English
English version: ‘O son (referring to the one receiving the abhiseka). You are now fully endowed with the Vajra name, having received the abhiseka and ordination. From this moment forward, you will receive the vast, profound, and inconceivable Dharma, transcending the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Ten Bhūmis (the ten stages of a Bodhisattva's path).’ For example, what the Exoteric teachings discuss as the state of severing and extinguishing the mind is the realm of the inner realization wisdom of the Dharmakāya Vairocana (Vairocana, the Illuminator). According to the *Yingluo Sutra*, Vairocana is the Dharmakāya of Principle, Rocana is the Dharmakāya of Wisdom, and Śākyamuni (Śākyamuni, the Sage of the Śākyas) is the Nirmāṇakāya. However, the inner realization self-awakened sacred wisdom Dharma spoken by the Sambhogakāya of Vairocana Buddha in the *Vajraśekhara Sutra* is the realm of the Dharmakāya of Principle and Wisdom. Furthermore, the *Vajraśekhara-yogini Tantra* states: ‘The Vajradhātu-Vairocana Tathāgata (Vajradhātu-Vairocana, the Tathagata of the Diamond Realm), with the four Dharmakāyas accomplished by the Five Wisdoms, in the Vajra-heart Palace of the primordial Vajradhātu, together with the retinue accomplished by its own nature, even the subtle Dharmakāya secret mind-ground, surpasses the body, speech, and mind Vajras of the Ten Bhūmis, etc.’ (etc.). It also states: ‘The Bodhisattvas of the various Bhūmis are unable to see and are completely unaware.’ (etc.). Furthermore, the *Visesastava Sutra* states: ‘The Sambhogakāya Buddha emanates countless Bodhisattvas from the heart, all of the same nature, called Vajra-nature.’ Thus, because these Buddhas and Bodhisattvas enjoy the Dharma themselves, they each proclaim their self-realized Three Mysteries (body, speech, and mind). Such texts as these are all realms of the Dharmakāya of self-nature, self-use, Principle, and Wisdom. Because these Dharmakāyas, etc., enjoy the Dharma themselves, they proclaim this realm of inner realization wisdom, which implicitly agrees with the *Laṅkāvatāra Sutra*, where the Dharmakāya speaks of the realm of inner realization wisdom, while the Nirmāṇakāya does not speak. This is precisely where the Exoteric teachings cannot reach. If a wise person can understand these words, it will be like the clouds suddenly clearing, the lock opening by itself, the fish at the bottom of the well swimming freely into the vast ocean, the bird in the fence spreading its wings and flying into the vast sky, the person blind from birth suddenly distinguishing the color of milk, and the dark night of countless kalpas instantly welcoming the sunlight. The *Vajraśekhara-Visesastava Sutra* states: ‘The Mantra-Dhāraṇī-sampradāya (mantra-dhāraṇī-sampradāya, the lineage of mantras and dhāraṇīs) is the secret and profound teaching of all Tathāgatas, the Dharma-gate of self-awakened sacred wisdom cultivation and realization, and also entering the assembly of all Tathāgatas, receiving the Bodhisattva position, transcending the Three Realms, and receiving the Samādhi-gate (samādhi, meditative absorption) of the Buddha's command.’ Possessing these causes and conditions, one can quickly accumulate merit, increase vast wisdom, never regress from Anuttara-samyak-sambodhi, be free from all devas and demons, all afflictions, and all sins and obstacles, which will dissolve with every thought. --------------------------------------------------------------------------------
