Chinese
利菩萨之异名。复说转字轮般若理趣。转字轮者。是五字轮三摩地也。所谓诸法空与无自性相应故者。是金刚界曼茶罗中金刚利菩萨三摩地。诸法无相与无相性相应故者。是降三世曼茶罗忿怒金刚利三摩地。诸法无愿与无愿相应故者。是遍调伏曼茶罗中莲华利菩萨三摩地。诸法光明般若波罗蜜多清净故者。一切义成就曼茶罗中宝利菩萨三摩地。修瑜伽者成就般若波罗蜜多。应立曼茶罗。曼茶罗者。布列八曼茶罗形。于中央画文殊师利童子形。四方安四佛。以虚空智剑。各系四佛臂上。其四隅置四种般若波罗蜜印。外四隅安外四供养。四门安四种契印。东门画剑。南门画铄底。西门钵。北门梵甲。或时瑜伽师坐于曼茶罗中。作本尊瑜伽。运心布列圣众。以四字明召请。诵一字明。则诵四种般若理趣。与心相应。遍周法界周而复始。乃至一月或六月一年。不久当得无碍辩才。证得无量三摩地门。文殊师利菩萨现前。时文殊师利童真欲重显明此义故熙怡微笑以自剑挥斫一切如来已说此般若波罗蜜多最胜心者。一切有情无始轮回。与四种识。积集无量虚妄烦恼。则为凡夫。在凡夫位名为识。预圣流至如来地名为智。以四智菩提。对治四种妄识。妄识既除则成熟法智。若妄执法。则成法执病是故智增菩萨。用四种文殊师利般若波 现代汉语译本：讲述了金刚利菩萨的不同名称，并进一步阐述了转字轮般若的理趣。所谓的转字轮，指的是五字轮三摩地。‘诸法空与无自性相应故’，这是金刚界曼茶罗中金刚利菩萨的三摩地。‘诸法无相与无相性相应故’，这是降三世曼茶罗中忿怒金刚利的三摩地。‘诸法无愿与无愿相应故’，这是遍调伏曼茶罗中莲华利菩萨的三摩地。‘诸法光明般若波罗蜜多清净故’，这是一切义成就曼茶罗中宝利菩萨的三摩地。修习瑜伽的人如果想要成就般若波罗蜜多，应当设立曼茶罗（maṇḍala，坛场）。曼茶罗的设立方法是：布置八个曼茶罗的形状，在中央绘制文殊师利（Mañjuśrī）童子的形象，四方安置四佛，用虚空智剑各自系在四佛的手臂上。在四个角落放置四种般若波罗蜜印，外侧四个角落安置外四供养，四个门安置四种契印。东门画剑，南门画铄底（śakti，力量），西门画钵，北门画梵甲。有时瑜伽师坐在曼茶罗中，修习本尊瑜伽，用心意布置圣众，用四字明咒召请，诵念一字明咒，然后诵念四种般若理趣，与心相应，遍及整个法界，周而复始，乃至一个月、六个月或一年。不久就能获得无碍辩才，证得无量三摩地门，文殊师利菩萨就会显现在眼前。当时，文殊师利童真想要再次显明这个道理，所以喜悦地微笑，用自己的剑挥砍一切如来。已经说了这个般若波罗蜜多最殊胜的心要，一切有情（sattva，众生）从无始以来轮回，与四种识（vijñāna，认知）相应，积累了无量的虚妄烦恼，就成为了凡夫。在凡夫的地位上，这被称为‘识’。预入圣流直至如来地，这被称为‘智’。用四智菩提对治四种妄识，妄识消除后，就能成熟法智。如果错误地执着于法，就会形成法执的病症。因此，智增菩萨用四种文殊师利般若波罗蜜多
English
English version: Explains the different names of Vajralī Bodhisattva and further elaborates on the principle and interest of the Prajñā (wisdom) of the 'Turning of the Letter Wheel'. The so-called 'Turning of the Letter Wheel' refers to the Samādhi (state of meditative consciousness) of the Five-Letter Wheel. 'Because all dharmas (phenomena) are empty and correspond to no self-nature', this is the Samādhi of Vajralī Bodhisattva in the Vajradhātu (Diamond Realm) Mandala (sacred diagram). 'Because all dharmas are without characteristics and correspond to the nature of no characteristics', this is the Samādhi of Wrathful Vajralī in the Trailokyavijaya (conqueror of the three worlds) Mandala. 'Because all dharmas are without wishes and correspond to no wishes', this is the Samādhi of Padmalī Bodhisattva in the Sarvasamādāna (universal taming) Mandala. 'Because all dharmas are luminous and the Prajñāpāramitā (perfection of wisdom) is pure', this is the Samādhi of Ratnalī Bodhisattva in the Sarvārthasiddha (all aims achieved) Mandala. Those who practice Yoga, if they wish to achieve Prajñāpāramitā, should establish a Mandala. The method of establishing a Mandala is as follows: arrange the shapes of eight Mandalas, draw the image of Mañjuśrī (gentle glory) Kumāra (youth) in the center, place four Buddhas in the four directions, and