T39n1797_大毗盧遮那經供養次第法疏
大正藏第 39 冊 No. 1797 大毗盧遮那經供養次第法疏
No. 1797 [cf. No. 848 Fasc. 7]
大毗盧遮那經供養次第法疏捲上
零妙寺僧釋不可思議撰
稽首毗盧遮那佛 實相法智緣起法 聖者妙音阿阇梨 垂恩令證法性海
大毗盧遮那成佛神變加持經供養次第法真言行學處品第一
釋此經法四門分別(初述大意 次說來由 三釋題目 四隨文解釋)。
初述大意者。夫真性至理離言絕像。應機示現無相非顯。所謂阿字等門妙明其理。今此經者理蘊于詞意絕文外。是故以如來加持神力對以秘印導以真言。所以若不從師受學。禁入其門。非其人者制妄授傳。未經灌頂禁其輒聞。若得見聞頂禮者滅除恒沙之罪。如說奉行者德海集於其身也。
次說來由者。昔在中天竺國王有四子者。其王臨命終之時。王后請問大王。若崩以後何子當爲嗣位。王即答曰。小子可能繼位也。於是父王崩后。大臣百寮皆悉來集請問遺制。王后即答如王終言。是時王后及諸兄並大臣等奉請小子將繼王位。小子答曰。我有誓願。出家學道望濟群品。不堪繼位也。母后等再三重請如父王遺言。小子亦如前辭謝。母后等再三請已后強令繼位。小
【現代漢語翻譯】 現代漢語譯本 大毗盧遮那經供養次第法疏捲上 零妙寺僧釋不可思議撰 稽首毗盧遮那佛（Vairocana Buddha，宇宙的根本佛） 實相法智緣起法 聖者妙音阿阇梨（Acharya，導師） 垂恩令證法性海 大毗盧遮那成佛神變加持經供養次第法真言行學處品第一 釋此經法四門分別(初述大意 次說來由 三釋題目 四隨文解釋)。 初述大意者。夫真性至理離言絕像。應機示現無相非顯。所謂阿字等門妙明其理。今此經者理蘊于詞意絕文外。是故以如來加持神力對以秘印導以真言。所以若不從師受學。禁入其門。非其人者制妄授傳。未經灌頂禁其輒聞。若得見聞頂禮者滅除恒沙之罪。如說奉行者德海集於其身也。 次說來由者。昔在中天竺國王有四子者。其王臨命終之時。王后請問大王。若崩以後何子當爲嗣位。王即答曰。小子可能繼位也。於是父王崩后。大臣百寮皆悉來集請問遺制。王后即答如王終言。是時王后及諸兄並大臣等奉請小子將繼王位。小子答曰。我有誓願。出家學道望濟群品。不堪繼位也。母后等再三重請如父王遺言。小子亦如前辭謝。母后等再三請已后強令繼位。小
【English Translation】 English version 'The Commentary on the Sequence of Offerings in the Mahavairocana Sutra, Volume 1' Composed by the monk Shishi Bukashigi of Reimyōji Temple I bow my head to Vairocana Buddha (Vairocana Buddha, the fundamental Buddha of the universe), the Dharma of true reality, wisdom, and dependent origination. The holy and wonderful sound Acharya (Acharya, teacher), bestows grace and enables the realization of the ocean of Dharma-nature. 'The First Chapter on the Practices of Mantra and Learning in the Mahavairocana Sutra on the Sequence of Offerings, the Miraculous Transformation and Empowerment of Becoming a Buddha' Explaining this Sutra through four aspects: (1. Stating the general meaning, 2. Explaining the origin, 3. Explaining the title, 4. Explaining the text verse by verse). 1. Stating the general meaning: The true nature and ultimate principle are beyond words and images. Responding to the occasion, it manifests without form and is not obvious. The 'A' syllable and other gates subtly illuminate the principle. This Sutra contains the principle within its words, and its meaning extends beyond the text. Therefore, it uses the empowerment and miraculous power of the Tathagata, along with secret mudras and guiding mantras. Thus, if one does not receive instruction from a teacher, entry into its gate is forbidden. Those who are not the right person are prohibited from recklessly transmitting it. Those who have not received initiation are forbidden from casually hearing it. If one can see, hear, and prostrate before it, it will eliminate sins as numerous as the sands of the Ganges. Those who practice as instructed will accumulate a sea of merit in their bodies. 2. Explaining the origin: In ancient times, there was a king in Central India who had four sons. When the king was about to die, the queen asked the great king, 'After your passing, which son should succeed to the throne?' The king replied, 'The youngest son is capable of succeeding.' After the father king passed away, the ministers and officials all gathered and asked about the will. The queen replied as the king had said at the end. At that time, the queen, the elder brothers, and the ministers all requested the youngest son to succeed to the throne. The youngest son replied, 'I have a vow to leave home, study the Way, and hope to save all beings. I am not capable of succeeding to the throne.' The queen and others repeatedly requested him according to the father king's will. The youngest son declined as before. After the queen and others repeatedly requested him, they forcibly made him succeed to the throne. The little
子不敢違逆。遂即王位之後更亦思惟。我住此國不得出家。我之阿姨鄰國為后。宜以投托必能出家。方便逃出奔赴其國。到彼國境即有鎮將問曰。汝何人也。小子即答曰。我是中天竺國之王也。鎮將曰。若是國主何以獨來也。答曰。我本冀望出家學道。若久住本國必不得出家。深冀出家學道禮拜。遣使聞奏。王后聞之使人來迎。小子見王后䠒跪說志願。王后聞說悲泣流淚哀愍傷心。良久曰。汝姓是剎帝利。凈飯王子孫釋迦如來遠從侄也。我聞釋迦舍太子位。出城入道乃成正覺。天下難捨唯棄寶位。汝同釋迦舍國王位發大誓願。必得成佛哉。今日以後隨百姓門。持缽乞食粗飯持齋。可以悲傷矣。雖然大丈夫所冀至心誓願。無可奈何。便許出家。為請境內高德法師。為作弟子出家學問。小子稟姓明慧。一聞便領妙宗。二問比知千百。雖學不多年。所學者盡達。於是其法師辭曰。我之所解盡矣。更無所以演說。吾聞其國賢聖太德。宜到彼所而學也。小子奉教禮謝而退。往至賢師之所。修學如前。乃至經歷五十餘國。乃至北天竺。乃有一城名乾陀羅。其國之王仰憑和上受法念誦。其經文廣義深。不能尋遂供養次第。求請和尚供養方法。和上受請。于金粟王所造塔邊求聖加被。此供養法忽現空中。金字炳然。和上一遍略讀分明記
【現代漢語翻譯】 現代漢語譯本： 我不敢違背您的意願。於是，在我繼承王位之後，我一直在思考。我居住在這個國家，無法出家修行。我的姨母是鄰國的王后，我應該去投靠她，她一定能幫助我出家。於是，我設法逃出自己的國家，奔向鄰國。到達鄰國邊境時，邊境的將領問我：『你是什麼人？』我回答說：『我是中天竺國的國王。』將領說：『如果是國王，為何獨自前來？』我回答說：『我本來希望出家學道，如果長久居住在本國，一定無法出家。我深切希望出家學道禮拜。』於是，他們派使者稟告了王后。王后聽聞后，派人來迎接我。我見到王后，跪下來說明我的志願。王后聽了我的訴說，悲傷地哭泣流淚，哀憐傷心了很久，然後說：『你的姓氏是剎帝利（Kshatriya，印度教第二等級，武士），是凈飯王（Śuddhodana，釋迦牟尼的父親）的王子孫，是釋迦如來（Śākyamuni，佛教創始人）的遠房侄子。我聽說釋迦捨棄了太子的地位，出城入道，最終成就正覺。天下最難捨棄的就是寶貴的王位。你和釋迦一樣，捨棄國王的地位，發下宏大的誓願，必定能夠成佛啊！從今天以後，你就像普通百姓一樣，拿著缽去乞食，吃粗糙的飯食，持齋戒律，這真是令人悲傷啊！雖然如此，大丈夫所期望的至誠誓願，我也沒有辦法阻止。』於是，她允許我出家，並請來國內德高望重的法師，為我剃度出家，學習佛法。我天生聰慧，一聽就能領悟其中的奧妙，一問就能明白千百種道理。雖然學習的時間不長，但所學的知識都通達明瞭。於是，那位法師辭別我說：『我所理解的佛法都已經傳授給你了，沒有什麼可以再講說的了。我聽說其他國家有賢聖大德，你應該去他們那裡學習。』我聽從法師的教誨，行禮告退，前往賢師所在的地方，像之前一樣修學佛法。就這樣，我經歷了五十多個國家，最終來到了北天竺（North India）。那裡有一座城市名叫乾陀羅（Gandhāra，古代印度地區名）。那個國家的國王仰仗和尚（Upādhyāya，親教師）傳授佛法，唸誦經文。那些經文內容廣泛，意義深奧，我無法完全理解，於是我按照供養的順序，請求和尚傳授供養的方法。和尚接受了我的請求，在金粟王（King Kaniska，貴霜王朝國王）所建造的佛塔旁邊，祈求聖者的加持。這時，這種供養的方法忽然出現在空中，金色的文字閃閃發光。和尚略讀了一遍，就清楚地記住了。
【English Translation】 English version: I dare not disobey your wishes. Therefore, after I ascended the throne, I kept thinking. I live in this country and cannot renounce the world. My aunt is the queen of a neighboring country, and I should seek refuge with her, as she will surely help me to renounce the world. So, I devised a plan to escape my country and flee to the neighboring country. Upon reaching the border of that country, the border guard asked me, 'Who are you?' I replied, 'I am the king of Central India.' The guard said, 'If you are a king, why are you traveling alone?' I replied, 'I originally hoped to renounce the world and study the Dharma, but if I stayed in my country for long, I would not be able to renounce the world. I deeply desire to renounce the world and practice the Dharma.' So, they sent a messenger to inform the queen. Upon hearing this, the queen sent someone to welcome me. When I met the queen, I knelt down and explained my wish. After listening to my explanation, the queen wept with sorrow and compassion for a long time, and then said, 'Your lineage is Kshatriya (Kshatriya, the second rank in Hinduism, warriors), a descendant of Prince Śuddhodana (Śuddhodana, father of Shakyamuni), and a distant nephew of Śākyamuni Buddha (Śākyamuni, founder of Buddhism). I have heard that Śākyamuni abandoned his position as crown prince, left the city to enter the path, and eventually attained perfect enlightenment. The most difficult thing in the world to give up is the precious throne. Like Śākyamuni, you have abandoned your position as king and made a great vow, you will surely become a Buddha! From today onwards, you will be like ordinary people, carrying a bowl to beg for food, eating coarse meals, and observing the precepts. This is truly sad! Nevertheless, I cannot stop the sincere vow that a great man desires.' So, she allowed me to renounce the world and invited a highly virtuous Dharma master in the country to ordain me and teach me the Dharma. I was born with intelligence, and I could understand the profound meaning of the Dharma upon hearing it once, and I could understand hundreds and thousands of principles upon asking once. Although I did not study for a long time, I understood all the knowledge I learned. Therefore, that Dharma master bid me farewell and said, 'I have taught you all the Dharma that I understand, and there is nothing more to teach. I have heard that there are virtuous and noble people in other countries, and you should go there to study.' I followed the Dharma master's teachings, bowed and retreated, and went to the place where the virtuous teacher was, and practiced the Dharma as before. In this way, I traveled through more than fifty countries, and finally arrived in North India. There was a city there called Gandhāra (Gandhāra, an ancient Indian region). The king of that country relied on the Upādhyāya (Upādhyāya, preceptor) to teach the Dharma and recite the scriptures. Those scriptures were extensive in content and profound in meaning, and I could not fully understand them. So, I requested the Upādhyāya to teach me the methods of offering in the order of offering. The Upādhyāya accepted my request and prayed for the blessings of the saints next to the pagoda built by King Kaniska (King Kaniska, King of the Kushan Dynasty). At this time, this method of offering suddenly appeared in the air, with golden letters shining brightly. The Upādhyāya read it briefly and remembered it clearly.
著。仰空云。誰所造也。云我所造也。云誰我也。云我是文殊師利也。即喚書人遂便寫取。即與其王一本。自寫一本隨行將行流通四方也。所謂小子者。厥號善無畏三藏和上。即是小僧不可思議多幸。面咨和上所聞法要隨分抄記。
三釋題目者。大毗盧遮那成佛神變加持經供養次第法真言行學處品第一者。大者即是無邊義也。毗盧遮那者是日。所謂即慧日也。成佛者證正覺正智義也。神變加持者神力所持也。經者貫穿縫綴能詮在此矣。供養者理事供養。理者會理入證。是云理供養也。事者盡心竭力營辦香花供養佛海。是言事供養也。次第者作禮及發遣之前後次第也。法者軌則之義也。真言者簡虛妄也。行學者行學真言也。處者此四種。一如法界自性。二教本也。三傳教師也。四妙山輔峰等也。品者品類也。第一者此法有五品。此品最初故言第一也。是以言大毗盧遮那成佛神變加持經供養次第法真言行學處品第一。
四隨文解釋者。此中有三分。謂序正流通。第一品是序。次三品是正說。末後一品是流通。就序分中初有二頌。歸敬勸信序。然初以下精勤修行序。初中有四門。初中二句者敬主嘆德門。次二句者依經所現門。次二句者成法得益門。次二句者契本結說門。毗盧遮那此云日也。開敷凈眼者開悟妙理
【現代漢語翻譯】 現代漢語譯本： （行者）抬頭看著天空中的雲彩，問道：『是誰創造了雲彩？』雲彩回答說：『是我創造的。』（行者）又問：『你是誰？』雲彩回答說：『我是文殊師利（Manjushri，智慧的象徵）。』於是（行者）叫來書寫的人，隨即記錄下來。抄錄一份獻給國王，自己抄錄一份隨身攜帶，以便在四方流傳。這位『小子』，他的稱號是善無畏三藏和尚（Śubhakarasiṃha，一位密教大師），就是小僧我，非常幸運，親自向和尚請教，並隨自己的理解抄錄記錄所聽聞的佛法要義。
關於解釋題目，『大毗盧遮那成佛神變加持經供養次第法真言行學處品第一』：『大』的意思是無邊無際。『毗盧遮那』（Vairocana）是太陽的意思，也就是智慧之日。『成佛』是證得正覺正智的意思。『神變加持』是指神力所護持。『經』是貫穿縫綴，能夠詮釋佛法。『供養』有事供養和理供養。『理供養』是領會佛理，入證真如。『事供養』是盡心竭力地準備香花供養佛海。『次第』是指作禮和發遣的前後順序。『法』是軌則的意思。『真言』是簡別虛妄。『行學』是修行和學習真言。『處』有四種含義：一是如法界自性，二是教法的根本，三是傳法的老師，四是妙山輔峰等處。『品』是品類的意思。『第一』是指此法有五品，此品是最初的，所以說是第一。因此稱為『大毗盧遮那成佛神變加持經供養次第法真言行學處品第一』。
關於隨文解釋，此經文有三分，即序分、正說分和流通分。第一品是序分，第二、三、四品是正說分，最後一品是流通分。在序分中，最初有兩頌，是歸敬勸信序。然後是『然初以下』，是精勤修行序。在歸敬勸信序中，有四門。最初兩句是敬主嘆德門，其次兩句是依經所現門，再次兩句是成法得益門，最後兩句是契合根本的總結。『毗盧遮那』，這裡翻譯為『日』。『開敷凈眼』是指開悟妙理。
【English Translation】 English version: (The practitioner) looked up at the clouds in the sky and asked, 'Who created the clouds?' The clouds replied, 'I created them.' (The practitioner) then asked, 'Who are you?' The clouds replied, 'I am Manjushri (Manjushri, the symbol of wisdom).' Thereupon, (the practitioner) called the scribe and immediately wrote it down. He presented one copy to the king and kept one copy with him to circulate in all directions. This 'young one', whose title is Śubhakarasiṃha (Śubhakarasiṃha, a master of esoteric Buddhism) Tripitaka, is the small monk, me, incredibly fortunate to have personally consulted the master and recorded the essential points of the Dharma I heard, according to my understanding.
Regarding the explanation of the title, 'Mahāvairocana Sutra of Enlightenment through Spiritual Transformation, Empowerment, Offering Ritual Sequence, Mantra Practice and Study Chapter One': 'Mahā' means boundless. 'Vairocana' (Vairocana) means the sun, that is, the sun of wisdom. 'Enlightenment' means attaining perfect enlightenment and correct wisdom. 'Spiritual Transformation and Empowerment' refers to being protected by divine power. 'Sutra' is what strings together and explains the Dharma. 'Offering' includes ritual offering and principle offering. 'Principle offering' is understanding the principle of Buddhism and entering into the realization of suchness. 'Ritual offering' is wholeheartedly preparing incense and flowers to offer to the ocean of Buddhas. 'Sequence' refers to the order of prostrations and sending off. 'Dharma' means rules and regulations. 'Mantra' distinguishes from falsehood. 'Practice and Study' is practicing and studying mantras. 'Place' has four meanings: first, like the self-nature of the Dharma realm; second, the root of the teachings; third, the teacher who transmits the Dharma; fourth, places like the auxiliary peaks of Mount Myō. 'Chapter' means category. 'One' means that this Dharma has five chapters, and this chapter is the first, so it is called 'One'. Therefore, it is called 'Mahāvairocana Sutra of Enlightenment through Spiritual Transformation, Empowerment, Offering Ritual Sequence, Mantra Practice and Study Chapter One'.
Regarding the explanation of the text, this scripture has three parts: the introduction, the main discourse, and the conclusion. The first chapter is the introduction, the second, third, and fourth chapters are the main discourse, and the last chapter is the conclusion. In the introduction, there are initially two verses, which are the introduction of reverence and encouragement to believe. Then comes 'However, from the beginning onwards', which is the introduction to diligent practice. In the introduction of reverence and encouragement to believe, there are four doors. The first two lines are the door of revering the master and praising virtue, the next two lines are the door of relying on the sutra for manifestation, the next two lines are the door of attaining benefit from the Dharma, and the last two lines are the conclusion that accords with the root. 'Vairocana', here is translated as 'sun'. 'Opening the pure eye' refers to enlightening the wonderful principle.
也。我者文殊也。供養者理事供養也。所資者諸本尊也。眾儀軌者諸印真言等也。為成次第者禮拜發遣也。如彼者指慧日尊也。令本心者令悟本不生理之心也。我今一句者結上已來之意。精勤修行序中分為六門。初一偈之全成就信解門。二一偈之半勸信三寶門。三有情信解以下廿五偈勸行制戒門。四依此正住一偈依正戒重禁門。五妙真言門一偈覺心得益門。六慾于已下十偈一產生佛門。就初段中。然初自他利成就者舉所成果。無上智愿之方便者明能成智。成彼者指所證果。發起等者舉果顯因。約第二段中。于滿悉地諸勝愿等二句總表佛僧二寶。彼等等一偈別釋也。真言形者即是真言字所莊嚴身。所住種種印威儀者明印及右脅而臥也。所行道者即是如法界自性。方廣乘者即是大日經也。以上明諦信三寶了也。問此中歸敬三寶與初分歸敬佛寶其義云何。答初分者顯文殊自敬。此中明後代修行者法則。問文殊歸敬三寶不耶。答歸敬。所謂我依大日經者即是敬法。不輕自身即是敬僧也。同體三寶可知。約第三段中。有情信解上中下者即是六趣眾生也。若於最勝等者指前大日經。調伏行者不犯三昧耶也。別律儀者謂大日經也。具緣眾支分者是修造道場支分也。一心住者一心繫師所。三昧耶者明平等本誓等也。道場者妙圓壇也。教
本者是毗盧遮那經。親于尊所者為灌頂之師也。獲勝三昧耶及護者受傳法灌頂之人所得也。攝正真言平等行者。于本不生理中安心不動也。入此真言最上乘者入者解也。最上乘者即是毗盧遮那所證理自體。密行者行真言行者。軌範者即阿阇梨等也。廣大諸功德者。軌範者即是功德大海。功德大海住在其身也。何以故。經云。若欲見佛禮拜。若欲供養佛禮拜供養。此人與佛無異也。何以無異者。以五種真言心及印等莊嚴其身故。契經者指毗盧遮那經。莫過瞋者如華嚴經廣說也。凈菩提心者即是真言也。常懷忍辱不觀過者。於世間法忍中難忍。唯有背恩德者故勸勵忍也。俟者待也。所謂俟時者。正欲修真言者三昧之時也。忽有檀越請講說者。即語道我修三昧。以後為汝講說。當時不可也。清白醇凈法者。于體理中恒有得恒沙性無漏功德及佈施等諸度門也。由諸酒者。此酒放逸之本。若飲者亂三昧也。增我慢者。增妄執。妄執深則習定更遠。今已等者嘆略言義深。令廣知解生決定者贊多聞之益也。從上以來戒理定慧略說已了。第四段中依此正住平等戒。正住平等戒者。住戒性心不起持戒心也。前以明德此禁犯因。第五段中妙真言門覺心者等相應者有二。先觀本尊。觀本尊熟自身作本尊。此心不散亂言相應也。智者悟本不生理
【現代漢語翻譯】 現代漢語譯本： 這部經是《毗盧遮那經》（Vairochana Sutra）。『親于尊所者』指的是接受灌頂的阿阇梨（Acharya，上師）。『獲勝三昧耶及護者』指的是接受傳法灌頂的人所獲得的成就。『攝正真言平等行者』指的是在事物本不生起的真理中安心不動的人。『入此真言最上乘者』，『入者』是理解的意思，『最上乘者』即是毗盧遮那佛（Vairochana）所證悟的真理自體。『密行者』指的是修行真言的人。『軌範者』指的是阿阇梨等等。『廣大諸功德者』，軌範者即是功德大海，功德大海住在其身。為什麼呢？經中說：『若欲見佛禮拜，若欲供養佛禮拜供養』，此人與佛沒有區別。為什麼沒有區別呢？因為以五種真言心及印等莊嚴其身。『契經者』指的是《毗盧遮那經》。『莫過瞋者』，如同《華嚴經》（Avatamsaka Sutra）中廣說的那樣。『凈菩提心者』即是真言。『常懷忍辱不觀過者』，在世間法中忍辱是最難的，唯有背棄恩德的人才需要勸勵忍辱。『俟者』是等待的意思。『所謂俟時者』，指的是正要修習真言者的三昧（Samadhi，禪定）之時。如果忽然有檀越（Dānapati，施主）請求講說，就應該告訴他：『我正在修習三昧，以後再為你講說』，當時是不可以的。『清白醇凈法者』，指的是在體性真理中恒常具有恒河沙數般無漏的功德以及佈施等各種度門。『由諸酒者』，這酒是放逸的根本，如果飲用就會擾亂三昧。『增我慢者』，增加虛妄的執著，虛妄的執著越深，就離習定越遠。『今已等者』是讚歎略說的意義深遠，『令廣知解生決定者』是讚歎多聞的益處。從上以來，戒、理、定、慧已經略說完畢。第四段中，『依此正住平等戒』，『正住平等戒者』，指的是安住于戒的體性，心中不生起持戒的念頭。前面說明了美德，這裡禁止了犯戒的原因。第五段中，『妙真言門覺心者等相應者』有二，首先觀想本尊（Ishtadevata，本尊神），觀想本尊純熟之後，自身化作本尊，此心不散亂就叫做相應。智者領悟本不生起的真理。
【English Translation】 English version: This scripture is the Vairochana Sutra. 'One who is close to the venerable' refers to the Acharya (teacher) who bestows initiation. 'One who obtains victorious Samaya and protection' refers to the achievements attained by one who receives Dharma transmission initiation. 'One who embodies the correct mantra and practices equality' refers to one who dwells peacefully and immovably in the principle of non-origination of phenomena. 'One who enters this mantra's supreme vehicle', 'enters' means understands, 'the supreme vehicle' is the very nature of the truth realized by Vairochana Buddha. 'Secret practitioner' refers to one who practices mantras. 'Disciplinarian' refers to the Acharya and so on. 'One with vast merits', the disciplinarian is the ocean of merit, and the ocean of merit dwells in his body. Why? The scripture says: 'If you wish to see the Buddha, prostrate; if you wish to make offerings to the Buddha, prostrate and make offerings.' This person is no different from the Buddha. Why is there no difference? Because his body is adorned with the mind of the five mantras and mudras (hand gestures). 'Scriptural authority' refers to the Vairochana Sutra. 'Nothing surpasses anger', as extensively explained in the Avatamsaka Sutra. 'Pure Bodhi mind' is the mantra. 'Always cherish forbearance and do not observe faults', in worldly matters, forbearance is the most difficult; only those who betray kindness need to be exhorted to be patient. 'To wait' means to await. 'The so-called waiting for the time' refers to the time when one is about to practice the Samadhi of the mantra practitioner. If a Dānapati (patron) suddenly requests a lecture, one should say: 'I am practicing Samadhi, I will lecture for you later', it is not appropriate at that time. 'Pure and unadulterated Dharma' refers to the constant possession of countless non-outflow merits like the sands of the Ganges, as well as various gates of liberation such as giving, within the essence of reality. 'Due to various alcohols', alcohol is the root of recklessness; if one drinks it, it will disturb Samadhi. 'Increasing arrogance' increases false attachments; the deeper the false attachments, the further one is from practicing meditation. 'Now already and so on' praises the profound meaning of the abbreviated words, 'to enable broad understanding and generate determination' praises the benefit of extensive learning. From above, precepts, principle, Samadhi, and wisdom have been briefly explained. In the fourth section, 'relying on this, correctly dwell in equal precepts', 'correctly dwelling in equal precepts' refers to dwelling in the nature of precepts, without generating the thought of upholding precepts in the mind. The previous section explained virtues, this section prohibits the causes of violating precepts. In the fifth section, 'the wonderful mantra gate, the awakened mind and so on are corresponding' has two aspects: first, visualize the Ishtadevata (personal deity); after visualizing the Ishtadevata proficiently, transform oneself into the Ishtadevata; this mind not being scattered is called correspondence. The wise realize the principle of non-origination.
。第六段中明法者真言也。智者蒙師等二句結前起后也。妙山輔峰以下三偈半錶行者所依處。此中有四處各有表制。一妙山者高妙名山也。輔峰者大山懷裡之峰可居安隱也。半巖間者石壁之中有穴可居也。龕者有三種。一室龕。二土龕。三石龕。謂似窟而安尊像處名為龕也。窟者石室也。兩山中者泉石清潔修行安穩處河等處。芰者菱角也。荷蓮葉也。涇川者常流水不絕也。洲者水中可居所也。岸者側傍也。謂河之崖側清潔之處可居修道。次一句現離可不宜處也。憒心亂也不靜也。謂人物所煩亂鬧也。三明草木林樹處。扶疏者樹木敷茂貌也。林藪寂寥可住修行處也。乳木者桑谷也。祥草者此土黃茅也。次二句明其可不也。四明寺塔處。練若者三。一達摩。二檀陀伽。三摩登伽。達摩者是菩提場也。檀陀伽者是無穢草也。摩登伽者無諠動處也。此中所說者約摩登伽也。次一句明簡可不也務事也。五欲者色聲香味觸。諸蓋纏者五蓋。慳貪瞋昏沉睡眠掉舉散亂疑蓋。悉地者成就亦云成菩提。云凈命者小欲知足之行。胡語頭陀之具有十六。經論隱顯故說十二。十六衣四食六處六。衣四。著糞掃衣。著毳衣。著納衣。畜三衣。糞掃衣者。火燒牛嚼鼠嚙死人衣等。外國之人如此等衣棄于巷野。事同糞掃名糞掃。行者取浣染縫治用供身
【現代漢語翻譯】 第六段是關於明法者的真言。『智者蒙師』等兩句承接前文，開啟後文。『妙山輔峰』以下三偈半，表明修行者所依賴的處所。這裡面有四個處所，各有表述和限制。 一、『妙山』指的是高妙的名山。『輔峰』指的是大山懷抱中的山峰，可以居住，安全隱蔽。『半巖間』指的是石壁之中有洞穴可以居住。『龕』有三種：一是室龕，二是土龕，三是石龕。指的是類似洞穴，但用來安放尊像的地方，稱為龕。『窟』指的是石室。『兩山中』指的是泉水和石頭都很清潔，修行安全安穩的地方，如河邊等處。『芰』指的是菱角。『荷』指的是蓮葉。『涇川』指的是常年流水不斷的地方。『洲』指的是水中可以居住的地方。『岸』指的是側邊，也就是河的崖邊，清潔的地方可以居住修行。下一句說明了不適宜居住的地方。『憒心』指的是心煩意亂，不清靜。指的是被人物所煩擾喧鬧的地方。 三、說明草木林樹處。『扶疏』指的是樹木茂盛的樣子。林中的草地寂靜，可以居住修行。『乳木』指的是桑樹和構樹。『祥草』指的是此地的黃茅草。接下來的兩句說明了可否居住的情況。 四、說明寺廟和佛塔處。『練若』有三種：一是達摩（Dharma，佛法），二是檀陀伽（Dandadaka，無穢草），三是摩登伽（Matanga，無喧動處）。『達摩』指的是菩提道場。『檀陀伽』指的是沒有污穢的草地。『摩登伽』指的是沒有喧鬧擾動的地方。這裡所說的指的是摩登伽。下一句說明了簡擇可否居住的情況，指的是事務繁忙的地方。 『五欲』指的是色、聲、香、味、觸。『諸蓋纏』指的是五蓋：慳貪蓋、瞋恚蓋、昏沉睡眠蓋、掉舉散亂蓋、疑蓋。『悉地』指的是成就，也可以說是成就菩提。『云凈命』指的是少欲知足的修行。胡語『頭陀』的修行具有十六種，因為經典和論著中有的隱晦，有的顯明，所以只說了十二種。十六種是：衣四種、食四種、處所六種。衣四種是：穿糞掃衣、穿毳衣、穿納衣、擁有三衣。『糞掃衣』指的是被火燒過、被牛嚼過、被老鼠咬過、死人穿過的衣服等。外國的人把這些衣服丟棄在巷野，像垃圾一樣，所以叫糞掃衣。修行人撿來洗乾淨，染色縫補，用來供養身體。
【English Translation】 The sixth section concerns the mantra of the expounder of the Dharma. The two sentences 'The wise are enlightened by teachers' connect the preceding and following sections. The three and a half verses from 'Wonderful mountains and supporting peaks' indicate the places where practitioners rely. There are four places here, each with its own expressions and restrictions. 1. 'Wonderful mountains' refers to high and sublime famous mountains. 'Supporting peaks' refers to peaks embraced by large mountains, which are safe and secluded for dwelling. 'Halfway up the cliffs' refers to caves in the rock walls that can be inhabited. 'Shrines' are of three types: room shrines, earth shrines, and stone shrines. It refers to places resembling caves, but used to enshrine revered images, called shrines. 'Caves' refers to stone chambers. 'Among the two mountains' refers to places where the springs and stones are clean, and practice is safe and stable, such as riverbanks. 'Ji (芰)' refers to water caltrops. 'He (荷)' refers to lotus leaves. 'Jingchuan (涇川)' refers to places where the flowing water never stops. 'Zhou (洲)' refers to places in the water where one can live. 'An (岸)' refers to the side, that is, the clean places on the banks of the river where one can live and practice. The next sentence describes places that are not suitable for living. 'Disturbed mind' refers to a mind that is troubled and not quiet. It refers to places that are disturbed and noisy by people. 3. Explaining places with grass, trees, and forests. 'Luxuriant' refers to the appearance of lush trees. The grasslands in the forest are quiet and can be inhabited for practice. 'Milk trees' refers to mulberry and paper mulberry trees. 'Auspicious grass' refers to the yellow thatch grass in this land. The following two sentences explain the circumstances of whether or not one can live there. 4. Explaining temples and pagodas. 'Aranya (練若)' has three types: Dharma (達摩, the Buddha's teachings), Dandadaka (檀陀伽, weedless grass), and Matanga (摩登伽, a place without noise). 'Dharma' refers to the Bodhi field. 'Dandadaka' refers to a grassland without impurities. 'Matanga' refers to a place without noise and disturbance. What is said here refers to Matanga. The next sentence explains the circumstances of selecting whether or not to live there, referring to places with busy affairs. 'Five desires' refers to form, sound, smell, taste, and touch. 'The five coverings' refers to the five hindrances: the hindrance of stinginess and greed, the hindrance of anger, the hindrance of drowsiness and sleepiness, the hindrance of restlessness and distraction, and the hindrance of doubt. 'Siddhi (悉地)' refers to accomplishment, or it can be said to be the accomplishment of Bodhi. 'Cloud pure life' refers to the practice of few desires and contentment. The practice of 'Dhuta (頭陀)' in the Hu language has sixteen types, because some are obscure and some are clear in the scriptures and treatises, so only twelve types are mentioned. The sixteen types are: four types of clothing, four types of food, and six types of places. The four types of clothing are: wearing rags collected from dustbins, wearing woolen clothes, wearing patched clothes, and possessing three robes. 'Rags collected from dustbins' refers to clothes that have been burned by fire, chewed by cows, bitten by rats, or worn by dead people, etc. People in foreign countries discard these clothes in the alleys and fields, like garbage, so they are called rags collected from dustbins. Practitioners pick them up, wash them clean, dye them, and sew them to use for nourishing the body.
。問何唯受此衣。三品。下治生活販種種邪命得衣服。中遠離前過受僧衣且越施衣。上不受僧且越受糞。何不受僧受此衣。僧法須同斷理僧事。處分作使斷事賓人亂心廢道。何不受且越。若受且越。為衣追求多墮邪命。又則生親著難得出離。又得處偏親不得處便疏。妨等化。又數得生慢不得怨言。彼無知不識福田應施不施。或自鄙恥生憂悔。又數往廢道不去致恨。又憎嫉好人讒謗良善。不欲便往見。是多過。是故不受且越施衣。何唯受糞。少事增道離過無罪。故唯受之。言毳衣者。濕洗鳥狩細毳。行者無糞可取得此為衣。言納衣者。朽故破弊縫納供身不著好衣。何者。若求好衣生惱致罪費功廢道。又好衣未得道人生貪著處。又在曠野多致賊難或至奪命。言三衣者。五條七條大衣。上行之流唯受此三不畜余衣。何者。白衣求樂畜種種衣。外道苦行裸形無恥。佛住中道舍離二邊。故畜三衣。又求多衣費功廢道。少不濟事畜三衣。然三衣供身事足。若營作務大小行來著五條。為善事著七條。化攝俗人令至敬信須著大衣。又在屏處著五條。入眾時著七條。若入王宮聚落之所須著大衣。又調和溫暖之時著五條。寒冷之時加七條。寒苦嚴切加以大衣。故往一時正冬以夜天寒裂。如來於彼初夜分時著五條。夜久轉寒加七條。于夜後分
【現代漢語翻譯】 問：為何只接受這種衣服？有三種情況：下等之人爲了治理生活，通過販賣等各種不正當的手段獲得衣服；中等之人遠離上述過失，接受僧眾的衣服，但超越了施捨的範圍；上等之人不接受僧眾的衣服，只接受糞掃衣（pīṇḍapāta-cīvara，指丟棄的或無主的布料）。 為何不接受僧眾的衣服卻接受這種衣服？僧眾的事務需要共同決斷，處理僧眾的事情，如處分、使喚、斷事、接待賓客等，容易擾亂心神，荒廢修行。為何不接受且超越施捨的範圍？如果接受且超越施捨的範圍，爲了衣服的追求容易墮入不正當的營生，又容易產生親近和執著，難以出離。而且，得到好處就親近，得不到好處就疏遠，妨礙平等教化。又因為經常得到而生起傲慢，得不到就怨恨。那些人無知，不認識福田，應該施捨卻不施捨，或者因為自己鄙陋而感到羞恥，產生憂愁後悔。又因為經常前往而荒廢修行，不去又導致怨恨。又憎恨嫉妒好人，讒言誹謗善良的人，不想方便前往拜見，這些都是過失。所以不接受且超越施捨的衣服。為何只接受糞掃衣？因為事情少，能增長道業，遠離過失，沒有罪過，所以只接受糞掃衣。 說到『毳衣』（kambala，羊毛織物），是指被水浸濕、被鳥啄食、細小的毛織物。修行人沒有糞掃衣可取時，可以以此為衣。 說到『納衣』（paṭa，補丁衣），是指陳舊破損的衣服，縫補起來供身體遮蔽，不穿好的衣服。為什麼呢？如果追求好的衣服，會產生煩惱，導致罪過，浪費精力，荒廢修行。而且，好的衣服在未得道之人心中容易產生貪著。又在曠野容易招致盜賊，甚至被奪取性命。 說到『三衣』（tricīvara），是指五條衣（antarvāsa，內衣）、七條衣（uttarāsaṅga，中衣）和大衣（saṃghāṭī，重衣）。上等修行人只接受這三件衣服，不儲存其他衣服。為什麼呢？因為在家之人追求享樂，儲存各種各樣的衣服；外道苦行，裸形**；佛陀住在中道，舍離兩種極端，所以只儲存三衣。又因為追求過多的衣服會浪費精力，荒廢修行，太少又不能滿足需要，所以只儲存三衣。然而，三衣足夠供身體遮蔽。如果從事勞作或大小行走，穿五條衣；爲了善事穿七條衣；爲了教化攝受世俗之人，使他們產生恭敬和信仰，需要穿大衣。又在私下獨處時穿五條衣，進入大眾場合時穿七條衣，如果進入王宮或村落等地方，需要穿大衣。又在氣候調和溫暖的時候穿五條衣，寒冷的時候加穿七條衣，寒冷嚴酷的時候再加上大衣。所以過去有一次，正值冬天，夜晚寒冷，如來在那初夜時分穿五條衣，夜久轉寒，加穿七條衣，在後夜時分...
