English
English version: The body is like Vajra-mandala-iśvara (Vajra Lord of Brightness), with majestic and radiant power. Innumerable Vajra family messengers attend. All obstacles and sentient beings with unkind intentions are unable to harm. Above, reaching the realm of space, and below, to the edge of the wind-wheel, all Ḍākinīs (sky-goers), earth-dwelling deities, and lower Vinayakas (destroyers), etc., all give rise to compassionate hearts and cannot create obstacles for Bodhisattvas practicing secret mantras. Next, one should form the Vajra-cakra (Vajra Wheel) Bodhisattva mudra (hand gesture) and recite the mantra. Those who enter the Mandala (sacred enclosure) will receive the three Bodhisattva precepts, unobstructed in the three times (past, present, and future). By entering the Mandala, body and mind are endowed with as many Samayas (vows) and non-action prohibitions as there are dust motes in ten micro-cosmic world-systems. Or, due to bending, stretching, bowing, looking up, speaking, exhaling, arising thoughts, or moving intentions, one may abandon or forget the mind of Bodhi (enlightenment) and lose good roots. Through this mudra, mantra, and excellent skillful means, reciting, holding, and focusing the mind, one can eliminate transgressions and faults. The Samaya is restored as before, becoming even more radiant. Because it can purify body, speech, and mind, one will accomplish entering all Mandalas and obtain the Abhiṣeka (initiation) Samaya. One should form the mudra and recite it seven times. The two hands are interlocked inwards, the middle and ring fingers are extended. The index and little fingers wrap around the base of the middle and ring fingers respectively, with their tips touching each other. The thumb fingers are extended straight in front of the heart. Recite the mantra: Namo sthirya dvikanam tathagatânam jha vi ra vi ra maha chakra vajri sata sata sarate sarate trayi trayi vidhamani (3x) bhanjani tramati siddha ghri tram svaha While reciting the mantra, one should contemplate thus: May all sentient beings throughout the empty space, the entire Dharma realm, the three realms of existence, and the six paths of rebirth, quickly enter the great Vajra realm Mandala, becoming equal to the great Bodhisattva Vajrasattva (Diamond Being). Next, one should visualize the wind-wheel of the lower realm in front of oneself. Visualize the syllable Ham in black color, gradually taking the shape of a half-moon, filling and matching the wind-wheel. One should contemplate the true statement, which is that all dharmas (phenomena) are apart from all causes and conditions. -------------------------------------------------------------------------------- 。
Chinese