tie the arms of the four Buddhas with the sword of emptiness and wisdom. Place four kinds of Prajñāpāramitā seals in the four corners, place the outer four offerings in the outer four corners, and place four kinds of Mudrās (seals) in the four gates. Draw a sword at the east gate, a śakti (power) at the south gate, a bowl at the west gate, and a Brahmic armor at the north gate. Sometimes the Yogin (practitioner of Yoga) sits in the Mandala, practices the Yoga of the principal deity, arranges the holy assembly with his mind, summons them with the four-syllable mantra, recites the one-syllable mantra, and then recites the four kinds of Prajñā principles, corresponding to his mind, pervading the entire Dharma Realm, again and again, even for a month, six months, or a year. Before long, he will obtain unobstructed eloquence, attain immeasurable Samādhi gates, and Mañjuśrī Bodhisattva will appear before him. At that time, Mañjuśrī Kumāra, wanting to reveal this principle again, smiled joyfully and brandished his sword to strike all the Tathāgatas (the thus-gone ones). Having spoken this most excellent essence of Prajñāpāramitā, all sentient beings (sattva) have been in Saṃsāra (cyclic existence) since beginningless time, corresponding to the four kinds of Vijñāna (consciousness), accumulating immeasurable false afflictions, and thus becoming ordinary beings. In the position of ordinary beings, this is called 'consciousness'. Entering the stream of the holy ones up to the stage of the Tathāgata, this is called 'wisdom'. Using the four wisdoms of Bodhi (enlightenment) to counteract the four kinds of false consciousness, once false consciousness is eliminated, the Dharma wisdom can mature. If one mistakenly clings to the Dharma, it will form the disease of Dharma attachment. Therefore, the wisdom-increasing Bodhisattva uses the four kinds of Mañjuśrī Prajñāpāramitā. --------------------------------------------------------------------------------
Chinese
罗蜜剑。断四种成佛智能取所取障碍。是故文殊师利。现挥斫四佛臂也。般若波罗蜜最胜心者庵字。庵字者觉悟义。觉悟有四种。所谓声闻觉悟。缘觉觉悟。菩萨觉悟。如来觉悟。觉悟名句虽同。浅深有异。自利利他资粮小大不同。以四种觉悟。总摄一切世间出世间出世间上上。是故文殊师利菩萨得法自在。故曰法王之子(已上文殊师利理趣品)。 时婆伽梵一切如来入大轮如来者。是才发意菩萨之异名也。复说入大轮般若理趣。大轮者。是金刚界大曼茶罗也。所谓入金刚平等则入一切如来法轮者。由称此般若理趣金刚轮三摩地。则成入金刚界。属金刚界六种曼荼罗(六种曼荼罗指归中已释讫)。 入义平等则入大菩萨轮者。由称此般若理趣忿怒轮。则成入降三世。属降三世十种曼茶罗(其十种指归中先已说讫)。 入一切法平等则入妙法轮者。由称此般若理趣莲华轮三摩地。则成入遍调伏。属遍调伏。六种曼茶罗者大密微细法业献四一印。乃成六种坛(六种如前指归中已说讫)。 入一切业平等则入一切事业轮。由称此般若理趣羯磨轮三摩地。则成入一切义成就。属一切义成就六种曼茶罗。是才发心转法轮大菩萨欲重显明此义故熙怡微笑转金刚轮说一切金刚三昧耶心者。如前句义中说。金 现代汉语译本：般若波罗蜜剑（Prajnaparamita sword）。断除四种成就佛陀智慧的能取和所取障碍。因此，文殊师利（Manjushri）示现挥剑斩断四佛之臂。