【English Translation】 Question: Why only accept this kind of robe? There are three situations: Inferior people obtain robes through various improper means such as managing life and selling; intermediate people stay away from the aforementioned faults, accept robes from the Sangha (saṃgha, monastic community) but exceed the scope of alms; superior people do not accept robes from the Sangha but only accept rag robes (pīṇḍapāta-cīvara, robes made from discarded or unclaimed cloth). Why not accept robes from the Sangha but accept this kind of robe? The affairs of the Sangha require joint decisions, handling Sangha matters such as disposition, commanding, judging, and receiving guests, which can easily disturb the mind and waste practice. Why not accept and exceed the scope of alms? If one accepts and exceeds the scope of alms, the pursuit of robes easily leads to falling into improper livelihoods, and it is easy to generate closeness and attachment, making it difficult to escape. Moreover, one becomes close when one benefits, and distant when one does not, hindering equal teaching. Also, frequently receiving leads to arrogance, and not receiving leads to resentment. Those people are ignorant, do not recognize the field of merit, should give but do not give, or feel ashamed because of their own inferiority, generating sorrow and regret. Also, frequently going leads to wasting practice, and not going leads to resentment. Also, they hate and envy good people, slander virtuous people, and do not want to conveniently go to see them; these are all faults. Therefore, one does not accept and exceed the scope of alms. Why only accept rag robes? Because there are few affairs, it can increase the path, stay away from faults, and there is no sin, so one only accepts rag robes. Speaking of 'wool robes' (kambala, woolen fabric), it refers to small woolen fabrics that are wet, pecked by birds. When practitioners have no rag robes to take, they can use this as clothing. Speaking of 'patched robes' (paṭa, patched robe), it refers to old and broken clothes, sewn together to cover the body, not wearing good clothes. Why? If one pursues good clothes, it will generate annoyance, lead to sin, waste energy, and waste practice. Moreover, good clothes easily generate greed in the minds of those who have not attained the path. Also, in the wilderness, it easily attracts thieves, and may even lead to being robbed of one's life. Speaking of the 'three robes' (tricīvara), it refers to the five-strip robe (antarvāsa, inner robe), the seven-strip robe (uttarāsaṅga, upper robe), and the great robe (saṃghāṭī, outer robe). Superior practitioners only accept these three robes and do not store other robes. Why? Because lay people pursue enjoyment and store all kinds of clothes; heretics practice asceticism and are naked; the Buddha dwells in the Middle Way, abandoning both extremes, so he only stores three robes. Also, pursuing too many clothes wastes energy and wastes practice, and too few cannot meet needs, so one only stores three robes. However, the three robes are sufficient to cover the body. If one is engaged in labor or walking around, one wears the five-strip robe; for good deeds, one wears the seven-strip robe; to teach and receive worldly people, causing them to generate reverence and faith, one needs to wear the great robe. Also, when alone in private, one wears the five-strip robe; when entering a crowd, one wears the seven-strip robe; if entering a royal palace or villages, one needs to wear the great robe. Also, when the climate is harmonious and warm, one wears the five-strip robe; when it is cold, one adds the seven-strip robe; when it is severely cold, one adds the great robe. So once in the past, it was winter, and the night was cold. The Tathagata (tathāgata, 'one who has thus gone' - a title of the Buddha) wore the five-strip robe in the early part of the night, and as the night grew colder, he added the seven-strip robe, and in the later part of the night...
天寒轉盛加大衣。佛便作念。未來世中不忍寒苦諸善男子以此三衣足得充身。以此多義故畜三衣。食中六者。一乞食。二次第乞食。三不作餘食法食。四一坐食。五一揣食。亦名節量。六不中后飲水。乞食者。人中有三。下中上。下品之流雖恣出家邪命自活。耕田種植活生。方博作諸工巧種種邪命自在活。中品舍離前過受僧食且越請。上行之人不受僧食且越請食。唯行乞食。何不受僧且越請。過同前。何義故專行乞食。所謂有二。一自為省事修道。二為他福利世人。次第乞食者。通亦乞食收。彰乞食時離於偏過。別論凡愚貪味棄貧從富。小行悲狹舍富從貧。上行之流離貪去狹等慈眾生。不簡貧富次第乞等。言不作餘食法者。律中說。有人雖複次第乞食。于求處數得正食餘食法數數食。行者作念。此餘食法世尊雖開聽病者。我今無病不應受。是故不作餘食法。通而攝一坐食收。故經論中多不別說。律中別者。彼一坐食不于中前食余小食。此約遠離數數正食有此不同。見故別說。一坐食者。有人雖不數數生食。而於中前數食其餘餅果粥等。行者作念。愚夫養身為增煩惱受數數。我今為道不為養身。為破煩惱。不為增結。故受一食。又思為求一食已妨道。況求多食。故唯一食。又觀。飯食多若中生。若受多食惱亂彌多。故受
【現代漢語翻譯】 現代漢語譯本 天冷了，要多穿衣服。佛陀因此想到，未來世中那些不能忍受寒冷困苦的善男子，有這三衣（註：指出家僧人的袈裟、僧伽梨、內衣）就足夠保暖了。因為這個多重意義，所以才持有三衣。 關於食物有六種做法：一是乞食（註：指向他人乞討食物），二是次第乞食（註：按照順序向各家乞討食物），三是不做其他食物法（註：不接受額外的食物），四是一坐食（註：一次性吃完所有食物），五是一揣食（註：每次只吃一小團食物），也叫節量（註：有節制地食用），六是不在中午之後飲水。 乞食的人有三種：下品、中品和上品。下品的人即使出家，也用不正當的手段謀生，例如耕田種植，或者做各種工巧之事，用各種不正當的手段來維持生活。中品的人捨棄了前面的過失，接受僧團的供養，但有時也會接受邀請去赴齋。上品的人不接受僧團的供養，也不接受邀請，只靠乞食為生。為什麼不接受僧團的供養和邀請呢？因為過失和前面一樣。那麼，為什麼專門乞食呢？原因有兩個：一是為自己省事，專心修道；二是為他人造福，利益世人。 次第乞食，總的來說也是乞食，但強調乞食時要避免偏頗。具體來說，凡夫俗子貪圖美味，捨棄貧窮的人家而選擇富裕的人家。小乘修行者心懷悲憫但不夠廣大，捨棄富裕的人家而選擇貧窮的人家。上乘修行者則遠離貪婪和狹隘，以平等慈悲之心對待眾生，不分貧富，依次乞食。 所謂不做其他食物法，律藏中說，有人雖然次第乞食，但在乞討的地方多次得到正食之外的食物。修行者心想，這種額外的食物，世尊雖然允許生病的人食用，但我現在沒有生病，不應該接受。所以不做其他食物法。總的來說，一坐食也包含在其中，所以經論中大多不單獨說明。律藏中單獨說明，是因為一坐食是指不在中午之前吃完正餐后，再吃其他小零食。這是因為要遠離多次食用正餐，所以有所不同，因此單獨說明。 一坐食，是指有人雖然不多次食用正餐，但在中午之前多次食用其他的餅、果、粥等。修行者心想，愚蠢的人爲了滋養身體而增加煩惱，多次進食。我今天是爲了修道而不是爲了滋養身體，爲了破除煩惱而不是爲了增加束縛，所以只吃一餐。又想到，爲了求一餐飯就已經妨礙了修道，更何況求多餐飯呢？所以只吃一餐。又觀察到，飯食多了容易昏沉，如果接受過多的食物，煩惱也會更多，所以要節制飲食。
【English Translation】 English version As the weather turns cold, one should add more clothing. The Buddha then thought, 'In the future, those virtuous men who cannot endure the cold will have enough with these three robes (note: referring to the Kasaya, Sanghati, and Antarvasaka of a monk). Because of this multiple meaning, I keep the three robes.' Regarding food, there are six practices: first, alms-begging (note: begging for food from others); second, sequential alms-begging (note: begging for food from each house in order); third, not practicing other food methods (note: not accepting extra food); fourth, eating in one sitting (note: finishing all food at once); fifth, eating one morsel at a time (note: eating only a small portion of food each time), also called moderation (note: eating with restraint); sixth, not drinking water after noon. There are three types of alms-beggars: lower, middle, and upper. Lower-grade individuals, even after renouncing the world, make a living through improper means, such as farming or engaging in various crafts, freely sustaining themselves through various unethical ways. Middle-grade individuals abandon the previous faults, accept the Sangha's offerings, and sometimes accept invitations to meals. Upper-grade individuals do not accept the Sangha's offerings or invitations, but only live by alms-begging. Why not accept the Sangha's offerings and invitations? Because the faults are the same as before. Then, why specifically practice alms-begging? There are two reasons: first, to simplify matters for oneself and focus on cultivating the Way; second, to benefit others and the world. Sequential alms-begging, in general, is also alms-begging, but it emphasizes avoiding bias when begging for alms. Specifically, ordinary people crave delicious food, abandoning the poor and choosing the wealthy. Lesser Vehicle practitioners have compassion but it is not broad enough, abandoning the wealthy and choosing the poor. Upper Vehicle practitioners, on the other hand, are free from greed and narrow-mindedness, treating all beings with equal compassion, begging in order without discriminating between rich and poor. Regarding not practicing other food methods, the Vinaya (note: monastic code) states that some people, although begging for alms sequentially, repeatedly receive food other than the proper meal at the begging places. The practitioner thinks, 'Although the World Honored One allows this extra food for the sick, I am not sick now and should not accept it.' Therefore, one does not practice other food methods. In general, eating in one sitting is also included in this, so most sutras and treatises do not explain it separately. The Vinaya explains it separately because eating in one sitting refers to not eating other snacks after finishing the proper meal before noon. This is different because it avoids repeatedly eating proper meals, so it is explained separately. Eating in one sitting refers to someone who, although not eating proper meals multiple times, eats other cakes, fruits, porridge, etc., multiple times before noon. The practitioner thinks, 'Foolish people nourish their bodies to increase afflictions, eating multiple times. Today, I am cultivating the Way, not nourishing my body, breaking afflictions, not increasing bonds, so I only eat one meal.' Also, one thinks that seeking one meal already hinders cultivation, let alone seeking multiple meals? Therefore, one only eats one meal. Also, one observes that too much food easily leads to drowsiness, and if one accepts too much food, afflictions will also increase, so one should be moderate in eating.
一食。又觀。飯食信心所施。一食叵消。何況多食。故受一食。一揣食者。經中亦名節量食。一受便止名一揣食。節儉少食名節量食。何況爽。有人雖受一食法。於一食中恣意飽啖。腹滿氣脹睡眠訊息。半日不滅妨修道法。故須節量。又多食增長煩惱難可折伏。故須節量。又多食增長睡眠。難消如病令身不安。故須節量。又行者為求法身漸舍食身。故宜節量。節量至幾許。隨己所堪三分留一施諸鳥獸。余便自食。能少益善。所言不中后飲漿者。有人雖節量飲食而猶貪味。于中后飲種種漿果漿蜜漿石蜜漿等。為求是漿多致邪命費功廢道。是故不飲。又觀。此心難放縱。如馬無勒左右啖草不能疾疾隨。御者意加以轡勒。方能速進隨人意去。故裁斷。處中六。一在阿蘭若處。二在冢間。三在樹下。四在露地。五常坐。六隨坐。阿蘭若者此翻名為空閑處。如雜心說者。一弓有四肘。去村五百弓名一俱盧舍。半名阿蘭若處。計有三里許。頭陀行者極近在此。能遠益善。何在此。行者作念。我本在家父母親屬共相纏縛。為是舍之今出家已。若還師徒同學知識共相結著。與俗無異。是故須舍在蘭若。又聚落男女參雜多增俗染。不宜住中。又近聚落音聲憒鬧妨修定意。言冢間者。冢間多有尸尸。爛壞膀脹臭穢。睹臭穢易入不凈觀門。又
【現代漢語翻譯】 現代漢語譯本 一食（Ekāhāraka，只吃一餐）。又觀想，這飯食是信徒佈施的，即使只吃一餐也很難完全消化，更何況多吃呢？所以只接受一餐。所謂『一揣食』，經典中也稱為『節量食』。一次接受便停止，稱為『一揣食』；節制儉省地少量進食，稱為『節量食』。何況是放縱地吃呢？有些人雖然奉行一食法，卻在一餐中隨意飽食，導致腹脹氣滯，昏昏欲睡，半天都無法消除，妨礙修道。所以必須節制食量。而且多食會增長煩惱，難以調伏，所以必須節制食量。又多食會增加睡眠，難以消化，如同生病一樣使身體不安，所以必須節制食量。修行人爲了追求法身，應逐漸捨棄對食身的執著，所以應該節制食量。節制到什麼程度呢？隨自己的承受能力，將食物分成三份，留一份施給鳥獸，其餘的自己食用。能少吃更好。所謂『不中后飲漿』，是指有些人雖然節制飲食，但仍然貪戀味道，于中午之後飲用各種漿，如水果漿、蜜漿、石蜜漿等。爲了獲得這些漿，往往導致不正當的營生，浪費精力，荒廢道業，所以不應該飲用。又觀想，這顆心難以放縱，就像沒有韁繩的馬，隨意啃食路邊的草，不能快速地跟隨御者的意願。只有加上韁繩，才能快速前進，隨人意願而行。所以要加以裁斷和約束。 處中六（六種住所）：一是住在阿蘭若（Araṇya，寂靜處），二是住在冢間（墓地），三是住在樹下，四是住在露地，五是常坐，六是隨坐。阿蘭若，翻譯過來就是空閑處。如《雜心論》所說，一弓有四肘，距離村莊五百弓，稱為一俱盧舍（krośa），一半的距離稱為阿蘭若處，大約有三里左右。頭陀行者最好住在這裡，能離得更遠更好。為什麼住在這裡呢？修行人這樣想：我本來在家時，被父母親屬共同纏縛，所以捨棄他們而出家。如果還和師徒、同學、知識分子共同結黨，就和世俗沒有區別。所以必須捨棄這些，住在阿蘭若。而且聚落中男女混雜，容易增加世俗的染污，不宜居住。而且靠近聚落，聲音喧鬧，妨礙修習禪定。所謂『冢間』，是指墓地，墓地裡有很多屍體，腐爛、膨脹、發出臭味。看到這些臭穢之物，容易進入不凈觀的法門。又
【English Translation】 English version Ekāhāraka (eating only one meal). Furthermore, contemplate that this food is given by faithful donors, and even one meal is difficult to fully digest, let alone eating more? Therefore, accept only one meal. The so-called 'one morsel of food' (eka-tuṇḍika), is also called 'measured food' (節量食, jiéliáng shí) in the scriptures. Accepting only once and then stopping is called 'one morsel of food'; restraining and frugally eating a small amount is called 'measured food'. How much more so is it to eat indulgently? Some people, although practicing the one-meal rule, eat their fill at will in that one meal, leading to abdominal distension, gas, and drowsiness, which cannot be eliminated for half a day, hindering the practice of the Way. Therefore, it is necessary to moderate the amount of food. Moreover, eating too much increases afflictions and is difficult to subdue, so it is necessary to moderate the amount of food. Furthermore, eating too much increases sleepiness, is difficult to digest, and causes discomfort like an illness, so it is necessary to moderate the amount of food. Practitioners, in order to seek the Dharma body (法身, fǎshēn), should gradually relinquish attachment to the physical body, so it is appropriate to moderate the amount of food. How much should one moderate? According to one's capacity, divide the food into three portions, leaving one portion to give to birds and beasts, and eating the rest oneself. It is better to eat less. The so-called 'not drinking juice after midday' refers to some people who, although moderating their diet, still crave flavors, and after midday drink various juices, such as fruit juice, honey juice, and rock candy juice. In order to obtain these juices, they often engage in improper livelihoods, waste energy, and abandon the path of practice, so they should not drink them. Furthermore, contemplate that this mind is difficult to let go of, like a horse without reins, randomly nibbling on grass by the roadside, unable to quickly follow the will of the driver. Only by adding reins can it move quickly and go according to one's will. Therefore, it must be cut off and restrained. Six abodes (處中六, chù zhōng liù): First, living in the Araṇya (阿蘭若, ārányě, quiet place), second, living in the charnel ground (冢間, zhǒng jiān, cemetery), third, living under a tree, fourth, living in the open air, fifth, constantly sitting, and sixth, sitting at will. Araṇya, translated, means a vacant and quiet place. As the Miscellaneous Abhidharma Heart Shastra says, one bow (弓, gōng) is four cubits (肘, zhǒu), and five hundred bows away from a village is called one krośa (俱盧舍, jùlúshè), half of that distance is called an Araṇya, which is about three li (里, lǐ) or so. The ascetic practitioner (頭陀行者, tóutuó xíngzhě) should preferably live here, and it is better to be further away. Why live here? The practitioner thinks like this: When I was at home, I was bound by my parents and relatives, so I abandoned them and left home. If I still form parties with teachers, disciples, classmates, and intellectuals, then there is no difference from the secular world. Therefore, I must abandon these and live in the Araṇya. Moreover, in villages, men and women are mixed, which easily increases worldly defilements, so it is not suitable to live there. Furthermore, near villages, the sounds are noisy, which hinders the practice of meditation. The so-called 'charnel ground' refers to a cemetery, where there are many corpses, rotting, swelling, and emitting foul odors. Seeing these foul and filthy things, it is easy to enter the gate of the contemplation of impurity (不凈觀, bùjìng guān). Also,
冢間死屍破壞。由食火燒分離散滅。睹之易入無常觀門。又冢間駭骨分散。見之易入空無我觀。故在冢間。言樹下者。前在冢間觀察死屍得道事辦。故舍冢間來至樹下。又前冢間取死屍相。然彼多有哭泣等聲妨修止觀。故來樹下繫念思察。又樹蔭覆事同半舍。安身修道。故在樹下。有佛賢聖得道證果多皆依樹。故在樹下。露地坐者。樹下蔭濕久居致患。故至露地。又樹上多有鳥雀音聲。鬧亂妨修定意。故在露地。又行者久在樹下著樹心生。或復分別此好彼惡。為除是患故須舍樹來至露地。明瞭顯現所謂無礙。故在露地。又露地月光明照心想明凈易入定。故在露地。常坐者。四威儀中行立太苦。臥則太樂。坐離二邊堪能長久。故須常坐。又行立心即掉動難可攝持。臥則昏沉入睡眠中。坐離沉掉故須常坐。又求道者大事未辦。諸煩惱賊常伺人便。不宜安臥故須常坐。又中多有成辦食易消化。氣息調和故須恒坐。言隨坐者。隨有草地得處便坐。故曰隨坐。隨別細分有此十六。經論就此隱顯合宣說十二。依四分律。衣中立二。食中立四。處中立六。合為十二。衣中二者。一著納衣。二著三衣。余皆不論。食中四者。一乞食。二不作餘食法食。三一坐食。四一揣食。次第乞者乞食中收。所言中后不飲漿者。一坐中攝故不別論。處
【現代漢語翻譯】 現代漢語譯本 冢間死屍破壞（在墳墓間觀察屍體腐爛）。由食火燒分離散滅（被火焚燒後分離消散）。睹之易入無常觀門（看到這些容易進入無常的觀想）。又冢間駭骨分散（墳墓間駭人的骨頭四處散落）。見之易入空無我觀（看到這些容易進入空和無我的觀想）。故在冢間（所以要在墳墓間修行）。 言樹下者（說到在樹下修行）。前在冢間觀察死屍得道事辦（之前在墳墓間觀察屍體，得道的事情已經完成）。故舍冢間來至樹下（所以離開墳墓間來到樹下）。又前冢間取死屍相（之前在墳墓間觀察屍體的形象）。然彼多有哭泣等聲妨修止觀（但是那裡有很多哭泣的聲音，妨礙修習止觀）。故來樹下繫念思察（所以來到樹下，繫念思察）。 又樹蔭覆事同半舍（樹蔭遮蔽如同半個屋舍）。安身修道（可以安身修道）。故在樹下（所以要在樹下修行）。有佛賢聖得道證果多皆依樹（很多佛和賢聖得道證果都是依靠樹）。故在樹下（所以要在樹下修行）。 露地坐者（在露天而坐）。樹下蔭濕久居致患（樹下陰暗潮濕，久居會生病）。故至露地（所以來到露天）。又樹上多有鳥雀音聲（樹上有很多鳥雀的聲音）。鬧亂妨修定意（吵鬧擾亂，妨礙修習禪定）。故在露地（所以要在露天修行）。 又行者久在樹下著樹心生（修行者如果長期在樹下，會對樹產生執著）。或復分別此好彼惡（或者分別這棵樹好，那棵樹不好）。為除是患故須舍樹來至露地（爲了消除這些弊端，所以要離開樹來到露天）。明瞭顯現所謂無礙（清楚地顯現所謂的無礙）。故在露地（所以要在露天修行）。 又露地月光明照心想明凈易入定（露天月光明亮，心想明凈，容易入定）。故在露地（所以要在露天修行）。常坐者（經常坐著）。四威儀中行立太苦（在四種威儀中，行走和站立太辛苦）。臥則太樂（躺臥則太安逸）。坐離二邊堪能長久（坐姿遠離兩種極端，能夠持久）。故須常坐（所以需要經常坐著）。 又行立心即掉動難可攝持（行走和站立時，心容易掉舉，難以攝持）。臥則昏沉入睡眠中（躺臥則容易昏沉，進入睡眠）。坐離沉掉故須常坐（坐姿遠離昏沉和掉舉，所以需要經常坐著）。又求道者大事未辦（求道者大事未完成）。諸煩惱賊常伺人便（各種煩惱賊經常伺機而動）。不宜安臥故須常坐（不應該安逸地躺臥，所以需要經常坐著）。 又中多有成辦食易消化（坐著的時候，容易準備食物，容易消化）。氣息調和故須恒坐（氣息調和，所以需要經常坐著）。言隨坐者（說到隨處而坐）。隨有草地得處便坐（隨便有草地，得到地方就坐下）。故曰隨坐（所以說隨處而坐）。 隨別細分有此十六（如果仔細區分，有這十六種）。經論就此隱顯合宣說十二（經典和論典就此或隱或顯地合起來宣說了十二種）。依四分律（根據《四分律》）。衣中立二（在衣服方面立兩種）。食中立四（在食物方面立四種）。處中立六（在住處方面立六種）。合為十二（合起來是十二種）。 衣中二者（衣服方面的兩種）。一著納衣（一是穿糞掃衣）。二著三衣（二是穿三衣）。余皆不論（其他的都不討論）。食中四者（食物方面的四種）。一乞食（一是乞食）。二不作餘食法食（二是不做其他烹飪食物的方法）。三一坐食（三是一坐食）。四一揣食（四是一摶食）。 次第乞者乞食中收（依次乞食包含在乞食中）。所言中后不飲漿者（所說的中午之後不喝飲料）。一坐中攝故不別論（包含在一坐食中，所以不單獨討論）。處（住處）
【English Translation】 English version Decomposition of corpses in the charnel ground. Separation and dissipation by cremation. Observing this, it is easy to enter the gate of impermanence. Moreover, scattered skeletal remains in the charnel ground. Seeing this, it is easy to enter the contemplation of emptiness and no-self. Therefore, one stays in the charnel ground. Speaking of staying under a tree. Previously, in the charnel ground, the matter of attaining the Way through observing corpses was accomplished. Therefore, one leaves the charnel ground and comes to the tree. Also, previously in the charnel ground, one took the appearance of corpses. However, there are many sounds of weeping and the like there, which hinder the practice of cessation and contemplation. Therefore, one comes to the tree to focus the mind and contemplate. Moreover, the shade of a tree covers like half a dwelling. One can settle the body and cultivate the Way. Therefore, one stays under a tree. Many Buddhas and sages have attained the Way and realized the fruit mostly relying on trees. Therefore, one stays under a tree. Sitting in an open space. Staying under a tree for a long time, where it is damp and shady, can cause illness. Therefore, one goes to an open space. Also, there are many sounds of birds in the trees. The noise disturbs and hinders the practice of concentration. Therefore, one stays in an open space. Moreover, if a practitioner stays under a tree for a long time, attachment to the tree arises. Or one may discriminate, thinking this tree is good and that tree is bad. To eliminate these problems, one must leave the tree and come to an open space. Clearly revealing what is called unobstructedness. Therefore, one stays in an open space. Moreover, in an open space, the moonlight shines brightly, and the mind is clear and easy to enter into samadhi. Therefore, one stays in an open space. Constantly sitting. Among the four postures, walking and standing are too painful. Lying down is too pleasurable. Sitting is away from both extremes and can be sustained for a long time. Therefore, one must constantly sit. Moreover, when walking and standing, the mind is agitated and difficult to control. When lying down, one becomes drowsy and falls asleep. Sitting is away from drowsiness and agitation, therefore, one must constantly sit. Also, the seeker of the Way has not yet accomplished the great matter. The thieves of afflictions are always watching for an opportunity. It is not appropriate to lie down comfortably, therefore, one must constantly sit. Moreover, while sitting, it is easy to prepare food and easy to digest. The breath is harmonious, therefore, one must constantly sit. Speaking of sitting wherever one is. Wherever there is a grassy area, one sits down. Therefore, it is said to sit wherever one is. If one distinguishes in detail, there are sixteen of these. The sutras and treatises speak of twelve of these, sometimes explicitly and sometimes implicitly. According to the Dharmaguptaka Vinaya. Two are established regarding clothing. Four are established regarding food. Six are established regarding dwelling places. Together, there are twelve. The two regarding clothing. One is wearing patched robes (nāḍā-cīvara). The second is wearing the three robes (tricīvara). The rest are not discussed. The four regarding food. One is begging for food (piṇḍapāta). The second is not making other methods of preparing food. The third is eating in one sitting (ekāsanabhojana). The fourth is eating one morsel (ekapiṇḍapāta). Begging in order is included in begging for food. What is said about not drinking juice after noon is included in eating in one sitting, so it is not discussed separately. Place
六同上。依十二經衣中立三。食中立三。處中立六。合為十二。衣中三者。一著糞掃衣。二著毳衣。三畜三衣。余皆不論。食中三者。所謂乞食一坐一揣。余皆不說。次第乞食中收。不作餘食法食及中后不飲漿一坐中攝。處六如上。大智度論十二與前復異。衣二著納衣著三衣。與四分律同。食五。一乞食。二次第乞食。三一坐食。四節量食。五中后不飲漿。不作餘食法攝入一坐更不別立。處中說五除隨坐。余如上。若依如上所說修行者名為凈命人也。若雖如是依如上說。求名利者亦名不凈行人也。亦道邪命人也。亦道佛法中大賊。是故經云。諸鬼見此者掃其腳跡。即其義也。說凈命行竟。已下說邪命不凈行。邪命四種。一方口食。二仰口食。三遺口食。四下口食。十住論第二云。五邪命法。一矯異。二自親。三激動。四抑揚。五因利求利。矯異者。有人貪求利養故。若作阿練若。若著納衣。若常乞食。若一坐食。若常坐。若中后不飲漿。受如是等頭陀行。作是念。作是行得供養恭敬。我作是行或亦得之。為利養故改易威儀名為矯異。二自親者。有人貪利養至檀越家語言。如我父母兄弟姊妹親無異。若有所須我能相與。若有所作我為作。我不計遠近能來問訊。我住此者正相為耳。為求供養貪著檀越。能以口辭索別人心。
【現代漢語翻譯】 現代漢語譯本 六同上（指與前文所述相同）。依據十二種頭陀行，在衣著方面設立三種，飲食方面設立三種，住所方面設立六種，合起來為十二種。衣著方面的三種是：一是穿著糞掃衣（用丟棄的布料縫製的衣服），二是穿著毳衣（用動物的毛製成的衣服），三是持有三衣（比丘所持的三種袈裟），其餘的不作討論。飲食方面的三種是：一是乞食，二是實行一坐食（一次性吃完所有食物），三是實行一揣食（每次只吃一小團食物），其餘的不作討論。次第乞食包含在乞食中，不作其他食物的食用方法，以及中午之後不飲用漿水包含在一坐食中。住所方面的六種如上所述。 《大智度論》中關於十二頭陀行的說法與前面略有不同。衣著方面有兩種：一是穿著納衣（補綴的衣服），二是穿著三衣，這與《四分律》相同。飲食方面有五種：一是乞食，二是次第乞食，三是一坐食，四是節量食（適量飲食），五是中午之後不飲用漿水。不作其他食物的食用方法包含在一坐食中，不再單獨設立。住所方面說了五種，去除了隨處坐，其餘的與上面相同。如果按照上面所說的修行，這樣的人被稱為凈命人。 如果雖然像上面所說的那樣，卻爲了追求名利，這樣的人也被稱為不凈行人，也被稱為邪命人，也被稱為佛法中的大賊。所以經中說，眾鬼見到這樣的人會掃掉他的腳印，就是這個意思。關於凈命行的講述到此結束。下面講述邪命不凈行。邪命有四種：一是方口食（為四方的人說法以求供養），二是仰口食（仰望權貴以求供養），三是遺口食（假裝忘記或遺漏以求供養），四是下口食（種植田地或從事商業以求供養）。 《十住論》第二卷中說，有五種邪命法：一是矯異（故意做出與衆不同的行為），二是自親（與施主拉近關係），三是激動（通過言語或行為煽動他人），四是抑揚（通過貶低他人抬高自己），五是因利求利（爲了獲得更多利益而利用已有的利益）。矯異是指，有人爲了貪求利養，就去阿練若（寂靜處），或者穿著納衣，或者經常乞食，或者實行一坐食，或者經常坐禪，或者中午之後不飲用漿水，接受像這樣的頭陀行。心裡想著，做這樣的行為可以得到供養和恭敬，我做這樣的行為或許也能得到。爲了利養而改變自己的威儀，這叫做矯異。自親是指，有人貪圖利養，到施主家說，就像我的父母兄弟姐妹一樣親近，如果有什麼需要的，我能幫助你，如果有什麼要做的，我為你做，我不計較遠近，能來問候你，我住在這裡正是爲了互相幫助。爲了求得供養，貪戀施主，能用言語來探求別人的心思。
【English Translation】 English version The six are the same as above (referring to what was mentioned earlier). Based on the twelve Dhuta practices (ascetic practices), three are established in terms of clothing, three in terms of food, and six in terms of dwelling, totaling twelve. The three in terms of clothing are: first, wearing patched robes (robes made from discarded cloth); second, wearing woolen robes (robes made from animal hair); and third, possessing the three robes (the three Kasaya robes held by a Bhikkhu). The rest are not discussed. The three in terms of food are: first, begging for food; second, practicing eating in one sitting (finishing all food at once); and third, practicing eating in one morsel (eating only a small lump of food each time). The rest are not discussed. Begging for food in order is included in begging for food. The method of eating other foods is not practiced, and not drinking juice after noon is included in eating in one sitting. The six in terms of dwelling are as mentioned above. The explanation of the twelve Dhuta practices in the Mahaprajnaparamita-sastra differs slightly from the previous one. In terms of clothing, there are two: first, wearing patched robes; and second, wearing the three robes, which is the same as the Sarvastivada Vinaya. In terms of food, there are five: first, begging for food; second, begging for food in order; third, eating in one sitting; fourth, eating in moderation; and fifth, not drinking juice after noon. The method of eating other foods is included in eating in one sitting and is not established separately. In terms of dwelling, five are mentioned, removing sitting anywhere, and the rest are the same as above. If one practices according to what is said above, such a person is called a pure-living person. If, although like what is said above, one seeks fame and gain, such a person is also called an impure practitioner, also called a wrong-livelihood person, and also called a great thief in the Buddha's Dharma. Therefore, it is said in the sutra that when ghosts see such a person, they sweep away his footprints, which is the meaning of this. The explanation of pure-livelihood practice ends here. Below is the explanation of wrong-livelihood impure practice. There are four types of wrong livelihood: first, speaking with a square mouth (preaching to people from all directions to seek offerings); second, looking up with the mouth (looking up to powerful people to seek offerings); third, leaving food in the mouth (pretending to forget or omit to seek offerings); and fourth, looking down with the mouth (cultivating fields or engaging in commerce to seek offerings). The second volume of the Dasabhumika-sutra says that there are five wrong-livelihood Dharmas: first, being deliberately different (deliberately doing things differently from others); second, being intimate with oneself (getting close to donors); third, agitating (inciting others through words or actions); fourth, suppressing and praising (raising oneself by belittling others); and fifth, seeking profit through profit (using existing benefits to obtain more benefits). Being deliberately different means that someone, in order to greedily seek profit and offerings, goes to Aranya (a quiet place), or wears patched robes, or often begs for food, or practices eating in one sitting, or often meditates, or does not drink juice after noon, accepting such Dhuta practices. Thinking in his heart, doing such actions can obtain offerings and respect, and I may also obtain them by doing such actions. Changing one's demeanor for the sake of profit is called being deliberately different. Being intimate with oneself means that someone, greedy for profit and offerings, goes to the donor's house and says, 'I am as close as my parents, brothers, and sisters. If there is anything you need, I can help you. If there is anything to do, I will do it for you. I do not care about distance and can come to greet you. I live here precisely to help each other.' In order to seek offerings, he is greedy for donors and can use words to explore the minds of others.
