English
English version: When the Chakravarti (Universal Monarch) was still a prince, he grew up and was fit to inherit the throne. During the Abhiseka (coronation) ceremony, his queen, on the fifteenth day of the first month, held a golden vase and took water from the four great oceans to pour on the prince's head. At that time, the prince bathed and fasted, received the royal position, ascended the high palace, and the ministers assisted him. The eight treasures arrived naturally. The Elephant Treasure is one of the eight treasures, named Vajra body (Vajra body). This treasure can understand the king's mind. When he wants to ride it, it will appear before him, with fair and white skin, decorated extraordinarily, walking steadily and upright, as fast as the wind, with six tusks. The tusks have bathing ponds, and outside the ponds, jade maidens play music. The water in the ponds is cold or warm as desired. This is the Elephant Treasure. The Treasure of the Chief Treasurer. This is called Great Talent, which is the civil minister. He is versed in all the world's writings, thoroughly reads the scriptures of the former kings without omission, can manage the affairs of the state, and assist the wise monarch. He can also know the hidden treasures, and according to the king's needs, he can satisfy them all. If the king seeks the Satya Dharani (Satya Dharani), only the wise minister can understand it, so he is called a treasure. The Horse Treasure. This is called Swift Wind, which can travel around the four continents in an instant. It can also travel around the dusty realms at any time, in an instant, without feeling tired or weary. Therefore, it is called a treasure. The Woman Treasure. This is called Possessing Wonderful Virtues, dignified and beautiful, with the beauty to overthrow kingdoms, with fresh and white skin, like ice and snow. Warm in winter and cool in summer, without urination or defecation, able to bear a thousand children, clever and intelligent, suitable for the king's entertainment. Having such extraordinary and wonderful qualities, it is called a treasure. The General Treasure. This is called Immaculate Eye, which is the military minister. Fierce and majestic, with the heroism to cover the world. If there are those in the four continents who defy the king's orders, this treasure will arrive, and they will naturally take off their upper garments to show surrender and sincerely submit. Therefore, it is called a treasure. The Wheel Treasure. This is called Unobstructed Travel. When the Chakravarti (Universal Monarch) received the Abhiseka (coronation) ceremony, a large golden wheel suddenly appeared in the east. This wheel has a thousand spokes, possessing... --------------------------------------------------------------------------------
Chinese
足毂辋。金轮宽一由旬。众相圆净。来应王所。因知此王定是金轮。王于四天之下。钦仰圣王。望风而化。垂衣拱手。无为而治。般若云。王欲游行。轮即前导。王念饮食。轮即停住。王意进趣。即知所在。一时普周。威伏一切。是称为宝也。 如意宝。 此名光藏。即摩尼珠。是金翅鸟王之心也。圆明映彻。能雨众宝。龙得之而镇海。鸟无能害。王得之而镇国。百宝具足。并士庶熙和。万邦咸宁。称为宝也。 宝藏瓶。 乃贮宝之器。又能出生众宝也。 日宫月宫。 前已广释。 众宝伞。 即宝盖也。王若出入。即盖其顶。悬处虚空。终不堕落。 尊胜幢。 即庭前所竖之高幢也。建此幢者。显法尊胜。人天仰之为宗。外道望之而服。又幢者幢旗之属。刊定记云。幢有七义。约之为五。一高显义。二建立义。三归向义。四摧殄义。五灭怖义。已上一切供具。皆是无上心所成。无作法所印尔。 唵室哩麻忒(至)捺麻。 此名佛智随喜真言。上来虽有山洲诸宝。尚无宫殿楼阁园林池沼衣服珠玉等。故念此真言加持花米。遍洒曼怛啰上。想所落宝米。悉成如上诸庄严具。如空注雨。相续不断。供上师三宝。中围佛会。复拈花米向洒虚空。 现代汉语译本 足毂辋（zú gū wǎng）：指轮子的各个部件。金轮宽一由旬（yóu xún）。众相圆净。来应王所。因此知道这位国王一定是金轮圣王。四天之下的所有国家，都钦佩仰慕这位圣王，望风归化，垂衣拱手，无为而治。《般若经》上说，国王想要前往某处，金轮宝便在前引导；国王想要饮食，金轮宝便停住；国王心意想要前进，金轮宝即知所在。一时之间普遍周遍，威服一切，这被称为宝。 如意宝（rú yì bǎo）。 此名光藏，即摩尼珠（mó ní zhū），是金翅鸟王（jīn chì niǎo wáng）的心脏。圆明映彻，能降下各种宝物。龙得到它便能镇守海洋，鸟类得到它便没有谁能加害。国王得到它便能镇守国家，各种宝物都具备，百姓安乐，国家安宁，这被称为宝。 宝藏瓶（bǎo zàng píng）。 乃是贮藏宝物的器具，又能出生各种宝物。 日宫月宫（rì gōng yuè gōng）。 前面已经详细解释过了。 众宝伞（zhòng bǎo sǎn）。 即宝盖。国王若要出行，就用宝盖盖在头顶，悬在空中，始终不会坠落。 尊胜幢（zūn shèng chuáng）。 即庭前所竖立的高幢。建立此幢，显示佛法尊贵殊胜，人天都仰望它为宗主，外道看到它便会降服。幢，是幢旗之类。《刊定记》中说，幢有七种含义，概括起来有五种：一是高显之义，二是建立之义，三是归向之义，四是摧毁之义，五是灭除怖畏之义。以上一切供具，都是无上心所成就，由无作法所印证。 唵（ōng） 室哩（shì lī） 麻忒（má tè）（至）捺麻（nà má）。 此名佛智随喜真言。上面虽然有山洲等各种宝物，但还没有宫殿楼阁、园林池沼、衣服珠玉等。所以念诵此真言，加持花米，遍洒在曼怛啰（màn dá lǎ）上，观想所落的宝米，全部变成如上的各种庄严器具，如空中降雨，相续不断，供养上师三宝，中围佛会。再拈花米向空中抛洒。