Chinese
证佛四种身。谓自性身受用身变化身等流身。满足五智三十七等不共佛法门（此标宗大意）然如来变化身于阎浮提摩揭陀国菩提道场成等正觉。为地前菩萨声闻缘觉凡夫说三乘教法。或依他意趣说。或依自意趣说。种种根器种种方便如说修行得人天果报。或得三乘解脱果。或进或退于无上菩提。三无数大劫修行勤苦方得成佛。王宫生双树灭遗身舍利。起塔供养感受人天胜妙果报及涅槃因（此略表释迦如来之教及得益之）不同报身毗卢遮那于色界顶第四禅阿迦尼吒天宫。云集尽虚空遍法界一切诸佛。十地满足诸大菩萨证明。惊觉身心顿证无上菩提（此表他受用身说法得益）自受用佛从心流出无量菩萨皆同一性。谓金刚性。对遍照如来受灌顶职位。彼等菩萨各说三密门。以献毗卢遮那及一切如来。便请加持教敕。毗卢遮那佛言。汝等将来于无量世界为最上乘者。令得现生世出世间悉地成就。彼诸菩萨受如来敕已。顶礼佛足围绕毗卢遮那佛已。各还本方本位成为五轮持本标帜。若见若闻若入轮坛。能断有情五趣轮转生死业障。于五解脱轮中从一佛至一佛供养承事。皆令获得无上菩提成决定性。犹如金刚不可沮坏。此即毗卢遮那圣众集会。便为现证窣都婆塔。一一菩萨一一金刚各住本三昧住自解脱。皆住大悲愿力广利有情。若 现代汉语译本 证佛四种身，即自性身、受用身、变化身、等流身。圆满五智、三十七道品等不共佛法（此标明宗的大意）。然而，如来的变化身在阎浮提（Jambudvipa，指我们所居住的这个世界）摩揭陀国（Magadha，古印度王国）菩提道场（Bodhi Tree，释迦牟尼成道之处）成就等正觉。为地前菩萨、声闻（Śrāvaka，听闻佛陀教诲而证悟者）、缘觉（Pratyekabuddha，独自悟道者）、凡夫宣说三乘教法。或依他意趣（根据他人的意愿）而说，或依自意趣（根据自己的意愿）而说。针对种种根器的众生，以种种方便法门，如法修行，得到人天果报，或得声闻、缘觉、菩萨三乘的解脱果位，或进或退于无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）。经历无数大劫的修行和勤苦，方能成就佛果。在王宫出生，于双树下涅槃，留下舍利（Śarīra，遗骨），建立佛塔供养，感受人天殊胜的果报以及涅槃之因（此简要地阐述了释迦如来之教法及其利益）。 这不同于报身佛毗卢遮那佛（Vairocana，光明遍照）在色界顶第四禅天的阿迦尼吒天宫（Akaniṣṭha，色界最高天）。云集尽虚空遍法界的一切诸佛，十地圆满的诸大菩萨前来证明。惊觉身心，顿证无上菩提（此表明他受用身说法所得的利益）。自受用佛从心中流出无量菩萨，皆同一自性，即金刚性。对遍照如来（Vairocana，光明遍照）接受灌顶职位。这些菩萨各自宣说三密门（身语意三密），以献给毗卢遮那佛以及一切如来。然后请求加持和教敕。毗卢遮那佛说：‘你们将来在无量世界，为最上乘根器的众生，令他们获得现生世间和出世间的悉地（Siddhi，成就）。’这些菩萨接受如来教敕后，顶礼佛足，围绕毗卢遮那佛，各自回到本方本位，成为五轮持本标帜。若见、若闻、若入轮坛，能断有情五趣轮转生死的业障。在五解脱轮中，从一佛到另一佛，供养承事，皆令获得无上菩提，成就决定之性，犹如金刚不可摧毁。这就是毗卢遮那佛的圣众。 于是，便为现证窣都婆塔（Stupa，佛塔）。每一位菩萨、每一位金刚各住本三昧（Samadhi，禅定），安住于自解脱，皆安住于大悲愿力，广利有情。
English
English version The four bodies of Buddha are testified, namely Svabhavikakaya (self-nature body), Sambhogakaya (enjoyment body), Nirmanakaya (transformation body), and Nishyandakaya (emanation body), fulfilling the five wisdoms, thirty-seven factors of enlightenment, and other unique Buddha Dharmas (this indicates the main idea of the doctrine). However, the Nirmanakaya of the Tathagata (如来) attained complete enlightenment in the Bodhi Tree (菩提树) at Magadha (摩揭陀国) in Jambudvipa (阎浮提). He expounded the teachings of the Three Vehicles for Bodhisattvas before the ten Bhumis (十地), Sravakas (声闻), Pratyekabuddhas (缘觉), and ordinary beings. He spoke either according to the intentions of others or according to his own intentions. For beings of various capacities, he used various expedient means. Those who practiced according to the teachings obtained the rewards of humans and gods, or attained the liberation of the Three Vehicles, either advancing or retreating on the path to Anuttara-samyak-sambodhi (无上菩提). After countless great kalpas (劫) of practice and diligent effort, they were able to attain Buddhahood. He was born in the royal palace, passed away under the twin Sala trees, left behind relics (舍利), and stupas (塔) were erected for offerings, experiencing the supreme rewards of humans and gods, as well as the cause of Nirvana (涅槃) (this briefly describes the teachings of Sakyamuni Buddha and the benefits