如是等名為自親。三激動者。有人不計貪罪。欲得財物作得物相。如是言。是缽好若衣好。若戶鉤好若尼師檀好。若我得者即能受用。又言。隨意能施此人難得。又至檀越家作是言。汝家羹飯餅完香美衣服復好。常供養我。我以親舊必當見與。如是示現貪相是名激動。四柳楊者。有人貪利養故語檀越言。汝極慳惜尚不能與父母兄弟姊妹妻子親戚。誰能得汝物者。檀越愧恥俯仰施與。又至余家作是言。汝有福得受人身不空。阿羅漢常入出汝家。汝與坐起語言。作是念于檀越生是心。更無餘人入出我家。必謂我是。是名柳楊。五因利求利者。有人以衣若缽僧伽梨若尼師檀等資生之物。持語是人言。若王王等及余貴人與我是物。作是念。檀越或能生心。彼諸王貴人尚能供養。況我不與。是人因以此利更求餘利。故名因利求利。若順諸佛菩薩行者。行人捧心示于佛。以此身心對人畜。又對墻如人面。無處造惡佛歡喜。故言順佛菩薩行。于正真言堅信解者。謂此真言知從清凈法界流。以此智慧力如金剛不動不搖堅信解。具凈慧力能堪忍者。知此身心妄想起。妄想休息如太虛八風。所過不動念。故言慧力能堪忍。精進不求諸世間者。棄捨名利如涕唾。莫心回顧如爛尸。直求悉地救頭燃。故言精進不求世間。常樂堅固無怯弱者。勇猛
【現代漢語翻譯】 現代漢語譯本： 像這樣等情況被稱為『自親』（通過親近自己來獲取利益）。 『三激動』是指：有些人不顧貪婪的罪過，想要得到財物，就裝作很想要的樣子。例如，他們會說：『這個缽很好，這件衣服很好，這個戶鉤很好，這個尼師檀（坐墊）很好，如果我能得到它們，就能好好享用。』又說：『能隨意佈施的人很難得。』又到施主家說：『你家的羹飯、餅食、香料、衣服都很好，常常供養我。因為我們是親戚朋友，你一定會給我的。』像這樣示現貪婪的樣子，就叫做『激動』。 『四柳楊』是指：有些人爲了貪圖利養，對施主說：『你太吝嗇了，甚至不肯給父母、兄弟、姐妹、妻子、親戚。誰能得到你的東西呢？』施主感到慚愧，於是就施捨給他。又到別人家說：『你有福氣，得到了人身，沒有白活。阿羅漢（已證悟的人）經常出入你家。你和他一起坐臥、說話。』這樣讓施主產生這樣的想法：『沒有其他人出入我家，一定說的是我。』這就叫做『柳楊』。 『五因利求利』是指：有些人拿著衣服、缽、僧伽梨（袈裟）、尼師檀等生活用品，對某人說：『如果國王、大臣等貴人給我這些東西。』這樣想：『施主或許會動心，那些國王貴人都能夠供養，何況我不給呢？』這個人因此用這個利益來謀求更多的利益，所以叫做『因利求利』。 如果順應諸佛菩薩的修行方式，修行人捧著心，向佛展示，用這個身心來對待人和畜生，又對著墻壁，如同面對人一樣。沒有地方造惡，佛就會歡喜。所以說順應佛菩薩的修行。 對於真實不虛的言語，堅信不疑的人，認為這些真言是從清凈法界流出的。用這種智慧的力量，像金剛一樣不動不搖，堅信不疑。具備清凈智慧的力量，能夠忍受的人，知道這個身心是虛妄的念頭產生的。虛妄的念頭停止了，就像太虛空一樣，八風吹過，不動念頭。所以說智慧的力量能夠忍受。 精進修行不追求世間事物的人，拋棄名利就像丟棄鼻涕唾沫一樣，不要回頭看，就像看待腐爛的屍體一樣。直接追求悉地（成就），就像救火一樣緊急。所以說精進修行不追求世間。 常常快樂、堅定、沒有怯懦的人，是勇猛的。
【English Translation】 English version: These and similar situations are called 'self-intimacy' (obtaining benefits through being close to oneself). 'Three Agitations' refers to: Some people, disregarding the sin of greed, desire to obtain wealth and pretend to want it very much. For example, they might say: 'This bowl is good, this robe is good, this door hook is good, this Nishidan (sitting mat) is good, if I could get them, I could enjoy them well.' They also say: 'It is rare to find someone who can give freely.' They also go to the donor's house and say: 'Your soup, rice, cakes, incense, and clothes are all very good, and you always provide for me. Because we are relatives and friends, you will definitely give them to me.' Showing greed in this way is called 'Agitation'. 'Four Willow Branches' refers to: Some people, greedy for profit and offerings, say to the donor: 'You are too stingy, you are not even willing to give to your parents, brothers, sisters, wife, relatives. Who can get anything from you?' The donor feels ashamed and then gives to him. They also go to another's house and say: 'You are fortunate to have obtained a human body and not lived in vain. Arhats (enlightened beings) often come and go in your house. You sit and lie down and speak with him.' This makes the donor think: 'No one else comes and goes in my house, he must be talking about me.' This is called 'Willow Branch'. 'Five Seeking Profit with Profit' refers to: Some people take clothes, bowls, Sanghati (robe), Nishidan, and other necessities and say to someone: 'If the king, ministers, and other nobles give me these things.' They think: 'The donor might be moved, those kings and nobles are able to make offerings, how much more should I give?' This person therefore uses this profit to seek more profit, so it is called 'Seeking Profit with Profit'. If one follows the practice of all Buddhas and Bodhisattvas, the practitioner holds their heart and shows it to the Buddha, using this body and mind to treat people and animals, and faces the wall as if facing a person. There is no place to create evil, and the Buddha will be pleased. Therefore, it is said to follow the practice of the Buddhas and Bodhisattvas. Those who firmly believe in true and unwavering words believe that these mantras flow from the pure Dharma realm. With the power of this wisdom, like a diamond, unmoving and unshakable, they firmly believe. Those who possess the power of pure wisdom and can endure know that this body and mind arise from false thoughts. When false thoughts cease, it is like the great void, and the eight winds pass without moving the mind. Therefore, it is said that the power of wisdom can endure. Those who diligently practice and do not seek worldly things abandon fame and fortune like discarding snot and saliva, and do not look back, like looking at a rotten corpse. They directly seek Siddhi (accomplishment) as urgently as putting out a fire. Therefore, it is said that they diligently practice and do not seek the world. Those who are always happy, steadfast, and without cowardice are courageous.
精進如金剛。隨不失如師子。是以堅固不怯弱。自他現法作成就者。見他得利如自獲。若見自身得利必與他。故言自他作成就。不隨余天無畏依者。住心本尊直進修之。傍聞贊天不改動。故言不隨余天無畏依。具此名為良助伴者。世間出世所有善凡聖見皆歡喜。故言具此良助伴。
增益守護清凈行品第二
將釋此品四門分別。
初釋名者。隨修性理清凈行。護戒保身言守護。修必得果言增益。
二來意者。前品所說清凈戒。此品能護所說人。是故第二此品來。
三宗趣者。能修行人蒙法力。以用此品為所宗。用不壞身住佛心。自悟悟他。此品所趣。
四攝文者。此品大分有二。初二偈半當品之總序。二次於臍以下別釋。初總序中初二句結前起后。每日先住于念慧者。每日者。受法當日初修乃至成佛。于其中間三時不闕言每日也。念慧者念師慧也。依法寢息者。右脅而臥。右手為枕。左手長申髀上押著。即是也。初起時者。受法夜即其後夜出明相時也。為障者。生死流轉三毒煩惱為根本。悟三毒煩惱本不生。即是除障也。是夜者。受法以前生死長夜也。放逸所生罪者。根塵和合所生罪也。慇勤者。如救頭燃依法念誦也。寂根者。悟根本不起也。具悲利益心者。慧簡劣小乘。顯大悲
【現代漢語翻譯】 現代漢語譯本： 精進如金剛（Vajra，一種堅不可摧的法器）。隨順而不失去（正念）如同獅子（Simha，象徵勇猛精進）。因此，（修行者）堅固而不怯弱，能使自己和他人在此生中成就。見到他人獲得利益如同自己獲得利益一樣歡喜。如果見到自己獲得利益，必定與他人分享。所以說能使自己和他人成就。不隨順其他天（Deva，指外道神祇），不尋求無畏的依靠，安住于本尊（Iṣṭadevatā，個人主要修習的本尊）之心，直接精進修習。即使聽到讚美其他天，也不改變（自己的信仰），所以說不隨順其他天，不尋求無畏的依靠。具備這些條件，就稱為良善的助伴。世間和出世間所有善良的凡人和聖人見到都會歡喜。所以說具備這些良善的助伴。
增益守護清凈行品第二
將要解釋此品，從四個方面分別說明：
首先是解釋名稱。隨順修習自性之理，保持清凈的行為。守護戒律，保護身心，稱為守護。修習必定得到結果，稱為增益。
第二是說明來意。前一品所說的清凈戒律，這一品能夠守護所說的人。因此，第二品講述此品。
第三是說明宗旨。能夠修行的（修行）人蒙受佛法的力量，因此以這一品為宗旨。用（佛法）使身體不壞，安住于佛的心境，自己覺悟，也使他人覺悟。這是此品所要達到的目的。
第四是概括文章。此品大體分為兩部分。最初的兩偈半是此品的總序。其次是分別解釋臍以下的部分。最初的總序中，前兩句總結前文，開啟後文。「每日先安住于念慧」：每日，是指從接受佛法的當日開始修行，直到成佛，在其中間早中晚三個時段都不缺少（修行），稱為每日。念慧，是指憶念上師（Guru）和智慧。依法寢息：右脅而臥，右手為枕，左手伸直放在大腿上。這就是（依法寢息）。「初起時」：是指接受佛法之夜的後半夜，出現光明之相的時候。「為障者」：生死流轉、三毒（貪嗔癡）煩惱為根本。（修行者）覺悟到三毒煩惱本來不生，這就是消除障礙。「是夜者」：是指接受佛法以前的生死長夜。「放逸所生罪者」：是指根（六根）塵（六塵）和合所產生的罪。「慇勤者」：如同撲滅頭上燃燒的火焰一樣，依法念誦。「寂根者」：覺悟到根本不起。「具悲利益心者」：用智慧簡別劣小的聲聞乘，彰顯大悲心。
【English Translation】 English version: Steadfast diligence is like Vajra (a diamond scepter, symbolizing indestructibility). Following without losing (mindfulness) is like a Lion (Simha, symbolizing courage and diligence). Therefore, (the practitioner) is firm and not timid, able to accomplish both self and others in this very life. Seeing others gain benefits is like gaining benefits oneself. If one sees oneself gaining benefits, one will surely share them with others. Therefore, it is said to accomplish both self and others. Not following other Devas (gods, referring to externalist deities), not seeking fearless reliance, abiding in the heart of the Iṣṭadevatā (personal chosen deity), directly and diligently practicing. Even hearing praise of other Devas, one does not change (one's faith), therefore it is said not to follow other Devas, not to seek fearless reliance. Possessing these qualities is called a good companion. All virtuous ordinary beings and sages in the world and beyond will rejoice upon seeing this. Therefore, it is said to possess these good companions.
Chapter Two: Increasing, Protecting, and Purifying Conduct
To explain this chapter, we will distinguish it in four aspects:
First, explaining the name: Following and cultivating the principle of nature, maintaining pure conduct. Guarding the precepts, protecting body and mind, is called protection. Cultivating will surely attain results, is called increasing.
Second, explaining the intention: The pure precepts spoken of in the previous chapter, this chapter can protect the people spoken of. Therefore, this second chapter comes about.
Third, explaining the purpose: Those who can cultivate receive the power of the Dharma, therefore they take this chapter as their purpose. Using (the Dharma) to make the body indestructible, abiding in the mind of the Buddha, awakening oneself, and also awakening others. This is the purpose of this chapter.
Fourth, summarizing the text: This chapter is broadly divided into two parts. The first two and a half verses are the general introduction to this chapter. The second part separately explains the part below the navel. In the initial general introduction, the first two sentences summarize the previous text and initiate the following text. 'Daily, first abide in mindfulness and wisdom': Daily means from the day of receiving the Dharma and beginning practice until becoming a Buddha, not lacking (practice) in the three periods of morning, noon, and evening in between, this is called daily. Mindfulness and wisdom refers to remembering the Guru (spiritual teacher) and wisdom. 'Resting according to the Dharma': Lying on the right side, with the right hand as a pillow, the left hand extended and placed on the thigh. This is (resting according to the Dharma). 'The time of first rising': Refers to the latter half of the night after receiving the Dharma, when the appearance of light emerges. 'Those that are obstacles': The cycle of birth and death, the three poisons (greed, hatred, and delusion) are the root. (The practitioner) realizes that the three poisons are fundamentally unborn, this is eliminating obstacles. 'That night': Refers to the long night of birth and death before receiving the Dharma. 'Sins born of negligence': Refers to the sins produced by the union of the six roots (sense organs) and the six dusts (sense objects). 'Diligence': Like extinguishing a fire burning on one's head, reciting according to the Dharma. 'Quieting the roots': Realizing that the root does not arise. 'Possessing a compassionate and beneficial mind': Using wisdom to distinguish the inferior Śrāvakayāna (vehicle of hearers), manifesting great compassion.
勇猛也。誓度者。眾生界不盡我願不休也。如法澡浴者。外浴必用香湯水也。或不浴者。內浴達無身法可浴也。二別釋中有十五真言。即是十五門也。門皆有偈頌真言。就頌中齋室空靜處者。妙山輔峰等處中所造作壇唸誦成就悉地室也。散妙華等者。凡所奉獻各隨諸尊性類及漫荼羅位等。一一善分別之。當令色香味觸適悅人心。于白黃赤三色中。如來部類當用白色。蓮華眷屬以黃色。金剛眷屬以赤色。複次當如漫荼羅方位中。圓壇者以白。方壇者以黃。三角壇者以赤。諸世天者以赤。缽頭摩是紅蓮。青黃白等水生諸蓮皆可通獻諸尊也。龍樹花彌勒世尊於此樹下成佛。其直言龍花者。是龍中所尚之花。西方頗有其種。其計薩羅花娑羅樹花皆是天竺所有。此方無也。但使人心所好。世間以為吉祥者。皆可供養。當一一在意善分別之。採集以為鬘。為錯雜莊嚴。或綴或結。以行人殷凈淳厚心故。則令諸尊歡喜護念也。隨置者前所造堂也。典者大日經也。當依本尊所在方者。一云。前唸誦堂本尊所在方也。二云。十方世界隨機顯方。如東方藥師西方阿彌陀清涼山文殊等亦得。一心住者。結心本尊目不暫舍等也。五輪者身中五支也。歸命者。眾生所重命為最珍。用此寶藏奉獻三寶。用真言印等也。身口意清凈業者。捨命歸尊言凈
【現代漢語翻譯】 現代漢語譯本 勇猛，指的是發誓要普度眾生，只要眾生界沒有窮盡，我的誓願就不會停止。『如法澡浴』，外在的沐浴必須使用香湯水。或者不進行外在沐浴的人，內在的沐浴是通達無身之法，這才是可以沐浴的真諦。在二別釋中有十五個真言，這也就是十五個門。每個門都有偈頌和真言。『就頌中齋室空靜處』，指的是在妙山、輔峰等地方建造的壇場，用於唸誦以成就悉地（成就）。『散妙華等』，凡是所奉獻的，都要根據諸尊的性情類別以及曼荼羅的位置等等，一一仔細分辨。應當使色、香、味、觸都適悅人心。在白、黃、赤三種顏色中，如來部類應當使用白色，蓮花眷屬使用黃色，金剛眷屬使用赤色。其次，應當按照曼荼羅的方位，圓壇使用白色，方壇使用黃色，三角壇使用赤色。諸世天使用赤色。缽頭摩是紅蓮，青、黃、白等水生蓮花都可以用來供獻諸尊。龍樹花，彌勒世尊在此樹下成佛。直接稱為龍花，是龍族所尊崇的花。西方頗有這種花。計薩羅花、娑羅樹花都是天竺所有的，此地沒有。只要是人心所喜好，世間認為是吉祥的，都可以供養。應當一一在意，仔細分辨。採集這些花朵做成花鬘，用來錯雜莊嚴，或綴或結。因為修行人慇勤、清凈、淳厚的心，就能使諸尊歡喜護念。『隨置者』，指的是前面所建造的堂。『典者』，指的是《大日經》。『當依本尊所在方』，一種說法是，指唸誦堂中本尊所在的方向。另一種說法是，指十方世界隨機顯現的方向，如東方藥師、西方阿彌陀、清涼山文殊等也可以。『一心住者』，指的是結心本尊，眼睛不片刻離開等等。『五輪者』，指的是身中的五支。『歸命者』，眾生所重視的生命是最珍貴的，用這個寶藏奉獻給三寶，用真言印等等。『身口意清凈業者』，捨棄生命歸順諸尊，言語清凈。
【English Translation】 English version 『Courageous』 means vowing to liberate all sentient beings; my vow will not cease until the realm of sentient beings is exhausted. 『Bathing according to the Dharma』 means that external bathing must use fragrant water. Or, for those who do not perform external bathing, internal bathing is understanding the Dharma of no-self, which is the true essence of bathing. In the second separate explanation, there are fifteen true words, which are the fifteen gates. Each gate has verses and mantras. 『The quiet and empty place in the chanting room』 refers to the altar built in places like Miaoshan (Wonderful Mountain), Fufeng (Assistant Peak), etc., used for chanting to achieve Siddhi (accomplishment). 『Scattering wonderful flowers, etc.』 means that whatever is offered should be carefully distinguished according to the nature and category of the deities and the position of the Mandala, etc. The colors, fragrances, tastes, and textures should be pleasing to people's hearts. Among the three colors of white, yellow, and red, the Tathagata family should use white, the Lotus family should use yellow, and the Vajra family should use red. Secondly, according to the position of the Mandala, the round altar should use white, the square altar should use yellow, and the triangular altar should use red. The worldly deities should use red. Padmas (lotuses) are red lotuses, and blue, yellow, white, and other aquatic lotuses can all be used to offer to the deities. The Nagapuspa (Dragon Tree Flower), the Maitreya Buddha attained enlightenment under this tree. Directly called the Dragon Flower, it is the flower revered by the Naga (Dragon) clan. There are quite a few of these flowers in the West. The Kimsuka flower and the Sal tree flower are all native to India and not found here. As long as it is pleasing to people's hearts and considered auspicious in the world, it can be offered. It should be carefully distinguished in every detail. Collect these flowers to make garlands, used for mixed decoration, either attached or knotted. Because of the practitioner's diligent, pure, and sincere heart, it will make the deities happy and protect them. 『The place where it is placed』 refers to the hall built earlier. 『The scripture』 refers to the Mahavairocana Sutra. 『Should be based on the direction where the principal deity is located』 One explanation is that it refers to the direction where the principal deity is located in the chanting hall. Another explanation is that it refers to the direction randomly manifested in the ten directions of the world, such as Bhaisajyaguru (Medicine Buddha) in the East, Amitabha in the West, Manjushri in Qingliang Mountain, etc. 『Dwelling with one mind』 refers to focusing on the principal deity, not taking your eyes off it for a moment, etc. 『The five wheels』 refer to the five limbs in the body. 『Taking refuge』 means that life, which is valued by sentient beings, is the most precious, and this treasure is offered to the Three Jewels, using mantras, mudras, etc. 『Pure karma of body, speech, and mind』 means abandoning life and surrendering to the deities, purifying speech.
業也。真言中作禮方便者。由此作禮真實言者。真言即是實相智。諸尊以實相智為身心。以實相智真言誦。即遍至實相智尊。實相智尊一時頓受真言禮。故言即能遍禮十方佛。右膝著地以下一段出罪方便真言門。誦真言同前。實相智自無罪。若執有罪。此智慧令解無罪。是故言出罪。南無十方三世佛以下第三歸依方便真言門。此真言智外無妄。外無妄處即是真言。自身若誦此真言悟自真。故言歸依。亦有誦真言。頌中南無者。度我也亦云禮敬也。三種常身者。法身等三身。悟生死本不生故言常身也。正法藏者。正者蕳邪。法者軌則。藏者含恒沙德也。大心眾者。菩薩乘也。我凈此身離諸垢以下第四施身方便真言門。亦有誦真言。真身以外無別身。三世如來亦同體。眾生妄執有別身。此真言門能令解我身佛身等無別。故言施身。凈菩提心勝愿寶已下第五發菩提心方便真言門。有誦真言長行。我身佛身既無別。佛菩提智同我智。此真言令悟此法。能令知云發菩提。增加者能顯真言義加也。菩提心者自性清凈自覺也。心者中實義也。故云離一切等也。蘊者五蘊也。界者十八界也。處者十二處也。能執者妄心也。所執者妄境也。舍離也。法無我有者離妄境等也。自心平等者無妄想也。又自心者妄想自心也。平等者妄想自心本不
【現代漢語翻譯】 現代漢語譯本： 是『業』（Karma）啊。在真言（Mantra）中，作為禮拜的方便法門，通過這禮拜真實之語，真言即是實相智（Reality Wisdom）。諸尊（Devas）以實相智為身心，以實相智真言誦唸，即能普遍到達實相智尊。實相智尊一時頓然接受真言的禮敬，所以說真言即能普遍禮敬十方佛。右膝著地以下一段是出罪方便真言門。誦唸真言與前相同。實相智本身沒有罪，如果執著于有罪，此智慧使你理解無罪。因此說『出罪』。『南無十方三世佛』以下是第三歸依方便真言門。此真言智外沒有虛妄，沒有虛妄之處就是真言。自身如果誦唸此真言，就能領悟自身的真實，所以說『歸依』。也有誦唸真言，頌中『南無』（Namo）的意思是度我，也說是禮敬。三種常身指的是法身（Dharmakaya）等三身（Trikaya）。領悟生死根本不生，所以說是『常身』。正法藏（Saddharma-pitaka）中，『正』是簡別邪惡，『法』是軌則，『藏』是包含恒河沙數功德。大心眾指的是菩薩乘（Bodhisattva-yana）。『我凈此身離諸垢』以下是第四施身方便真言門。也有誦唸真言，真身之外沒有別的身，三世如來（Tathagata）也與我同體。眾生虛妄執著于有別的身，此真言門能使你理解我身、佛身等沒有差別，所以說『施身』。『凈菩提心勝愿寶』以下是第五發菩提心方便真言門。有誦唸真言長行，我身佛身既然沒有差別，佛的菩提智（Bodhi-jnana）與我的智慧相同。此真言能使你領悟此法，能讓你知道什麼是發菩提心。『增加』是能顯現真言的意義。菩提心（Bodhi-citta）是自性清凈自覺。『心』是中實之義，所以說遠離一切等等。蘊（Skandha）指的是五蘊（Panca-skandha），界（Dhatu）指的是十八界（Astadasa-dhatu），處（Ayatana）指的是十二處（Dvadasayatana）。能執著的是妄心，所執著的是虛妄境界，舍離這些。法無我（Dharma-nairatmya）指的是脫離虛妄境界等等。自心平等指的是沒有妄想。又，自心指的是妄想自心，平等指的是妄想自心本來。
【English Translation】 English version: It is 『Karma』 (業也). In the Mantra (真言), as a convenient method for prostration, through this prostration of truthful words, the Mantra is Reality Wisdom (實相智). The Devas (諸尊) take Reality Wisdom as their body and mind, and by reciting the Reality Wisdom Mantra, they can universally reach the Reality Wisdom Devas. The Reality Wisdom Devas instantly and completely receive the reverence of the Mantra, so it is said that the Mantra can universally pay homage to the Buddhas of the ten directions. The section from 『right knee touching the ground』 onwards is the Mantra gate for the expedient means of expiating sins. Reciting the Mantra is the same as before. Reality Wisdom itself has no sin. If you cling to the idea of having sin, this wisdom can enable you to understand the absence of sin. Therefore, it is said 『expiating sins.』 『Namo to the Buddhas of the ten directions and three times』 onwards is the third Mantra gate for the expedient means of taking refuge. Outside this Mantra wisdom, there is no falsehood. The place without falsehood is the Mantra. If one recites this Mantra, one can realize one's own truth, so it is said 『taking refuge.』 There are also those who recite the Mantra, and in the verse, 『Namo』 (南無) means to deliver me, and it is also said to be reverence. The three constant bodies refer to the Dharmakaya (法身) and the other two bodies of the Trikaya (三身). Realizing that the root of birth and death is not born, it is said to be the 『constant body.』 In the Saddharma-pitaka (正法藏), 『right』 distinguishes evil, 『dharma』 is the rule, and 『pitaka』 contains virtues as numerous as the sands of the Ganges. The great-minded assembly refers to the Bodhisattva-yana (菩薩乘). 『I purify this body, free from all defilements』 onwards is the fourth Mantra gate for the expedient means of offering the body. There are also those who recite the Mantra. Outside the true body, there is no other body. The Tathagatas (如來) of the three times are also of the same essence as me. Sentient beings falsely cling to the idea of having separate bodies. This Mantra gate can enable you to understand that my body, the Buddha's body, etc., are not different, so it is said 『offering the body.』 『Pure Bodhicitta, supreme wish jewel』 onwards is the fifth Mantra gate for the expedient means of generating Bodhicitta. There are those who recite the Mantra in prose. Since my body and the Buddha's body are not different, the Buddha's Bodhi-jnana (菩提智) is the same as my wisdom. This Mantra can enable you to realize this Dharma and can let you know what it means to generate Bodhicitta. 『Increasing』 means being able to reveal the meaning of the Mantra. Bodhicitta (菩提心) is the self-nature, pure and self-aware. 『Mind』 is the meaning of being central and real, so it is said to be apart from all, etc. Skandha (蘊) refers to the Panca-skandha (五蘊), Dhatu (界) refers to the Astadasa-dhatu (十八界), and Ayatana (處) refers to the Dvadasayatana (十二處). That which can cling is the deluded mind, and that which is clung to is the false realm. Abandon these. Dharma-nairatmya (法無我) refers to being free from false realms, etc. Self-mind equality refers to having no delusions. Also, self-mind refers to the deluded self-mind, and equality refers to the original nature of the deluded self-mind.
生也。是故云能執所執乃至本來不生。如大空者。大慧日輪中無生死晝夜別。自性者慧日即為身。捧妄不生令同真性故云如也。此增加句譯人讚嘆梵本也。若能誦梵本者第一。依漢文得意讀誦亦得。道場者寂場也。十方無量世界中以下第六隨喜方便真言門。亦有誦真言。如實智自無有嫉。自無嫉智令無瞋嫉。至誠唸誦此真智令不異真實之智。故言隨喜方便法。我今勸請諸如來以下第七勸請方便真言門。頌真言同前。真智大悲恒利物。利物故降法雨。至誠唸誦此真言令請法住世。故云勸請。愿令凡夫所住處以下第八奉請法身方便真言門。頌真言同前。法身恒住于本真。以恒住故令至法身。誦此真言直奉請。故云奉請方便法。所修一切眾善業以下第九回向方便真言門。頌真言同前。本覺真智外無散。以無散故同迴向。勤苦唸誦此真言。歸真本法雲迴向。復造所餘諸福事以下第十入佛三昧耶明門。是生法之身也。此中有頌印真言。所餘者唸誦真言以外也。遍清凈者。自三業中不凈令不生也。哀愍救攝者。即是他三業中不凈令不生也。心性者。如心本性自清凈也。身隨所應者。面向本尊也。又於三部五部中以何尊是我本尊者也。以安坐者。頭頂鼻臍皆悉正直結跏及半坐等也。凈除三業道者。不生三業不凈即是道也。印者。真言
【現代漢語翻譯】 現代漢語譯本： 生也是如此。因此說，能夠執持所執，乃至本來不生。如同大空一樣。在大慧日輪中，沒有生死晝夜的區別。自性就是慧日本身。使虛妄不生，與真性相同，所以說『如』。這句增加的話是譯者讚歎梵文字。如果能誦讀梵文字最好。依據漢文領會意思讀誦也可以。道場就是寂靜的場所。『十方無量世界中』以下是第六個隨喜方便真言門。也有誦讀真言。如實智本身沒有嫉妒。沒有嫉妒的智慧，使人沒有嗔恨嫉妒。至誠唸誦這個真智，使之不異於真實的智慧。所以說隨喜方便法。『我今勸請諸如來』以下是第七個勸請方便真言門。頌真言與前面相同。真智大悲，恒常利益眾生。利益眾生，所以降下法雨。至誠唸誦這個真言，使請來的法能夠住世。所以說勸請。『令凡夫所住處』以下是第八個奉請法身方便真言門。頌真言與前面相同。法身恒常安住于本真。因為恒常安住，所以能夠到達法身。誦讀這個真言直接奉請。所以說奉請方便法。『所修一切眾善業』以下是第九個迴向方便真言門。頌真言與前面相同。本覺真智之外沒有散亂。因為沒有散亂，所以能夠迴向。勤苦唸誦這個真言。歸於真本之法，叫做迴向。『復造所餘諸福事』以下是第十個入佛三昧耶明門。這是生法之身。這裡面有頌、印、真言。所餘的，是指唸誦真言以外的。『遍清凈』是指，使自己三業中的不凈不生起。『哀愍救攝』是指，使他人三業中的不凈不生起。『心性』是指，如心本性自清凈。『身隨所應』是指，面向本尊。又於三部五部中，以哪個尊是我本尊。『以安坐』是指，頭頂、鼻、臍都正直，結跏趺坐及半跏趺坐等。『凈除三業道』是指，不生起三業的不凈，就是道。印，就是真言。
【English Translation】 English version: So it is with birth. Therefore, it is said that one can grasp what is grasped, even to the point of not being born originally. Like the great void. In the great wisdom sun-wheel, there is no distinction between birth, death, day, and night. Self-nature is the wisdom sun itself. Causing delusion not to arise, making it the same as true nature, hence the word 'suchness'. This added sentence is the translator's praise of the Sanskrit text. If one can recite the Sanskrit text, that is best. Understanding the meaning and reciting based on the Chinese text is also acceptable. The dōjō (道場, place of enlightenment) is a place of stillness. 'In the ten directions, in immeasurable worlds' onwards is the sixth anumoḍanā-upāya-mantra-mudrā (隨喜方便真言門, gate of the mantra of rejoicing in skillful means). There is also the recitation of mantras. True wisdom itself has no jealousy. Having wisdom without jealousy prevents anger and jealousy. Sincerely reciting this true wisdom makes it no different from true wisdom. Therefore, it is called the skillful means of rejoicing. 'I now exhort all Tathāgatas' onwards is the seventh codanā-upāya-mantra-mudrā (勸請方便真言門, gate of the mantra of exhorting skillful means). The verse of the mantra is the same as before. True wisdom and great compassion constantly benefit beings. Benefiting beings, therefore, it sends down the rain of Dharma. Sincerely reciting this mantra allows the requested Dharma to abide in the world. Therefore, it is called exhortation. 'Making the place where ordinary beings dwell' onwards is the eighth abhiseka-dharmakāya-upāya-mantra-mudrā (奉請法身方便真言門, gate of the mantra of inviting the dharmakāya with skillful means). The verse of the mantra is the same as before. The dharmakāya constantly abides in the original truth. Because it constantly abides, it can reach the dharmakāya. Reciting this mantra directly invites. Therefore, it is called the skillful means of inviting. 'All good deeds that are cultivated' onwards is the ninth pariṇāmanā-upāya-mantra-mudrā (迴向方便真言門, gate of the mantra of dedicating merit with skillful means). The verse of the mantra is the same as before. Outside of original awareness and true wisdom, there is no scattering. Because there is no scattering, it can be dedicated. Diligently reciting this mantra. Returning to the true original Dharma is called dedication. 'Again, creating all other meritorious deeds' onwards is the tenth Buddha-samādhi-samaya-vidyā-mudrā (入佛三昧耶明門, gate of entering the samaya of the Buddha-samādhi). This is the body of the Dharma of birth. Within this, there are verses, mudrās, and mantras. What remains refers to things other than reciting mantras. 'Universally purified' means causing the impurity in one's own three karmas not to arise. 'Pitying and saving' means causing the impurity in others' three karmas not to arise. 'Mind-nature' means that the original nature of the mind is self-purifying. 'The body follows what is appropriate' means facing the honzon (本尊, principal image). Also, within the three kulas (部, families) and five kulas, which deva is my honzon. 'Sitting peacefully' means that the crown of the head, nose, and navel are all straight, sitting in the lotus position or half-lotus position, etc. 'Purifying the path of the three karmas' means that not giving rise to the impurity of the three karmas is the path. Mudra is the mantra.
所依身也。問身智云何別。答身是諸功德所依。智即照明義也。然則約用別而約體一也。入佛三昧耶持明經云。時薄伽梵住廣大法界加持。即於是時。住法界胎藏三昧。從此定起說入佛三昧耶持明者。梵音毗富羅是廣大義。謂深廣無際不可測量。如是諸法自體名為毗富羅法界。諸佛實相真言實相眾生實相皆是毗富羅法界。以此更相加持。故名為法界加持。複次如男女交會因緣種子托于胎藏而不失壞。即是相加持義。如是諸佛國王明妃為夫人。和合共生毗富羅種子。為大悲胎藏所持無有失壞。故名法界加持也。世尊普遍加持一切眾生。皆作平等種子竟。即時入于遍法界胎藏三昧。觀此一一種子。皆是蓮華臺上毗盧遮那。普門眷屬無盡莊嚴亦與大悲漫荼羅等無有異。而諸眾生未能自證知。故名在聖胎俱舍。若出藏時即是如來解脫也。世尊如是現觀察已。即時從三昧起說三昧耶持明。三昧耶者。是平等義是本誓義。是除障義是警覺義。言平等者。謂如來現證此三昧時。見一切眾生種種身語意。皆悉與如來等。禪定智慧與實相身亦畢竟等。初發心時與地波羅蜜滿時亦畢竟等。是故出誠諦言以告眾生。若我所言必定不虛者。亦一切眾生髮此誠諦言時。亦蒙三密加持。無盡莊嚴與如來等。以是因緣故能作金剛事業。故名三昧耶也。
【現代漢語翻譯】 現代漢語譯本 所依之身。問：身與智有何區別？答：身是諸功德所依之處，智則是照明之義。然而，從作用上來說有區別，從本體上來說則是一體的。《入佛三昧耶持明經》中說：『當時，薄伽梵（Bhagavan，世尊）安住于廣大法界加持之中。』即於此時，安住於法界胎藏三昧（Dharmadhatu-garbha-samadhi）。從此禪定中起身，宣說入佛三昧耶持明。梵語『毗富羅（Vipula）』是廣大的意思，指深廣無際、不可測量。像這樣，諸法的自體名為毗富羅法界。諸佛實相、真言實相、眾生實相，都是毗富羅法界。以此互相加持，所以名為法界加持。 再次，如同男女交會，因緣種子寄託于胎藏而不失壞，這就是相加持的意義。如同諸佛國王以明妃為夫人，和合共生毗富羅種子，為大悲胎藏所持，沒有失壞，所以名為法界加持。世尊普遍加持一切眾生，都作為平等的種子完畢，即時進入遍法界胎藏三昧。觀察這每一個種子，都是蓮花臺上的毗盧遮那佛（Vairocana），普門眷屬無盡莊嚴，也與大悲曼荼羅（Mahakaruna-mandala）等同，沒有差異。而諸眾生未能自己證知，所以名為在聖胎俱舍（kosha，藏）。若出藏時，就是如來解脫之時。世尊這樣現觀之後，即時從三昧起身，宣說三昧耶持明。三昧耶（Samaya）是平等之義，是本誓之義，是除障之義，是警覺之義。 說到平等，是指如來現證此三昧時，見到一切眾生種種身語意，都與如來相等，禪定智慧與實相身也畢竟相等，初發心時與地波羅蜜（Bhumi-paramita，十地圓滿）滿時也畢竟相等。所以發出誠實之言以告訴眾生，如果我所言必定不虛，那麼一切眾生髮出此誠實之言時，也蒙受三密加持，無盡莊嚴與如來等同。因為這個因緣，所以能作金剛事業，故名三昧耶。
【English Translation】 English version The body that is relied upon. Question: What is the difference between the body and wisdom? Answer: The body is the basis of all merits, while wisdom is the meaning of illumination. However, they are different in terms of function but one in essence. The 『Entering the Buddha Samaya Dharani Sutra』 says: 『At that time, Bhagavan (the Blessed One) dwelt in the vast Dharmadhatu (realm of reality) of empowerment.』 At that very moment, he dwelt in the Dharmadhatu-garbha-samadhi (samadhi of the womb of the realm of reality). Arising from this samadhi, he spoke of entering the Buddha Samaya Dharani. The Sanskrit word 『Vipula』 means vast, referring to being deep, broad, boundless, and immeasurable. Thus, the self-nature of all dharmas (phenomena) is called Vipula Dharmadhatu. The true aspect of all Buddhas, the true aspect of mantra, and the true aspect of sentient beings are all Vipula Dharmadhatu. Because of this mutual empowerment, it is called Dharmadhatu empowerment. Furthermore, just as when a man and woman unite, the seed of cause and condition is entrusted to the womb without being lost, this is the meaning of mutual empowerment. Just as the kings of all Buddhas take vidyadharis (wisdom-holding consorts) as their consorts, uniting to give birth to the Vipula seed, which is held by the Mahakaruna-garbha (womb of great compassion) without being lost, hence it is called Dharmadhatu empowerment. The World-Honored One universally empowers all sentient beings, completing the process of making them all equal seeds, and immediately enters the Sarva-dharmadhatu-garbha-samadhi. Observing each of these seeds, they are all Vairocana (the Illuminator) on a lotus platform, with the endless adornments of the universal retinue, which are no different from the Mahakaruna-mandala (circle of great compassion). However, sentient beings are unable to realize this for themselves, so it is called being in the kosha (womb) of the holy embryo. When they emerge from the womb, it is the liberation of the Tathagata (Thus Come One). Having observed in this way, the World-Honored One immediately arose from the samadhi and spoke of the Samaya Dharani. Samaya means equality, it means original vow, it means removing obstacles, and it means awakening. Speaking of equality, it refers to when the Tathagata directly realizes this samadhi, seeing that all sentient beings' various body, speech, and mind are all equal to the Tathagata, and that dhyana (meditation) and wisdom are ultimately equal to the true aspect body, and that the initial aspiration is ultimately equal to the time when the Bhumi-paramita (perfection of the ten stages) is fulfilled. Therefore, he utters truthful words to tell sentient beings that if what I say is certainly not false, then when all sentient beings utter these truthful words, they will also receive the empowerment of the three mysteries (body, speech, and mind), and their endless adornments will be equal to the Tathagata. Because of this cause and condition, they can perform Vajra (indestructible) activities, hence it is called Samaya.