般若波罗蜜（Prajnaparamita）最殊胜的心是‘庵’字。‘庵’字的意思是觉悟。觉悟有四种，即声闻觉悟、缘觉觉悟、菩萨觉悟、如来觉悟。虽然觉悟的名句相同，但深浅有所不同，自利利他的资粮大小也不同。以这四种觉悟，总摄一切世间、出世间、出世间上上法。因此，文殊师利菩萨得法自在，所以被称为法王之子（以上出自《文殊师利理趣品》）。 当时，婆伽梵（Bhagavan，世尊）一切如来进入大轮如来之境，这是才发菩提心的菩萨的另一个名称。又说进入大轮般若理趣。大轮，是金刚界大曼茶罗（Vajradhatu Mahamandala，金刚界坛城）。所谓进入金刚平等，就是进入一切如来法轮。由于称念这般若理趣金刚轮三摩地（Samadhi，三昧），就成就进入金刚界，属于金刚界六种曼荼罗（六种曼荼罗的含义已在《指归》中解释完毕）。 进入义平等，就是进入大菩萨轮。由于称念这般若理趣忿怒轮，就成就进入降三世明王（Trailokyavijaya），属于降三世明王的十种曼茶罗（这十种曼茶罗的含义已在《指归》中事先说明完毕）。 进入一切法平等，就是进入妙法轮。由于称念这般若理趣莲华轮三摩地，就成就进入遍调伏，属于遍调伏的六种曼茶罗，即大密、微细法、业、献四一印，才成就六种坛（这六种坛的含义已在《指归》中已说明完毕）。 进入一切业平等，就是进入一切事业轮。由于称念这般若理趣羯磨轮三摩地（Karma wheel Samadhi），就成就进入一切义成就。属于一切义成就的六种曼茶罗。这是才发心的转法轮大菩萨，想要再次显明这个意义，所以喜悦微笑，转金刚轮，说一切金刚三昧耶心，如前句义中所说。金
English
English version: The Prajnaparamita (Prajnaparamita) sword. It severs the grasping and the grasped obstacles to the four kinds of wisdom that lead to Buddhahood. Therefore, Manjushri (Manjushri) manifests wielding the sword to sever the arms of the four Buddhas. The most supreme mind of Prajnaparamita (Prajnaparamita) is the syllable 'Am'. The syllable 'Am' means enlightenment. There are four kinds of enlightenment: the enlightenment of the Shravakas (Shravaka), the enlightenment of the Pratyekabuddhas (Pratyekabuddha), the enlightenment of the Bodhisattvas (Bodhisattva), and the enlightenment of the Tathagatas (Tathagata). Although the terms for enlightenment are the same, the depth varies, and the resources for self-benefit and benefiting others differ in magnitude. These four kinds of enlightenment encompass all worldly, transmundane, and supreme transmundane dharmas. Therefore, Manjushri Bodhisattva attains freedom in the Dharma, and is thus called the son of the Dharma King (end of the 'Manjushri's Principles' chapter). At that time, Bhagavan (Bhagavan, the Blessed One), all the Tathagatas entered the state of the Great Wheel Tathagata, which is another name for a Bodhisattva who has just generated the mind of enlightenment. Furthermore, it speaks of entering the principles of the Great Wheel Prajna. The Great Wheel is the Vajradhatu Mahamandala (Vajradhatu Mahamandala, Diamond Realm Mandala). So-called entering the equality of Vajra is entering the Dharma wheel of all Tathagatas. By reciting this Prajna principle, the Vajra Wheel Samadhi (Samadhi), one achieves entry into the Vajra Realm, belonging to the six kinds of Mandalas of the Vajra Realm (the meaning of the six kinds of Mandalas has already been explained in the 'Guide'). Entering the equality of meaning is entering the Great Bodhisattva Wheel. By reciting this Prajna principle, the Wrathful