English
English version Foot, hub, and rim (zú gū wǎng): Refers to the various parts of a wheel. The golden wheel is one Yojana (yóu xún) wide. Its various aspects are complete and pure. It comes to respond to the king's needs. Therefore, it is known that this king is definitely a Golden Wheel-Turning King. All countries under the Four Heavens admire and look up to this Holy King, transforming through his influence, governing with folded hands and non-action. The *Prajna Sutra* says that if the king wants to go somewhere, the golden wheel treasure will lead the way; if the king wants to eat and drink, the golden wheel will stop; if the king intends to advance, the golden wheel will know where to go. In an instant, it universally pervades, subduing everything. This is called a treasure. Wish-fulfilling Jewel (rú yì bǎo). This is called the Light Treasury, which is the Mani Jewel (mó ní zhū), the heart of the Garuda King (jīn chì niǎo wáng). It is round, bright, and clear, capable of raining down various treasures. If a dragon obtains it, it can guard the sea; if birds obtain it, no one can harm them. If a king obtains it, he can guard the country, possessing all kinds of treasures, with the people living in peace and harmony, and the country in tranquility. This is called a treasure. Treasure Vase (bǎo zàng píng). It is a vessel for storing treasures and can also produce various treasures. Sun Palace and Moon Palace (rì gōng yuè gōng). These have already been explained in detail earlier. Jeweled Umbrella (zhòng bǎo sǎn). That is, the jeweled canopy. If the king goes out, the canopy covers his head, suspended in the air, never falling down. Victory Banner (zūn shèng chuáng). That is, the tall banner erected in front of the courtyard. Erecting this banner shows the Dharma's nobility and victory. Humans and gods look up to it as their leader, and heretics will submit when they see it. Moreover, the banner is a type of flag. The *Kan Ding Ji* says that the banner has seven meanings, summarized into five: first, the meaning of being high and visible; second, the meaning of establishing; third, the meaning of returning to; fourth, the meaning of destroying; and fifth, the meaning of eliminating fear. All the above offerings are accomplished by the supreme mind and sealed by the uncreated Dharma. Om (ōng) Shri (shì lī) Mat (má tè) (to) Namah (nà má). This is called the Mantra of Rejoicing in the Wisdom of the Buddha. Although there are various treasures such as mountains and continents mentioned above, there are still no palaces, pavilions, gardens, ponds, clothes, pearls, and jade. Therefore, recite this mantra, bless the flowers and rice, and sprinkle them all over the Mandala (màn dá lǎ), visualizing that the fallen treasure rice transforms into all the above-mentioned adornments, like rain falling from the sky, continuously, offering to the Guru, the Three Jewels, and the Buddha assembly in the central enclosure. Then, pick up the flowers and rice and scatter them into the air. -------------------------------------------------------------------------------- 念云。 人天所有种种供物。
Chinese