言本誓者。如來現證此三昧耶時。見一切眾生悉有成佛義。故即時立大誓願。我今要從普門。以無量方便。令一切眾生皆至無上菩提。劑眾生界未盡已來。我之事業終不休息。若有眾生隨我本願發此誠實言時。亦令彼所為事業皆悉成金剛性。故名三昧耶也。言除障者。如來見一切眾生。悉有如來法界。但由一念無明故。常在目前而不覺知。是故發誠實言。我今要當設種種方便善為一切眾生決除眼瞙。若我誓願必當成就者。令諸眾生隨我方便說此誠實言時。乃至於一生中獲無垢眼。障蓋都盡。故名三昧耶也。言警覺義者。如來以一切眾生皆在無明睡故。于如是功德不自覺知。故以誠言感動令得醒悟。亦以此警覺諸菩薩等。令起深禪定窟。學師子頻申。若有真言行人說此三昧耶者。我等諸佛亦當憶持本誓不得違越。猶如國王自製法已。還自敬順行之。故名三昧耶也。持明者梵云陀羅尼。明謂總持一切明門行。乃至盡此三昧耶誓願以來終不漏失。故名入佛三昧耶持明也。初句歸命一切諸佛如上釋。次句云無等。次云三等。連下句言之。即是無等三平等三昧耶也。複次阿是諸法本不生義。即是法界體性。娑是諦義。迷是三昧義。磨是自證大空亦是我義。世尊證此三昧時。諦觀一一眾生心中普門漫荼羅皆等於我。是故更無待對無
【現代漢語翻譯】 現代漢語譯本 關於『言本誓』（根本誓願）的解釋。當如來實現證此三昧耶（Samaya，誓約）時，見到一切眾生都具有成佛的可能性。因此，立即立下大誓願：『我現在要從普門（普遍之門），以無量方便，令一切眾生都達到無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。在眾生界未窮盡之前，我的事業終不停止。』 如果有眾生隨順我的本願，發出此誠實之言時，也令他所做的事業都成就金剛（Vajra）之性。所以名為三昧耶。 關於『言除障』（消除障礙）的解釋。如來見到一切眾生，都具有如來法界（Tathagatagarbha，如來藏），但由於一念無明（Avidya，無明）的緣故，常常在眼前而不自覺知。因此，發出誠實之言：『我現在應當設定種種方便，善巧地為一切眾生決除眼翳（眼病）。』 如果我的誓願必定能夠成就，令諸眾生隨順我的方便，說此誠實之言時，乃至在一生中獲得無垢之眼，障礙全部消除。所以名為三昧耶。 關於『言警覺義』（警覺的意義）的解釋。如來認為一切眾生都處在無明睡眠中，對於這樣的功德不自覺知。所以用誠實之言感動他們，使他們醒悟。也以此警覺諸菩薩等，令他們從深禪定窟中出來，學習獅子伸腰。如果有真言（Mantra）行者說此三昧耶，我們諸佛也應當憶持本誓，不得違越。猶如國王自己制定了法律之後，還自己恭敬順從地執行它。所以名為三昧耶。 持明（Vidyadhara）者，梵文為陀羅尼（Dharani）。『明』是指總持一切明門之行，乃至到此三昧耶誓願結束以來，終不漏失。所以名為入佛三昧耶持明。初句『歸命一切諸佛』如上解釋。次句說『無等』，再下句說『三等』，連下句一起說，就是無等三平等三昧耶。再次，阿（A）是諸法本不生義，就是法界體性。娑（Sa）是諦義。迷（Mi）是三昧義。磨（Ma）是自證大空也是我義。世尊證此三昧時，諦觀每一個眾生心中普門漫荼羅（Mandala，壇城）都等於我，所以更無對待，無
【English Translation】 English version Regarding 『言本誓』 (Yan Ben Shi, the fundamental vow): When the Tathagata (如來) realized this Samaya (三昧耶, vow), he saw that all sentient beings have the potential to attain Buddhahood. Therefore, he immediately made a great vow: 『I will now, from the Universal Gate (普門), use immeasurable skillful means to lead all sentient beings to attain Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment). Until the realm of sentient beings is exhausted, my work will never cease.』 If there are sentient beings who follow my original vow and utter this truthful statement, may all their endeavors achieve the nature of Vajra (金剛, diamond). Therefore, it is called Samaya. Regarding 『言除障』 (Yan Chu Zhang, eliminating obstacles): The Tathagata sees that all sentient beings possess the Tathagatagarbha (如來法界, the womb of the Tathagata), but due to a single thought of ignorance (無明, Avidya), they are constantly unaware of it even though it is right before their eyes. Therefore, he makes a truthful statement: 『I will now set up various skillful means to skillfully remove the eye disease (眼翳) for all sentient beings.』 If my vow is certain to be fulfilled, may all sentient beings, following my skillful means, and uttering this truthful statement, attain immaculate eyes in this very lifetime, and may all obstacles be completely eliminated. Therefore, it is called Samaya. Regarding 『言警覺義』 (Yan Jing Jue Yi, the meaning of awakening): The Tathagata considers that all sentient beings are in the sleep of ignorance, and are not aware of such merits. Therefore, he uses truthful words to move them and awaken them. He also uses this to alert all Bodhisattvas (菩薩) and others, causing them to emerge from the caves of deep Samadhi (禪定), and learn the lion's stretch. If there are Mantra (真言) practitioners who recite this Samaya, we Buddhas (佛) should also remember and uphold our original vows, and must not violate them. It is like a king who, after enacting laws, still respectfully obeys and implements them himself. Therefore, it is called Samaya. 持明 (Chi Ming, Vidyadhara), in Sanskrit is Dharani (陀羅尼). 『明』 (Ming, knowledge) refers to upholding all practices of the gates of knowledge, and until the end of this Samaya vow, nothing will be lost. Therefore, it is called entering the Buddha Samaya Vidyadhara. The first sentence, 『Taking refuge in all Buddhas』 is explained above. The next sentence says 『unequaled,』 and the next sentence says 『three equals,』 connecting with the following sentence, which is the unequaled three equal Samaya. Furthermore, 阿 (A) is the meaning of the non-origination of all dharmas, which is the nature of the Dharmadhatu (法界). 娑 (Sa) is the meaning of truth. 迷 (Mi) is the meaning of Samadhi. 磨 (Ma) is the self-realized great emptiness, which is also the meaning of 『I.』 When the World Honored One (世尊) realized this Samadhi, he truly observed that the Universal Gate Mandala (漫荼羅, Mandala) in the hearts of each and every sentient being is equal to 『I,』 therefore there is no more duality, no
可譬類。名為無等也。三等為三世等三因等三業道等三乘等。即是轉釋前句。所以無等之意。呾[口*履]謂心如實相一切塵垢本來不生。三世如來種種方便悉皆為此一大事因緣故。即是除障之義。結云三昧耶者。即是必定師子吼說諸法平等義。故立大誓願。當令一切得如我。故欲普為眾生開佛知見故。是故以此警覺眾生及諸佛故。是故此三昧耶名為一切如來金剛誓戒。若不先念持者。不得作一切真言法事也。世尊以遍滿一切佛剎身語心輪。說此三昧耶已。一切諸佛子眾無不聞之。既聞是已。於一切真言法中不敢違越。所以然者。若菩薩于眾生諸法中作種種不平等見。則越三昧耶法。若於此平等誓中作種種限量之心。亦越三昧耶法。諸有所作隨順世間名利。不為大事因緣。亦越三昧耶法。放逸懈怠不能警悟其心。亦越三昧耶法。以越三昧耶法故。有種種障生。自損損他無有義利。是故諸菩薩等奉持此三昧耶。如護身命不敢違越也。能凈如來地者。唸誦真言及作印即能除煩惱所知障也。地波羅蜜滿者。凈除諸障。皆以出現佛地功德也。成三法道界者。印真言及意密。道界者即是果也。合而云成三法之果也。次結法界生以下第十一法界生真言門。是養法之身。此中有印真言頌。經云。薄伽梵復說法界生真言者。世尊前入法
【現代漢語翻譯】 現代漢語譯本：可以打個比方。這個名稱是『無等』（無法比擬）的意思。『三等』是指三世等（過去、現在、未來三世平等），三因等（正因、了因、緣因三因平等），三業道等（身、口、意三業道平等），三乘等（聲聞乘、緣覺乘、菩薩乘三乘平等）。這實際上是進一步解釋前一句。所以『無等』的含義是，『呾[口履]』指的是心如實相，一切塵垢本來就不產生。三世如來用種種方便，都是爲了這一大事因緣的緣故。這就是去除障礙的意思。總結說『三昧耶』（誓約）的意思，就是必定像獅子吼一樣宣說諸法平等的道理。所以立下大誓願，要讓一切眾生都得到像我一樣的成就。所以想要普遍地為眾生開啟佛的知見。因此用這個來警覺眾生以及諸佛。所以這個三昧耶被稱為一切如來金剛誓戒。如果不先念誦受持，就不能做一切真言法事。世尊用遍滿一切佛剎的身語意輪，說了這個三昧耶之後，一切諸佛子眾沒有不聽到的。既然聽到了，在一切真言法中就不敢違越。為什麼呢？如果菩薩對於眾生諸法中產生種種不平等的見解，就違越了三昧耶法。如果對於這個平等誓約產生種種*（可能是指不敬或懷疑）之心，也違越了三昧耶法。所做的一切都隨順世間的名利，不爲了大事因緣，也違越了三昧耶法。放逸懈怠，不能警覺自己的心，也違越了三昧耶法。因為違越了三昧耶法，所以產生種種障礙，自己受損也損害他人，沒有任何意義和利益。所以諸位菩薩等要奉持這個三昧耶，像保護自己的生命一樣不敢違越。『能凈如來地』的意思是，唸誦真言以及結手印，就能去除煩惱障和所知障。『地波羅蜜滿』的意思是，清凈去除各種障礙，都以出現佛地的功德。『成三法道界』的意思是，手印、真言以及意密，『道界』就是指果。合起來說是成就三法之果。接下來總結法界生以下第十一法界生真言門，是養法之身。這裡面有手印、真言和頌。經中說，『薄伽梵（Bhagavan，世尊）又說法界生真言』，世尊前入法
【English Translation】 English version: It can be compared. The name is 'Unequalled' (incomparable). 'Three equals' refers to the equality of the three times (past, present, and future), the equality of the three causes (hetu, alambana, and adhipati), the equality of the three karmic paths (body, speech, and mind), and the equality of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). This is actually a further explanation of the previous sentence. So the meaning of 'Unequalled' is that 'Ta[口*履]' refers to the mind being like the true reality, and all defilements originally do not arise. The Tathāgatas (如來) of the three times use various skillful means for the sake of this one great event and condition. This is the meaning of removing obstacles. Concluding with 'Samaya' (三昧耶, vow) means definitely proclaiming the equality of all dharmas like a lion's roar. Therefore, a great vow is made to enable all beings to attain the same achievement as me. Therefore, it is desired to universally open the Buddha's knowledge and vision for all beings. Therefore, this is used to awaken beings and all Buddhas. Therefore, this Samaya is called the Vajra (金剛) vow and precept of all Tathāgatas. If one does not first recite and uphold it, one cannot perform all mantra practices. After the World Honored One (世尊) spoke this Samaya with the body, speech, and mind wheels pervading all Buddha-lands, all the Buddha's children heard it. Since they have heard it, they dare not violate it in all mantra practices. Why? If a Bodhisattva (菩薩) has various unequal views of beings and dharmas, then they violate the Samaya Dharma. If they have various ** (possibly referring to disrespect or doubt) in this equal vow, they also violate the Samaya Dharma. If everything they do follows worldly fame and profit and is not for the sake of the great event and condition, they also violate the Samaya Dharma. If they are negligent and lazy and cannot awaken their minds, they also violate the Samaya Dharma. Because they violate the Samaya Dharma, various obstacles arise, harming themselves and others, without any meaning or benefit. Therefore, all Bodhisattvas must uphold this Samaya, like protecting their own lives, and dare not violate it. 'Being able to purify the Tathāgata ground' means that reciting mantras and forming mudras (印) can remove the afflictive and cognitive obscurations. 'The perfection of the Bhumi (地) Paramita (波羅蜜)' means that purifying and removing all obstacles is all due to the merit of the appearance of the Buddha-ground. 'Accomplishing the three Dharma Dhatus (法道界)' means that the mudra, mantra, and mind secret, 'Dhatu' refers to the fruit. Combined, it means accomplishing the fruit of the three Dharmas. Next, summarizing the Dharma-dhatu-origination and below, the eleventh Dharma-dhatu-origination mantra gate is the body of nourishing the Dharma. There are mudras, mantras, and verses in it. The sutra says, 'Bhagavan (薄伽梵) again speaks the Dharma-dhatu-origination mantra', the World Honored One enters the Dharma
界胎藏三昧時。見一切眾生悉有菩提種子等同諸佛。故說入佛三昧耶持明。以此持明得入佛平等戒。即是托聖胎藏也。爾時世尊復以普眼諦觀。見一切眾生皆悉聖胎具足生在佛家。爾時無盡莊嚴亦復與如來等。從此三昧起已即說法界生真言。又以普眼諦觀。見此一一眾生金剛事業具足成就。爾時無盡莊嚴亦復與如來等。從此三昧起已即說金剛薩埵真言。故此三種皆名三昧耶也。複次由入佛三昧耶故。于胎藏中不令夭折。由法界生故。初出胎時離諸障礙。由金剛薩埵故。能持家業備諸伎藝。又以入佛三昧耶加持秘密胎藏。以法界世加持金剛菩薩二重眷屬。以金剛薩埵加持種種隨類之形。入佛三昧耶如蓮華藏。法界生如蓮華敷。金剛薩埵如蓮華實成就復還為種。故此三種皆名三昧耶也。達磨馱睹是法界義。薩嚩婆嚩是自性。亦名根本性。句痕是我義。其句義云我即法界自性也。以必定師子吼言。我及一切眾生皆是法界自性。是平等義。我常當設種種方便令一切眾生皆悉證知。是本誓義。以知我即法界自性故。能除一切分別開凈知見。是除障義。諸佛唯愿憶持本願。故令我此身即同毗盧遮那法界自性。是警悟義。當以字門廣釋之。如法界自性者。以顯所觀法體。謂即是大日智體也。而觀于自身者。顯行者能觀之智。或以真實
【現代漢語翻譯】 現代漢語譯本： 當進入胎藏三昧時，見到一切眾生都具有菩提種子，與諸佛相同。因此說入佛三昧耶持明（mantra，真言）。憑藉此持明，得以進入佛的平等戒，也就是寄託于聖胎藏中。當時，世尊又以普眼仔細觀察，見到一切眾生都具備聖胎，完全出生在佛家。當時，無盡莊嚴也與如來相等。從此三昧出來后，就說法界生真言。又以普眼仔細觀察，見到這一一眾生金剛事業完全成就。當時，無盡莊嚴也與如來相等。從此三昧出來后，就說金剛薩埵（Vajrasattva）真言。所以這三種都名為三昧耶（Samaya，誓言）。
其次，由於進入佛三昧耶的緣故，在胎藏中不會夭折。由於法界生的緣故，剛出胎時遠離各種障礙。由於金剛薩埵的緣故，能夠維持家業，具備各種技藝。又以入佛三昧耶加持秘密胎藏，以法界世加持金剛菩薩二重眷屬，以金剛薩埵加持種種隨類的形體。入佛三昧耶如蓮華藏，法界生如蓮華開放，金剛薩埵如蓮華果實成就后又成為種子。所以這三種都名為三昧耶。
達磨馱睹（Dharmadhatu）是法界（Dharma-dhatu）的意義，薩嚩婆嚩（Sarva-bhava）是自性，也叫根本性。句痕（句義）是『我』的意義。其句義是『我即法界自性』。以必定師子吼說：『我及一切眾生都是法界自性，這是平等義。我常常應當設定種種方便，令一切眾生都證知，這是本誓義。』因為知道我即法界自性，所以能去除一切分別，開啟清凈知見，這是除障義。諸佛唯愿憶持本願，所以令我此身即同毗盧遮那（Vairocana）法界自性，這是警悟義。當以字門廣泛解釋它。如法界自性，是用來顯示所觀法的本體，就是大日（Mahavairocana）智體。而觀于自身，是顯示修行者能觀的智慧，或者以真實。
【English Translation】 English version: When entering the Garbhadhatu Samadhi (Womb Realm Meditation), one sees that all sentient beings possess the seed of Bodhi (Enlightenment), equal to all Buddhas. Therefore, it is said to enter the Buddha Samaya (Vow) holding mantra. By means of this mantra, one can enter the Buddha's equal precepts, which is entrusting oneself to the sacred Garbhadhatu. At that time, the World Honored One again observed attentively with the universal eye, seeing that all sentient beings were fully endowed with the sacred womb and born into the Buddha's family. At that time, Endless Adornment was also equal to the Tathagata (Thus Come One). After arising from this Samadhi, he then spoke the Dharma-dhatu (Realm of Dharma) birth mantra. Again, observing attentively with the universal eye, he saw that each and every sentient being had fully accomplished the Vajra (Diamond) activity. At that time, Endless Adornment was also equal to the Tathagata. After arising from this Samadhi, he then spoke the Vajrasattva (Diamond Being) mantra. Therefore, these three are all called Samaya.
Furthermore, because of entering the Buddha Samaya, one will not die prematurely in the Garbhadhatu. Because of the Dharma-dhatu birth, one is free from all obstacles when first emerging from the womb. Because of Vajrasattva, one can maintain the family business and possess all kinds of skills. Moreover, the secret Garbhadhatu is blessed by entering the Buddha Samaya, the two-fold retinue of Vajra Bodhisattvas are blessed by the Dharma-dhatu world, and the various forms according to their kind are blessed by Vajrasattva. Entering the Buddha Samaya is like the lotus womb, the Dharma-dhatu birth is like the lotus flower blooming, and Vajrasattva is like the lotus fruit, which, after being accomplished, becomes a seed again. Therefore, these three are all called Samaya.
Dharmadhatu is the meaning of the Dharma-dhatu, Sarva-bhava is self-nature, also called fundamental nature. 'Sentence trace' (句痕) is the meaning of 'I'. The meaning of the sentence is 'I am the self-nature of the Dharma-dhatu'. With a definite lion's roar, it is said: 'I and all sentient beings are the self-nature of the Dharma-dhatu, this is the meaning of equality. I should always set up various expedient means to enable all sentient beings to realize this, this is the meaning of the original vow.' Because one knows that I am the self-nature of the Dharma-dhatu, one can remove all discriminations and open up pure knowledge and vision, this is the meaning of removing obstacles. All Buddhas only wish to remember and uphold the original vow, therefore, this body of mine is the same as the Vairocana Dharma-dhatu self-nature, this is the meaning of awakening. It should be widely explained with the letter-gate (字門). For example, the self-nature of the Dharma-dhatu is used to reveal the substance of the Dharma being observed, which is the wisdom body of Mahavairocana. And observing oneself reveals the wisdom of the practitioner who is able to observe, or with reality.
以下二句非但意業。亦以口誦真言也。三轉者三遍也。當見住法體以下四句明行者所得之益也。為令彼堅固以下第十二金剛薩埵真言門。是堅固法之身也。又有印真言及頌也。令彼堅固者。欲令依法界生修行者堅固其身心也。觀自金剛身者。同於金剛薩埵身也。結金剛智印以下二行偈明所作印。是人當不久等二句以現作印之益也。真言印等二句顯救世者所見之相也。常如寶輪轉等二句于救世者所見中舉事寶輪況法寶輪也。金剛薩埵真言門初句將說金剛薩埵真言。故歸命一切金剛。即是從無量門持如來金剛智。皆令憶持護念也。次句云伐折羅呾么句痕。謂我身即同金剛。即是法界自性。以成就大堅固力不可俎壞故。異門說為金剛。如來以普眼觀一切眾生金剛智體與我無異。是平等義。以眾生不自覺知故。從無量金剛智門作種種金剛事業。要摧如是大障令至實際。是本誓義。如是實際名為無垢眼金剛。即是除障義。以此師子吼聲震動十方佛剎。即是警覺義。故名三昧耶也。複次真言行者。以初三昧耶故。得同如來秘密身口意平等之身。以第二三昧耶故。得同如來加持法界宮尊特之身。以第三三昧耶故。令此生身皆作金剛。與無量持金剛眾而自圍繞眷屬。佛說初三昧耶為自受用故。第二三昧耶為成就法性身諸菩薩故。第三三
【現代漢語翻譯】 現代漢語譯本：這兩句非但指意業（心理活動），也是用口誦唸真言。『三轉者三遍也』是指唸誦三遍。『當見住法體以下四句明行者所得之益也』是指下面的四句經文闡明修行者所獲得的利益。『為令彼堅固以下第十二金剛薩埵（Vajrasattva）真言門』是指以下是第十二個金剛薩埵真言的法門，是堅固法的身。『又有印真言及頌也』是指還有手印、真言和頌文。『令彼堅固者』是指想要依法界所生的修行者堅固他們的身心。『觀自金剛身者』是指觀想自身如同金剛薩埵的身。『結金剛智印以下二行偈明所作印』是指接下來的兩行偈頌闡明所結的手印。『是人當不久等二句以現作印之益也』是指『這個人不久』等兩句經文展現了結手印的利益。『真言印等二句顯救世者所見之相也』是指『真言、手印』等兩句經文顯示了救世者所見到的景象。『常如寶輪轉等二句于救世者所見中舉事寶輪況法寶輪也』是指『常常像寶輪旋轉』等兩句經文在救世者所見到的景象中，用寶輪來比喻法寶輪。『金剛薩埵真言門初句將說金剛薩埵真言』是指金剛薩埵真言門的開頭一句將要講述金剛薩埵真言，所以歸命一切金剛，即是從無量門持如來金剛智，都讓他們憶持護念。下一句說『伐折羅呾么句痕』，意思是說我的身體就等同於金剛，這就是法界的自性，因為成就了大堅固力，不可摧毀。另一種說法是金剛，如來用普眼觀察一切眾生，金剛智體與我沒有差異，這是平等的意義。因為眾生不自覺知，所以從無量金剛智門作出種種金剛事業，要摧毀如此大的障礙，到達實際，這是本誓的意義。這樣的實際名為無垢眼金剛，這就是除障的意義。用這樣的獅子吼聲震動十方佛剎，這就是警覺的意義，所以名叫三昧耶（Samaya）。再次，真言行者，因為最初的三昧耶，得到如同如來秘密身口意平等的身體；因為第二個三昧耶，得到如同如來加持法界宮尊特的身；因為第三個三昧耶，令此生身都變成金剛，與無量持金剛眾圍繞成為眷屬。佛說最初的三昧耶是爲了自己受用，第二個三昧耶是爲了成就法性身諸菩薩，第三個三昧耶是爲了
【English Translation】 English version: These two sentences refer not only to mental karma (activities of the mind) but also to reciting mantras with the mouth. 'Three turns mean three times' refers to reciting three times. 'The following four lines, starting with 'When one sees the abiding Dharma body,' explain the benefits obtained by the practitioner.' 'The twelfth Vajrasattva (金剛薩埵) mantra gate, starting with 'To make them firm,' refers to the following as the twelfth Vajrasattva mantra dharma gate, which is the body of firm Dharma. 'There are also mudras, mantras, and verses' means there are also hand gestures, mantras, and hymns. 'To make them firm' means to make the practitioners who are born from the Dharmadhatu (法界) firm in their body and mind. 'Observing one's own Vajra body' means visualizing oneself as the body of Vajrasattva. 'The following two lines of verses, starting with 'Forming the Vajra Wisdom Mudra,' explain the mudra being formed.' 'The two sentences, such as 'This person will soon,' reveal the benefits of forming the mudra.' 'The two sentences, such as 'Mantra and mudra,' reveal the appearance seen by the savior.' 'The two sentences, such as 'Always turning like a precious wheel,' use the precious wheel to illustrate the Dharma wheel in what the savior sees.' 'The first sentence of the Vajrasattva mantra gate will speak of the Vajrasattva mantra,' so take refuge in all Vajras, that is, holding the Tathagata's (如來) Vajra wisdom from countless gates, and let them remember and protect. The next sentence says 'Vajra Atma,' meaning my body is the same as Vajra, which is the self-nature of the Dharmadhatu, because it has achieved great firm power and cannot be destroyed. Another saying is Vajra, the Tathagata observes all sentient beings with universal eyes, and the Vajra wisdom body is no different from me, which is the meaning of equality. Because sentient beings are not aware of it, they perform various Vajra activities from countless Vajra wisdom gates, and they must destroy such great obstacles to reach reality, which is the meaning of the original vow. Such reality is called Immaculate Eye Vajra, which is the meaning of removing obstacles. Using such a lion's roar to shake the ten directions of Buddha lands is the meaning of awakening, so it is called Samaya (三昧耶). Furthermore, the mantra practitioner, because of the first Samaya, obtains the same body as the Tathagata's secret body, speech, and mind; because of the second Samaya, obtains the same body as the Tathagata's blessed Dharmadhatu palace; because of the third Samaya,
昧耶為折伏攝受隨類眾生故。佛說初三昧耶為建立大悲胎藏漫荼羅故。第二三昧耶為作毗盧遮那阿阇梨事業故。第三三昧耶為執金剛弟子事業故。初三昧耶為加持如來眷屬故。第二三昧耶為加持蓮華眷屬故。第三三昧耶為加持金剛眷屬故。是故佛說三三昧耶也。即是執金剛者。金剛薩埵是也。勿生疑惑心者。勸修行者令定信心。次以真言印以下第十三金剛甲冑真言門。亦有頌真言印。初二偈總現印德。是中密印相以下一偈半正顯印相。次二句結前起后。無垢者覽字。次說金剛鎧真言者。為莊嚴金剛薩埵身故。行人已發金剛誓願。欲為一切眾生摧滅諸障故。以牢強精進被金剛甲冑。且如六波羅蜜。一一如實相皆如金剛不可破壞。又一度中皆具五度。是故同體密緻無有間隙。如六度者。三十七品十八空百八三昧五百陀羅尼等皆當廣說。以被如是金剛甲故。旋轉六道出生入死。一切煩惱業苦所不能傷。若就淺略說者。由行人以此真言自加持故。一切諸天龍等皆見同於金剛薩埵身遍體皆被金剛甲冑堅密無際光如猛焰。是故一切為障者皆不能傷也。伐折羅是金剛迦嚩遮名甲。如來以金剛眼普觀眾生。無不被此金剛甲冑。是故以誠實言而演說之也。以最初嚩字為真言體。嚩是諸法離言說義。若是戲論言說所行處。悉皆可破可轉。無
【現代漢語翻譯】 現代漢語譯本： 佛陀宣說三昧耶（Samaya，誓言），是爲了折伏、攝受不同型別的眾生。初三昧耶是爲了建立大悲胎藏漫荼羅（Mahakaruna-garbhadhatu-mandala，大悲胎藏界曼荼羅）。第二三昧耶是爲了進行毗盧遮那（Vairocana，光明遍照）阿阇梨（Acharya，導師）的事業。第三三昧耶是爲了執金剛（Vajrapani，金剛手）弟子的事業。初三昧耶是爲了加持如來（Tathagata，如來）眷屬。第二三昧耶是爲了加持蓮華（Padma，蓮花）眷屬。第三三昧耶是爲了加持金剛（Vajra，金剛）眷屬。因此，佛陀宣說了這三種三昧耶。而執金剛，就是金剛薩埵（Vajrasattva，金剛薩埵）。不要產生疑惑之心，這是勸勉修行者堅定信心。接下來是用真言印來開啟第十三金剛甲冑真言門。也有讚頌真言印的頌文。最初的兩句偈語總括地展現了印的功德。其中的密印相，用一句半偈語來正面地顯示印相。接下來的兩句承上啟下。無垢者，請看覽字。接下來要說的金剛鎧真言，是爲了莊嚴金剛薩埵的身。修行人已經發了金剛誓願，想要為一切眾生摧毀各種障礙，所以要以牢固的精進力披上金剛甲冑。比如六波羅蜜（Paramita，六度），每一個都如實地體現了金剛的相，不可破壞。而且，每一度中都具備其他五度，所以是同體密緻，沒有間隙。像這六度，還有三十七道品、十八空、百八三昧、五百陀羅尼等等，都應當廣泛地宣說。因為披上了這樣的金剛甲，即使在六道中輪迴，出生入死，一切煩惱、業、苦都不能傷害到你。如果從淺顯的角度來說，由於修行人以此真言自我加持，一切諸天、龍等都會看到他等同於金剛薩埵的身，遍體都被金剛甲冑所覆蓋，堅密無間，光芒如猛烈的火焰。因此，一切製造障礙者都不能傷害他。伐折羅（Vajra）是金剛，迦嚩遮（Kavaca）是甲。如來用金剛眼普遍地觀察眾生，沒有不被這金剛甲冑所覆蓋的。因此，用誠實之言來演說它。以最初的嚩字作為真言的本體。嚩是諸法離言說的含義。如果是戲論言語所能到達的地方，都可以被打破、被轉化，沒有什麼是不能的。
【English Translation】 English version: The Buddha spoke of the Samaya (vow) to subdue and embrace sentient beings of various kinds. The first Samaya is for establishing the Mahakaruna-garbhadhatu-mandala (Womb Realm Mandala of Great Compassion). The second Samaya is for performing the work of Vairocana (the Illuminator) Acharya (teacher). The third Samaya is for the work of Vajrapani (Vajra-holder) disciples. The first Samaya is for blessing the retinue of the Tathagata (Thus Gone One). The second Samaya is for blessing the retinue of the Padma (Lotus). The third Samaya is for blessing the retinue of the Vajra (Diamond). Therefore, the Buddha spoke of these three Samayas. And the Vajra-holder is Vajrasattva (Diamond Being). Do not give rise to doubts; this is to encourage practitioners to establish firm faith. Next, the thirteenth Vajra Armor Mantra Gate is opened with a mantra mudra. There are also verses praising the mantra mudra. The first two verses generally reveal the merits of the mudra. Among them, the secret mudra aspect is clearly shown in one and a half verses. The next two sentences connect the preceding and introduce the following. The immaculate one, please look at the 'lam' syllable. Next, the Vajra Armor Mantra is spoken to adorn the body of Vajrasattva. The practitioner has already made the Vajra vow, desiring to destroy all obstacles for all sentient beings, so they should don the Vajra Armor with firm diligence. For example, the Six Paramitas (Perfections), each truly embodies the aspect of Vajra, indestructible. Moreover, each Paramita contains the other five, so they are a unified, dense whole without gaps. Like these Six Paramitas, there are also the Thirty-seven Limbs of Enlightenment, the Eighteen Emptinesses, the Hundred and Eight Samadhis, the Five Hundred Dharanis, and so on, which should all be extensively expounded. Because one is clad in such Vajra Armor, even revolving in the Six Realms, being born and dying, all afflictions, karma, and suffering cannot harm you. If speaking from a superficial perspective, because the practitioner self-blesses with this mantra, all devas, dragons, and others will see them as equal to the body of Vajrasattva, the entire body covered by Vajra Armor, firm and seamless, with light like fierce flames. Therefore, all those who create obstacles cannot harm them. Vajra is diamond, Kavaca is armor. The Tathagata universally observes sentient beings with the Vajra eye, and none are not covered by this Vajra Armor. Therefore, it is expounded with truthful words. The initial syllable 'vam' is taken as the essence of the mantra. 'Vam' means that all dharmas are beyond the realm of speech. If it is a place where frivolous speech can reach, it can all be broken and transformed; there is nothing that cannot be.
有堅固。是故以嚩字皆轉釋之。何故諸法離言說。以生不可得故。何故生不可得。以自性清凈故。自性清凈即是金剛薩埵身也。次明甲義。若法是造作所成。當知但有假名從緣遷變。尚不能自固其性。況能蔽捍六塵利箭耶。今觀此金剛體無盡莊嚴。皆悉離諸造作。是故堅固不壞。百非所不能幹。是故名為金剛甲冑。末後吽字即是無所畏聲。亦是自在力義亦是歡喜義。以定慧具足。證此吽字門時。自知必能摧壞諸障普護眾生。是故大歡喜也。啰字色鮮白以下第十四囕字真言門。亦有頌真言。初一偈明所置之處。此中初一句指字型色相明凈。次一句明莊字法用也。如彼者指金剛也。次一句顯誦持者所安囕之處也。設於百劫中以下一偈現持誦者所得之益。啰者是垢。上有點是大空義。謂是離垢同於大空。是法界心之義。亦名無垢字。真言同法界者是也。即謂真法界以外其真言無所從來處。故下云無量眾罪除。謂顯真言德用也。不久等二句明持真言者所得之位也。一切觸穢處等二句明持誦者出入穢處之時。以用嚴身之法。赤色等二句圍繞囕字光焰之相。其字用梵字。約供養儀式品云。現前觀啰字。具點廣嚴飾。謂凈光焰鬘赫奕如朝日暉。持誦法則品曰。囕字初日暉。彤赤在三角。加持本心位。是名智火光。入漫荼羅具緣真言品
云。頂戴無垢字。嚴以大空點。周旋開焰鬘。字門生白光。流出如滿月。疏云。又觀彼頂上有一啰字。字上安點。故云嚴以大空點。此是囕字也。此四邊遍有光焰。猶如華鬘連環不斷。字中又遍流出白光。如凈滿月之暉。以此凈法界心所加持故。能除內外諸障。謂潤益義故。悉地出現品云。第一攝除相安以大空點。啰字真勝真實。佛說火中上。疏云。次說啰字除障漫荼羅。于除障中最為第一真實之法。此啰字是亦赤中之赤火中之火燒中之燒。由能燒滅種種煩惱業苦。乃至現作五無間罪。若修此字門。亦能凈除無有遺余。既除罪已則生諸善功德也。出現義故。次為降伏魔已下第十五無堪忍大護明門。亦有誦真言。此中降伏魔者有四。煩惱魔陰魔天魔死魔。無能堪忍者。魔鬼等者見此持誦真言人。開眼欲見不能見。故言無堪忍明也。漫荼羅法事時所要真言支分門。爾時毗盧遮那復觀一切眾會告執金剛秘密主等以下明漫荼羅法事時所要真言支分。阿阇梨宜應解了故次說之也。將顯示如來語密之藏。故復普觀大眾而加持之。如生身佛。將發誠實言時。或示廣長舌相遍覆其面而告應度者言。汝經書中頗見有如是相人而出虛妄語不。若摩訶衍中或示舌相遍覆三千世界。今者世尊將說如來平等語故。以此語輪橫豎皆遍一切法界故。曰
【現代漢語翻譯】 現代漢語譯本 云。觀想頭頂上有一個『無垢』字（Vimalākṣara，意為無垢的字母），用大空點（Bindu，意為空點）莊嚴。周圍環繞著火焰鬘（Jvālā-mālā，火焰之環），不斷旋轉。從這個字門（Akṣara-mukha，字母之門）中生出白光，像圓滿的月亮一樣。 疏云。又觀想在那個頂上有一個『啰』字（Ra，種子字）。字上安放一個點，所以說用大空點莊嚴。這就是『囕』字（Rāṃ）。這個字四邊遍佈光焰，猶如花鬘（Puṣpa-mālā，花環）連環不斷。字中又遍流出白光，像清凈圓滿的月亮的光輝。用這個清凈法界心（Viśuddha-dharmadhātu-citta，清凈法界之心）所加持，所以能夠去除內外各種障礙。所謂潤澤增長的意義，所以成就（Siddhi，成就）顯現。《悉地出現品》說，『第一攝除相，安以大空點，啰字真勝真實，佛說火中上。』 疏云。接下來講述『啰』字去除障礙的曼荼羅（Maṇḍala，壇城）。在去除障礙中，這是最為第一真實之法。這個『啰』字是赤中之赤，火中之火，燒中之燒。由於能夠燒滅種種煩惱業苦，乃至現在造作五無間罪（Pañcānantarya，五種極重罪）。如果修持這個字門，也能清凈去除，沒有遺余。既然除去了罪業，就會產生各種善功德。 因為出現義，接下來爲了降伏魔，是第十五無堪忍大護明門（Asahya-mahārakṣā-vidyā-mukha，不可忍受的大守護明咒之門）。也有誦持真言（Mantra，咒語）。這裡降伏的魔有四種：煩惱魔（Kleśa-māra，煩惱之魔）、陰魔（Skandha-māra，五蘊之魔）、天魔（Deva-māra，天子之魔）、死魔（Mṛtyu-māra，死亡之魔）。沒有能夠忍受的人，魔鬼等看到這個持誦真言的人，睜開眼睛想要看卻不能看到，所以說無堪忍明。 曼荼羅法事時所需要的真言支分門。那時，毗盧遮那佛（Vairocana，光明遍照）又觀察一切眾會，告訴執金剛秘密主（Vajrapāṇi-guhyādhipati，手持金剛杵的秘密主）等，以下說明曼荼羅法事時所需要的真言支分。阿阇梨（Ācārya，導師）應該瞭解，所以接下來講述。 將要顯示如來語密（Tathāgata-vāg-guhya，如來語秘密）的寶藏，所以再次普遍觀察大眾而加持他們，如同生身佛（Jīvaṃbuddha，活著的佛）。將要發出誠實之言時，或者示現廣長舌相（ জিহ্বা，舌頭）遍覆其面，而告訴應該被度化的人說：『你在經書中可曾見過有這樣相貌的人而說虛妄語嗎？』如果在大乘（Mahāyāna，大乘佛教）中，或者示現舌相遍覆三千世界（Trisāhasra-mahāsāhasra-lokadhātu，三千大千世界）。現在世尊（Bhagavān，世尊）將要說如來平等語，因為這個語輪（Vāk-cakra，語言之輪）橫豎都遍及一切法界（Dharmadhātu，法界），所以說。
【English Translation】 English version Cloud. Visualize the syllable 『Vimalākṣara』 (無垢字, meaning 'immaculate syllable') on the crown of the head, adorned with a Bindu (大空點, meaning 'great empty dot'). Around it, flames of Jvālā-mālā (火焰鬘, meaning 'garland of flames') continuously rotate. From this Akṣara-mukha (字門, meaning 'syllable-door') emanates white light, like a full moon. Commentary: Furthermore, visualize the syllable 『Ra』 (啰字, seed syllable) on that crown. A dot is placed on the syllable, hence it is said to be adorned with a Bindu. This is the syllable 『Rāṃ』 (囕字). This syllable is surrounded by flames, like a Puṣpa-mālā (華鬘, meaning 'garland of flowers') in an unbroken chain. White light emanates from the syllable, like the radiance of a pure and full moon. Through the blessing of this Viśuddha-dharmadhātu-citta (清凈法界心, meaning 'pure realm of reality mind'), it can remove all internal and external obstacles. It is said to have the meaning of nourishing and increasing, hence Siddhi (成就, meaning 'accomplishment') appears. The 『Siddhi Appearance Chapter』 says, 『First, gather and eliminate appearances, adorn with a Bindu, the syllable Ra is truly supreme and real, the Buddha said it is above fire.』 Commentary: Next, the Maṇḍala (曼荼羅, meaning 'sacred circle') of the syllable 『Ra』 for removing obstacles is explained. Among the methods for removing obstacles, this is the most supreme and real. This syllable 『Ra』 is the reddest of red, the fire of fire, the burning of burning. Because it can burn away various afflictions, karmic sufferings, and even the currently committed Pañcānantarya (五無間罪, meaning 'five heinous crimes'). If one practices this syllable-door, it can also purify and remove them completely without residue. Once sins are removed, various good merits will arise. Because of the meaning of appearance, next, in order to subdue demons, is the fifteenth Asahya-mahārakṣā-vidyā-mukha (無堪忍大護明門, meaning 'unbearable great protection mantra door'). There is also the recitation of Mantra (真言, meaning 'sacred utterance'). Here, the demons to be subdued are four: Kleśa-māra (煩惱魔, meaning 'demon of afflictions'), Skandha-māra (陰魔, meaning 'demon of aggregates'), Deva-māra (天魔, meaning 'demon of celestial beings'), and Mṛtyu-māra (死魔, meaning 'demon of death'). Those who cannot endure, demons and the like, see this person reciting the mantra, open their eyes wanting to see but cannot, hence it is said to be the unbearable light. The section on the necessary mantra components for Maṇḍala rituals. At that time, Vairocana (毗盧遮那佛, meaning 'the Illuminator') again observed all the assemblies and told Vajrapāṇi-guhyādhipati (執金剛秘密主, meaning 'Vajrapani, the lord of secrets'), and others, explaining the necessary mantra components for Maṇḍala rituals. The Ācārya (阿阇梨, meaning 'teacher') should understand, so it is explained next. About to reveal the treasury of Tathāgata-vāg-guhya (如來語密, meaning 'Tathagata's secret of speech'), therefore, he again universally observes the assembly and blesses them, like a Jīvaṃbuddha (生身佛, meaning 'living Buddha'). When about to utter truthful words, or showing the long broad tongue ( জিহ্বা, meaning 'tongue') covering his face, he tells those who should be saved, 『Have you ever seen in the scriptures a person with such an appearance speaking falsely?』 If in the Mahāyāna (大乘, meaning 'Great Vehicle'), or showing the tongue covering the Trisāhasra-mahāsāhasra-lokadhātu (三千世界, meaning 'three thousand great thousand worlds'). Now, the Bhagavan (世尊, meaning 'World Honored One') is about to speak the Tathagata's equal speech, because this Vāk-cakra (語輪, meaning 'wheel of speech') pervades all Dharmadhātu (法界, meaning 'Dharma Realm') horizontally and vertically, therefore it is said.