次应于风轮上想鑁字。白色光明。渐引圆满。大小如本水轮。当思真实句。所谓一切法自性离言说。又于水轮上想钵啰(二合)字门。变成金龟放金色光明。渐引广大无量由旬。当思真实义。所谓一切法胜义不可得以为方便。又于空中想欠字门。变成毗卢遮那如来。当思真实义。所谓一切法如虚空。佛身色如素月光。首戴金刚宝冠。璎珞严饰身。被天妙轻衣结菩提胜印。深起悲愍。一切有情被贪瞋痴烦恼火焚烧。积集无量不善极恶之业。想毗卢遮那佛。遍身流注甘露八功德水。色如珂灵。淋漓六趣一切有情烦恼之火。盈满金轮龟背为大香乳海故。当结成就海印。十度内缚仰右旋。诵此密言曰。 唵尾么𡀔(引)捺地吽 为成就变化莲华故。当观囕字门。流散赤焰而成火轮。其形三角。渐引量同水轮。忽然之间。从金龟背踊出八叶大莲华。金刚为茎。广大无量由旬。于花台中观阿字门。当思真实义。所谓一切法本不生。从阿字门法界等流。踊出苏弥卢山王。为成就妙高山故。当结成就宝山王印。十度内相交为拳。相合竖。密言曰。 唵阿者攞吽 由此印密言三么地故。便成苏弥卢山王四宝所成。七重金山周匝围绕。山间有八功德水。山王傍出四跳。四天王等天各住本方。无量眷属卫 现代汉语译本：接下来，应该在风轮上观想‘鑁’字（vam）。它是白色且光明的，逐渐扩展圆满，大小如原本的水轮。应当思惟其真实句，即所谓‘一切法的自性是离于言说的’。又在水轮上观想‘钵啰’（pra）字门，它变成金龟，放出金色光明，逐渐扩展广大至无量由旬。应当思惟其真实义，即所谓‘一切法的胜义是不可得的，以此作为方便’。又在空中观想‘欠’字门（kham），它变成毗卢遮那如来（Vairocana Buddha）。应当思惟其真实义，即所谓‘一切法如虚空’。佛身颜色如素月光，头戴金刚宝冠，以璎珞庄严其身，身披天妙轻衣，结菩提胜印。他深深地生起悲悯，因为一切有情众生被贪、嗔、痴的烦恼之火焚烧，积聚了无量不善极恶的业。观想毗卢遮那佛，遍身流注甘露八功德水，颜色如珂灵，淋漓地浇灌六道一切有情众生的烦恼之火，盈满金轮龟背，成为广大的香乳海。因此，应当结成就海印，即双手十指内缚，然后向上向右旋转，诵念此密言： ‘唵 尾么𡀔（引）捺地吽’（Om vimala-dati hum） 为了成就变化莲华，应当观想‘囕’字门（ram），它流散出赤色火焰，形成火轮，其形状为三角形，逐渐扩展至与水轮相同的大小。忽然之间，从金龟背上涌出八叶大莲华，以金刚为茎，广大无量由旬。在花台中观想‘阿’字门（a），应当思惟其真实义，即所谓‘一切法本不生’。从‘阿’字门法界等流，涌出苏弥卢山王（Mount Sumeru）。为了成就妙高山，应当结成就宝山王印，即双手十指内相交握拳，然后向上竖起，诵念密言： ‘唵 阿者攞吽’（Om acala hum） 由于此印、密言和三摩地的力量，便成就了由四宝所成的苏弥卢山王，七重金山周匝围绕。山间有八功德水，山王旁边有四跳，四天王等天各住在自己的方位，无量眷属卫护。
English
English version: Next, one should visualize the 'vam' syllable on the wind wheel. It is white and luminous, gradually expanding to fullness, its size like the original water wheel. One should contemplate its true phrase, which is 'the self-nature of all dharmas is beyond words'. Also, on the water wheel, visualize the 'pra' syllable-door, which transforms into a golden turtle, emitting golden light, gradually expanding to immeasurable yojanas. One should contemplate its true meaning, which is 'the ultimate meaning of all dharmas is unattainable, using this as a means'. Furthermore, in the air, visualize the 'kham' syllable-door, which transforms into Vairocana Buddha (Vairocana Buddha). One should contemplate its true meaning, which is 'all dharmas are like empty space'. The Buddha's body color is like the light of a white moon, wearing a vajra jeweled crown on his head, adorned with necklaces, clad in celestial fine garments, forming the supreme Bodhi mudra. He deeply arises with compassion, because all sentient beings are burned by the fire of greed, anger, and delusion, accumulating immeasurable unwholesome and extremely evil karma. Visualize Vairocana Buddha, with nectar of the eight qualities flowing from his entire body, its color like crystal, pouring down upon the fire of afflictions of all sentient beings in the six realms, filling the turtle's back on the golden wheel, becoming a vast ocean of fragrant milk. Therefore, one should form the Accomplishment Ocean Mudra, with the ten fingers interlocked inward, then rotating upward to the right, reciting this mantra: 'Om vimala-dati hum' (Om vimala-dati hum) In order to accomplish the transformation of the lotus flower, one should visualize the 'ram' syllable-door, which scatters forth red flames, forming a fire wheel, its shape triangular, gradually