尽世所有一切供养莫不具足已。唱曼怛啰真言。结莲花印。念梵五供。至十二因缘止。唱毕。持铃杵于曼怛上紧摇一遍。以表洪音振动大千世界。此名初献也。 宝错真言。 凡作印者。从右手小指数起。施戒忍进禅。又左手小指起。慧方愿力智。是为十度。方可作印。故不错也。左手持于宝错。右手结三尖印。想印中赤色吽字出火光。念吽吽癹怛。弹指三下。遣其魔碍。次念唵㰠。观一㰠字遍空。然后入观。复想黄色得浪字放光成宝生佛。禅押戒度头。施忍进申直。结施印。亦名普通吉祥印。利益有情。天宝错者。乃得浪字之所变也。经云。此字具四种义。一多字门。即真如不可得义。二啰字门。即离尘义。三阿字门。即一切法本来寂静义。四莽字门。即一切无我义。谓此心若与真言相应。能令身心无碍。犹如虚空。凡有所求。最速成就。一切伏藏。悉得现前。所以云因陀罗尼宝能满众生希求愿故。将欲此宝满我所愿。当于空性中。观心月轮上光回得浪。一念变成宝错错之。念真言时。将错数下。想宝错内。出生无尽诸天如意珍宝等云。间错杂糅。盘旋虚空。而奉献之。问。前由心月𠶹哩字。增长自性成观音。今以此处复观得浪字。而又变作宝生佛。一身尚 现代汉语译本： 念诵如下： 将人天所有各种供品，世间所有一切供养都完备齐全后，唱诵曼怛啰（mantra，真言），结莲花印，念诵梵天五供，直至十二因缘结束。唱诵完毕，手持铃杵在曼怛（mandala，坛城）上快速摇动一周，以表示洪亮的声音震动大千世界。这称为初献。 宝错真言： 凡是结印的人，从右手小指开始，依次为布施、持戒、忍辱、精进、禅定。然后从左手小指开始，依次为智慧、方便、愿、力、智。这便是十度，这样才可以结印，所以不会错乱。左手拿着宝错（ratna-cesta，宝箧），右手结三尖印。观想印中红色的吽（hūṃ）字放出火光。念诵‘吽吽癹怛（hūṃ hūṃ phaṭ）’，弹指三下，驱遣魔障。接着念诵‘唵㰠（oṃ traṃ）’，观想一个㰠（traṃ）字遍布虚空，然后进入观想。再次观想黄色的得浪（traṃ）字放光，化成宝生佛（Ratnasambhava）。禅定压住持戒度头，布施、忍辱、精进伸直，结布施印，也称为普通吉祥印，利益有情众生。天宝错，是得浪（traṃ）字所变化而来的。经中说，此字具有四种含义：一是多字门，即真如不可得的含义；二是啰字门，即远离尘垢的含义；三是阿字门，即一切法本来寂静的含义；四是莽字门，即一切无我的含义。意思是说，此心如果与真言相应，能使身心无碍，犹如虚空。凡有所求，最快成就。一切伏藏，都能显现于眼前。所以说因陀罗尼宝（indradharani-ratna）能满足众生希求的愿望。将要用此宝满足我的愿望，应当在空性中，观想心月轮上光芒回旋成得浪（traṃ）字，一念之间变成宝错，用宝错错之。念诵真言时，将宝错数下，观想宝错内，出生无尽诸天如意珍宝等云，间杂错落，盘旋于虚空，而奉献之。问：前面由心月𠶹哩（hrīḥ）字，增长自性成为观音（Avalokiteśvara），现在此处又观想得浪（traṃ）字，又变化成宝生佛（Ratnasambhava），一身尚
English
English version: Recite as follows: After preparing all kinds of offerings from humans and gods, and all the offerings in the world, chant the mantra, form the lotus mudra, and recite the five Brahma offerings until the end of the twelve links of dependent origination. After chanting, hold the bell and vajra and quickly shake them once on the mandala to signify that the loud sound vibrates the entire universe. This is called the first offering. Ratna-cesta (宝错) Mantra: For those who form mudras, start from the little finger of the right hand, successively representing generosity, discipline, patience, diligence, and meditation. Then start from the little finger of the left hand, successively representing wisdom, skillful means, vows, power, and knowledge. These are the ten perfections, and only then can mudras be formed without error. The left hand holds the ratna-cesta (宝错), and the right hand forms the tri-tip mudra. Visualize the red Hūṃ (吽) syllable in the mudra emitting flames. Recite 'Hūṃ Hūṃ Phaṭ (吽吽癹怛)', snap your fingers three times to dispel demonic obstacles. Then recite 'Oṃ Traṃ (唵㰠)', visualize a single Traṃ (㰠) syllable pervading space, and then enter visualization. Again, visualize the yellow Traṃ (得浪) syllable emitting light, transforming into Ratnasambhava (宝生佛). Meditation presses down on the head of discipline, generosity, patience, and diligence are extended straight. Form the generosity mudra, also known as the common auspicious mudra, to benefit sentient beings. The celestial ratna-cesta (宝错) is transformed from the Traṃ (得浪) syllable. The sutra says that this syllable has four meanings: first, the 'da' syllable gate, which means that true thusness is unattainable; second, the 'ra' syllable gate, which means being free from dust; third, the 'a' syllable gate, which means that all dharmas are originally quiescent; fourth, the 'ma' syllable gate, which means that everything is without self. It means that if this mind corresponds to the mantra, it can make the body and mind unobstructed, like empty space. Whatever is sought is achieved most quickly. All hidden treasures can appear before one's eyes. Therefore, it is said that the Indradharani-ratna (因陀罗尼宝) can fulfill the wishes of sentient beings. To use this treasure to fulfill my wishes, one should visualize in emptiness the light on the heart moon wheel revolving into the Traṃ (得浪) syllable, transforming into the ratna-cesta (宝错) in a single thought, and use the ratna-cesta (宝错) to scatter them. When reciting the mantra, count the ratna-cesta (宝错) down, visualizing within the ratna-cesta (宝错) the birth of endless clouds of heavenly wish-fulfilling jewels, interspersed and scattered, swirling in the sky, and offering them. Question: Previously, the Hrīḥ (𠶹哩) syllable from the heart moon increased self-nature and became Avalokiteśvara (观音), but now here again the Traṃ (得浪) syllable is visualized and transformed into Ratnasambhava (宝生佛). One body is still --------------------------------------------------------------------------------