廣長語輪相。此相字梵本正云漫荼羅。前已開示普門身漫荼羅。今復顯示普門語漫荼羅。如如意珠寂然無心亦無定相。而能普應一切皆令稱悅其心。故名巧色摩尼。從巧色摩尼身出巧色摩尼語。示巧色摩尼心普雨法財。滿法界眾生種種希愿。如是應物之跡常遍十方三世。以無量門植眾德本無窮已時。住不可害行。即是於一切事業中皆悉不可留難不可破壞之義。故名三世無比力真言句。此是總說諸真言所出生處也。至下文所明大力大護等。即是從如來如意珠輪所出稱機之用。爾時一切大眾自知。心器純潔。又蒙如來不思議加持故堪受大法。即時以無量門各共同聲請佛言。世尊今正是時。善逝今正是時。據梵本前時名迦羅。是長時之時。如一歲有三分等。后時名三摩耶。是時中小時。如晝夜六時之中復更有少分等。如有人言。今正是動作之時。遇獲膏雨。宜趣時下種。勿使失其機會。故重言之也。爾時世尊既受請已。將說大力大護明妃故。住于滿一切愿出廣長舌相遍覆一切佛剎清凈法幢高峰觀三昧。此中言出者。梵本正翻當云發生。舊譯云或奮迅。出此廣長舌相。即是如來奮迅示現大神通力。故會意言之也。此三昧於如來廣長舌相遍滿一切佛剎巧色摩尼普門大用中最為上首。猶如大將之幢。故云清凈法幢也。梵云馱嚩(二
【現代漢語翻譯】 現代漢語譯本 廣長語輪相（Guǎng cháng yǔ lún xiàng，指佛的廣長舌相，能說無盡妙法）。此相字梵本正云漫荼羅（Màn chá luó，梵文Mandala的音譯，意為壇場、輪圓具足）。前已開示普門身漫荼羅（Pǔ mén shēn màn chá luó，指觀世音菩薩的普門示現之身）。今復顯示普門語漫荼羅（Pǔ mén yǔ màn chá luó，指佛的語言如壇場般圓滿具足）。如如意珠寂然無心亦無定相，而能普應一切皆令稱悅其心。故名巧色摩尼（Qiǎo sè mó ní，意為能巧妙地變現各種顏色的如意寶珠）。從巧色摩尼身出巧色摩尼語，示巧色摩尼心普雨法財，滿法界眾生種種希愿。如是應物之跡常遍十方三世，以無量門植眾德本無窮已時。住不可害行，即是於一切事業中皆悉不可留難不可破壞之義。故名三世無比力真言句。此是總說諸真言所出生處也。至下文所明大力大護等，即是從如來如意珠輪所出稱機之用。爾時一切大眾自知心器純潔，又蒙如來不思議加持故堪受大法。即時以無量門各共同聲請佛言：『世尊今正是時，善逝今正是時。』據梵本前時名迦羅（Jiā luó，梵文Kala的音譯，意為長時），是長時之時，如一歲有三分等。后時名三摩耶（Sān mó yé，梵文Samaya的音譯，意為時、期），是時中小時，如晝夜六時之中復更有少分等。如有人言：『今正是動作之時，遇獲膏雨，宜趣時下種，勿使失其機會。』故重言之也。爾時世尊既受請已，將說大力大護明妃故，住于滿一切愿出廣長舌相遍覆一切佛剎清凈法幢高峰觀三昧。此中言出者，梵本正翻當云發生。舊譯云或奮迅。出此廣長舌相，即是如來奮迅示現大神通力。故會意言之也。此三昧於如來廣長舌相遍滿一切佛剎巧色摩尼普門大用中最為上首，猶如大將之幢，故云清凈法幢也。梵云馱嚩（Tuó pó，梵文Dhvaja的音譯，意為旗幟）
【English Translation】 English version The characteristic of the Extensive and Long Speech Wheel. The Sanskrit word for this characteristic is properly called Mandala (Mandala, meaning altar, complete and perfect). Previously, the Universal Body Mandala (Pǔ mén shēn màn chá luó, referring to the universally manifested body of Avalokiteśvara) has been revealed. Now, the Universal Speech Mandala (Pǔ mén yǔ màn chá luó, referring to the Buddha's speech as complete and perfect as a Mandala) is further displayed. Like a Cintamani jewel, it is silent, without intention, and without a fixed form, yet it can universally respond to all, causing everyone to be pleased. Therefore, it is called Skillful Color Mani (Qiǎo sè mó ní, meaning a wish-fulfilling jewel that can skillfully manifest various colors). From the body of the Skillful Color Mani emerges the speech of the Skillful Color Mani, revealing the mind of the Skillful Color Mani, universally raining down the wealth of Dharma, fulfilling the various wishes of sentient beings in the Dharma realm. Such traces of responding to beings constantly pervade the ten directions and the three times, planting roots of virtue through limitless doors, without end. Abiding in the practice of being unharmed means that in all endeavors, there is no obstruction or destruction. Therefore, it is called the Incomparable Power Mantra Phrase of the Three Times. This is a general explanation of the place where all mantras originate. The Great Power and Great Protection mentioned below are the expedient functions that emerge from the Cintamani Wheel of the Tathagata. At that time, all the assembly knew that their minds were pure and that they were worthy of receiving the Great Dharma due to the inconceivable blessings of the Tathagata. Immediately, with limitless doors, they all spoke in one voice, requesting the Buddha, saying, 'World Honored One, now is the right time! Well-Gone One, now is the right time!' According to the Sanskrit text, the former time is called Kala (Jiā luó, Sanskrit for long time), which is a long period of time, like one year having three parts. The latter time is called Samaya (Sān mó yé, Sanskrit for time, period), which is a short period of time within a time, like having smaller divisions within the six periods of day and night. It is like someone saying, 'Now is the time to act. Having encountered nourishing rain, it is appropriate to quickly sow seeds, lest the opportunity be lost.' Therefore, it is repeated. At that time, having received the request, the World Honored One, intending to speak of the Great Power and Great Protection Vidyārājñī, abided in the Samadhi of observing the peak of the Pure Dharma Banner that emanates from the Extensive and Long Tongue Characteristic, covering all Buddha lands, fulfilling all wishes. Here, the word 'emanates' should be properly translated from the Sanskrit as 'arises'. The old translation says 'or vigorously displays'. The emanation of this Extensive and Long Tongue Characteristic is the Tathagata vigorously displaying great supernatural power. Therefore, it is understood in this way. This Samadhi is the foremost among the universal functions of the Skillful Color Mani, with the Tathagata's Extensive and Long Tongue Characteristic pervading all Buddha lands, like the banner of a great general. Therefore, it is called the Pure Dharma Banner. The Sanskrit is Dhvaja (Tuó pó, Sanskrit for flag).
合)惹此翻為幢。梵云計都此翻為旗。其相稍異。幢但以種種雜彩標幟莊嚴。計都相大同而更加旒旗密號。如兵家畫作龜龍鳥獸等種種形類以為三軍節度。有一家亦翻為幢。故合言之。若具存梵本。當云清凈法幢旗也。如大將高峰之上建立幢旗。備見山川倚伏敵人情狀。指麾百萬之衆。動止齊一離合從心以戰必勝以攻必取。若拙將暗於事勢又失幢旗。則人各異心敗不旋踵矣。如是凈菩提心為萬行幢旗亦復如是。住中道第一義諦山上。安固不動以健行三昧普觀十方。悉見無量度門種性優劣所應用處及與諸地通塞障道因緣。故能攝持無量功德普護一切眾生。凡有所為不可俎壞也。爾時世尊作如是念。我從初發意以來常以此勇健菩提心護持正法及與眾生。于種種難處行苦行事中。猶如金剛無有退轉。正為成就如是三昧普護十方諸佛剎故。今我所愿皆已滿足。作所應作正是其時。即時發遍一切如來法界哀愍無餘眾生界音聲。說此持明法句。若我所言誠實不虛者。其有誦持修習。令其勢力與我無異。故名大力大護也。阿阇梨雲。明是大慧光明義。妃者梵云啰逝。即是王字作女聲呼之。故傳度者義說為妃。妃是三昧義。所謂大悲胎藏三昧也。此三昧是一切佛子之母。此佛子者。即是清凈法幢菩提心。如彼胎藏。始從歌羅羅時含藏覆
【現代漢語翻譯】 現代漢語譯本： 『惹此』翻譯為『幢』（zhuàng，一種佛教法器）。梵語『計都』（Ketu）翻譯為『旗』（qí）。它們的形制略有不同。『幢』只是用各種雜色彩繪的標誌來莊嚴。『計都』的形制大體相同，但增加了旒旗和密號。就像兵家繪製龜、龍、鳥、獸等各種形狀，作為三軍的節度。有一種說法也把『計都』翻譯為『幢』，所以合在一起說。如果完整地儲存梵文原本，應當說『清凈法幢旗』。 就像大將（將軍）在高峰之上建立幢旗，可以全面觀察山川的形勢、敵人的動向。指揮百萬大軍，行動、停止都整齊劃一，離散、聚合都隨心所欲，這樣作戰就一定勝利，攻打就一定攻取。如果拙劣的將領不瞭解形勢，又丟失了幢旗，那麼人們就會各懷異心，很快就會失敗。像這樣，清凈的菩提心作為萬行的幢旗也是如此。安住在中道第一義諦的山上，穩固不動，以健行三昧普遍觀察十方，完全瞭解無量度門、眾生的根性優劣、所應使用的法門，以及各個地的通達與阻塞、障礙修道的因緣。所以能夠攝持無量功德，普遍護佑一切眾生，凡所作為都不可摧毀。' 當時，世尊（釋迦牟尼佛）這樣想：『我從最初發菩提心以來，常常用這種勇健的菩提心護持正法以及眾生，在種種艱難之處、苦行之事中，就像金剛一樣沒有退轉。正是爲了成就這樣的三昧，普遍護佑十方諸佛剎土的緣故。現在我的願望都已經滿足，是做所應該做的事情的時候了。』 即時發出遍及一切如來法界、哀憫無餘眾生界的音聲，說出這段持明法句。『如果我所說的話真實不虛，那麼有人誦持修習，就能使他的勢力與我沒有差別。』所以叫做『大力大護』。 阿阇梨（老師）說：『明』是『大智慧光明』的意思。『妃』，梵語是『啰逝』（raji），就是『王』字作女聲來稱呼。所以傳度者解釋為『妃』。『妃』是三昧的意思，就是『大悲胎藏三昧』。這個三昧是一切佛子的母親。這個佛子，就是清凈法幢菩提心。就像那個胎藏，最初從歌羅羅（kalala，受精卵）時開始含藏覆蓋。
【English Translation】 English version: 'Rě cǐ' is translated as '幢' (zhuàng, a type of Buddhist implement). The Sanskrit term 'Ketu' is translated as '旗' (qí, flag). Their forms are slightly different. The '幢' is merely adorned with various colorful emblems. The form of 'Ketu' is largely the same, but it adds streamers and secret symbols. It is like how military strategists draw various shapes such as turtles, dragons, birds, and beasts to serve as the standards for the three armies. One interpretation also translates 'Ketu' as '幢', so they are spoken of together. If the complete Sanskrit original is preserved, it should be called 'Pure Dharma Banner Flag'. It is like a great general establishing a banner flag on a high peak, enabling a comprehensive observation of the terrain and the enemy's movements. Commanding millions of troops, actions and halts are uniform, and dispersal and gathering are as desired. With this, battles are sure to be victorious, and attacks are sure to capture. If a clumsy general does not understand the situation and loses the banner flag, then people will have different intentions, and failure will quickly follow. In this way, the pure Bodhi mind, as the banner flag of myriad practices, is also like this. Abiding on the mountain of the Middle Way's First Principle, steadfast and unmoving, with the Samadhi of Vigorous Progress, universally observing the ten directions, fully understanding the immeasurable doors of liberation, the superior and inferior natures of beings, the Dharma methods that should be used, and the causes and conditions of accessibility and obstruction on the various grounds. Therefore, it is able to gather immeasurable merits and universally protect all beings, and whatever is done cannot be destroyed.' At that time, the World Honored One (Shakyamuni Buddha) thought: 'Since I first generated the Bodhi mind, I have always used this courageous and vigorous Bodhi mind to protect the Right Dharma and beings. In all kinds of difficult places and ascetic practices, I have been like a diamond, without retreat. It is precisely for the sake of achieving such Samadhi and universally protecting the Buddha lands of the ten directions.' 'Now my wishes have all been fulfilled, and it is time to do what should be done.' Immediately, a voice pervading all realms of the Tathagatas (如來, Thus Come Ones), compassionately lamenting the realms of all beings without remainder, spoke this mantra. 'If what I say is true and not false, then if someone recites, upholds, and practices it, they can make their power no different from mine.' Therefore, it is called 'Great Power Great Protection'. The Acharya (teacher) said: '明' (míng) means 'great wisdom light'. '妃' (fēi), in Sanskrit, is 'raji', which is the word 'king' used in the feminine form. Therefore, the transmitter explains it as '妃'. '妃' means Samadhi, which is the 'Great Compassion Garbha Samadhi'. This Samadhi is the mother of all Buddha-sons. This Buddha-son is the pure Dharma banner Bodhi mind. It is like that womb, initially containing and covering from the time of kalala (受精卵, fertilized egg).
護。令不為眾緣所傷。漸次增長。乃至誕育之後。猶固勤加守護而乳養之。故說母恩最深難可報得也。從此三昧起者。入住出時皆是不思議法界。非如世間禪定動寂相礙有退失間隙時也。初句歸命一切諸如來。次句能除一切諸障恐怖等。是嘆一切如來大力大護之德。又次句嘆無量諸門。毗濕嚩亦是巧義。所謂無量巧度門。即是法幢高峰觀三昧普門業用。今欲說此明妃。故先歸敬一切如來如是功德也。次云薩婆他。是總指諸佛如是功德。欲令同入一字門故。次有唅欠兩字。正是真言之體。亦名種子。已下諸句皆轉釋二字門。訶字是因義。所謂大乘因者即是菩提心。以一切因本不生故。乃至離因緣故。名為凈菩提心。凈菩提心是成佛真因正法幢旗之種子。上加空點是入證義。所以轉聲云唅也佉是大空。上加點轉聲為欠。即是證此大空名為般若佛母。正是明妃之義。於此虛空藏中含養真因種子。即是大護義也。複次佉字門猶如虛空畢竟清凈無所不有。即是高峰觀所知境界。訶字是菩提幢亦是自在力。以此二字相應故。猶如大將能破怨敵。又訶字門是菩提心寶。與佉字門虛空藏和合故。得成巧色摩尼。能滿一切希愿。今此真言中闕此欠字。下文具有也。次句云啰乞灑。即是擁護義。如人恐怖厄難。若恃怙有力大人。或得高城深
【現代漢語翻譯】 現代漢語譯本 保護，使其不受各種因緣的傷害，逐漸增長。乃至出生之後，仍然要勤加守護並哺乳養育。所以說母親的恩情最深，難以報答。從這個三昧中起身的人，入住和出離時都是不可思議的法界，不像世間的禪定那樣，動與寂相互妨礙，有退失和間隙的時候。第一句『歸命一切諸如來』，第二句『能除一切諸障恐怖等』，是讚歎一切如來大力大護的功德。又，下一句讚歎無量諸門。毗濕嚩（Vishva）也是巧妙的意思，所謂無量巧妙的度化之門，就是法幢高峰觀三昧的普門業用。現在想要說這位明妃，所以先歸敬一切如來這樣的功德。接下來是『薩婆他（Sarvatha）』，是總括地指諸佛這樣的功德，想要讓它們一同進入一字門。接下來有『唅（Ham）』『欠（Kham）』兩個字，正是真言的本體，也叫做種子。以下各句都是對這兩個字門的轉釋。『訶（Ha）』字是因的意思，所謂大乘的因就是菩提心。因為一切因本來不生，乃至遠離因緣，所以叫做凈菩提心。凈菩提心是成佛的真因，是正法幢旗的種子。上面加上空點，是入證的意思，所以轉聲為『唅（Ham）』。『佉（Kha）』是大空，上面加上點，轉聲為『欠（Kham）』，就是證得這個大空，名為般若佛母，正是明妃的意義。在這虛空藏中含養真因種子，就是大護的意義。再次，『佉（Kha）』字門猶如虛空，畢竟清凈，無所不有，就是高峰觀所知的境界。『訶（Ha）』字是菩提幢，也是自在力。用這兩個字相應，猶如大將能破怨敵。又，『訶（Ha）』字門是菩提心寶，與『佉（Kha）』字門虛空藏和合，得以成就巧妙的色彩摩尼，能滿足一切希望和願望。現在這個真言中缺少這個『欠（Kham）』字，下文會有。下一句說『啰乞灑（Raksha）』，就是擁護的意思，就像人遇到恐怖厄難，如果依靠有力的貴人，或者得到高城深
【English Translation】 English version protecting it from being harmed by various causes and conditions, allowing it to gradually grow. Even after birth, one should still diligently protect and nurture it with milk. Therefore, it is said that the mother's kindness is the deepest and most difficult to repay. Those who arise from this Samadhi (state of profound meditation) experience the inconceivable Dharmadhatu (realm of reality) in their entering, abiding, and exiting, unlike worldly Dhyana (meditation) where movement and stillness obstruct each other, and there are times of decline and interruption. The first line, 'Namo (Homage) to all the Tathagatas (Buddhas),' and the second line, 'Able to remove all obstacles and fears,' praise the virtue of great power and great protection of all the Tathagatas. Furthermore, the next line praises the immeasurable gates. Vishva (all-encompassing) also means skillful, referring to the immeasurable skillful gates of deliverance, which are the universal applications of the Dharma Banner Peak Observation Samadhi. Now, intending to speak of this Vidyarajni (wisdom queen), one first pays homage to all the Tathagatas for such merits. Next is 'Sarvatha (in every way),' which generally refers to the merits of all the Buddhas, intending to have them all enter the one-syllable gate. Next are the two syllables 'Ham' and 'Kham,' which are precisely the essence of the mantra, also called seeds. The following lines are all explanations of these two syllable gates. The syllable 'Ha' means cause, referring to the cause of Mahayana (Great Vehicle), which is Bodhicitta (the mind of enlightenment). Because all causes are originally unborn, and even free from causes and conditions, it is called pure Bodhicitta. Pure Bodhicitta is the true cause of becoming a Buddha, the seed of the banner of the Right Dharma. Adding a Bindu (dot) above it means entering realization, so the sound changes to 'Ham.' 'Kha' is the Great Void, adding a dot above it and changing the sound to 'Kham' means realizing this Great Void, which is called Prajnaparamita (Perfection of Wisdom) Buddha-Mother, precisely the meaning of Vidyarajni. In this Garbha (womb) of space, it contains and nurtures the seed of true cause, which is the meaning of great protection. Furthermore, the syllable gate 'Kha' is like space, ultimately pure, containing everything, which is the realm of knowledge of Peak Observation. The syllable 'Ha' is the Bodhi Banner, also the power of freedom. By corresponding these two syllables, it is like a great general able to defeat enemies. Also, the syllable gate 'Ha' is the jewel of Bodhicitta, and by uniting with the space of the syllable gate 'Kha,' it can accomplish a skillful colored Mani (wish-fulfilling jewel), able to fulfill all hopes and wishes. Now, this mantra is missing the syllable 'Kham,' but it will be present in the following text. The next line says 'Raksha (protection),' which means to protect, just as when a person encounters fear and calamity, if they rely on a powerful noble, or obtain a high city and deep
池之固。則泰然無勞。彼諸怨敵雖以種種方便無若之何。行人亦爾。依恃菩提心王。以般若胎藏為城郭。猶如虛空不可破壞。即是轉釋前義也。次句摩訶沫麗翻為大力。訶字菩提心具足一切如來力。今與佉字合。故離諸繫縛無掛礙。如虛空中風自在旋轉。故名大力。又訶字自在力與佉字無量巧度門合。故猶如力士具足千種伎能。是故眾人無能勝者。故名大力也。第七句釋大力所由。故云從一切如來功德生。言此堅固大力本從諸佛金剛種性生。又于無量劫以來常以此訶字真因具修佉字萬德。一一皆如金剛不可破壞。今眾德已滿諸力悉備。復當以此法幢高峰觀三昧。大摧法界怨敵普護眾生。次即發誠實語。所謂𤙖字也。𤙖是恐怖彼聲。所以重言之者。一摧外障二摧內障。複次外是煩惱障內是智障。若釋字門。如來以何法恐怖諸障耶。謂以此訶字門也。下有三昧畫。即是具修萬行。上有大空點。即是已成萬德。訶字即是法幢旗三昧。空點合故即是高峰觀三昧。訶字具一切如來種子者。上點是明妃之母。下畫是胎分日增加。具如是義故。適發聲時。魔軍散壞也。次云怛啰吒。是吒呵攝伏之義。如師子奮怒大吼時眾獸無不攝伏。亦重言者。是對根本煩惱隨煩惱。乃至對界內煩惱界外煩惱也。末句云阿缽啰[口*底]訶諦。是無對
【現代漢語翻譯】 現代漢語譯本 池塘堅固，便可泰然自若，毫不費力。那些怨敵縱然用盡各種方法，也奈何不了你。修行人也是如此，依靠菩提心王（覺悟之心），以般若（智慧）的胎藏為城郭，猶如虛空般不可破壞。這便是進一步解釋前面的含義。下一句，摩訶沫麗（Mahāmallī）翻譯為大力。訶（ha）字代表菩提心具足一切如來的力量。現在與佉（kha）字結合，所以能脫離一切束縛，毫無掛礙，猶如虛空中風自在旋轉，所以名為大力。又，訶（ha）字的自在力與佉（kha）字的無量巧妙方便之門結合，所以猶如力士具備千種技能，因此眾人無人能勝過他，所以名為大力。第七句解釋大力的由來，所以說從一切如來功德生。意思是說，這堅固的大力本來是從諸佛的金剛種性所生。又在無量劫以來，常常用這訶（ha）字真因具足修習佉（kha）字萬德，一一都如金剛般不可破壞。現在眾德已經圓滿，諸力全部具備，又應當用這法幢高峰觀三昧，大肆摧毀法界怨敵，普遍守護眾生。接下來就是發誠實語，所謂𤙖（hūṃ）字。𤙖（hūṃ）是恐怖彼等之聲，所以重複說它，一是摧毀外在的障礙，二是摧毀內在的障礙。再者，外是煩惱障，內是智障。如果解釋字門，如來用什麼法來恐怖諸障呢？就是用這訶（ha）字門。下面有三昧畫，就是具足修習萬行，上面有大空點，就是已經成就萬德。訶（ha）字就是法幢旗三昧，空點結合就是高峰觀三昧。訶（ha）字具足一切如來種子，上面的點是明妃之母，下面的畫是胎分日漸增加，具備這樣的含義，所以，適才發出聲音時，魔軍就潰散破壞了。接下來是怛啰吒（traṭ），是吒（ṭa）呵（ha）攝伏之義。如獅子奮怒大吼時，眾獸無不攝伏。也是重複說，是爲了對治根本煩惱、隨煩惱，乃至對治界內煩惱、界外煩惱。末句說阿缽啰[口*底]訶諦（apratighāti），是無對（無礙）。
【English Translation】 English version When the pond is solid, one can be at ease and effortless. Those enemies, even if they use all sorts of methods, can do nothing about it. The practitioner is also like this, relying on the Bodhicitta King (the mind of enlightenment), with the womb of Prajna (wisdom) as the city wall, which is indestructible like the void. This is a further explanation of the previous meaning. The next sentence, Mahāmallī, is translated as 'Great Strength'. The syllable 'ha' represents the Bodhicitta possessing all the power of the Tathagatas. Now it is combined with the syllable 'kha', so it can break away from all bonds and be without any hindrance, like the wind freely rotating in the void, so it is called 'Great Strength'. Also, the power of freedom of the syllable 'ha' is combined with the immeasurable skillful means of the syllable 'kha', so it is like a strong man possessing a thousand skills, therefore no one can overcome him, so it is called 'Great Strength'. The seventh sentence explains the origin of the Great Strength, so it says it is born from the merits of all the Tathagatas. It means that this solid Great Strength is originally born from the Vajra (diamond) nature of all the Buddhas. Also, for countless kalpas (eons), it has always used this true cause of the syllable 'ha' to fully cultivate the ten thousand virtues of the syllable 'kha', each of which is indestructible like a Vajra. Now that all the virtues have been fulfilled and all the powers are fully equipped, one should also use this Dharma Banner Peak Contemplation Samadhi to greatly destroy the enemies of the Dharma realm and universally protect sentient beings. Next is to utter the truthful words, the so-called syllable hūṃ. Hūṃ is the sound of terrifying them, so it is repeated, one is to destroy external obstacles, and the other is to destroy internal obstacles. Furthermore, the external is the obstacle of afflictions, and the internal is the obstacle of wisdom. If we explain the syllable gate, what Dharma does the Tathagata use to terrify all obstacles? It is this syllable gate of 'ha'. Below there is a Samadhi drawing, which is to fully cultivate ten thousand practices, and above there is a great empty dot, which is to have already accomplished ten thousand virtues. The syllable 'ha' is the Dharma Banner Flag Samadhi, and the combination of the empty dot is the Peak Contemplation Samadhi. The syllable 'ha' possesses all the seeds of the Tathagatas, the dot above is the mother of the Vidya (wisdom consort), and the drawing below is the gradual increase of the fetal division, possessing such a meaning, therefore, when the sound is uttered, the demon army collapses and is destroyed. Next is traṭ, which is the meaning of ṭa ha subduing. Just as when a lion roars in anger, all beasts are subdued. It is also repeated, in order to counteract the fundamental afflictions, the secondary afflictions, and even to counteract the afflictions within the realm and the afflictions outside the realm. The last sentence says apratighāti, which means unobstructed.
無比力義。結持上文。以此因緣故。名為大力大護明妃也。莎訶是警覺諸佛令作證明。亦是憶念持義。如前已釋。經云。時一切如來及佛子眾說此明已。即時普遍佛剎六種震動者。謂大日如來發此普遍法界聲時。一切諸佛菩薩以無二境界故。皆悉同聲而共說之。今此所加持句威勢具足。又以如來誠諦言故。即時十方佛剎六種震動。以明佛之大誓真實不虛也。六種震動義余經具說其相。今此宗秘密釋中六種震動。謂貪瞋癡見慢疑六根本煩惱。一切眾生心地。常為此重垢所持不能自起。今以此世尊至誠之所感動。悉皆甲折開散佛種萌生。故云六種震動也。爾時一切菩薩見此淺略深秘二種地動因緣。無不心自開敷得未曾有。以微妙偈稱歎大日世尊。而經云。于諸佛前者。謂佛說此明時。十方世界諸菩薩等各見彼佛前亦皆說之。是故同一音聲俱時領解。即寄此文證成大護之威力也。領解偈中諸佛甚奇特者。具存梵本。應言奇哉一切諸佛說此大力護。即是一一世界諸菩薩皆悉同時領解十方一切諸佛所說真言也。以十方諸佛共護持故。猶如金剛城重閣高不可升。又環以湯池深不可越。是故一切諸障不能侵凌也。由彼護心住者。謂諸行人能以此真言密印守護身心而住。是故所有為障者諸毗那夜迦惡形羅剎等自然退散也。此住字若依梵
音亦在名。為鎮在其心。若作深釋者。言此凈菩提心人以此明妃實義護心而住。是故三種重障諸惡羅剎等皆悉馳散不能傷彼善根。下至生心憶念時。亦有如是力勢。故末句更結成也。由才念故。初起南么乃至莎訶。于其中間即云才也。彼一切者。毗那夜迦之類也。馳散者。馳散於十方莫知去處也。
大毗盧遮那經供養次第法義疏捲上 大正藏第 39 冊 No. 1797 大毗盧遮那經供養次第法疏
大毗盧遮那經供養次第法疏卷下
零妙寺僧釋不可思議撰
供養儀式品第三
將釋此品亦四門分別。謂初釋名。二品來意。第三宗趣。四釋文。
初釋名者。行者供養合聖海。聖海歡喜受。初供一供種種供養滿聖海。故言供養儀式品。所謂供養有三。一者外供養。謂香華飲食及燃燈莊嚴道場等也。二者行供養。謂如說奉行及禮拜持戒等也。三者理供養。謂心住法體無外攀緣也。
二者此品來意者。前品守護能持戒者。正供養時。所以此品來也。
三宗趣者。盡心供養本尊本尊領受。以為宗也。來世作佛為趣也。
四釋文者亦有二門。先摽攝頌后別說。其攝頌者三頌半。初句云如是正業凈其身者。攝於別說中現前觀羅字等三偈半。第二句住定觀本真言主者。
【現代漢語翻譯】 現代漢語譯本：聲音也存在於名稱之中，如同鎮物安放在心中。如果對此作更深入的解釋，那就是說，這位具有清凈菩提心的人，以明妃（Vidyārājñī，智慧明妃）的真實意義守護其心而安住。因此，三種重大的障礙，以及各種惡鬼羅剎等，都會四處逃散，不能傷害他的善根。甚至在剛開始生起憶念的時候，也有這樣的力量。所以最後一句再次總結強調。因為才剛唸誦，從開始的南么（Namo，皈依）乃至莎訶（Svāhā，成就），在其中間就說『才』。『彼一切』指的是毗那夜迦（Vinayaka，障礙神）之類。『馳散』指的是向十方逃散，不知去向。
《大毗盧遮那經供養次第法義疏》捲上 大正藏第 39 冊 No. 1797 《大毗盧遮那經供養次第法疏》
《大毗盧遮那經供養次第法疏》卷下
零妙寺僧 釋不可思議 撰
供養儀式品第三
將要解釋此品，也分為四個方面：一是解釋名稱，二是說明此品的目的，三是闡述宗旨和目的，四是解釋經文。
首先解釋名稱：修行者供養，與聖眾海會合，聖眾海歡喜領受。最初的供養，一次供養，種種供養充滿聖眾海，所以稱為『供養儀式品』。所謂的供養有三種：一是外供養，指香、花、飲食以及燃燈、莊嚴道場等；二是行供養，指如教奉行以及禮拜、持戒等；三是理供養，指心安住於法體，沒有向外的攀緣。
其次說明此品的來意：前一品守護能夠持戒的人，在正式供養的時候，所以有了此品。
第三闡述宗旨和目的：盡心供養本尊，本尊領受，作為宗旨。來世成佛，作為目的。
第四解釋經文，也分為兩個方面：先標出總括的偈頌，然後分別解說。總括的偈頌有三頌半。第一句說『如是正業凈其身』，總括了別說中現前觀羅字等三偈半。第二句『住定觀本真言主』。
【English Translation】 English version: The sound also exists in the name, like a talisman placed in the heart. If one makes a deeper explanation of this, it means that this person with a pure Bodhi mind dwells by protecting their heart with the true meaning of Vidyārājñī (wisdom queen). Therefore, the three major obstacles, as well as various evil Rakshasas (demon), etc., will all scatter and flee, unable to harm their roots of goodness. Even when initially arising in recollection, there is such power. Therefore, the last sentence is again concluded and emphasized. Because of just reciting, from the beginning Namo (皈依, refuge) to Svāhā (成就, accomplishment), in between it is said 'just'. 'All those' refers to beings like Vinayaka (障礙神, obstacle-creating deity). 'Scatter' refers to scattering in the ten directions, not knowing where to go.
The Commentary on the Order of Offerings in the Mahāvairocana Sūtra, Volume 1 Taisho Tripitaka Volume 39, No. 1797, Commentary on the Order of Offerings in the Mahāvairocana Sūtra
The Commentary on the Order of Offerings in the Mahāvairocana Sūtra, Volume 2
Composed by the monk Shishi Bukashigi (釋不可思議) of Lingmiao Temple
Chapter 3: The Ritual of Offerings
To explain this chapter, it is also divided into four aspects: first, explaining the name; second, explaining the purpose of this chapter; third, elucidating the doctrine and purpose; and fourth, explaining the text.
First, explaining the name: The practitioner makes offerings, uniting with the assembly of holy beings, the assembly of holy beings joyfully receives. The initial offering, one offering, various offerings fill the assembly of holy beings, therefore it is called 'The Ritual of Offerings Chapter'. The so-called offerings are of three types: first, external offerings, referring to incense, flowers, food and drink, as well as lighting lamps, adorning the mandala, etc.; second, practice offerings, referring to practicing as taught, as well as prostrations, upholding precepts, etc.; third, principle offerings, referring to the mind abiding in the essence of Dharma, without external clinging.