expanding to the same size as the water wheel. Suddenly, from the turtle's back emerges a large eight-petaled lotus flower, with a vajra as its stem, vast and immeasurable yojanas. In the center of the flower, visualize the 'a' syllable-door, and contemplate its true meaning, which is 'all dharmas are originally unborn'. From the 'a' syllable-door, the realm of dharma flows forth, and Mount Sumeru (Mount Sumeru) emerges. In order to accomplish the wonderful high mountain, one should form the Accomplishment Jewel Mountain King Mudra, with the ten fingers interlocked inward to form a fist, then raised upward, reciting the mantra: 'Om acala hum' (Om acala hum) Due to the power of this mudra, mantra, and samadhi, Mount Sumeru, made of four jewels, is accomplished, surrounded by seven layers of golden mountains. Between the mountains are the waters of the eight qualities, and beside the mountain king are four terraces, with the Four Heavenly Kings and other deities each residing in their respective directions, with immeasurable retinues protecting them. --------------------------------------------------------------------------------
Chinese
护金刚峰宝楼阁。其山纵广八万四千由旬。其地平正。为令坚密牢固如金刚下至空际。应结金刚橛印。戒从慧方背间入掌。忍入愿力间亦然。方愿峰从檀戒进忍间向外出。余度各以峰相柱。结成已诵密言。想印成金刚橛。流散无量威猛火焰。以大指向地钉之。一诵一钉至三遍便止。即成坚固地界。密言曰。 唵枳里枳里嚩日啰(二合)嚩日哩(二合)𠷺(引)满驮满驮吽癹吒(半音) 由此印密言加持故。设于念诵处道场地中。不依法除一切过患不祥。感招种种障难。由此印加持故成金刚座。天魔及诸障者不为恼害。少用功力速疾获大成就。随心大小称坛场地应知次结方隅金刚墙印。 准前橛印。开禅智竖之。侧如墙形。应观印成金刚杵。从印流出无量炽盛金刚火焰。右旋印绕身三转。称坛大小即成金刚坚固之城。密言曰。 唵萨啰萨啰嚩日啰(二合)钵啰(二合)迦(引)啰吽癹吒(半音) 由结印诵密言作意加持故。一切诸佛尚不违越。何况诸余难调者。毗那夜迦及毒虫利牙爪者而能侵凌。 瑜伽者又应于须弥山顶观大宝殿。其殿无价摩尼所成。四方正等具足四门。其门左右有吉祥幢。轩楯周环。遍垂珠鬘璎珞。铃铎缯幡种种间错。而为庄严弥布殿中。微风摇激出和雅音。 现代汉语译本 护金刚峰宝楼阁（Vajra Peak Jewel Pavilion）。此山纵横八万四千由旬（yojana，古印度长度单位）。其地平坦方正。为了使其坚固如金刚，下至空际，应结金刚橛印（vajrakila mudra）。将戒度（sila，戒律）从慧度（prajna，智慧）方向，手背相合放入掌中。忍度（ksanti，忍耐）放入愿度（pranidhana，誓愿）之间，也是如此。方度（upaya，方便）和愿度（pranidhana，誓愿）的峰从檀度（dana，布施）、戒度（sila，戒律）、忍度（ksanti，忍耐）之间向外伸出。其余各度以峰的形状互相支撑。结印完成后，诵念密言（mantra）。观想手印变成金刚橛（vajrakila），流散出无量威猛火焰。用大指向地面钉去。每诵念一次钉一次，重复三遍即可停止。这样就形成了坚固的地界。密言（mantra）是： 唵枳里枳里嚩日啰（二合）嚩日哩（二合）𠷺（引）满驮满驮吽癹吒（半音） 由于此手印和密言（mantra）的加持，即使在念诵处或道场中，没有依法去除一切过患和不祥，感召种种障碍，也能因为此手印的加持而成为金刚座（vajrasana）。天魔和各种障碍者不能侵扰伤害。只需少许功力，便能迅速获得大的成就。根据心意的大小来确定坛场的大小。接下来应该知道要结方隅金刚墙印（vajra wall mudra）。 与之前的金刚橛印（vajrakila mudra）相似，打开禅度（dhyana，禅定）和智度（jnana，智慧），竖立起来，侧面看起来像墙的形状。应该观想手印变成金刚杵（vajra），从手印中流出无量炽盛的金刚火焰。右旋围绕身体三圈。根据坛场的大小，就形成了金刚坚固的城。密言（mantra）是： 唵萨啰萨啰嚩日啰（二合）钵啰（二合）迦（引）啰吽癹吒（半音） 由于结手印、诵念密言（mantra）并作意加持，一切诸佛尚且不会违越，更何况其他难以调伏者。毗那夜迦（Vinayaka，象头神）以及毒虫、利牙爪者又怎能侵凌呢？ 瑜伽行者又应当在须弥山（Mount Sumeru）顶观想大宝殿。此殿由无价的摩尼宝珠构成。四方端正，具备四门。门的两侧有吉祥幢。轩楯（xuan dun，一种建筑结构）环绕四周。遍布垂挂的珠鬘璎珞，铃铎缯幡种种穿插错落，以此来庄严殿宇。微风吹动，发出和谐优雅的声音。
English