obtained from them). This is different from the Sambhogakaya Buddha Vairocana (毗卢遮那), who is in the Akanistha (阿迦尼吒) heaven palace of the Fourth Dhyana (禅) in the Arupa-dhatu (色界). All Buddhas throughout the empty space and the Dharmadhatu (法界) gathered, and the great Bodhisattvas who had fulfilled the ten Bhumis came to testify. They were awakened in body and mind, and instantly attained Anuttara-samyak-sambodhi (this indicates the benefits obtained from the Dharma expounded by the Sambhogakaya). The Svabhavikakaya Buddha emanated countless Bodhisattvas from his heart, all of whom shared the same nature, namely the Vajra (金刚) nature. They received the initiation of the position from Vairocana Tathagata. These Bodhisattvas each expounded the three secret doors (三密门) to offer to Vairocana Buddha and all the Tathagatas. Then they requested blessings and instructions. Vairocana Buddha said, 'In the future, in countless worlds, you will enable those of the highest capacity to attain both worldly and supramundane Siddhi (悉地) in this lifetime.' After receiving the instructions of the Tathagata, these Bodhisattvas prostrated at the feet of the Buddha, circumambulated Vairocana Buddha, and each returned to their original direction and position, becoming the five-wheel holders of their respective emblems. If one sees, hears, or enters the mandala (轮坛), one can cut off the karmic obstacles of sentient beings' cycle of birth and death in the five realms. In the five liberation wheels, from one Buddha to another, offering and serving, all are enabled to attain Anuttara-samyak-sambodhi, achieving a determined nature, like a Vajra that cannot be destroyed. This is the holy assembly of Vairocana. Then, the Stupa (窣都婆塔) was manifested as proof. Each Bodhisattva and each Vajra resided in their respective Samadhi (三昧), abiding in their own liberation, all abiding in the power of great compassion and vows, extensively benefiting sentient beings. --------------------------------------------------------------------------------
Chinese
见若闻悉证三昧。功德智慧顿集成就矣（此说自性身自受用身说法及得益）。 喻曰。此经明说三身说法差别浅深成佛迟速胜劣。与彼楞伽三身说法相义符合。显学智人皆道法身不说法。此义不然。显密二教差别如此。审察审察。金刚顶一切瑜祇经云。一时薄伽梵金刚界遍照如来（此以总句叹诸尊德）以五智所成四种法身（谓五智者。一大圆镜智。二平等性智。三妙观察智。四成所作智。五法界体性智。即是五方佛也。如次东南西北中配知之。四种法身者。一自性身。二受用身。三变化身。四等流身。此四种身具竖横二义。横则自利竖则利他。深义更问）于本有金刚界（此明性德法界体性智）自在大三昧耶（此则妙观察智也）自觉本初（平等性智）大菩提心普贤满月（大圆镜智也）不坏金刚光明心殿中（谓不坏金刚者总叹诸尊常住身。光明心者叹心之觉德。殿者明身心互为能住所住。中者语密亦离边义。此是三密。离彼五边百非独住非中之中。等觉十地不能见闻。所谓法身自证之境界也。亦是成所作智。三密业用皆从此生。已上五句总明住处。住处名则五佛秘号妙德也。密意可知也） 与自性所成眷属金刚手等十六大菩萨。及四摄行天女使金刚内外八供养金刚天女使。各各以本誓加持自住金刚月轮持本三摩地 现代汉语译本 证悟三昧者，无论是见、闻、知、悉，都能立即圆满成就功德与智慧（此句说明自性身、自受用身说法以及所得利益）。 譬如说，此经明白阐述了三身说法的差别，包括深浅、成佛的快慢、殊胜与低劣。这与《楞伽经》中关于三身说法的含义相符。显宗学者通常认为法身不说法，但这种观点是不正确的。显宗和密宗的差别就在于此，需要仔细审察。 《金刚顶一切瑜祇经》中说：一时，薄伽梵金刚界遍照如来（这是用总括性的语句赞叹诸佛的功德），以五智所成就的四种法身（五智指的是：一大圆镜智，二平等性智，三妙观察智，四成所作智，五法界体性智，也就是五方佛，依次对应东南西北中。四种法身指的是：一自性身，二受用身，三变化身，四等流身。这四种身具有竖向和横向两种含义，横向是自利，竖向是利他，更深的含义需要进一步询问），在本有的金刚界（这说明了性德法界体性智），自在大三昧耶（这则是妙观察智），自觉本初（平等性智），大菩提心普贤满月（大圆镜智），在不坏金刚光明心殿中（所谓不坏金刚，是总括赞叹诸佛常住之身。光明心，是赞叹心的觉悟功德。殿，说明身心互为能住所住。中，是密语，也远离边际之义。这是三密，远离五边百非，独住非中之中。等觉十地都不能见闻，这是法身自证的境界，也是成所作智。三密业用都从此产生。以上五句总括说明了住处。住处的名称就是五佛的秘号妙德，密意可以理解）， 与自性所成的眷属金刚手等十六大菩萨，以及四摄行天女使、金刚内外八供养金刚天女使，各自以本誓加持，安住于自身所持的金刚月轮本三摩地。