Second, explaining the purpose of this chapter: The previous chapter protects those who can uphold the precepts, at the time of formal offerings, therefore there is this chapter.
Third, elucidating the doctrine and purpose: To offer wholeheartedly to the principal deity, the principal deity receives, as the doctrine. To become a Buddha in the future, as the purpose.
Fourth, explaining the text, also divided into two aspects: first, stating the summary verses, then explaining separately. The summary verses are three and a half verses. The first sentence says 'Thus, righteous karma purifies the body', summarizing the three and a half verses of observing the letter Ra (羅) etc. in the separate explanation. The second sentence 'Abiding in samadhi, contemplating the principal mantra lord'.
攝別說中最初于下位乃至隨類而相應。第三或觀諸佛勝生子等二句者。攝別說中若觀世自在乃至依前法而轉。第四以真言印而召請一句者。攝別說中次以真言印乃至不善心眾生。第五先當示現三昧耶一句者。攝別說中次奉三昧耶乃至諸明歡喜故。第六稽首奉獻閼伽水一句者。攝別說中所獻閼伽水乃至三摩莎訶。第七行者復獻真言座一句者。攝別說中次奉所敷座乃至是即蓮華印。第八真言相應除障者兼以不動慧刀印二句者。攝別說中複次當避除乃至悉能普護之。第九次應供養香華等四句者。攝別說中及余供養具乃至品末不應誹謗生疑悔者。據別說中。初段略明能觀心所住處及所觀本尊所住處。第二段中有五門。初三頌及三真言者是世界成就門。二是輪如金剛乃至阿字置其中者是莊嚴道場門。三次當轉阿字乃至自然髮髻冠者是成畫大日門。四若釋迦牟尼乃至真言者所居者是成畫釋迦門。五若持妙吉祥乃至瞞字者是成畫文殊門。初門最初于下位者。能成世界之風輪也。彼風輪者訶字。所初安半月之輪也。黑光焰流佈者。則是訶字光也。于訶字真言門中。訶字是菩提幢亦是自在力。猶若大將能破怨敵故。又訶字是菩提心寶。猶如摩尼寶王能滿一切希愿。次上者。能成世界水輪也。安水輪者。嚩字所安滿月輪也。雪乳者。滿月色
【現代漢語翻譯】 現代漢語譯本 『攝別說』中，最初從下位開始，乃至隨其類別而相應。第三句『或觀諸佛勝生子等』兩句，在『攝別說』中，如果觀想世自在（Avalokiteśvara，觀世音菩薩）乃至依照之前的法而運轉。第四句『以真言印而召請』一句，在『攝別說』中，接著以真言印，乃至不善心的眾生。第五句『先當示現三昧耶』一句，在『攝別說』中，接著奉獻三昧耶（Samaya，誓言），乃至諸明（Vidyā，明咒）歡喜的緣故。第六句『稽首奉獻閼伽水』一句，在『攝別說』中，所獻的閼伽水（Arghya，供水），乃至三摩莎訶（Svāhā，圓滿）。第七句『行者復獻真言座』一句，在『攝別說』中，接著奉獻所敷設的座位，乃至這就是蓮華印（Padma-mudrā）。第八句『真言相應除障者兼以不動慧刀印』兩句，在『攝別說』中，再次應當避除，乃至悉能普遍守護。第九句『次應供養香華等』四句，在『攝別說』中，以及其餘的供養具，乃至品末不應誹謗、生疑、後悔的人。根據『別說』中，初段略微說明能觀的心所住之處，以及所觀本尊所住之處。第二段中有五門。最初三頌以及三個真言是世界成就門。二是輪如金剛乃至阿字置於其中，是莊嚴道場門。三次當轉阿字乃至自然髮髻冠，是成就繪畫大日（Mahāvairocana）門。四如果釋迦牟尼（Śākyamuni）乃至真言者所居住的地方，是成就繪畫釋迦門。五如果持妙吉祥（Mañjuśrī）乃至瞞字，是成就繪畫文殊（Mañjuśrī）門。初門最初于下位，能成就世界的風輪。那個風輪是訶字。最初安放半月之輪。黑光焰流佈，則是訶字的光。在訶字真言門中，訶字是菩提幢，也是自在力。猶如大將能破怨敵的緣故。又訶字是菩提心寶，猶如摩尼寶王能滿足一切希望。其次之上，能成就世界的水輪。安放水輪，是嚩字所安放的滿月輪。雪乳，是滿月的顏色。
【English Translation】 English version In the 『Separate Treatise,』 initially, it starts from the lower position and corresponds according to its category. The third sentence, 『Or contemplate the Buddhas, superior sons, etc.,』 in the 『Separate Treatise,』 if one contemplates Avalokiteśvara (the Bodhisattva of Compassion) and so on, even following the previous Dharma to operate. The fourth sentence, 『Invoke with mantra and mudrā,』 in the 『Separate Treatise,』 then with mantra and mudrā, even sentient beings with unkind minds. The fifth sentence, 『First, one should show the Samaya,』 in the 『Separate Treatise,』 then offer the Samaya (vow), even because of the joy of all Vidyās (knowledge mantras). The sixth sentence, 『Bow and offer Arghya water,』 in the 『Separate Treatise,』 the offered Arghya water (offering water), even Svāhā (completion). The seventh sentence, 『The practitioner again offers the mantra seat,』 in the 『Separate Treatise,』 then offer the laid-out seat, even that is the Padma-mudrā (lotus seal). The eighth sentence, 『Those who remove obstacles corresponding to the mantra also use the Acala wisdom sword mudrā,』 in the 『Separate Treatise,』 again one should avoid, even being able to universally protect. The ninth sentence, 『Next, one should offer incense, flowers, etc.,』 in the 『Separate Treatise,』 and other offerings, even those who should not slander, doubt, or regret at the end of the chapter. According to the 『Separate Treatise,』 the initial section briefly explains the dwelling place of the mind that can contemplate, and the dwelling place of the contemplated principal deity. The second section has five gates. The first three verses and three mantras are the gate of world accomplishment. Second, the wheel is like Vajra, even the letter A is placed within it, which is the gate of adorning the Mandala. Third, one should turn the letter A even to the natural hair knot crown, which is the gate of accomplishing the painting of Mahāvairocana (the Great Sun Buddha). Fourth, if Śākyamuni (the historical Buddha) and even the place where the mantra practitioner resides, it is the gate of accomplishing the painting of Śākyamuni. Fifth, if holding Mañjuśrī (the Bodhisattva of Wisdom) and even the letter Maṃ, it is the gate of accomplishing the painting of Mañjuśrī. The initial gate, initially in the lower position, can accomplish the wind wheel of the world. That wind wheel is the letter Ha. Initially placing the half-moon wheel. The black light flame spreads, which is the light of the letter Ha. In the mantra gate of the letter Ha, the letter Ha is the Bodhi banner, also the power of freedom. Like a great general who can break enemies. Also, the letter Ha is the Bodhi mind treasure, like the Mani jewel king who can fulfill all wishes. Next above, it can accomplish the water wheel of the world. Placing the water wheel, it is the full moon wheel placed by the letter Va. Snow milk is the color of the full moon.
也。頗胝月電光者。縛字色也。嚩字是諸法離言說義。若是戲論言說所行處悉皆可破可轉無有堅固。何故諸法離言說。以生不可得故。何故生不可得。以自性清凈故。自性清凈即金剛薩埵身。故堅固不壞。百非所不能于也。復於水輪上者地輪也。金剛輪者阿字所安四方輪也。本初字者阿字也。黃色者阿字色也。毗盧遮那真言心門毗盧遮那說真言心者。以如上諸真言等隨一一中則有根本真言心真言隨心真言。如是等無量。無邊不可知數。今總說真言心。即此阿字是諸法本不生義。若離阿聲則無餘字。即是諸字之母。即一切真言生處也。謂一切法門及菩薩等皆從毗盧遮那自證之心。為欲饒益眾生。以加持力而現是事。然實即體不生同於阿字之法體也。此字于真言中最為上如是故真言行者常當如是受持也。是故一切真言住于阿字。猶住此故誦之即生他一切字德。二莊嚴道場門。如金剛者如理也。大因陀羅者理具德義也。普皆遍流出者阿字所出光也。于彼中者所出光。導師諸佛子者光所作尊也。水者能觀定也。白者本不生理也。蓮者理離染著也。妙色者理光也。金剛莖者無非理也。八葉者略現毗盧遮那佛德也。具須蕊者恒沙性大悲也。眾寶者理恒沙德也。常出無量光者上佛所放佛菩薩也。百千眾蓮繞者化主所坐。右三頌現阿字
{ "translations": [ "也。'頗胝月電光'（Sphatika-chandra-vidyut-prabha）者，'縛'（va）字色也。'嚩'（va）字是諸法離言說義。若是戲論言說所行處，悉皆可破可轉，無有堅固。何故諸法離言說？以生不可得故。何故生不可得？以自性清凈故。自性清凈即金剛薩埵（Vajrasattva，金剛持）身，故堅固不壞，百非所不能于也。復於水輪上者，地輪也。金剛輪者，'阿'（a）字所安四方輪也。本初字者，'阿'（a）字也。黃色者，'阿'（a）字色也。毗盧遮那（Vairocana，大日如來）真言心門，毗盧遮那說真言心者，以如上諸真言等，隨一一中則有根本真言、心真言、隨心真言。如是等無量無邊不可知數。今總說真言心，即此'阿'（a）字是諸法本不生義。若離'阿'（a）聲，則無餘字，即是諸字之母，即一切真言生處也。謂一切法門及菩薩等，皆從毗盧遮那（Vairocana，大日如來）自證之心，為欲饒益眾生，以加持力而現是事。然實即體不生，同於'阿'（a）字之法體也。此字于真言中最為上，如是故真言行者常當如是受持也。是故一切真言住于'阿'（a）字，猶住此故，誦之即生他一切字德。二、莊嚴道場門。如金剛者，如理也。大因陀羅（Indra，帝釋天）者，理具德義也。普皆遍流出者，'阿'（a）字所出光也。于彼中者，所出光。導師諸佛子者，光所作尊也。水者，能觀定也。白者，本不生理也。蓮者，理離染著也。妙色者，理光也。金剛莖者，無非理也。八葉者，略現毗盧遮那佛（Vairocana Buddha，大日如來）德也。具須蕊者，恒沙性大悲也。眾寶者，理恒沙德也。常出無量光者，上佛所放佛菩薩也。百千眾蓮繞者，化主所坐。右三頌現'阿'（a）字。" ], "english_translations": [ 'Also. \'Sphatika-chandra-vidyut-prabha\' (Crystal Moon Lightning Light) is the color of the syllable \'va\' (嚩). The syllable \'va\' (嚩) signifies that all dharmas are beyond verbal expression. If it is a place where frivolous discussions and verbal expressions take place, everything can be broken and transformed, and there is no solidity. Why are all dharmas beyond verbal expression? Because birth is unattainable. Why is birth unattainable? Because of its self-nature purity. Self-nature purity is the body of Vajrasattva (金剛薩埵, Diamond Being), therefore it is firm and indestructible, and a hundred negations cannot affect it. Moreover, above the water wheel is the earth wheel. The diamond wheel is the four-sided wheel where the syllable \'a\' (阿) is placed. The primordial syllable is the syllable \'a\' (阿). Yellow is the color of the syllable \'a\' (阿). The mantra heart gate of Vairocana (毗盧遮那, the Illuminator), Vairocana speaks the mantra heart, because in each of the above mantras, there is a root mantra, a heart mantra, and a follow-heart mantra. There are countless and immeasurable numbers of these. Now, generally speaking of the mantra heart, this syllable \'a\' (阿) is the meaning of the non-origination of all dharmas. If separated from the sound of \'a\' (阿), there will be no other syllables, it is the mother of all syllables, and the place where all mantras originate. That is to say, all Dharma gates and Bodhisattvas, etc., all come from the self-realized heart of Vairocana (毗盧遮那, the Illuminator), and appear these things with the power of blessing in order to benefit sentient beings. But in reality, the body is unborn, the same as the Dharma body of the syllable \'a\' (阿). This syllable is the highest among mantras, therefore mantra practitioners should always receive and uphold it in this way. Therefore, all mantras reside in the syllable \'a\' (阿), and because they reside in this, reciting it will generate the virtues of all other syllables. Second, the gate of adorning the mandala. Like a diamond, it is like principle. Great Indra (大因陀羅, Lord of Gods), the principle possesses virtuous meaning. Universally flowing out everywhere is the light emitted by the syllable \'a\' (阿). In that, the light emitted. The guiding Buddhas and Bodhisattvas are the honored ones made by the light. Water is the ability to observe samadhi. White is the principle of non-origination. Lotus is the principle of being free from defilement. Wonderful color is the light of principle. Diamond stem is without non-principle. Eight petals briefly reveal the virtues of Vairocana Buddha (毗盧遮那佛, the Illuminator). Possessing stamens and pistils is great compassion like the sands of the Ganges. Various treasures are the virtues of principle like the sands of the Ganges. Constantly emitting immeasurable light are the Buddhas and Bodhisattvas emitted by the above Buddha. Hundreds of thousands of lotuses surround the seat of the transformation lord. The three verses on the right reveal the syllable \'a\' (阿).'" ] }
德也。其上以下四頌顯道場莊嚴也。大覺師子座者。即師子者能降伏煩惱義也。寶王者能滿眾生愿也。大宮殿者金剛法界宮。寶柱者諸波羅蜜也。幢蓋者幢能降伏蓋能利益。珠鬘者方便波羅蜜等也。寶衣者離過義。何以故。自離過離他過也。香者戒也。華者慧也。云者𦆔[糸*逮]也。眾寶者佈施等四攝也。雜華者慈悲等四無量也。嚴地者產生佛智住持故。繽紛者繁布義。諧韻所愛聲者。非但有寶能出常樂我凈聲也。諸音樂者聞者凈耳根也。賢瓶者所有無非慧也。閼伽者能洗煩惱垢也。寶樹王開敷以下二頌顯能化主德。初句直顯能化主。摩尼燈者如閻浮金色等也。三昧是定也。總持是慧也。三昧總持即是地也。婇女者般若智。智慧養義也。佛波羅蜜者佛部真言也。等者等取金剛也。菩提妙嚴華者蓮華部真言也。菩提所覺也。妙嚴華能覺也。方便者應機也。眾伎者能說也。妙法音者諸尊真言也。以我功德力以下一頌顯自他法力德可知。右釋深秘道場莊嚴也。淺略釋可知。發願如上所說。盡心供養本尊。次誦真言作印。次釋虛空歲轉明妃真言門。經曰。爾時如來複說虛空藏力虛空藏轉明妃真言曰者。猶如虛空不可破壞一切無能勝者。故名虛空等力。又藏者如人有大寶藏。隨所欲者自在取之不受貧乏。如來虛空之藏亦復如是
【現代漢語翻譯】 現代漢語譯本： 德也。以上以下四頌彰顯道場的莊嚴。大覺師子座（指佛陀所坐的座位，象徵降伏煩惱的力量）者，即師子（指獅子）者，能降伏煩惱之義也。寶王（指佛）者，能滿足眾生願望也。大宮殿者，金剛法界宮。寶柱者，諸波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧等到達彼岸的方法）也。幢蓋者，幢能降伏，蓋能利益。珠鬘者，方便波羅蜜（指善巧方便的修行方法）等也。寶衣者，離過義。何以故？自離過，離他過也。香者，戒也。華者，慧也。云者，𦆔[糸*逮]也。眾寶者，佈施等四攝（指佈施、愛語、利行、同事四種攝受眾生的方法）也。雜華者，慈悲等四無量（指慈、悲、喜、舍四種廣大的心）也。嚴地者，產生佛智住持故。繽紛者，繁布義。諧韻所愛聲者，非但有寶，能出常樂我凈（指佛的四種德性：常、樂、我、凈）聲也。諸音樂者，聞者凈耳根也。賢瓶者，所有無非慧也。閼伽（指供養的水）者，能洗煩惱垢也。寶樹王開敷以下二頌，彰顯能化主德。初句直顯能化主。摩尼燈（指如意寶珠所發出的光明）者，如閻浮金色等也。三昧（指禪定）是定也。總持（指陀羅尼，能總攝憶持一切法）是慧也。三昧總持，即是地也。婇女者，般若智（指能證悟空性的智慧）。智慧養義也。佛波羅蜜者，佛部真言（指代表佛部的咒語）也。等者，等取金剛也。菩提妙嚴華者，蓮華部真言（指代表蓮花部的咒語）也。菩提所覺也。妙嚴華能覺也。方便者，應機也。眾伎者，能說也。妙法音者，諸尊真言（指諸位本尊的咒語）也。以我功德力以下一頌，彰顯自他法力德可知。右釋深秘道場莊嚴也。淺略釋可知。發願如上所說。盡心供養本尊。次誦真言作印。次釋虛空歲轉明妃真言門。經曰：爾時如來複說虛空藏力虛空藏轉明妃真言曰者，猶如虛空不可破壞，一切無能勝者。故名虛空等力。又藏者，如人有大寶藏，隨所欲者自在取之，不受貧乏。如來虛空之藏亦復如是。 發願如上所說。盡心供養本尊。次誦真言作印。次釋虛空歲轉明妃真言門。經曰：爾時如來複說虛空藏力虛空藏轉明妃真言曰者，猶如虛空不可破壞，一切無能勝者。故名虛空等力。又藏者，如人有大寶藏，隨所欲者自在取之，不受貧乏。如來虛空之藏亦復如是。
【English Translation】 English version: Virtue. The four verses above and below manifest the adornment of the Mandala. The Lion Throne of the Greatly Enlightened One (referring to the Buddha's seat, symbolizing the power to subdue afflictions), that is, 'Lion' (referring to the lion), means the ability to subdue afflictions. 'Jewel King' (referring to the Buddha) means the ability to fulfill the wishes of all beings. The Great Palace is the Vajra Dharmadhatu Palace. The Jewel Pillars are the various Paramitas (referring to methods of reaching the other shore, such as generosity, morality, patience, diligence, meditation, and wisdom). The banners and canopies mean that the banners can subdue, and the canopies can benefit. The Jewel Garland is the skillful means Paramita (referring to skillful methods of practice), and so on. The Jewel Clothing means freedom from faults. Why? Because it is free from one's own faults and free from the faults of others. Incense is morality. Flowers are wisdom. Clouds are 𦆔[糸*逮]. The various jewels are the Four Sangrahavastus (referring to the four methods of embracing beings: generosity, kind speech, beneficial action, and cooperation). The various flowers are the Four Immeasurables (referring to the four vast minds of loving-kindness, compassion, joy, and equanimity). Adorning the ground means generating and upholding the wisdom of Buddhahood. 'Profusely' means the meaning of abundance. 'Harmonious and beloved sounds' means that it is not only jewels that can produce the sounds of permanence, bliss, self, and purity (referring to the four virtues of the Buddha: permanence, bliss, self, and purity). The various music means that those who hear it purify their ear faculties. The virtuous vase means that everything in it is wisdom. 'Arghya' (referring to the offering of water) means the ability to wash away the defilements of afflictions. The two verses from 'The Jewel Tree King blossoming' onwards manifest the virtues of the transforming master. The first sentence directly manifests the transforming master. The 'Mani Lamp' (referring to the light emitted by the wish-fulfilling jewel) is like the color of Jambudvipa gold, and so on. 'Samadhi' (referring to meditation) is concentration. 'Dharani' (referring to mantras, which can encompass and retain all dharmas) is wisdom. Samadhi and Dharani are the ground. The 'Maidens' are Prajna wisdom (referring to the wisdom that can realize emptiness). Intelligence means nurturing. 'Buddha Paramita' is the Buddha-family mantra (referring to the mantra representing the Buddha family). 'Etc.' means also taking the Vajra. 'Bodhi Wonderful Adornment Flower' is the Lotus-family mantra (referring to the mantra representing the Lotus family). Bodhi is what is awakened. The Wonderful Adornment Flower is what can awaken. 'Skillful means' means responding to the occasion. 'Various skills' means being able to speak. 'Wonderful Dharma Sound' is the mantra of the various deities (referring to the mantras of the various deities). The verse from 'By the power of my merits' onwards manifests that the virtues of one's own and others' Dharma power can be known. The right explains the profound and secret adornment of the Mandala. The shallow explanation can be known. Make vows as mentioned above. Offer wholeheartedly to the principal deity. Then recite the mantra and make mudras. Next, explain the Dharani-gate of the Goddess of the Revolving Year of the Void Treasury. The sutra says: 'At that time, the Tathagata again spoke the Dharani of the Goddess of the Revolving Year of the Void Treasury, which is like the void, indestructible, and no one can overcome it. Therefore, it is called the power of the void, and so on. Also, 'Treasury' is like a person having a great treasure, who can freely take whatever they want and not suffer from poverty. The Tathagata's treasury of the void is also like this. Make vows as mentioned above. Offer wholeheartedly to the principal deity. Then recite the mantra and make mudras. Next, explain the Dharani-gate of the Goddess of the Revolving Year of the Void Treasury. The sutra says: 'At that time, the Tathagata again spoke the Dharani of the Goddess of the Revolving Year of the Void Treasury, which is like the void, indestructible, and no one can overcome it. Therefore, it is called the power of the void, and so on. Also, 'Treasury' is like a person having a great treasure, who can freely take whatever they want and not suffer from poverty. The Tathagata's treasury of the void is also like this.
。一切利樂眾生事皆從中出。無量法寶自在取用而無窮竭。故名虛空藏也。轉明者。轉是能生之義。能生此藏能生一切佛事也。如前所發悲愿。謂如以一華供養時。運心遍一切佛及凡聖。皆獻已即迴向一切智智。諸受我施者愿以此力令我得如上愿。如是愿已。以此真言加之無不成也。初禮敬一切如來等巧門等(亦是種種門等也)。
薩嚩他(一切也)欠(平聲空也通上言一切皆空此是種子字)鄔特揭(二合)帝(生也虛空藏也)薩泮(二合)啰醯門(普遍也)伽伽那劍(虛空也)
此即虛空等力之義。於一切法空中而生此物。普益一切眾生也。誦持此者隨以一華奉獻令遍法界。上獻一切賢聖。下施一切有情已。于中發如上大愿。以此真言加之皆得成就。如從藏中自取寶物無不隨心也。誦此三遍。隨所思念彼亦成就也。凡所獻華等以三種力迴向。而以此明加之。一切隨意成也。謂以華獻一切佛等自在成也。由此持一切者。此者真言印也。一切者所愿供養也。真實者如金剛法界宮中供養也。一切法不生等二句現阿字義也。想念者能觀心也。置其中者八葉蓮中臺也。三成畫大日門。次當轉阿字者。次者本不生法。絕言相寂心行亦滅。假言強道。大悲之法應機顯現。謂即能現阿字也。次應兩足眾生為兩足故。即轉
【現代漢語翻譯】 現代漢語譯本：一切利益和快樂眾生的事情都從這裡產生。可以無量無盡地自在取用各種法寶，因此名為虛空藏（Akasagarbha，菩薩名）。『轉明』的意思是，『轉』是能生的意思，能夠產生這個藏，能夠產生一切佛事。就像前面所發的悲願，比如用一朵花供養時，用心遍及一切佛和凡聖，都獻上之後就回向一切智智（Sarvajnana-jnana，一切智慧的智慧）。愿接受我施捨的人，憑藉這種力量使我得到如上的願望。這樣發願之後，用這個真言加持它，沒有不成就的。開始禮敬一切如來等巧妙之門等（也是各種門等）。 薩嚩他（Sarvatha，一切也）欠（Kham，平聲，空也，通上文說的一切皆空，這是種子字）鄔特揭（Udgate，二合）帝（ti，生也，虛空藏也）薩泮（二合，Sphara，普遍也）啰醯門（Rahiman，普遍也）伽伽那劍（Gagana-kham，虛空也）。 這就是虛空等力的意義。在一切法空中產生此物，普遍利益一切眾生。誦持這個真言的人，隨便用一朵花奉獻，就能遍及法界。向上獻給一切賢聖，向下施捨給一切有情之後，在其中發出如上的大愿。用這個真言加持它，都能得到成就。就像從藏中自己取寶物一樣，沒有不隨心所愿的。誦持這個真言三遍，隨便所思所念，那個事情也能成就。凡是所獻的花等，用三種力量回向，並且用這個明咒加持它，一切都能隨意成就。就是用花獻給一切佛等，自在成就。由此持一切者，這個『此』指的是真言印，『一切』指的是所愿供養，『真實』指的是如金剛法界宮中供養。『一切法不生』等兩句，顯現阿（A，梵文字母）字義。『想念者』指的是能觀心，『置其中者』指的是八葉蓮花中臺。三次成就畫大日門（Mahavairocana，如來名）。接下來應當轉阿字，『次』指的是本不生法，斷絕言語相，寂滅心行也滅，假借言語勉強說道。大悲之法應機顯現，就是能夠顯現阿字。接下來應當為兩足眾生，因為兩足的緣故，就轉。
【English Translation】 English version: All matters that benefit and bring happiness to sentient beings originate from this. Limitless Dharma treasures can be freely taken and used without exhaustion. Therefore, it is named Akasagarbha (Bodhisattva's name). 'Turning the Brightness' means that 'turning' signifies the ability to generate. It can generate this treasury and all Buddha activities. Like the compassionate vows made earlier, for example, when offering a single flower, one's mind pervades all Buddhas and ordinary and noble beings. After offering to all, one dedicates it to Sarvajnana-jnana (the wisdom of all wisdoms). May those who receive my offering, through this power, enable me to attain the above wishes. After making such a vow, adding this mantra to it will ensure its accomplishment. Initially, one pays homage to all Tathagatas (Tathagata, Buddha's name) and skillful means, etc. (which are also various means, etc.). Sarvatha (Sarvatha, meaning 'all'), Kham (Kham, level tone, meaning 'emptiness,' corresponding to the above statement that all is empty; this is the seed syllable), Udgate (Udgate, a conjunct), ti (ti, meaning 'birth,' Akasagarbha), Sphara (Sphara, a conjunct, meaning 'universal'), Rahiman (Rahiman, meaning 'universal'), Gagana-kham (Gagana-kham, meaning 'space'). This is the meaning of the power of space and so on. From the emptiness of all dharmas, this thing is born, universally benefiting all sentient beings. Those who recite and uphold this mantra, even with a single flower offered, can pervade the entire Dharma realm. Upwardly offering to all noble sages and downwardly bestowing upon all sentient beings, one then makes the above great vows within it. Adding this mantra to it will ensure its accomplishment. It is like taking treasures from one's own treasury, where everything is as one wishes. Reciting this mantra three times, whatever one thinks of will also be accomplished. All flowers and so on that are offered are dedicated with three kinds of power, and adding this mantra to them will ensure that everything is accomplished as one wishes. That is, offering flowers to all Buddhas and so on is freely accomplished. 'By this holding all,' 'this' refers to the mantra mudra, 'all' refers to the desired offerings, and 'real' refers to offering as in the Vajra Dharma Realm Palace. The two sentences 'all dharmas are unborn,' etc., reveal the meaning of the syllable A (A, Sanskrit letter). 'The one who contemplates' refers to the mind that can observe, and 'placing within it' refers to the central platform of the eight-petaled lotus. Achieving the drawing of the Mahavairocana (Mahavairocana, Buddha's name) gate three times. Next, one should turn the syllable A; 'next' refers to the originally unborn dharma, where the verbal expression is cut off, and the mind's activities are extinguished. Borrowing words to forcefully explain, the Dharma of great compassion manifests according to the occasion, which is the ability to manifest the syllable A. Next, one should do it for two-legged beings, and because of the two legs, one turns.
阿字成兩足尊。故言次當轉阿字成大日牟尼也。圓光者大日圓光猶如明鏡。于明鏡中皆現萬物。何況塵垢本不生如來圓光。千界者三千大千世界也。增數者。大千為一數。乃至不可說不可說。光焰謂所致法也。流出者大日所放也。輪者具德義 謂降伏煩惱能生善牙故名輪也光明者身業也。令開悟者。口業故言身語遍一切也。閻浮金色者。從閻浮池出金。此池近在閻浮樹側。由此得名。于金中最勝也。跏趺坐者。凡坐法聖善之寺三藏和上邊面受。左足先著右髀上。右足次著左髀上。名為蓮華坐。單足著左髀上。名為吉祥坐也。別此坐者非聖坐也。若欲求菩提學佛坐為得。正受者入定相也。諸毒者三毒相也。綃縠衣者金羅文也。自然髮髻冠者非從人作。四成畫釋迦門。彼中八葉蓮中臺也。想婆字者。梵字安彼臺也。勤勇者佛異名也。袈裟者乾陀色也。四八者佛三十二相。釋迦種子心真言門。婆是三有。傍有二點即是除遣三有義。瑜伽者。行者能觀心所觀本尊也。不相離故。能所別故。有相觀。行者身心即是佛故無想念誦門也。入者解也。本體者所放化身即是大日尊故。體用無別。故涅槃經曰。化身即是法身。此其義也。流出者。若多若少皆亦如是。于佛右蓮上者。得菩薩為本尊者自本尊也。執者于手中有金剛故云執金剛也
【現代漢語翻譯】 現代漢語譯本 『阿』字成就兩足尊（佛的尊稱）。所以說接下來應當轉『阿』字成為大日牟尼（Mahāvairocana，偉大的光明遍照者）啊。圓光指的是大日如來的圓光猶如明鏡，在明鏡中能顯現萬物。何況塵垢本來就不會在如來的圓光中產生。千界指的是三千大千世界。增數指的是，以大千世界為一個單位，乃至不可說不可說。光焰指的是所獲得的法。流出指的是大日如來所放出的。輪指的是具足功德之義，指的是降伏煩惱，能夠生出善的種子，所以叫做輪。光明指的是身業。令開悟指的是口業，所以說身語遍及一切。閻浮金色指的是，從閻浮池中產出的黃金，這個池子靠近閻浮樹旁，因此得名。在黃金中最為殊勝。跏趺坐指的是，凡是坐禪的方法，都要在聖善的寺廟裡，從三藏法師處接受。左腳先放在右大腿上，右腳再放在左大腿上，叫做蓮華坐。單腳放在左大腿上，叫做吉祥坐。區別于這種坐姿，不是聖人的坐姿。如果想要追求菩提，學習佛的坐姿才能得到。正受指的是進入禪定的狀態。諸毒指的是三毒（貪嗔癡）之相。綃縠衣指的是金色的羅紋衣服。自然髮髻冠指的是不是由人制作的。四成畫釋迦門，那裡面的八葉蓮花是中心臺。想婆字指的是，梵字安放在那個臺上。勤勇指的是佛的另一個名字。袈裟指的是乾陀色。四八指的是佛的三十二相。釋迦的種子心真言門。『婆』代表三有（欲有、色有、無色有），旁邊有兩個點，就是去除三有的意思。瑜伽指的是，修行者能夠觀想內心所觀想的本尊，因為不相分離。因為能觀和所觀是不同的，所以是有相觀。修行者的身心就是佛，所以是無想念誦門。入指的是理解。本體指的是所放出的化身就是大日尊，所以本體和作用沒有區別。所以《涅槃經》說，化身就是法身，就是這個意思。流出指的是，無論是多是少，都同樣如此。在佛的右蓮花上指的是，以菩薩為本尊的人，就是自己的本尊。執指的是手中持有金剛杵，所以叫做執金剛。
【English Translation】 English version The syllable 『A』 accomplishes the Two-Footed Honored One (a respectful title for the Buddha). Therefore, it is said that next, one should transform the syllable 『A』 into Mahāvairocana (the Great Illuminator). The halo refers to the halo of Mahāvairocana, which is like a bright mirror. In the bright mirror, all things are revealed. Moreover, how could dust and grime arise in the halo of the Tathagata (Buddha)? The thousand realms refer to the three thousand great thousand worlds. Increasing the number refers to taking the great thousand world as a unit, up to unspeakable, unspeakable numbers. The radiant flames refer to the Dharma (teachings) that are attained. 『Flowing out』 refers to what is emitted by Mahāvairocana. The wheel refers to possessing the meaning of virtue, referring to subduing afflictions and being able to generate good seeds, hence it is called a wheel. The light refers to the body karma. 『Causing enlightenment』 refers to the speech karma, therefore it is said that body and speech pervade everything. Jambudvipa gold color refers to the gold produced from the Jambudvipa pond, this pond is near the Jambudvipa tree, hence the name. It is the most supreme among golds. The lotus posture (Padmasana) refers to the method of sitting in meditation, which must be received from a Tripitaka master in a sacred and virtuous temple. The left foot is first placed on the right thigh, and then the right foot is placed on the left thigh, which is called the lotus posture. Placing a single foot on the left thigh is called the auspicious posture. Distinguishing this posture, it is not the posture of a saint. If you want to seek Bodhi (enlightenment), learning the Buddha's posture is the way to attain it. 『Right reception』 refers to the state of entering Samadhi (meditative absorption). The various poisons refer to the aspects of the three poisons (greed, hatred, and delusion). 『Silk gauze clothing』 refers to golden brocade clothing. 『Naturally formed hair bun crown』 refers to not being made by humans. The Four-Part Shakyamuni painting gate, the eight-petaled lotus inside is the central platform. 『Thinking of the syllable 『bam』』 refers to placing the Sanskrit syllable on that platform. 『Diligent courage』 is another name for the Buddha. 『Kashaya』 refers to the color of the fragrant earth. 『Four eights』 refers to the thirty-two marks of the Buddha. The seed-syllable mantra gate of Shakyamuni. 『Bha』 represents the three realms of existence (desire realm, form realm, formless realm), and the two dots next to it mean removing the meaning of the three realms. Yoga refers to the practitioner being able to visualize the deity that the mind visualizes, because they are inseparable. Because the visualizer and the visualized are different, it is a visualization with form. The practitioner's body and mind are the Buddha, so it is the gate of recitation without thought. 『Entering』 refers to understanding. The essence refers to the manifested body that is emitted is the Mahāvairocana, so there is no difference between essence and function. Therefore, the Nirvana Sutra says that the manifested body is the Dharma body, this is the meaning. 『Flowing out』 refers to, whether it is much or little, it is the same. 『On the right lotus of the Buddha』 refers to, for those who take a Bodhisattva as their principal deity, it is their own principal deity. 『Holding』 refers to holding the Vajra (diamond scepter) in the hand, hence it is called Vajrapani (Vajra-holding).