Wheel, one achieves entry into Trailokyavijaya (Trailokyavijaya), belonging to the ten kinds of Mandalas of Trailokyavijaya (the meaning of these ten kinds has already been explained beforehand in the 'Guide'). Entering the equality of all dharmas is entering the Wonderful Dharma Wheel. By reciting this Prajna principle, the Lotus Wheel Samadhi, one achieves entry into Sarvasamgrahavajra (Sarvasamgrahavajra), belonging to the six kinds of Mandalas of Sarvasamgrahavajra, namely the Great Secret, Subtle Dharma, Karma, and the Four-One Mudra, which constitute the six kinds of altars (the meaning of these six kinds has already been explained in the 'Guide'). Entering the equality of all actions is entering the Wheel of All Activities. By reciting this Prajna principle, the Karma Wheel Samadhi (Karma wheel Samadhi), one achieves entry into Sarvarthasiddhi (Sarvarthasiddhi). Belonging to the six kinds of Mandalas of Sarvarthasiddhi. This is the Dharma-Wheel-Turning Great Bodhisattva who has just generated the mind of enlightenment, wanting to reveal this meaning again, so he smiles joyfully, turns the Vajra Wheel, and speaks the mind of all Vajra Samayas, as said in the previous sentence. Gold --------------------------------------------------------------------------------
Chinese
刚轮菩萨大智印形状。金刚三昧耶心者吽字是也。吽字具四轮义。若修金刚轮菩萨三摩地。应建立曼茶罗。画八辐轮形。当轮脐中。画金刚轮菩萨。于八辐间。画八大菩萨。如前布列。八轮外四隅。画四波罗蜜菩萨。内院四隅。安四内供养。外四隅。安四外供养。内隔四门安四菩萨。东门金刚萨埵菩萨。南门降三世金刚。西门观自在菩萨。北门虚空藏。瑜伽者破三昧耶。或阿阇梨非法失师位。由建立此轮坛。则复本阿阇梨位。修一切三摩地真言。速得成就。若引弟子入。若自身入。则成入一切世间出世间曼茶罗。或时瑜伽阿阇梨自坐坛中。运心布列诸圣众。以四字明请圣众则诵一字真言。次诵四种轮般若理趣。运心遍周法界。不久当得如毗卢遮那佛转轮法王(已上才发意菩萨理趣品)。 时婆伽梵一切如来种种供养藏广大仪式如来者。是虚空库菩萨之异名也。复说一切供养最胜出生般若理趣所谓发菩提心则为于诸如来广大供养者。此是金刚嬉戏菩萨三摩地菩提心义。一切如来以菩提心为成佛增上缘。于菩提心法园乐。与智波罗蜜自娱。救济一切众生则为于诸如来广大供养也者。此是金刚鬘菩萨三摩地。由净信心入于佛法大海。得七宝如意宝鬘。济拔一切有情。满一切所求希愿。令一切有情受诸戒品。以自庄严。 现代汉语译本： 刚轮菩萨的大智印形状，就是金刚三昧耶心，也就是‘吽’字。‘吽’字包含了四轮的含义。如果修习金刚轮菩萨的三摩地，应当建立曼茶罗，绘制八辐轮的形状。在轮的中心，绘制金刚轮菩萨。在八个辐条之间，绘制八大菩萨，按照之前的方式排列。八轮之外的四个角落，绘制四波罗蜜菩萨。内院的四个角落，安放四内供养。外院的四个角落，安放四外供养。内部隔开的四个门，安放四菩萨。东门是金刚萨埵（Vajrasattva）菩萨，南门是降三世金刚（Trailokyavijaya），西门是观自在（Avalokiteśvara）菩萨，北门是虚空藏（Ākāśagarbha）。如果瑜伽行者违犯三昧耶戒，或者阿阇梨（Ācārya，导师）行为不合法而失去导师的地位，通过建立这个轮坛，就可以恢复原来的阿阇梨地位。修习一切三摩地真言，可以迅速获得成就。如果引导弟子进入，或者自身进入，就成为进入一切世间和出世间的曼茶罗。有时瑜伽阿阇梨自己坐在坛中，用心意排列诸圣众，用四字明来迎请圣众，然后诵一字真言，接着诵四种轮的般若理趣，用心意遍布整个法界，不久就能像毗卢遮那佛（Vairocana）一样成为转轮法王（以上是才发意菩萨理趣品的内容）。 当时，婆伽梵（Bhagavan，世尊）一切如来以种种供养藏的广大仪式供养如来，这位如来是虚空库菩萨的另一个名字。又宣说一切供养中最殊胜的出生般若理趣，即所谓发起菩提心就是对诸如来最广大的供养。这是金刚嬉戏菩萨的三摩地菩提心的含义。一切如来以菩提心作为成佛的增上缘，在菩提心的法园中快乐，与智慧波罗蜜（Prajñāpāramitā）自娱，救济一切众生就是对诸如来最广大的供养。这是金刚鬘菩萨的三摩地。通过清净的信心进入佛法的大海，获得七宝如意宝鬘，救济一切有情众生，满足一切所求的希望，使一切有情众生接受各种戒律，以此来庄严自己。