English
English version: The treasury of Prajnaparamita (Prajnaparamita-藏, the treasury of Prajnaparamita). If those sentient beings cannot uphold the Sutras (Sutra, Buddhist scriptures), the Vinaya (Vinaya, monastic rules), the Abhidharma (Abhidharma, philosophical treatises), and Prajna (Prajna, wisdom), or if sentient beings create various evil deeds, such as the four heavy offenses, the eight heavy offenses, the five heinous crimes, slandering the Vaipulya Sutras (Vaipulya Sutra, Mahayana scriptures), becoming Icchantikas (Icchantika, those who have severed their roots of goodness), and other various heavy offenses, (by upholding the Dharani treasury) these offenses can be extinguished, quickly liberated, and attain sudden enlightenment of Nirvana (Nirvana, liberation). Therefore, for them, the treasury of Dharanis (Dharani-藏, the treasury of Dharanis) is expounded. These five Dharma treasuries are like milk, curd, raw butter, cooked butter, and wonderful ghee. The Sutras are like milk, the Vinaya is like curd, the Abhidharma teachings are like raw butter, the Mahayana Prajna is like cooked butter, and the Dharani gates are like ghee. The taste of ghee is the most subtle and supreme among milk, curd, and butter, and it can remove various diseases, bringing peace and happiness to the body and mind of sentient beings. The Dharani gates are the most supreme among the Sutras, etc., and they can remove heavy offenses, liberating sentient beings from birth and death, quickly attaining Nirvana, the blissful Dharmakaya (Dharmakaya, Dharma body). Furthermore, Maitreya (Maitreya, the Bodhisattva Maitreya), after my Parinirvana, let Ananda (Ananda, Ananda) uphold the Sutramta treasury (Sutramta-藏, the Sutra treasury) that I have spoken, let Upali (Upali, Upali) uphold the Vinaya treasury (Vinaya-藏, the Vinaya treasury) that I have spoken, let Katyayana (Katyayana, Katyayana) uphold the Abhidharma treasury (Abhidharma-藏, the Abhidharma treasury) that I have spoken, let Manjusri Bodhisattva (Manjusri, Manjusri Bodhisattva) uphold the Mahaprajnaparamita (Mahaprajnaparamita, the Great Perfection of Wisdom) that I have spoken, and let Vajrapani Bodhisattva (Vajrapani, Vajrapani Bodhisattva) uphold the profound and subtle Dharani gates that I have spoken. It is said that, according to this scripture, the Buddha uses the five flavors to compare with the five treasuries, calling Dharani ghee, and the four flavors are metaphors for the four treasuries. The teachers of China (China, China), etc., compete for ghee, each claiming that their own sect is ghee. If this scripture is discerned, then the wisdom of covering one's ears while stealing a bell does not need to be analyzed. The Lankavatara Sutra (Lankavatara Sutra) says: 'I ride the inner wisdom, delusion is not a realm. After the Tathagata passes away, who will uphold and speak for me? After the Tathagata passes away, there will be someone in the future. Mahamati (Mahamati, Bodhisattva Mahamati), listen carefully, someone will uphold my Dharma. In the great country in the south, there is a virtuous Bhikshu, named Nagarjuna Bodhisattva (Nagarjuna, Nagarjuna Bodhisattva), who can break the views of existence and non-existence, and speak my vehicle to people, the supreme Dharma of the Mahayana.' It is said that, 'I ride the inner wisdom', this is to reveal the secret treasury of mantras. The Tathagata clearly records that if someone speaks fluently, a wise person does not need to be suspicious. The second chapter of the Lankavatara Sutra also says: 'Furthermore, Mahamati, the Dharma Buddha tells the Buddha, all dharmas are the same in their own form and appearance.' --------------------------------------------------------------------------------