。前後華臺中者。非但前後亦乃左右亦得。何故。菩薩大眷屬無有方所故。金剛眷屬非但左右方亦乃十方亦得。何故。金剛內眷屬如來內德故。問若如是者。何故說有方。答約畫處事有限故。是經云。十方菩薩從所來方。結跏趺坐聽聞說法。金剛亦爾。用心可思量也。真言者唸誦人也。所居者。于畫像地右下角也。問要須令畫佛盡也。答不也。有力者得令盡。無力者單畫本尊亦難。何況令盡也。五文殊種子真言門。中者八葉華臺也。無我字者梵瞞字。問何故以文殊師利菩薩佛次說耶。答三藏和上邊而受。諸佛甚深智門故。佛部中攝亦得。蓮華部中攝亦得。是故佛次列也。瞞文殊本體即是空。上點是空門。所謂大空也。越十八空名為大空。住空之位名為大空。三段中有三門。先列眾。次為令心喜故乃至隨類而相應。顯印真言結界等。心喜者。行者因為供養故得福聖者心喜。非是聖者得供養故心喜。奉獻等三句依別本法則。謂出供養真言等也。若無自法依不動去垢。避除者碎障也。使光顯者。香等上用加持香真言故。言本法自相加。及護持我身等三句別本自有護身等法。護身等若無別法。通用此法。故言或以降三世。及諸相別義也。何以故。香真言與護身真言別故言及也。召請等四句別本自有依法用。若無別法用此通法。
【現代漢語翻譯】 現代漢語譯本 前後華臺中者（華臺的中心）。不僅僅是前後，左右也可以。為什麼呢？因為菩薩的大眷屬沒有固定的方位。金剛眷屬不僅僅是左右，十方都可以。為什麼呢？因為金剛內眷屬是如來的內在功德。問：如果這樣，為什麼還要說有方位呢？答：因為依據畫像的處所，事情就有了侷限。《經》中說：『十方菩薩從他們來的方向，結跏趺坐，聽聞說法。』金剛也是如此。用心可以思量這些道理。真言者，指的是念誦真言的人。所居之處，指的是在畫像的右下角。問：一定要把所有的佛都畫出來嗎？答：不一定。有能力的人可以全部畫出來，沒有能力的人，單單畫出本尊都很難，更何況全部畫出來呢？五文殊種子真言門，指的是八葉華臺的中心。『無』字，指的是梵文的『瞞』字。問：為什麼在諸佛之後說文殊師利菩薩呢？答：因為是從三藏和尚那裡接受的，文殊是諸佛甚深智慧之門。可以在佛部中攝受，也可以在蓮華部中攝受。所以排列在諸佛之後。『瞞』字，文殊的本體就是空。上面的點是空門，所謂的大空。超越十八空，名為大空。安住于空的位置，名為大空。三段中有三門：先列出大眾，其次爲了讓心歡喜，乃至隨順種類而相應，顯現印契、真言、結界等。心喜，指的是修行者因為供養的緣故而得到福報，聖者因此心生歡喜。不是聖者因為得到供養才心生歡喜。奉獻等三句，依據其他版本的法則，指的是念誦供養真言等。如果沒有自己的本法，就依據不動明王的去垢法。避除，指的是粉碎障礙。使光顯，指的是在香等供品上用加持香的真言。『言本法自相加，及護持我身』等三句，其他版本有護身等法。護身等法，如果沒有其他的法，就通用這個法。所以說或者用降三世明王，以及其他不同的意義。為什麼呢？因為香真言與護身真言不同，所以說『及』。召請等四句，其他版本有依法使用的內容。如果沒有其他的法，就用這個通用的法。
【English Translation】 English version Those at the front and back of the flower pedestal's center (Hua Tai's center). It's not just the front and back, but also the left and right are acceptable. Why? Because the Bodhisattva's great retinue has no fixed direction. The Vajra retinue is not just the left and right, but all ten directions are acceptable. Why? Because the inner Vajra retinue is the Tathagata's inner virtues. Question: If this is the case, why still speak of directions? Answer: Because based on the location of the painting, things have limitations. The Sutra says: 'Bodhisattvas from the ten directions, from the directions they came from, sit in the lotus position, listening to the Dharma.' The Vajras are also like this. You can contemplate these principles with your mind. The one who recites the mantra refers to the person who recites the mantra. The place of residence refers to the lower right corner of the painting. Question: Is it necessary to draw all the Buddhas? Answer: Not necessarily. Those who have the ability can draw them all, but those who do not have the ability find it difficult to draw even the principal deity, let alone draw them all. The Five Manjushri Seed Mantra Gate refers to the center of the eight-petaled flower pedestal. The word 'Wu' refers to the Sanskrit word 'Mam'. Question: Why is Manjushri Bodhisattva spoken of after the Buddhas? Answer: Because it was received from the Tripitaka monk, Manjushri is the gate of the profound wisdom of all Buddhas. It can be included in the Buddha family, and it can also be included in the Lotus family. Therefore, it is listed after the Buddhas. 'Mam', the essence of Manjushri is emptiness. The dot above is the gate of emptiness, the so-called Great Emptiness. Transcending the eighteen emptinesses is called Great Emptiness. Abiding in the position of emptiness is called Great Emptiness. There are three doors in the three sections: first, list the assembly, and second, to make the mind happy, and even to correspond according to the category, manifesting mudras, mantras, mandalas, etc. 'Heart joy' refers to the practitioner gaining merit because of the offering, and the sage's heart is joyful because of this. It is not that the sage's heart is joyful because of receiving the offering. The three sentences such as 'dedication' are based on the rules of other versions, referring to reciting the offering mantra, etc. If there is no own Dharma, then rely on Acala's defilement removal method. 'Avoidance' refers to crushing obstacles. 'Making it bright' refers to using the mantra of blessing incense on offerings such as incense. The three sentences such as 'The original Dharma adds its own form, and protects my body' have methods such as self-protection in other versions. If there are no other methods for self-protection, then use this common method. Therefore, it is said to use Trailokyavijaya, as well as other different meanings. Why? Because the incense mantra is different from the self-protection mantra, so it says 'and'. The four sentences such as 'summoning' have content used according to the Dharma in other versions. If there is no other Dharma, then use this common Dharma.
故言及此普通印等。聖者不動真言門。時佛又復一切為障者息故。火生名三昧證。說此大摧障真言。此真言有大威勢。能除一切修真言行者種種障難。乃至佛在道樹。以此真言故。一切魔軍無不散壞。何況世間諸障也。又此障有二障。一者內障。謂從自心而生。其類甚多不可詳說。二者外障。謂從外事而生亦甚多。皆能摧滅也。
戰荼(極惡也所謂暴惡之中又甚暴惡也)摩訶盧瑟拏(大忿怒也)娑頗吒也(破壞也)𤙖(恐怖也)怛啰迦(堅固也)唅漫(無甘反)
用后二字為種子諸句義皆成就此也。初戰荼者。戰是死義。入阿字門即是本不生死義也。荼是戰義。以此無生死大勢之主。與諸四魔戰也。次么吾我義也。入阿字門即無我也。亦是空也。訶是喜義亦是行義也。盧有羅字是垢障。有鄔聲是三昧也。瑟者即奢摩他謂三昧也。拏是第五字。即大空三昧也。薩是堅義。頗是沫義。了知世間如聚沫。故易破散也。傍有阿字之點即行也。吒是戰義。能敵陣怖令破壞也。是乘也。𤙖是大空行三昧。如上說。怛是如如也。啰是無垢也。迦是作也。謂一切法無作也。唅字訶是行義又有阿聲。是怖魔障金剛三昧也。點即大空也。以此大空不動之行。大令恐怖一切魔障也。鑁字摩是我義。入阿字門即無我也。又以此大空
【現代漢語翻譯】 現代漢語譯本： 因此說到這個普遍的印等等。聖者不動真言（Acara-mantra）門。當時佛陀又爲了使一切障礙止息的緣故，以火生之名證得三昧，宣說了這個大摧障真言。這個真言有很大的威勢，能夠去除一切修持真言行者的種種障礙困難。乃至佛陀在菩提樹下，因為這個真言的緣故，一切魔軍沒有不被打散摧毀的，更何況世間上的各種障礙呢。而且這些障礙有內、外兩種。一種是內障，指的是從自身內心而產生的，種類非常多，無法詳細說明。另一種是外障，指的是從外在事物而產生的，也很多，但都能被摧滅。
戰荼（Candā，極惡的意思，是說在暴惡之中又是非常暴惡的）。摩訶盧瑟拏（Mahā-rosana，大忿怒的意思）。娑頗吒也（Sphataya，破壞的意思）。𤙖（Bhyah，恐怖的意思）。怛啰迦（Traka，堅固的意思）。唅漫（Ham-mam，無甘反）。
用後面的兩個字作為種子字，所有的語句含義都能成就。最初的『戰荼』，『戰』是死亡的意思，進入『阿』字門就是本來沒有生死的意思。『荼』是戰鬥的意思，用這無生死的大勢之主，與各種四魔戰鬥。其次『么』是我的意思，進入『阿』字門就是沒有我，也就是空。『訶』是喜悅的意思，也是行動的意思。『盧』字有『羅』字，是垢障，有『鄔』聲，是三昧。『瑟』就是奢摩他（Samatha），指三昧。『拏』是第五個字，就是大空三昧。『薩』是堅固的意思，『頗』是泡沫的意思，瞭解世間就像聚集的泡沫，所以容易破散。旁邊有『阿』字的點，就是行動。『吒』是戰鬥的意思，能夠使敵陣恐怖，令其破壞。𤙖是乘的意思。𤙖是大空行三昧，如上面所說。『怛』是如如的意思，『啰』是無垢的意思，『迦』是作的意思，說的是一切法無作。『唅』字，『訶』是行動的意思，又有『阿』聲，是怖魔障金剛三昧。點就是大空。用這大空不動的行動，大大地令一切魔障恐怖。鑁字，『摩』是我的意思，進入『阿』字門就是沒有我，又用這大空。
【English Translation】 English version: Therefore, it speaks of this common mudra (seal) and so on. The Acara-mantra (immovable mantra) gate of the holy one. At that time, the Buddha, again for the sake of stopping all obstacles, attained samadhi (concentration) named 'Fire-born', and spoke this great obstacle-destroying mantra. This mantra has great power and can remove all kinds of obstacles and difficulties for those who practice mantra. Even when the Buddha was under the Bodhi tree, because of this mantra, all the armies of Mara (demon) were scattered and destroyed, let alone the various obstacles in the world. Moreover, these obstacles are of two kinds: internal and external. One is the internal obstacle, which refers to those arising from one's own mind, and there are many kinds that cannot be described in detail. The other is the external obstacle, which refers to those arising from external things, which are also many, but can all be destroyed.
Candā (extremely evil, meaning extremely violent among the violent). Mahā-rosana (great wrath). Sphataya (destruction). Bhyah (terror). Traka (firm). Ham-mam (no sweet return).
Using the latter two syllables as seed syllables, the meanings of all sentences can be accomplished. The initial 'Candā', 'Can' means death, entering the 'A' syllable gate means originally there is no birth and death. 'Dā' means battle, using this master of great power without birth and death to fight against the various four Maras. Secondly, 'Ma' means 'I', entering the 'A' syllable gate means there is no 'I', which is emptiness. 'Ha' means joy, and also means action. The syllable 'Lu' has the syllable 'Ra', which is defilement and obstacle, and has the sound 'U', which is samadhi. 'Sa' is Samatha, referring to samadhi. 'Na' is the fifth syllable, which is the great emptiness samadhi. 'Sa' means firm, 'Pha' means foam, understanding that the world is like gathered foam, so it is easy to break and scatter. Beside it is the dot of the syllable 'A', which is action. 'Ta' means battle, able to terrify the enemy's formation, causing it to be destroyed. Bhyah means riding. Bhyah is the great emptiness action samadhi, as mentioned above. 'Tra' means suchness, 'Ra' means without defilement, 'Ka' means making, saying that all dharmas are unmade. The syllable 'Ham', 'Ha' means action, and also has the sound 'A', which is the Vajra (diamond) samadhi that terrifies Mara's obstacles. The dot is the great emptiness. Using this great emptiness immovable action, greatly terrifying all Mara's obstacles. The syllable Vam, 'Ma' means 'I', entering the 'A' syllable gate means there is no 'I', and also using this great emptiness.
無我三昧而怖眾魔。以此字亦有阿聲及點也。訶嚧唅鑁四字皆有阿聲。即是無行無垢。重重怖魔極怖內外二障之義也。右聖者不動主真言了。四段中有頌真言印。次以真言印乃至不善心眾生。召請方便真言門。
南么三曼多勃馱喃(歸命一切諸佛)阿(行也)薩嚩怛啰(二合)缽啰(二合)底訶諦(一切所害也)怛他揭多(如來)矩奢(鉤)菩提浙[口履]耶(二合菩提行也)缽[口履]布啰迦(滿足也)
此中行者。謂由此行能招諸佛大功德也。如世間鉤則有處所分劑。不能遍一切處而作鉤召。今如來鉤則不如是。普及一切無所不加。乃至能召大菩提果也。以要言之。悉滿一切如來功德。普召一切眾生。亦令得此道也。故次句云遍一切害。害即是鉤取殘之也。遍害一切不調伏者。皆令于菩提之行而趣妙果而得滿足也。第五三昧耶真言門段中有印真言頌。諸明者本尊也。第六段中有頌真言。先以具嚴備者。以虛空藏轉明印。以眾香華五穀五藥。運心中嚴備也。現事嚴備可知。以本真言印者。不動尊印真言。閼伽真言門右句義中伽伽那是虛空義。娑摩是等義。阿娑摩是無等義。所謂等虛空無等也。如來法身本性凈故。無分別故無邊際故。等同虛空。然復有無量無邊不思議功德。非彼虛空所能譬喻。故云
【現代漢語翻譯】 現代漢語譯本 以『無我三昧』（Anatta-samadhi，佛教術語，指領悟無我的境界）而震懾眾魔。因為『字』中也包含『阿』（A，梵文字母）聲和『點』（bindu，梵文音韻學概念）的緣故。『訶嚧』（Hūṃ，種子字）, 『唅』（Hāṃ，種子字）, 『鑁』（Vaṃ，種子字）, 『四字』都包含『阿』聲，這表示無行無垢。重重震懾邪魔，極其畏懼內外二障的含義。右邊是不動明王（Acala，佛教護法神）的根本真言。四段中有頌真言印。其次以真言印乃至不善心的眾生，召請方便真言門。
『南么三曼多勃馱喃』（Namo Samanta Buddhanam，皈命一切諸佛）『阿』（Āḥ，行也）『薩嚩怛啰』（Sarva-trā，二合，一切處）『缽啰底訶諦』（Pratihate，二合，一切所害也）『怛他揭多』（Tathāgata，如來）『矩奢』（Kuśa，鉤）『菩提浙[口履]耶』（Bodhi-caryāya，二合，菩提行也）『缽[口履]布啰迦』（Paripūraka，滿足也）。
此中修行者，是指由此修行能夠招感諸佛的大功德。如同世間的鉤子有處所和分界，不能遍及一切處進行鉤召。現在如來的鉤子不是這樣，普及一切，無所不至，甚至能夠召來大菩提果。總而言之，能夠圓滿一切如來的功德，普遍召請一切眾生，也讓他們能夠得到這個道。所以下一句說『遍一切害』，『害』就是鉤取殘餘。普遍鉤取一切不調伏者，都讓他們趨向菩提之行，從而獲得妙果並得到滿足。第五三昧耶真言門段中有印真言頌。諸明者是本尊。第六段中有頌真言。先以具足莊嚴的物品，以虛空藏（Ākāśagarbha，菩薩名）轉明印，用眾香、華、五穀、五藥，在心中進行莊嚴準備。現實中的莊嚴準備可以知道。以根本真言印，不動尊印真言。閼伽（Argha，供品）真言門右句義中，『伽伽那』（Gagana，虛空）是虛空的意思，『娑摩』（Sama，等）是相等的意思，『阿娑摩』（Asama，無等）是無等的意思。所謂等同虛空，無與倫比。如來的法身本性清凈，沒有分別，沒有邊際，等同於虛空。然而又有無量無邊不可思議的功德，不是虛空所能比喻的，所以說...
【English Translation】 English version Terrifying all demons with the 『Anatta-samadhi』 (the samadhi of no-self). Because the 『letter』 also contains the sound 『A』 (the Sanskrit letter) and the 『bindu』 (a concept in Sanskrit phonology). The four syllables 『Hūṃ』 (seed syllable), 『Hāṃ』 (seed syllable), 『Vaṃ』 (seed syllable) all contain the sound 『A』, which signifies no action and no defilement. Repeatedly terrifying demons signifies the extreme fear of both internal and external obstacles. The above is the fundamental mantra of Acala (immovable one, a Buddhist protective deity). The four sections contain verses, mantras, and mudras. Next, using the mantra and mudra to reach even sentient beings with unkind hearts, is the gate of expedient mantras for summoning.
『Namo Samanta Buddhanam』 (Homage to all Buddhas), 『Āḥ』 (action), 『Sarva-trā』 (everywhere), 『Pratihate』 (everything harmed), 『Tathāgata』 (Thus Come One), 『Kuśa』 (hook), 『Bodhi-caryāya』 (conduct of Bodhi), 『Paripūraka』 (fulfilling).
Here, the practitioner refers to one who, through this practice, can attract the great merits of all Buddhas. Just as worldly hooks have locations and boundaries and cannot hook everywhere, the Tathagata's hook is not like that; it extends everywhere, without exception, and can even summon the great Bodhi fruit. In short, it can perfect all the merits of all Tathagatas, universally summon all sentient beings, and also enable them to attain this path. Therefore, the next sentence says 『everywhere harmed』; 『harm』 is to hook and take away the remnants. Universally hooking all those who are not subdued, causing them all to move towards the conduct of Bodhi, thereby obtaining wonderful fruits and being fulfilled. The fifth Samaya mantra section contains verses for the mudra and mantra. The enlightened ones are the principal deities. The sixth section contains verses and mantras. First, with fully prepared and adorned items, using the Akashagarbha (name of a Bodhisattva) transforming light mudra, using various incenses, flowers, five grains, and five medicines, prepare with adornment in the mind. The actual preparations are knowable. Using the fundamental mantra and mudra, the Acala mudra and mantra. In the meaning of the right sentence of the Argha (offering) mantra gate, 『Gagana』 (sky) means space, 『Sama』 (equal) means equality, and 『Asama』 (unequal) means unequaled. So-called equal to space, unparalleled. Because the Dharmakaya (Dharma body) of the Tathagata is inherently pure, without discrimination, without boundaries, equal to space. However, it also has immeasurable and inconceivable merits, which cannot be compared to space, so it is said...
無等也。複次阿娑摩是不等義。不等者所謂二乘。今既等同虛空。又等此無等。故云等虛空無等也。此最初伽字為真言體。眾生界中來去相亦不可得。法界中來去相亦不可得。以如來如去不可得故名為大空。以此大空性凈之水。用浴無垢之身。是為閼伽真實言也。第七段中有頌真言印。證最勝菩提者。能修行者所得果也。如來座真言門。阿是障。傍有二點即是除遣。此即除蓋障義也。以此為座畢竟不起一切障故。何故。阿字是障。阿字能除障也。第八段中有四。初複次當避除乃至令盡無有餘。明不動尊印真言德。自身所生障者。妄想所生內外障。二智者當轉作乃至作金剛薩埵身。成金剛薩埵身門。智者等一頌總明成金剛薩埵身。金剛種子心門鑁字者所轉梵字鑁字自性清凈心。成金剛種子字故。言諸法離言說。問何以故供養法中上置點。經本傍有二點。云二共金剛種子。答供養法自體。經本顯法大用。是故二共無妨。離言說者鑁字義也。具印者能成生薩埵印也。等者鑁字也當知已下二頌能所作印也。金剛薩埵真言門。
南么三曼多伐折啰(二合引)赦(歸命一切金剛也)戰拏(是暴惡也)摩訶(引)路灑赦(大忿怒義也)𤙖(恐怖也)戰荼(戰字有遮聲是生死謂離生死)
上有點是大空。言此生死同於大空
【現代漢語翻譯】 現代漢語譯本 『無等』也。進一步說，『阿娑摩』（Asama）是不等的意思。不等指的是二乘（聲聞乘和緣覺乘）。現在既然（一切）都等同於虛空，又等同於這『無等』，所以說『等虛空無等』。這最初的『伽』字（ga）是真言的本體。眾生界中的來去相也不可得，法界中的來去相也不可得。因為如來如去不可得，所以名為大空。用這大空性清凈之水，沐浴無垢之身，這就是閼伽（Arghya，供養水）的真實真言。第七段中有頌、真言、印，證得最勝菩提的人，是能修行者所得到的果。如來座真言門，『阿』（a）是障礙，旁邊有兩個點就是除遣。這就是除蓋障的意義。以此為座，畢竟不起一切障礙。為什麼呢？因為『阿』字是障礙，『阿』字能去除障礙。第八段中有四部分。首先，『複次當避除乃至令盡無有餘』，說明不動尊印真言的功德。自身所生的障礙，是妄想所生的內外障礙。第二，『智者當轉作乃至作金剛薩埵身』，成就金剛薩埵身的方法。『智者』等一頌，總的說明成就金剛薩埵身。金剛種子心門『鑁』字（vam），是所轉的梵字，『鑁』字自性清凈心。成就金剛種子字，所以說諸法離言說。問：為什麼在供養法中上面放置點？經本旁邊有兩個點，說是二共金剛種子。答：供養法是自體，經本顯示法的大用，所以二共沒有妨礙。離言說，是『鑁』字的意義。具印，是能成就生薩埵印。『等』，是『鑁』字。應當知道，以下兩頌是能作印和所作印。金剛薩埵真言門： 『南么三曼多伐折啰（二合引）赦（歸命一切金剛也）戰拏（是暴惡也）摩訶（引）路灑赦（大忿怒義也）𤙖（恐怖也）戰荼（戰字有遮聲是生死謂離生死）』 上面有點是大空。說這生死等同於大空。
【English Translation】 English version 'It is unequalled.' Furthermore, 'Asama' (Asama) means unequal. Unequal refers to the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Now that (everything) is equal to space, and also equal to this 'unequalled,' hence it is said 'equal to space, unequalled.' This initial syllable 'ga' (ga) is the body of the mantra. The coming and going aspects in the realm of sentient beings are also unattainable, and the coming and going aspects in the realm of Dharma are also unattainable. Because the Tathāgata's coming and going are unattainable, it is called the Great Void. Using the pure water of this Great Void nature to bathe the stainless body is the true mantra of Arghya (offering water). The seventh section contains verses, mantras, and mudras. The person who attains the supreme Bodhi is the fruit obtained by the practitioner. The Tathāgata seat mantra gate, 'a' (a) is an obstacle, and the two dots next to it mean removal. This is the meaning of removing the cover of obstacles. Using this as a seat, ultimately no obstacles arise. Why? Because the syllable 'a' is an obstacle, and the syllable 'a' can remove obstacles. The eighth section has four parts. First, 'Furthermore, one should avoid and eliminate until nothing remains,' explaining the merits of the Acalanātha (immovable尊) mudra and mantra. The obstacles arising from oneself are the internal and external obstacles arising from delusion. Second, 'The wise should transform and become the body of Vajrasattva,' the method of accomplishing the body of Vajrasattva. The verse 'The wise' etc., generally explains the accomplishment of the body of Vajrasattva. The Vajra seed heart mantra syllable 'vam' (vam) is the transformed Sanskrit syllable, the self-nature pure mind of the syllable 'vam'. Accomplishing the Vajra seed syllable, therefore it is said that all dharmas are beyond words. Question: Why is a dot placed above in the offering Dharma? There are two dots next to the scripture, saying that they are the two shared Vajra seeds. Answer: The offering Dharma is the self-essence, and the scripture reveals the great function of the Dharma, so the two shared are not an obstacle. Being beyond words is the meaning of the syllable 'vam'. Having the mudra is the mudra that can accomplish the birth of a sattva. 'Equal' is the syllable 'vam'. It should be known that the following two verses are the acting mudra and the acted upon mudra. The Vajrasattva mantra gate: 'Namaḥ samanta-vajrāṇāṃ (bowing to all vajras) caṇḍa (violent) mahāroṣaṇa (great wrathful) sphoṭaya (burst forth) trāṭ (terrifying)' The dot above is the Great Void. It is said that this samsara (生死) is equal to the Great Void.
也。荼是戰敵也。猶離生死等於大空。是以無能對之者也。句義。戰荼是暴惡也。
摩訶路瑟拏(大忿怒也如上所說無能敵者所以大忿怒也)𤙖(同前具三解脫也)
以如上之法恐怖眾生。令離生死得三解脫也。問第二品中說金剛薩埵印真言。其義云何。答第三品中成金剛自體。第二品中現此金剛轉法輪用。問云何知。答說金剛種云。智者當轉作金剛薩埵身。次說欠字即言。先應住此字門。然後作金剛薩埵身。是知未作金剛薩埵身。不合作轉法輪印真言也。問何時作金剛身。答入佛三昧耶前。令作五字等身也。金剛薩埵真言者。作印所誦真言也。作半金剛印者。右手無暇半作亦得。余契經者別本經也。金剛鎧字者。用護持印護身成金剛鎧。前已說者。護持印也。佉字及點者。金剛所著頂上欠字門也。右非但金剛所莊嚴身。唸誦行者亦莊嚴。欠字門真言欠者大勤勇種子也。佛坐道場伏諸魔故。一切天人號為大勤勇也。即毗盧遮那也。佉是空義。上有點是大空。以大空凈一切空也。南么三曼多勃馱喃(同前)三次應一心作乃至必定皆退散。明降伏魔真言門。次應等二頌總成覺金剛行者身降伏魔真言門。此一切佛大印。能現如來威猛大勢之力。恐怖一切為障難者令其降伏。亦能與一切眾生所愿。行者結此印時。
【現代漢語翻譯】 現代漢語譯本 也。荼（指戰敵）是戰敵的意思。猶如脫離生死等於廣闊的虛空。因此沒有誰能與之對抗。句義是，戰荼是暴虐邪惡的意思。
摩訶路瑟拏（Maharoshana，意為大忿怒，如上所說沒有誰能與之匹敵，所以稱為大忿怒）𤙖（與前文相同，具備三種解脫）。
用如上的方法使眾生感到恐懼，從而脫離生死，獲得三種解脫。問：第二品中說的金剛薩埵（Vajrasattva）印真言，它的含義是什麼？答：第三品中成就金剛的自體，第二品中展現此金剛轉法輪的作用。問：如何得知？答：經中說金剛種子字，智者應當轉變成金剛薩埵身。接著說『欠』字，即說，首先應當安住於此字門，然後作金剛薩埵身。由此可知，未作金剛薩埵身，不應作轉法輪印真言。問：何時作金剛身？答：在進入佛三昧耶（Buddha Samaya）之前，令作五字等身。金剛薩埵真言，是作手印時所誦的真言。作半金剛印，右手沒有空閑，半作也可以。『余契經』是指別的版本經典。金剛鎧字，是用護持印來護身，成就金剛鎧甲。『前已說』的是護持印。『佉』字及點，是金剛所著頂上的『欠』字門。這不僅是金剛所莊嚴的身，唸誦的修行者也同樣莊嚴。『欠』字門真言，『欠』是大勤勇的種子字。佛陀在菩提樹下伏諸魔，所以一切天人都稱他為大勤勇，也就是毗盧遮那佛（Vairocana）。『佉』是空的意思，上面的點是大空，用大空來凈化一切空。南么三曼多勃馱喃（Namo Samanta Buddhanam，同前），三次應一心作，乃至必定全部退散。這是降伏魔的真言門。其次應當等二頌總成就覺金剛行者的身降伏魔真言門。這是一切佛的大印，能展現如來威猛強大的力量，使一切製造障礙者感到恐懼，令其降伏。也能給予一切眾生所愿。行者結此印時。
【English Translation】 English version Also. '荼' (Tuo, referring to fighting enemies) means fighting enemies. It's like being separated from birth and death, equal to the vast emptiness. Therefore, no one can oppose it. The meaning of the phrase is that '戰荼' (Zhan Tuo) means violent and evil.
Maharoshana (meaning great wrath, as mentioned above, no one can match it, hence called great wrath) 𤙖 (same as before, possessing three liberations).
Using the above method to frighten sentient beings, thereby liberating them from birth and death, and attaining the three liberations. Question: What is the meaning of the Vajrasattva (Vajrasattva) Mudra Mantra mentioned in the second chapter? Answer: The third chapter achieves the self-nature of Vajra, and the second chapter demonstrates the function of this Vajra turning the Dharma wheel. Question: How do you know? Answer: The sutra says the Vajra seed syllable, the wise should transform into the Vajrasattva body. Then it says the syllable '欠' (Qian), that is, one should first abide in this syllable gate, and then make the Vajrasattva body. From this, it is known that without making the Vajrasattva body, one should not make the Dharma wheel turning Mudra Mantra. Question: When to make the Vajra body? Answer: Before entering the Buddha Samaya (Buddha Samaya), make the body equal to the five syllables. The Vajrasattva Mantra is the mantra recited when making hand gestures (mudras). Making the half-Vajra Mudra, if the right hand is not free, half-making is also acceptable. 'Other Sutras' refers to other versions of the scriptures. The Vajra Armor syllable is to use the protective Mudra to protect the body, achieving the Vajra armor. 'Previously mentioned' refers to the protective Mudra. The syllable '佉' (Kha) and the dot are the syllable gate '欠' (Qian) worn on the top of the head by Vajra. This is not only the body adorned by Vajra, but also the practitioner who recites is equally adorned. The '欠' (Qian) syllable gate mantra, '欠' (Qian) is the seed syllable of great diligence. The Buddha subdued all demons under the Bodhi tree, so all the gods and humans call him the great diligent, which is Vairocana Buddha (Vairocana). '佉' (Kha) means emptiness, and the dot above is great emptiness, using great emptiness to purify all emptiness. Namo Samanta Buddhanam (Namo Samanta Buddhanam, same as before), should be done wholeheartedly three times, until all are certainly dispersed. This is the mantra gate for subduing demons. Next, the two verses should be equally completed to achieve the body of the awakened Vajra practitioner subduing the demon mantra gate. This is the great Mudra of all Buddhas, which can show the mighty and powerful strength of the Tathagata, frightening all those who create obstacles, causing them to surrender. It can also grant the wishes of all sentient beings. When the practitioner forms this Mudra.
為障難者莫不四向馳散乃至大力天魔軍眾亦退散。如來菩提道場以此印能伏諸魔也。真言歸命如前。
摩訶(引)沫羅嚩底(大力也)馱奢嚩路(十力也)嗢婆(二合)吠(得也)摩訶(引)昧怛[口*履]也(三合大慈也)毗庾(二合)嗢(薩-文+(立-一))/木帝(發也)
此意言。諸佛大力也。此大力是何等力耶。即如來十力。以一切力中最為大也。如來云何得此十力。謂從大慈而得此十力。故言此力從大慈發生也。四次用已下乃至悉能普護之。結大界真言門。次結大界真言如佛所說更有無量持明。恐更有持明真言者等。以不結護故。破法事損持誦人。故設結界之法 由結界故。乃至諸持明亦不能破壞。猶比丘結界作法事。在界外比丘雖作法不能障破也。
薩嚩多啰(二合)弩[(薩-文+(立-一))/木]帝(二合一切方處所也。謂十方皆須結遍也。又隨方皆遍也)滿馱也徙瞞(母感反上句結下句界。此意云。一切方處所結界也)摩訶三昧耶(大三昧耶。以此大三昧耶而結諸界)呾阇帝(從生也謂從大三昧耶生也)沙么(二合)啰奶(奴皆反。憶念也。謂憶念一切佛教也)阿缽啰(二合)[口*底]訶帝
無有能害也。亦云無掛礙也。亦是無能壞也。由結界故無
【現代漢語翻譯】 現代漢語譯本 為那些有障礙和困難的人，這個手印能讓他們四處逃散，甚至連大力天魔的軍隊也會退散。如來的菩提道場，憑藉這個手印能夠降伏一切邪魔。真言歸命如前（指之前的歸命方式）。 摩訶（引）沫羅嚩底（大力也，指具有強大力量）馱奢嚩路（十力也，指具有十種力量）嗢婆（二合）吠（得也，指獲得）摩訶（引）昧怛[口履]也（三合，大慈也，指偉大的慈悲）毗庾（二合）嗢[(薩-文+(立-一))/木]（二合）帝（發也，指發生）。 這段話的意思是，諸佛具有大力。這大力是什麼樣的力量呢？就是如來的十力。因為在一切力量中，這是最強大的。如來是如何獲得這十力的呢？是從大慈心中獲得的。所以說，這種力量是從大慈心發生的。四次使用之後，乃至完全能夠普遍地守護。接下來是結大界真言門。接下來結大界真言，如佛所說，還有無量的持明。恐怕還有持明真言者等等，因為不結界守護的緣故，會破壞法事，損害持誦的人。所以設定結界的方法。由於結界的緣故，乃至諸持明也不能破壞。就像比丘結界作法事一樣，在界外的比丘即使作法也不能障礙和破壞。 薩嚩多啰（二合）弩[(薩-文+(立-一))/木]帝（二合，一切方處所也，指十方都需要結界，或者說隨處都需要結界）滿馱也徙瞞（母感反，上句結下句界，意思是說在一切方處所結界）摩訶三昧耶（大三昧耶，指用這個大三昧耶來結諸界）呾阇帝（從生也，指從大三昧耶生出）沙么（二合）啰奶（奴皆反，憶念也，指憶念一切佛教）阿缽啰（二合）[口底]訶帝（無有能害也，也指沒有掛礙，或者說是沒有能破壞的）。由於結界的緣故，沒有...
【English Translation】 English version For those with obstacles and difficulties, this mudra can cause them to scatter in all directions, and even the armies of powerful celestial demons will retreat. The Bodhi-mandala of the Tathagata, with this mudra, can subdue all demons. The mantra of taking refuge is as before (referring to the previous way of taking refuge). Mahā (prolonged) Maravati (meaning 'great power') Daśabala (meaning 'ten powers') Udbhava (combined) Ve (meaning 'obtained') Mahā (prolonged) Maitreya (combined, meaning 'great compassion') Vibhyu (combined) Utpadite (meaning 'arising'). The meaning of this is that all Buddhas possess great power. What kind of power is this great power? It is the ten powers of the Tathagata. Because among all powers, this is the greatest. How does the Tathagata obtain these ten powers? It is obtained from great compassion. Therefore, it is said that this power arises from great compassion. After using it four times, it is even able to universally protect. Next is the gate of the great boundary mantra. Next, the great boundary mantra is sealed. As the Buddha said, there are also countless Vidyadharas (持明). Fearing that there are Vidyadhara mantra practitioners, etc., because of not establishing a boundary for protection, they will destroy the Dharma affairs and harm the mantra reciters. Therefore, the method of establishing a boundary is set up. Because of establishing a boundary, even the Vidyadharas cannot destroy it. It is like a Bhikshu establishing a boundary to perform Dharma affairs; even if a Bhikshu outside the boundary performs Dharma, he cannot obstruct or destroy it. Sarva-tra (combined) Anutpādite (combined, meaning 'all places and directions,' referring to the need to establish boundaries in all ten directions, or that boundaries are needed everywhere) Bandhaya Simam (the upper phrase binds the lower boundary, meaning to establish boundaries in all places and directions) Maha-samaya (great samaya, referring to using this great samaya to establish all boundaries) Tejate (meaning 'born from,' referring to being born from the great samaya) Smara (combined) Ni (meaning 'remembrance,' referring to remembering all Buddhist teachings) Apratihate (meaning 'nothing can harm,' also meaning 'no obstacles,' or 'nothing can destroy'). Because of establishing a boundary, there is no...
能壞也。
馱迦馱迦(光威也。由光威故成結界。馱是法界迦是作言。法界體離諸作。離作即是法界之義也)折羅折羅(遮是滅義。謂生死遷移也。羅是垢障也。都句亦是行辨。是遍結十方界也亦是來去也。重稱之即是極來也)滿馱滿馱(釋句是結義。上是縛義下是空。猶無縛故等於虛空。以此結界故無能壞也)㮈奢(上聲呼十也)你膻(方也即是結十方也)薩婆怛他(引)[(薩-文+(立-一))/木]多(一切佛也)弩壤帝(教也是一切佛之教。前所令憶念也)缽羅(二合)嚩羅(所證也)達摩(法也。即諸佛所證法也)臘馱(獲也證也得也)微若曳(即無能勝也。于諸障中最為是勝也)薄伽嚩口*底徴矩口*履微矩麗(除也前句除有相垢。后句除離相之垢。即是除一切障也。即是莫作正是除也)麗(種子)嚕(長引)補口*履
即是諸佛所住之宮。令同此界也。更加微矩麗字也。但以此最後句中隸字為種子。啰是相。加此翳聲即是三昧。離相三昧。具一切相而離諸相。此是界之體相也。第二略說真言門。
南么三曼多勃馱南(歸命如前)
此中大界。謂從初發
【現代漢語翻譯】 現代漢語譯本：能被破壞。
『馱迦馱迦』（光威也。由光威故成結界。『馱』是法界，『迦』是作言。法界體離諸作，離作即是法界之義也）『折羅折羅』（『遮』是滅義，謂生死遷移也。『羅』是垢障也。都句亦是行辨，是遍結十方界也，亦是來去也。重稱之即是極來也）『滿馱滿馱』（釋句是結義，上是縛義下是空，猶無縛故等於虛空。以此結界故無能壞也）『㮈奢』（上聲呼十也）『你膻』（方也，即是結十方也）『薩婆怛他』[(薩-文+(立-一))/木]多（一切佛也）『弩壤帝』（教也是一切佛之教，前所令憶念也）『缽羅』(二合)『嚩羅』（所證也）『達摩』（法也，即諸佛所證法也）『臘馱』（獲也，證也，得也）『微若曳』（即無能勝也，于諸障中最為是勝也）『薄伽嚩[口底]』（即真言主也，嘆世尊德也）『徴矩[口履]』（除也，能除垢也，初勸除亦是勸令莫作）『微矩麗』（除也，前句除有相垢，后句除離相之垢，即是除一切障也，即是莫作正是除也）『麗』（種子）『嚕』（長引）『補[口*履]』（句義是宮也，處所也，以真法除垢除相）。
即是諸佛所住之宮，令同此界也。更加『微矩麗』字也。但以此最後句中『隸』字為種子。『啰』是相。加此『翳』聲即是三昧，離相三昧，具一切相而離諸相。此是界之體相也。第二略說真言門。
『南么三曼多勃馱南』（歸命如前）。
此中大界，謂從初發
【English Translation】 English version: Can be destroyed.
