (elongated)' represents that all dharmas are originally tranquil, like space. The syllable 'mang' represents that all dharmas are without self. By constantly being in accordance with this heart mantra, the body and mind are without obstruction, like space. According to the Tantradhana method, especially in this section, the attainment is the fastest. All the hidden treasures sought can manifest. The Cintamani jewel can fulfill all the wishes and desires of all sentient beings. (The above is the Akashagarbha section) At this time, the Bhagavan (World Honored One) has already explained as before, the Tathagata of the Wisdom Seal of all Tathagatas, is another name for the Amoghasiddhi Tathagata. Explaining again is also as before, the empowerment of the Wisdom Seal of all Tathagatas, is the Vajra of the three secret doors (body, speech, and mind). The Prajna logical approach is as explained before, proclaiming the four kinds of seals. So-called holding the body seal of all Tathagatas, then one becomes the body of all Tathagatas, this is the Samadhi body of Vajra Karma Bodhisattva. Through the mantra, one obtains the empowerment of the body, obtaining an unobstructed body, making vast offerings in the boundless worlds. Holding the speech seal of all Tathagatas, then one obtains the Dharma of all Tathagatas, this is named the Samadhi of Vajra Protection Bodhisattva. Through this Samadhi, one can universally protect the boundless realm of sentient beings, constantly adorning oneself with the armor of great compassion, obtaining a Vajra-like indestructible Dharma body. Holding the mind seal of all Tathagatas, then one attains the Samadhi of all Tathagatas. Through the mantra, one obtains the Samadhi of Vajrayaksa (Vajra Yaksha), which can purify the seeds of defilement of the mind of killing in the Alaya consciousness, obtaining the Samadhi of great skillful means and great compassion, in order to subdue sentient beings, manifesting the fierce and wrathful Vajrayaksa Bodhisattva. --------------------------------------------------------------------------------
Chinese
萨之身。持一切如来金刚印即成就一切如来身口意业最胜悉地者。由修瑜伽者得金刚拳菩萨三摩地。能成就一切真言教中三密之门。是故广瑜伽中说。身口意金刚合成名为拳。一切如来缚是为金刚拳。是故佛告金刚手若有闻此理趣受持读诵作意思惟。由持身印得一切成就(此句梵本初功能汉本在第四)由持语印得一切口自在。由持心印得一切智智。由持金刚印得一切事业皆悉成就。疾证无上正等菩提。修行者欲成就般若理趣瑜伽者。应建立金刚拳曼茶罗。中央画一切如来拳菩萨。前画金刚业。右画金刚护。左画金刚药叉。后画金刚拳。内外四隅各安内外四供养。于四门安四菩萨。东门染金刚。南门金刚髻梨吉罗。西门爱金刚。北门金刚慢。或时瑜伽者住曼茶罗中。自作本尊瑜伽。想诸眷属各住本位。以四字明召请一切圣众。则诵一字真言。则诵四种金刚拳般若理趣。印运心一一理趣门。量同法界周而复始。一切三摩地皆得现前恶字是涅槃义。四种涅槃摄一字中。四种者如前所释。时婆伽梵为欲显明此义故熙怡微笑持金刚拳大三昧耶印说此一切坚固金刚印悉地三昧耶自真实心者。如上句义表本菩萨大智印威仪。兼赞语密功能。此是金刚拳菩萨仪轨(已上金刚拳理趣会品)。 时婆伽梵一切无戏论如来者。是文殊师 现代汉语译本 萨之身（萨：指一切有情众生）。持一切如来金刚印，即能成就一切如来身、口、意业的最殊胜悉地（成就）。通过修习瑜伽，修行者可以获得金刚拳菩萨的三摩地（禅定），从而成就一切真言教法中的身、口、意三密之门。因此，在广瑜伽中说：‘身、口、意金刚合成，名为拳。一切如来的束缚，即是金刚拳。’所以，佛告诉金刚手：‘如果有人听闻此理趣，受持、读诵、作意思惟，通过持身印，可以获得一切成就（此句梵文本的初始功能，在汉文本中位于第四句）。通过持语印，可以获得一切口自在。通过持心印，可以获得一切智智（对一切事物和概念的完全理解）。通过持金刚印，可以使一切事业都获得成就，迅速证得无上正等菩提（完美的觉悟）。’ 修行者如果想要成就般若理趣瑜伽，应当建立金刚拳曼茶罗（坛城）。在中央画一切如来拳菩萨，前面画金刚业，右边画金刚护，左边画金刚药叉（金刚夜叉），后面画金刚拳。内外四隅分别安放内外四供养。在四个门上安放四位菩萨：东门是染金刚，南门是金刚髻梨吉罗，西门是爱金刚，北门是金刚慢。有时瑜伽修行者住在曼茶罗中，自己观想成本尊瑜伽，观想诸眷属各住在自己的本位。用四字明召请一切圣众，然后诵一字真言，再诵四种金刚拳般若理趣，用印契来运行心意，一一对应理趣之门，其量如同法界一样周遍而复始。一切三摩地都能显现于眼前。恶字代表涅槃（寂灭）的意义，四种涅槃包含在一个字中。四种涅槃如前文所解释。 当时，婆伽梵（佛）为了显明此义，面露喜悦的微笑，持金刚拳大三昧耶印，说出一切坚固金刚印的悉地三昧耶自真实心，如以上句义所表达的本菩萨大智印的威仪，兼赞语密的功能。这是金刚拳菩萨的仪轨（以上是金刚拳理趣会品）。 当时，婆伽梵一切无戏论如来，就是文殊师利（文殊菩萨）。