Chinese
以执着虚妄体相因分别心勋习故。大惠是名分别虚妄体相。大惠是名报佛说法之相。大惠法佛说法者。离心相应体故。内证圣行境界故。大惠是名法佛说法之相。大惠应化佛所作应佛说。施戒忍精进禅定智慧故。阴界入解脱故。建立识想差别行故。说诸外道无色三摩拔提次第相故。大惠是名应佛所作应佛说法相。复次大惠法佛说法者。离攀缘离能观所观故。离所作相量相故。非诸声闻缘觉外道境界故。 又第十卷云。大惠应化佛作化众生事异真实相说法。不说内所证法圣智境界。 喻曰。今依此经。三身说法各有分齐。应化佛者不说内证智境界明也。唯有法身佛说此内证智。若揽后文斯理即决之。 金刚顶五秘密经说。若于显教修行者。久经三大无数劫然后证成无上菩提。于其中间十进九退。或证七地以所集福德智慧回向声闻缘觉道果。仍不能证无上菩提。若依毗卢遮那佛自受用身所说内证自觉圣智法。及大普贤金刚萨埵他受用身智。则于现生遇逢曼荼罗阿阇梨。得入曼荼罗。为具足羯磨以普贤三摩地引入金刚萨埵入其身中。由加持威德力故。于须臾顷当证无量三昧耶无量陀罗尼门。以不思议法能变易弟子俱生我执种子。应时集得身中一大阿僧祇劫所集福德智慧。则为生在佛处。才见曼荼罗则种金刚界种 现代汉语译本：大慧，由于执着于虚妄的体相，以及因分别心所产生的熏习，这被称为分别虚妄的体相。大慧，这被称为报佛（报身佛）说法的相。大慧，法佛（法身佛）说法，是因为远离与心相应的体性，以及内在证悟的圣行境界。大慧，这被称为法佛说法的相。大慧，应化佛（应身佛和化身佛）所作所为，应佛所说，是关于布施、持戒、忍辱、精进、禅定、智慧，以及阴（五阴）、界（十八界）、入（十二入）的解脱，建立识想差别行，讲述各种外道无色三摩钵底（无色定）的次第相。大慧，这被称为应佛所作、应佛说法的相。 再次，大慧，法佛说法，是远离攀缘，远离能观和所观，远离所作的相和度量相，不是声闻、缘觉、外道的境界。 《第十卷》又说：大慧，应化佛做化度众生的事，说异于真实相的法，不说内在所证的法和圣智境界。 比喻说：现在依据这部经，三身佛说法各有分工。应化佛不说内证智的境界，这是明确的。只有法身佛才说这种内证智。如果参考后面的文字，这个道理就明确了。 《金刚顶五秘密经》说：如果在显教中修行，要经过三大无数劫才能证成无上菩提。在其中间，十进九退，或者证到七地，把所积累的福德智慧回向给声闻、缘觉的道果，仍然不能证得无上菩提。如果依据毗卢遮那佛（Vairocana Buddha）自受用身所说的内证自觉圣智法，以及大普贤（Samantabhadra）金刚萨埵（Vajrasattva）他受用身智，那么在现生中遇到曼荼罗（mandala，坛城）阿阇梨（ācārya，上师），得以进入曼荼罗，通过具足羯磨（karma，业）以普贤三摩地（samādhi，三昧）引入金刚萨埵进入其身中。由于加持的威德力，在须臾顷就能证得无量三昧耶（samaya，誓言）和无量陀罗尼门（dhāraṇī，总持）。以不可思议的法，能变易弟子俱生的我执种子，应时就能集得身中一大阿僧祇劫（asaṃkhya-kalpa，无数劫）所积累的福德智慧，就如同生在佛的处所。才见到曼荼罗，就种下了金刚界（Vajradhātu）的种子。
English
English version: 'Mahamati, due to attachment to the illusory nature and characteristics, and the habitual tendencies arising from discriminative mind, this is called the nature and characteristics of discriminative illusion. Mahamati, this is called the aspect of the Reward Buddha (Sambhogakaya Buddha) preaching the Dharma. Mahamati, the Dharma Buddha (Dharmakaya Buddha) preaches the Dharma because of being apart from the nature of correspondence with the mind, and because of the inner realization of the realm of holy conduct. Mahamati, this is called the aspect of the Dharma Buddha preaching the Dharma. Mahamati, the actions of the Response and Transformation Buddhas (Nirmanakaya Buddha and Transformation Body Buddha), and what the Response Buddha preaches, concern giving, morality, patience, diligence, meditation, wisdom, and the liberation from the skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances), establishing the differentiated conduct of consciousness and thought, and explaining the sequential aspects of the formless samapatti (formless attainments) of various non-Buddhist paths. Mahamati, this is called the aspect of what the Response Buddha does and what the Response Buddha preaches.' 'Furthermore, Mahamati, the Dharma Buddha's preaching of the Dharma is apart from clinging, apart from the observer and the observed, and apart from the aspects of action and measurement; it is not the realm of the Sravakas (Disciples), Pratyekabuddhas (Solitary Buddhas), or non-Buddhists.' 