English version Protecting the Vajra Peak Jewel Pavilion. The mountain is 84,000 yojanas (yojana, an ancient Indian unit of distance) in length and width. The ground is level and square. To make it firm and solid like a vajra, extending down to the void, one should form the Vajrakila Mudra (vajrakila mudra). Place the Sila (sila, discipline) from the direction of Prajna (prajna, wisdom), with the backs of the hands together, into the palms. The Ksanti (ksanti, patience) is placed between the Pranidhana (pranidhana, vow), and so on. The peaks of Upaya (upaya, skillful means) and Pranidhana (pranidhana, vow) extend outward from between Dana (dana, generosity), Sila (sila, discipline), and Ksanti (ksanti, patience). The remaining perfections support each other with the shape of peaks. After forming the mudra, recite the mantra. Visualize the mudra transforming into a Vajrakila (vajrakila), emanating immeasurable and powerful flames. Use the thumb to nail it into the ground. Nail it once for each recitation, repeating three times and then stopping. This forms a firm ground boundary. The mantra is: Om Kilikili Vajra (two combined) Vajri (two combined) Hūm (elongated) Bandha Bandha Hum Phat (half sound) Due to the blessing of this mudra and mantra, even if one does not legally remove all faults and inauspiciousness and invite various obstacles in the chanting place or the Taoist field, it can become a Vajrasana (vajrasana) due to the blessing of this mudra. Demons and various obstacles cannot invade and harm. With little effort, one can quickly achieve great accomplishments. The size of the altar should be determined according to the size of the mind. Next, one should know to form the Vajra Wall Mudra (vajra wall mudra) of the four corners. Similar to the previous Vajrakila Mudra (vajrakila mudra), open the Dhyana (dhyana, meditation) and Jnana (jnana, wisdom), and erect them, with the side looking like the shape of a wall. One should visualize the mudra transforming into a Vajra (vajra), with immeasurable and blazing Vajra flames flowing out of the mudra. Rotate clockwise around the body three times. According to the size of the altar, a firm Vajra city is formed. The mantra is: Om Sarva Sarva Vajra (two combined) Prakara (two combined) Hum Phat (half sound) Because of forming the mudra, reciting the mantra, and focusing on the blessing, even all the Buddhas will not violate it, let alone other difficult-to-tame beings. How can Vinayaka (Vinayaka, Ganesha) and poisonous insects, sharp teeth, and claws invade? The yogi should also visualize a great jewel palace on the summit of Mount Sumeru (Mount Sumeru). This palace is made of priceless Mani jewels. It is square on all sides and has four gates. There are auspicious banners on both sides of the gates. Xuan Dun (xuan dun, a type of architectural structure) surrounds the perimeter. Strands of pearl garlands and necklaces, bells, streamers, and various other ornaments are interspersed and scattered, adorning the palace. A gentle breeze stirs, producing harmonious and elegant sounds. --------------------------------------------------------------------------------