English
English version The body of 'Sa' (Sa: referring to all sentient beings). Holding the Vajra Seal of all Tathagatas (Buddhas) means accomplishing the supreme Siddhi (achievement) of body, speech, and mind karma of all Tathagatas. Through the practice of Yoga, the practitioner obtains the Samadhi (meditative state) of Vajra Fist Bodhisattva, thereby accomplishing the three secret doors of body, speech, and mind in all Mantra teachings. Therefore, it is said in the Extensive Yoga: 'The combination of body, speech, and mind Vajras is called Fist. The binding of all Tathagatas is the Vajra Fist.' Therefore, the Buddha told Vajrapani (Vajra Hand): 'If someone hears this principle, upholds, recites, contemplates, and meditates on it, by holding the body seal, one can obtain all achievements (this sentence's original function in the Sanskrit text is in the fourth sentence in the Chinese version). By holding the speech seal, one can obtain all speech freedom. By holding the mind seal, one can obtain all Jnana-jnana (complete understanding of all things and concepts). By holding the Vajra seal, all undertakings can be accomplished, and one can quickly attain Anuttara-samyak-sambodhi (perfect enlightenment).' If a practitioner wants to accomplish the Prajna Principle Yoga, they should establish the Vajra Fist Mandala (sacred circle). In the center, draw the All Tathagata Fist Bodhisattva, in front draw Vajra Karma, on the right draw Vajra Protection, on the left draw Vajra Yaksha (Vajra Night Fork), and behind draw Vajra Fist. Place the inner and outer four offerings in the inner and outer four corners respectively. Place four Bodhisattvas at the four gates: Dye Vajra at the east gate, Vajra Kiri-kila at the south gate, Love Vajra at the west gate, and Pride Vajra at the north gate. Sometimes the Yoga practitioner dwells in the Mandala, visualizing themselves as the principal deity Yoga, visualizing all the retinue each dwelling in their respective positions. Use the four-syllable mantra to summon all the holy assembly, then recite the one-syllable mantra, then recite the four kinds of Vajra Fist Prajna Principle, using the mudra to operate the mind, corresponding to each principle door, its measure is as pervasive and cyclical as the Dharma Realm. All Samadhis can appear before one's eyes. The 'Ah' syllable represents the meaning of Nirvana (extinction), and the four kinds of Nirvana are contained in one syllable. The four kinds of Nirvana are as explained earlier. At that time, the Bhagavan (Buddha), in order to reveal this meaning, smiled joyfully, held the Vajra Fist Great Samaya Seal, and spoke the Siddhi Samaya Self-Real Heart of all firm Vajra Seals, as the above sentence expresses the majesty of the Great Wisdom Seal of the original Bodhisattva, also praising the function of speech secret. This is the ritual of the Vajra Fist Bodhisattva (the above is the Vajra Fist Principle Assembly chapter). At that time, the Bhagavan, the All Non-Conceptual Tathagata, is Manjushri (Manjushri Bodhisattva). --------------------------------------------------------------------------------