'Moreover, the tenth chapter says: Mahamati, the Response and Transformation Buddhas perform the work of transforming sentient beings, preaching the Dharma that is different from the true nature, and do not speak of the Dharma and the realm of holy wisdom that is inwardly realized.' 'For example: Now, according to this sutra, the three bodies of the Buddha each have their own distinct roles in preaching the Dharma. It is clear that the Response and Transformation Buddhas do not speak of the realm of inner realization wisdom. Only the Dharma Body Buddha speaks of this inner realization wisdom. If you refer to the later text, this principle will become clear.' 'The Vajrasekhara Five Secret Sutras say: If one practices in the exoteric teachings, it will take three great countless kalpas (aeons) to attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). In the meantime, there will be ten steps forward and nine steps back, or one may attain the seventh bhumi (stage) and dedicate the accumulated merit and wisdom to the path and fruit of the Sravakas and Pratyekabuddhas, yet still not attain Anuttara-samyak-sambodhi. If one relies on the Dharma of the inner realization of self-aware holy wisdom spoken by Vairocana Buddha in his Sambhogakaya (Enjoyment Body), and the wisdom of the Sambhogakaya of Mahasamantabhadra and Vajrasattva, then in this present life, one will encounter a mandala (sacred diagram) acharya (spiritual teacher), be able to enter the mandala, and through the complete karma (action) of Samantabhadra samadhi (meditative absorption), be led to enter the body of Vajrasattva. Due to the power of the blessing and virtue, in a short moment, one will attain immeasurable samaya (vows) and immeasurable dharani (mantra) gates. With inconceivable Dharma, one can transform the seed of the innate ego-grasping of the disciple, and immediately accumulate the merit and wisdom accumulated in one great asamkhya-kalpa (incalculable aeon) within the body, and it will be as if one is born in the Buddha's realm. Just seeing the mandala plants the seed of the Vajradhatu (Diamond Realm).' --------------------------------------------------------------------------------
Chinese
子。具受灌顶受职金刚名号。从此已后受得广大甚深不思议法。超越二乘十地。 喻曰。显教所谈言断心灭之境者。所谓法身毗卢遮那内证智境界也。若依璎珞经。毗卢遮那是理法身。卢遮那则智法身。释迦名化身。然则是金刚顶经所谈毗卢遮那佛自受用身所说内证自觉圣智法者。此则理智法身之境界也。又金刚顶瑜祇经云。金刚界遍照如来以五智所成四种法身。于本有金刚界金刚心殿中。与自性所成眷属乃至微细法身秘密心地超过十地身语心金刚等（云云）又云。诸地菩萨无有能见俱不觉知（云云）又分别圣位经云。自受用佛从心流出无量菩萨皆同一性。谓金刚性。如是诸佛菩萨自受法乐故各说自证三密门（云云）如是等文并是自性自用理智法身之境。是法身等自受法乐故说此内证智境界。与彼楞伽法身说内证智境应化不说文冥会也。此则显教所绝离之处也。若有智人才目斯文。云雾忽朗关钥自开。井底之鳞逸泳巨海。蕃蓠之翼翰飞寥廓。百年生盲乍辨乳色。万劫暗夜顿搴日光。金刚顶分别圣位经云。真言陀罗尼宗者。一切如来秘奥之教自觉圣智修证法门。亦是入一切如来海会坛受菩萨职位。超过三界受佛教敕三摩地门。具是因缘顿集功德广大智慧。于无上菩提皆不退转。离诸天魔一切烦恼及诸罪障。念念消融 现代汉语译本： ‘子（指接受灌顶者）。具足接受灌顶和受职的金刚名号。从此以后，你将接受广大甚深不可思议之法，超越二乘（声闻、缘觉）和十地（菩萨修行的十个阶段）。’ 譬如说，显教所谈论的断灭心识之境，就是所谓的法身毗卢遮那（Vairocana，光明遍照）内证智的境界。如果依据《璎珞经》，毗卢遮那是理法身，卢舍那是智法身，释迦（Śākyamuni，能仁）是化身。然而，《金刚顶经》所谈论的毗卢遮那佛自受用身所说的内证自觉圣智之法，则是理智法身的境界。此外，《金刚顶瑜祇经》说：‘金刚界遍照如来（Vajradhātu-Vairocana）以五智所成就的四种法身，在本有的金刚界金刚心殿中，与其自性所成就的眷属，乃至微细法身秘密心地，超过十地身语心金刚等。’（云云）又说：‘诸地菩萨没有能够见到，全部都不觉知。’（云云）此外，《分别圣位经》说：‘自受用佛从心中流出无量菩萨，都同一自性，称为金刚性。’像这样，诸佛菩萨因为自受法乐，所以各自宣说自证的三密门（身密、语密、意密）。像这样的经文，都是自性自用理智法身的境界。这些法身等因为自受法乐，所以宣说这种内证智境界，与《楞伽经》中法身所说的内证智境，应化身不说，文意暗合。这正是显教所无法企及之处。如果有智慧的人才能够理解这些文字，就会像云雾忽然消散，锁钥自然打开，井底的鱼儿可以自由地游向大海，篱笆中的鸟儿可以展翅飞向天空，百年生盲的人突然能够分辨乳色，万劫暗夜瞬间迎来日光。《金刚顶分别圣位经》说：‘真言陀罗尼宗（mantra-dhāraṇī-sampradāya，持咒宗派），是一切如来秘密奥妙的教法，是自觉圣智的修证法门，也是进入一切如来海会坛，接受菩萨职位，超越三界，接受佛教敕的三摩地门（samādhi，禅定）。’具备这些因缘，能够迅速积累功德，增长广大智慧，对于无上菩提永不退转，远离诸天魔、一切烦恼以及各种罪障，念念消融。