'Dha-ka Dha-ka' (meaning light and majesty. Because of light and majesty, a boundary is formed. 'Dha' is the Dharma realm, 'Ka' is the word of action. The essence of the Dharma realm is free from all actions; being free from action is the meaning of the Dharma realm.) 'Che-la Che-la' ('Che' means extinction, referring to the migration of birth and death. 'La' means defilements and obstacles. The whole phrase also means performing discernment, which is to universally bind the ten directions, and also means coming and going. Repeating it means the ultimate coming.) 'Man-dha Man-dha' (This phrase means binding. The upper part means bondage, the lower part means emptiness, like being unbound and equal to empty space. Because of this binding, nothing can destroy it.) 'Nai-she' (pronounced with a rising tone, meaning ten.) 'Ni-tan' (direction, meaning binding the ten directions.) 'Sarva-tatha'[(薩-文+(立-一))/木]ta (all Buddhas.) 'Nu-rang-di' (teaching, the teaching of all Buddhas, previously causing remembrance.) 'Ba-la' (two combined) 'Wa-la' (that which is realized.) 'Dharma' (the Dharma, the Dharma realized by all Buddhas.) 'La-dha' (obtained, realized, attained.) 'Wei-ruo-ye' (meaning invincible, the most victorious among all obstacles.) 'Bo-qie-wa-[口底]' (meaning the lord of the mantra, praising the virtues of the World Honored One.) 'Zheng-ju-[口履]' (removing, able to remove defilements, initially advising removal is also advising not to create.) 'Wei-ju-li' (removing, the previous phrase removes defilements of form, the latter phrase removes defilements of formlessness, meaning removing all obstacles, meaning not to create is precisely removing.) 'Li' (seed syllable.) 'Lu' (elongated sound.) 'Bu-[口*履]' (the meaning of the phrase is palace, place, using the true Dharma to remove defilements and remove forms).
This is the palace where all Buddhas reside, making it the same as this realm. Adding the word 'Wei-ju-li'. However, taking the syllable 'Li' in this last phrase as the seed syllable. 'La' is form. Adding this 'Yi' sound is Samadhi, formless Samadhi, possessing all forms yet being free from all forms. This is the essence of the boundary. The second briefly explains the mantra gate.
'Namo Samanta Buddhanam' (taking refuge as before).
Here, the great boundary, refers to the initial arising
大菩提。心乃至成佛。于其中間不令間斷。不復生死不退菩提。即大界義。句義。
麗(離相三昧)嚕(吠音二羅二我相也)補(第一義第一義不可得)口*履微(離縛)矩(矩音作)麗(離相)
此七皆是三昧。以此諸三昧而為莊嚴。更無過上。此是諸佛大界也。第九段中有二門。初或以不動尊乃至悍總表成辨門。二次先恭敬禮乃至摩訶沫履莎訶廣明營辦門。有六陀羅尼可知。初中不動尊種子心真言門。悍訶是行。阿聲又是行。點即大空。由住是位能降一切。為菩提心作大護也。二廣明營辦門中。如經說香等者。用種種香華五寶五藥五穀。加於所獻閼伽水中。數以密印灑之。如法所持閼伽嚴水中。用不動尊慧刀印。清閼伽水中。所有供養中灑水也。複頻誦真言者。灑水時誦不動尊真言也。各說本真言者。香等真言也。及自所持明者。唸誦者本尊真言也。稱名者香等也。涂香真言門。次有涂香等六種真言。皆是入漫荼羅條供養時所要。故於此品中說。右句義中。微輸(上)馱是凈義。健杜是香。納婆嚩是發生義。所謂凈香發生。以句初微字為體。于嚩字上加伊字之畫。是故轉聲為微。嚩字是金剛義。離言說義。三昧是住義。如是定慧均等。即是住無戲論執金剛三世無障礙智戒。如是戒香其性
【現代漢語翻譯】 現代漢語譯本 大菩提（偉大的覺悟）。從發心乃至成佛，於此期間不令間斷，不復經歷生死輪迴，不退轉于菩提之心，這就是大界（偉大的境界）的意義，句義（語句的意義）。 麗（離相三昧，遠離一切表象的禪定）嚕（吠音，二羅二我相也，指在吠陀經中的發音，包含對『我』的認知）補（第一義，第一義不可得，指最高的真理，但這種真理無法通過語言或概念獲得）[口*履]（離垢，遠離污垢）微（離縛，脫離束縛）矩（矩音作）麗（離相，遠離表象）。 這七個都是三昧（禪定）。用這些三昧來作為莊嚴，沒有比這更殊勝的了。這是諸佛的大界（偉大的境界）啊。第九段中有兩個門徑。首先是以不動尊（Acalanātha，佛教中的忿怒尊）乃至悍總（一種總持的方法）來表示成就辨別之門。其次是先恭敬禮拜，乃至摩訶沫履莎訶（Maha-mala-svaha，一種咒語）來廣泛闡明營辦之門。有六個陀羅尼（總持）可以瞭解。最初的不動尊種子心真言門。悍訶是行（行動）。阿聲又是行（行動）。點即大空（偉大的空性）。由於安住于這個位置，能夠降伏一切。為菩提心（覺悟之心）作大護衛。其次在廣明營辦門中，如經文所說的香等，用種種香華、五寶、五藥、五穀，加入到所獻的閼伽水（供水）中，多次用密印灑之。如法所持的閼伽嚴水中，用不動尊慧刀印。在清凈的閼伽水中，所有供養中灑水。再次頻繁誦持真言，灑水時誦持不動尊真言。各自說出本真言，香等的真言。以及自己所持的明咒，唸誦者本尊的真言。稱名，香等。涂香真言門。接下來有涂香等六種真言，都是進入曼荼羅（壇城）條供養時所需要的，所以在這品中說明。右句義中，微輸（上）馱是凈義（清凈的意義）。健杜是香（香）。納婆嚩是發生義（發生的意義）。所謂清凈香發生。以句初的微字為體。在嚩字上加上伊字之畫，因此轉聲為微。嚩字是金剛義（堅固不壞的意義），離言說義（超越語言的意義）。三昧是住義（安住的意義）。如此定慧均等，就是安住于無戲論執金剛三世無障礙智戒。這樣的戒香其性。
【English Translation】 English version Mahābodhi (Great Enlightenment). From the initial aspiration to becoming a Buddha, one should not allow interruption in between, no longer experiencing the cycle of birth and death, and not regressing from the Bodhi mind. This is the meaning of Mahādhātu (Great Realm), the meaning of the phrases. Li (Līlāsamādhi, Samadhi of detachment from appearances) ru (Vedic sound, two 'ra' and two 'I' appearances, referring to the pronunciation in the Vedas, including the recognition of 'self') pu (Paramārtha, the ultimate truth, which is unattainable, referring to the highest truth, but this truth cannot be obtained through language or concepts) [口*履] (Vimala, free from defilement) vi (Vimoksha, free from bondage) ku (ku sound made) li (Līlā, detachment from appearances). These seven are all Samādhis (meditative states). Using these Samādhis as adornments, there is nothing more supreme than this. This is the Mahādhātu (Great Realm) of all Buddhas. There are two approaches in the ninth section. First, using Acalanātha (Immovable Protector, a wrathful deity in Buddhism) and even a 'hum' syllable (a method of total retention) to represent the door of accomplishing discernment. Second, starting with respectful prostration, and even Mahā-mala-svaha (a mantra) to extensively explain the door of managing and preparing. There are six Dhāraṇīs (total retention) that can be understood. The initial Acalanātha seed syllable heart mantra door. Hum ha is action. Ah sound is also action. The dot is Mahāśūnyatā (Great Emptiness). Because of abiding in this position, one can subdue everything. It serves as a great protector for the Bodhicitta (mind of enlightenment). Secondly, in the door of extensively explaining management and preparation, as the scriptures say about incense etc., using various incenses, flowers, five precious gems, five medicines, and five grains, adding them to the offered Arghya water (offering water), and sprinkling it multiple times with secret mudras. In the Arghya water held according to the Dharma, use the Acalanātha wisdom sword mudra. In the pure Arghya water, sprinkle water among all offerings. Again, frequently recite the mantra, reciting the Acalanātha mantra while sprinkling water. Each speaks their own original mantra, the mantras of incense etc. And the mantra held by oneself, the mantra of the deity of the reciter. Naming, incense etc. The incense mantra door. Next, there are six kinds of mantras such as incense, which are all needed when entering the Mandala (sacred circle) for offering, so they are explained in this chapter. In the meaning of the right phrase, vi-śuddha is the meaning of purity. Gandha is fragrance. Nava-bhava is the meaning of arising. So-called pure fragrance arising. Taking the 'vi' character at the beginning of the phrase as the body. Adding the stroke of the 'I' character on the 'va' character, therefore changing the sound to 'vi'. The 'va' character is the Vajra meaning (indestructible meaning), the meaning beyond words. Samādhi is the meaning of abiding. Thus, when Dhyana (meditation) and Prajna (wisdom) are equal, it is abiding in the non-conceptual Vajra, the unobstructed wisdom and precepts of the three times. Such is the nature of the fragrance of precepts.
本寂。無去無來而常遍滿法界。故名凈涂香也。一切眾生雖復等共有之。然以未發心故此香未發。我今已用此戒香遍涂法身。故能以凈香普薰一切也。心蓮華真言門。右句義中。摩訶妹呾[口*履]也。是大慈義。毗庾蘗帝是生義。所謂大慈生也。以妹字為真言體。即是莽字加三昧畫。是故轉聲呼之。莽是心義我義亦名大空。言此心蓮華為妄我所纏不得增長。今自證知心實相。故從慈悲藏中八葉須蕊次第開敷。故曰從大慈生也。複次凈菩提心樹王種子從慈悲地中滋長茂盛開萬德華。以方便故成實。故曰從大慈生也。當以字門廣釋之。燒香真言門。右句義中。達摩馱都是法界義。弩蘗帝是隨生義。亦是遍至義亦是逝義進不住義。釋云遍至法界也。以句初達字為體。以眾生界本不生故。乃至法界定相亦不可得。如是法界深廣無際不可度量。而瑜伽行人恒殊勝進不休息。故身語心業悉遍如是法界。下至一華供養佛時。亦遍如是法界。即是燒香義也。燈明真言門。右句義中。怛他揭多是如來。唎旨是焰明。次云。薩叵羅儜是普遍。阿嚩婆娑娜是諸暗。伽伽猱陀哩耶是無限量等虛空。意言。如來焰光普遍諸暗。等同虛空無有限量也。此真言以句初多字為體。如於心之實相。即是毗盧遮那大智光明。普照世間無所不遍。言諸暗者即
【現代漢語翻譯】 本寂（Benji）：無去無來而常遍滿法界（Dharmadhatu，宇宙萬有存在的空間），所以叫做凈涂香。一切眾生雖然平等共有這種香，但是因為沒有發起菩提心，所以這種香沒有顯發出來。我現在已經用戒香遍涂法身，所以能夠用清凈的香普遍薰染一切。 心蓮華真言門。右句義中，摩訶妹呾[口履]也（Mahamaitri，偉大的慈愛）是大慈的意思。毗庾蘗帝（毗庾蘗帝）是生起的意思，意思是說大慈生起。用妹字作為真言的本體，就是莽字加上三昧畫，所以轉變聲音來呼喚它。莽是心義，也是我義，也叫做大空。意思是說這心蓮花被虛妄的我所纏繞，不能增長。現在自己證悟了心的真實相，所以從慈悲藏中八葉須蕊次第開放，所以說從大慈生起。再次，清凈菩提心樹王種子從慈悲地中滋長茂盛，開出萬德之花，因為方便的緣故成就真實，所以說從大慈生起。應當用字門來廣泛解釋它。 燒香真言門。右句義中，達摩馱都（Dharmadhatu，法界）是法界的意思。弩蘗帝（Anugate，隨生）是隨生起的意思，也是普遍到達的意思，也是逝去的意思，也是前進不住的意思。解釋說，普遍到達法界。用句首的達字作為本體，因為眾生界本來不生，乃至法界的定相也不可得。像這樣法界深廣無際不可度量，而瑜伽行者恒常殊勝前進不休息，所以身語心業全部遍滿這樣的法界。下至一朵花供養佛時，也遍滿這樣的法界，這就是燒香的意義。 燈明真言門。右句義中，怛他揭多（Tathagata，如來）是如來，唎旨（Rici）是焰明。接下來是，薩叵羅儜（Sarva，一切）是普遍。阿嚩婆娑娜（Avabhasana，光明）是諸暗。伽伽猱陀哩耶（Gagana，虛空）是無等虛空。意思是說，如來的火焰光明普遍照耀諸暗，等同虛空沒有*。這個真言用句首的多字作為本體。如於心的實相，就是毗盧遮那（Vairocana，光明遍照）大智光明，普遍照耀世間無所不遍。所說的諸暗就是...
【English Translation】 Benji (Benji): There is no going or coming, and it constantly pervades the entire Dharmadhatu (Dharmadhatu, the space where all things in the universe exist), so it is called pure scented paste. Although all sentient beings equally share this fragrance, because they have not aroused the Bodhi mind, this fragrance has not manifested. I have now used the fragrance of precepts to cover my Dharma body, so I can use pure fragrance to universally perfume everything. The Mantra Gate of the Heart Lotus. In the meaning of the right phrase, Mahamaitri (Mahamaitri, great loving-kindness) means great compassion. Viyogati (Viyogati) means arising, meaning that great compassion arises. Using the syllable 'mai' as the body of the mantra is the syllable 'mam' plus the Samadhi drawing, so the sound is changed to call it. 'Mam' means mind, also means 'I', and is also called great emptiness. It means that this heart lotus is entangled by the false self and cannot grow. Now I have realized the true nature of the heart, so the eight petals and stamens are opened in sequence from the treasury of compassion, so it is said to arise from great compassion. Furthermore, the seed of the pure Bodhi heart tree king grows luxuriantly from the ground of compassion, blooming with flowers of myriad virtues, and becomes real because of skillful means, so it is said to arise from great compassion. It should be widely explained using the syllable gate. The Mantra Gate of Incense Burning. In the meaning of the right phrase, Dharmadhatu (Dharmadhatu, the realm of Dharma) means the realm of Dharma. Anugate (Anugate, following arising) means following arising, also means universally reaching, also means passing away, also means advancing without stopping. It is explained as universally reaching the Dharmadhatu. Using the syllable 'da' at the beginning of the phrase as the body, because the realm of sentient beings is originally unborn, and even the fixed form of the Dharmadhatu is unattainable. The Dharmadhatu is so deep and vast that it cannot be measured, and the yogi constantly advances supremely without resting, so the actions of body, speech, and mind all pervade such a Dharmadhatu. Even when offering a flower to the Buddha, it also pervades such a Dharmadhatu, which is the meaning of burning incense. The Mantra Gate of Lamp Illumination. In the meaning of the right phrase, Tathagata (Tathagata, Thus Come One) is the Thus Come One, and Rici (Rici) is the flame light. Next is, Sarva (Sarva, all) is universal. Avabhasana (Avabhasana, light) is all darkness. Gagana (Gagana, space) is space without . It means that the flame light of the Thus Come One universally illuminates all darkness, equal to space without . This mantra uses the syllable 'da' at the beginning of the phrase as the body. Like the true nature of the heart, it is the great wisdom light of Vairocana (Vairocana, light pervading all), universally illuminating the world without pervading. The so-called all darkness is...
是無明。以無明本不生故體即是明。是故如來光明普遍諸暗。言等虛空者。以無明等虛空無量故。如來智光亦等虛空無量。乃至老死如虛空無量故。如來智光亦如虛空無量。如十二因緣者。一切諸法亦如是說如是決定義名為燈明真言。以此加持燈明而供養佛。即是諸供養中最也。飲食真言門。右初云阿羅羅。是不可樂聞聲不善聲義。如人高聲喧聒。令聽聞者心不寂靜。次云迦羅羅。是止前不善高聲。是恬寞寂泊之義。此中正以法喜禪悅為食義。是故寄此言之也。若就字輪之相。阿是本初義。以有本初則有二種塵垢。謂煩惱障智障也。由此二種塵垢故。則有戲論諠聒之聲。今以諸法本不生故。二種塵垢亦本不生。即是開甘露門成涅槃飯。故名阿羅羅。複次若人勤修萬行。望得如是法味。以有造作故二障還生。非是常命色力真甘露味。今以諸法無造作故。內證味不從他得。如食乳糜更無所比。故云止前不善聲也。沬鄰捺娜弭者。凡西方亭祭之食上獻諸佛下及神鬼通名沬梨。其句義云。我以飯奉獻也。次云沬鄰捺泥者。此意言。受我所獻食。食已當還與我妙食。如世間人以飾膳奉獻施福田為令今世後世飯食無乏故。今以無盡法食加持世間之供養。奉施諸尊。還當滿我所愿常充足不死不生之味也。次云摩訶沬履者。即是于諸食
【現代漢語翻譯】 現代漢語譯本 是無明（avidyā，對事物真相的迷惑）。因為無明原本不生，所以它的本體就是光明。因此，如來的光明普遍照耀所有的黑暗。說『等同虛空』，是因為無明等同虛空一樣無量無邊，所以如來的智慧之光也等同虛空一樣無量無邊。乃至老死也像虛空一樣無量無邊，所以如來的智慧之光也像虛空一樣無量無邊。如十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節）所說，一切諸法也應如此解說，如此決斷定義，這被稱為燈明真言（dīpa-prabhā-mantra）。用這個真言加持燈明來供養佛，就是所有供養中最殊勝的。飲食真言門。開始的『阿羅羅』（arala）是不悅耳的聲音，不好的聲音的意思。就像人高聲喧譁，讓聽的人心裡不得安寧。接下來的『迦羅羅』（karala）是停止之前不好的高聲喧譁，是恬靜寂寞的意思。這裡主要以法喜禪悅為食物的含義，所以借用這個詞語來表達。如果從字輪（akṣara-cakra）的相來看，『阿』（a）是本初的意思。因為有了本初，就有了兩種塵垢，即煩惱障（kleśāvaraṇa）和智障（jñeyāvaraṇa）。因為這兩種塵垢，就有了戲論喧譁的聲音。現在因為諸法原本不生，所以兩種塵垢也原本不生，這就是開啟甘露門，成就涅槃飯。所以叫做『阿羅羅』。再次，如果有人勤奮修行萬行，希望得到這樣的法味，因為有造作，所以兩種障礙還會產生，這不是常命色力真正的甘露味。現在因為諸法沒有造作，內證的法味不是從外得到的，就像吃了乳糜一樣無可比擬，所以說停止之前不好的聲音。『沬鄰捺娜弭』（malinanāmi）的意思是，凡是西方亭祭的食物，上供諸佛，下及神鬼，都通稱為『沬梨』（mali）。這句話的意思是：我用飯來奉獻。接下來的『沬鄰捺泥』（malinani）的意思是：接受我所獻的食物，吃完后應當還給我妙食。就像世間人用精美的膳食奉獻給福田，爲了讓今生後世的飯食不缺乏。現在用無盡的法食加持世間的供養，奉獻給諸位尊者，還應當滿足我的願望，常充足不死不生的味道。接下來的『摩訶沬履』（mahāmali）就是對於各種食物
【English Translation】 English version It is ignorance (avidyā, delusion about the true nature of things). Because ignorance is originally unborn, its essence is luminosity. Therefore, the light of the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) universally illuminates all darkness. To say 'equal to space' is because ignorance is immeasurable like space, so the wisdom-light of the Tathagata is also immeasurable like space. Even old age and death are immeasurable like space, so the wisdom-light of the Tathagata is also immeasurable like space. As the Twelve Nidānas (dvādaśāṅga-pratītyasamutpāda, the twelve links of dependent origination) explain, all dharmas (dharma, teachings or laws) should be explained and decisively defined in this way, which is called the Lamp-illumination Mantra (dīpa-prabhā-mantra). Using this mantra to bless the lamp and offer it to the Buddha is the most excellent of all offerings. The Food Mantra section. The initial 'arala' means an unpleasant sound, a bad sound. It is like a person making a loud noise, causing those who hear it to feel uneasy. The following 'karala' means stopping the previous unpleasant loud noise, meaning tranquility and solitude. Here, the meaning is primarily that of taking joy in the Dharma (Dharma, Buddhist teachings) and the bliss of meditation as food, so this term is used to express it. If viewed from the aspect of the syllable-wheel (akṣara-cakra), 'a' means the original beginning. Because there is an original beginning, there are two kinds of defilements, namely afflictive obscurations (kleśāvaraṇa) and cognitive obscurations (jñeyāvaraṇa). Because of these two kinds of defilements, there are sounds of frivolous talk and noise. Now, because all dharmas are originally unborn, the two kinds of defilements are also originally unborn, which is opening the gate of nectar and accomplishing the food of Nirvana (Nirvāṇa, liberation). Therefore, it is called 'arala'. Furthermore, if a person diligently cultivates myriad practices, hoping to obtain such a taste of the Dharma, because there is fabrication, the two obscurations will still arise, and it is not the true nectar taste of constant life, form, and strength. Now, because all dharmas are without fabrication, the internally realized taste is not obtained from others, just as there is nothing comparable to eating milk porridge, so it is said to stop the previous unpleasant sound. 'malinanāmi' means that all foods offered in Western pavilions and sacrifices, offered to the Buddhas above and to gods and spirits below, are generally called 'mali'. The meaning of the phrase is: I offer this food. The following 'malinani' means: Receive the food I have offered, and after eating it, you should return to me wonderful food. It is like worldly people offering exquisite meals to the field of merit, in order to ensure that there is no lack of food in this life and the next. Now, using the inexhaustible food of the Dharma to bless the worldly offerings, offering them to the honored ones, they should fulfill my wishes, constantly providing the taste of immortality and non-birth. The following 'mahāmali' refers to all kinds of food
中倍加廣大豐美。以此料簡上句云。我今所獻及與所祈皆在極無比味無過上味。不求有量之食也。第十段中。及餘者。有力者非但五種供養。亦有廣大供養。謂四海水作蓮池。建立青白純蓮華。清凈香食非心所側。清凈山水草木華香美果子比極樂等虛空。放香云遍滿大地。建幢蓋摩尼寶樹滿大地。以上種種供養具故言及余供養具。依隨此法則者。不動尊也。是則持眾物者。運心供養。樂欲供養佛者。即作普通供養印。所愿皆成就也。平等如法界者如理也。亦言契當也。普入諸趣中者。入者趣入也。福德而生起者。問從運心生耶從佛菩薩生。亦從真言印生耶。答非從獨生。和合生。故名能生也。幢幡等乃至供養成佛事。所生也。各雨者。一一供養物成云。一一云轉雨諸供物。如是展轉不可窮盡。何以故。從理所生故。理無窮盡故。思惟者所供本尊也。以虛空藏明等者。能出供養法也。三轉者三遍也。持虛空藏明乃至功德自圓滿顯功德藏。虛空者理虛空也。藏者能出能藏也。增加句者顯能義也。隨時等二句道心劣慧人也。此生求悉地者。慧力勇猛期克佛果也。但作心者運心也。所為既終竟者。至顯相也。外儀軌者事相供養也。阿梨沙者嘆佛功德也。無等無所動乃至三界無所依。嘆佛功德門。初一偈拔苦也。二一偈與樂也。
【現代漢語翻譯】 現代漢語譯本 更加廣大豐美。以此來理解上一句所說的，我今天所獻上的以及所祈求的，都是極無比味、無過上的美味，不尋求有數量限制的食物。第十段中，『及餘者』，有能力的人不僅僅是五種供養，也有廣大的供養，比如將四海水化作蓮池，建立青白純凈的蓮花，清凈的香食不是心思所能揣測的，清凈的山水草木華香美果子堪比極樂世界等虛空，散發香云遍滿大地，建立幢蓋摩尼寶樹滿大地。以上種種供養具，所以說『及余供養具』。依照這個法則的人，是不動尊（Acalanātha）。這就是說，持有眾多物品的人，用心供養，樂於供養佛的人，就作普通供養印，所愿都能成就。『平等如法界者』，如理，也說是契合。『普入諸趣中者』，入是趣入。『福德而生起者』，問：是從運心生起呢？還是從佛菩薩生起？還是從真言印生起？答：不是從單獨一方生起，而是和合而生，所以說是能生。幢幡等乃至供養成佛事，所生。『各雨者』，每一個供養物都變成云，每一朵雲都轉而下雨，變成各種供物，這樣輾轉無窮無盡。為什麼呢？因為是從理所生，理是無窮無盡的。『思惟者』，所供養的本尊（Iṣṭadevatā）。『以虛空藏明等者』，能夠生出供養的方法。『三轉者』，三遍。持虛空藏明（Ākāśagarbha-vidyā）乃至功德自圓滿，顯現功德藏。虛空，是理虛空。藏，是能出能藏。『增加句者』，顯示能的作用。『隨時等二句』，說的是道心薄弱、智慧不足的人。『此生求悉地者』，慧力勇猛，期望證得佛果。『但作心者』，運心。『所為既終竟者』，到達顯相。『外儀軌者』，事相供養。『阿梨沙者』，讚歎佛的功德。『無等無所動乃至三界無所依』，讚歎佛的功德門。初一偈是拔苦，第二偈是與樂。
【English Translation】 English version It is even more vast, great, abundant, and beautiful. This is to understand the previous sentence, which says that what I offer today and what I pray for are all of unparalleled taste, the most supreme taste, not seeking food with limited quantity. In the tenth section, 'and other offerings,' those who are capable not only have the five types of offerings, but also have vast offerings, such as transforming the four seas into lotus ponds, establishing pure white lotuses, pure fragrant food that cannot be fathomed by the mind, pure mountains, rivers, grass, trees, fragrant flowers, beautiful fruits comparable to the Pure Land of Ultimate Bliss and other empty spaces, emitting fragrant clouds that fill the earth, and establishing banners, canopies, and Mani jewel trees that fill the earth. Because of all these various offering implements, it is said 'and other offering implements.' Those who follow this principle are Acalanātha (Immovable Lord). That is to say, those who hold many objects, offer with their hearts, and are happy to offer to the Buddha, then make the common offering mudra, and all wishes will be fulfilled. 'Equality like the Dharma realm' is according to principle, and it is also said to be in accordance. 'Universally entering all realms' means entering is approaching. 'Merit and virtue arise' - question: does it arise from the movement of the mind? Or does it arise from the Buddhas and Bodhisattvas? Or does it arise from the mantra and mudra? Answer: it does not arise from one alone, but arises from a combination, so it is called 'able to arise.' Banners, canopies, etc., and even offering to accomplish Buddhahood, are what arise. 'Each rains' means each offering object becomes a cloud, and each cloud turns and rains various offerings, thus endlessly transforming. Why? Because it arises from principle, and principle is endless. 'The one who contemplates' is the Iṣṭadevatā (personal deity) being offered to. 'With Ākāśagarbha-vidyā (the wisdom of the treasury of space) etc.' is able to produce the method of offering. 'Three turns' means three times. Holding the Ākāśagarbha-vidyā until merit and virtue are self-fulfilled, manifesting the treasury of merit and virtue. Space is the space of principle. Treasury is able to produce and able to store. 'Adding sentences' shows the function of ability. 'At any time, etc., two sentences' speaks of those with weak resolve and insufficient wisdom. 'Seeking Siddhi (accomplishment) in this life' means having fierce wisdom and aspiring to attain Buddhahood. 'Only making the mind' means moving the mind. 'What is done is finished' means reaching manifestation. 'External rituals' are the offerings of phenomena. 'Ālīḍha' praises the Buddha's merits. 'Unequaled, unmoving, and even the three realms have nothing to rely on' praises the gate of the Buddha's merits. The first verse is to remove suffering, and the second verse is to give happiness.
三一偈拔苦與樂無限際也。四一偈無有限時也。五一偈無能蔽也。六一偈濟無不及也。七一偈無不與者也。八一偈能令生果也。九一偈愿不休也。十一偈畢定與也。當誦梵本者梵文也。不得梵文依唐文得意亦同。誦持如是偈贊已以下六頌半結前愿嘆乞重製禁門。初二句結前起后。次二句乞愿。次四句嘆德。次六句重乞。次八句重嘆。末後四句勸制。問第一第二請第一第二嘆有何義耶。答前愿請果。后愿請果用。前嘆佛我德。后嘆虛空藏明具眾德。
持誦法則品第四
四門同前。
初釋名者。能修心中所修法則了了記持。故言持也。所修法則口中能誦。故言誦也。法則者能持因心也。所得果報畢竟不差。故言法則。言所持誦法即是法故持業釋也。
二來意者。前品中供養之人持誦故此品來也。
三宗趣者。所說不差是為宗也。得利與他是為趣也。
四釋文有二。先標后釋。標中初二句結前起后。聖天等者。聖者菩薩也。天者凈也。大日所化應機天故。住相應坐者。入道場對本尊坐即時也。入三昧者專注一境也。住心本尊心不暫舍故。四種者左文觀本尊。本尊心中圓明照見真言字。次第而受持也。靜慮者反謂定也。住心四處外無散故。軌儀者觀彼四即軌儀也。能所合故。能令內心者
【現代漢語翻譯】 現代漢語譯本：三一偈（Gatha）能拔除痛苦，給予無盡的快樂。四一偈沒有時間限制。五一偈沒有什麼是可以遮蔽的。六一偈救濟眾生沒有遺漏。七一偈沒有不給予幫助的。八一偈能夠使善行產生結果。九一偈願力永不停止。十一偈必定給予。應當誦讀梵文版本，如果不懂梵文，依照唐文理解意思也是一樣的。誦持這些偈頌之後，用下面的六頌半來總結之前的願望，讚歎功德，並請求重新制定禁制之門。最初兩句總結之前，開啟之後。接著兩句是請求願望。再接著四句是讚歎功德。再接著六句是再次請求。再接著八句是再次讚歎。最後四句是勸請制定。問：第一和第二的『請』，第一和第二的『嘆』，有什麼意義呢？答：前面的『愿』是請求果，後面的『愿』是請求果的效用。前面的『嘆』是讚歎佛和我的功德，後面的『嘆』是讚歎虛空藏（Akasagarbha）菩薩明白具足各種功德。
持誦法則品第四
四門和前面一樣。
首先解釋名稱：能夠修習心中所修的法則，並且清楚地記住，所以叫做『持』。所修的法則口中能夠誦讀，所以叫做『誦』。『法則』是能夠保持因的心。所得的果報最終不會有差錯，所以叫做『法則』。所持誦的法，本身就是法，所以是持業釋。
第二說明來意：因為前一品中供養的人持誦，所以有這一品。
第三說明宗旨和趣味：所說的不差錯是宗旨。得到利益並給予他人是趣味。
第四解釋經文分為兩部分：先標示，后解釋。標示中，最初兩句總結之前，開啟之後。『聖天』等，『聖』是指菩薩（Bodhisattva），『天』是指清凈。是大日如來（Mahavairocana）所化現，應合機緣的天人。『住相應坐』是指進入道場，面對本尊（Ishtadevata）而坐的時刻。『入三昧』是指專注在一個境界上。『住心本尊心不暫舍』是指心中常住本尊，不曾舍離。『四種』是指左邊觀想本尊，在本尊心中圓滿光明照見真言（Mantra）字，依次而受持。『靜慮』是指反觀自心，也就是禪定。『住心四處外無散故』是指心住在四處，沒有向外散亂。『軌儀』是指觀想那四種就是軌儀。能觀的與所觀的合一。『能令內心者』是指能夠使內心……
【English Translation】 English version: The three-one Gatha removes suffering and gives limitless joy. The four-one Gatha has no time limit. The five-one Gatha cannot be obscured. The six-one Gatha saves all without omission. The seven-one Gatha gives to all without exception. The eight-one Gatha can cause good deeds to bear fruit. The nine-one Gatha's vows never cease. The eleven-one Gatha will surely give. One should recite the Sanskrit version; if one does not understand Sanskrit, understanding the meaning according to the Tang (Chinese) version is the same. After reciting these Gathas, use the following six and a half stanzas to summarize the previous vows, praise the virtues, and request the re-establishment of the gates of prohibition. The first two lines summarize the previous and initiate the following. The next two lines are a request for vows. The next four lines are praise of virtue. The next six lines are a repeated request. The next eight lines are repeated praise. The last four lines are an exhortation to establish. Question: What is the meaning of the first and second 'request,' and the first and second 'praise'? Answer: The previous 'vow' is a request for the fruit, and the latter 'vow' is a request for the effect of the fruit. The previous 'praise' is praise of the virtues of the Buddha and myself, and the latter 'praise' is praise of Akasagarbha (虛空藏) Bodhisattva, who clearly possesses all virtues.
Chapter Four: The Principles of Holding and Reciting
The four doors are the same as before.
First, explaining the name: Being able to cultivate the principles cultivated in the mind and clearly remember them, therefore it is called 'holding'. Being able to recite the cultivated principles in the mouth, therefore it is called 'reciting'. 'Principles' are the mind that can maintain the cause. The resulting fruit will ultimately not be different, therefore it is called 'principles'. The Dharma that is held and recited is itself the Dharma, so it is a possessive compound.
Second, explaining the intention: Because the people who made offerings in the previous chapter held and recited, there is this chapter.
Third, explaining the purpose and interest: What is said without error is the purpose. Obtaining benefit and giving it to others is the interest.
Fourth, explaining the text is divided into two parts: first indicating, then explaining. In the indication, the first two lines summarize the previous and initiate the following. 'Holy Heaven' (聖天) etc., 'Holy' refers to Bodhisattva (菩薩), 'Heaven' refers to purity. It is the Deva (天人) transformed by Mahavairocana (大日如來), responding to the opportunity. 'Dwelling in corresponding seat' refers to the moment of entering the Mandala (道場) and sitting facing the Ishtadevata (本尊). 'Entering Samadhi' (三昧) refers to focusing on one state. 'Dwelling in the mind, the mind of the Ishtadevata is not abandoned' refers to the Ishtadevata constantly dwelling in the mind, never abandoning it. 'Four kinds' refers to visualizing the Ishtadevata on the left, and in the heart of the Ishtadevata, the perfect light illuminates the Mantra (真言) syllables, which are received and held in order. 'Quiet contemplation' refers to reflecting on one's own mind, which is Dhyana (禪定). 'Dwelling in the four places of the mind, there is no scattering outside' refers to the mind dwelling in the four places, without scattering outwards. 'Ritual' refers to visualizing those four as the ritual. The one who observes and the one who is observed are united. 'Being able to make the inner mind...' refers to being able to make the inner mind...
即自心也。望合理今稱本心生喜樂故。故言生喜樂也。以真實義者。深觀真言悟不生故。加持者真言上中安觀心故。當得者初觀心時也。成等引者合本不生故。約后釋有十門。一若作真言唸誦時乃至是名世間具相行。有相念誦門。二四支禪門復殊異乃至瑜伽勝義品中說。二無相念誦門。三次應轉變明字門乃至於前品中說。是變字成身門。四本尊三昧相應乃至隨息而出入。是本尊三昧隨息門。五或修意支法乃至復為一方便。是意支念聲真言門。六諸有修福慧等一偈。是修無定門。七若樂求現法乃至具支供養應如是知。是樂求現法成就門。八復為樂修習乃至速得成就悉地。是大日三密速得門。九複次若觀念乃至速得成就。是釋迦真言成就門。十複次本尊之所住乃至智者應當悉知解。是秘密事業可解門。初中唸誦時者。捻珠初起唸誦即時也。今者上時言今也。彼方便者。初唸誦時即言彼也。所開示者。于供養儀式品中開示本尊也。令心凈無垢者。貪瞋癡等不起念也。數者所說數滿也。時分者克限日月也。相現等者。影象塔中出誦聲光明也。有相者自身以外帶相觀故。二四支者。右四種也。復殊異者。自身已外不觀本尊。凡正觀時即作自大日。少者修時不多也。福者外香華無力難辨也。成就者悟妙契大日本地智故。下一句引證
說也。三身秘之幖幟。本自見自身本尊形也。彼乘位者自本尊位也。四以心者種子字也。置心者完心也。為種子者。行者因心。唸誦真言從因得果。故言種子也。菩提心者真言也。鬱金色者真金色也。童真者童子異名也。文殊師利菩薩真言門。次文殊入佛加持神力三昧。此加持三昧如上毗盧遮那經初說也。
醯醯(是呼召義)俱摩羅迦(是童子義。即是呼召一一憶本願也。又俱是摧破之義。摩啰是魔眷屬。所謂四魔。此真言以么字為體。即是大空義也。證此大空摧壞一切魔也)毗目底缽他悉體多(解脫道住者謂呼此童子住于解脫道者。即是諸佛解脫。所謂大涅槃也)娑么羅娑么羅(憶念憶念也)缽羅底然(先所五愿也)
此真言意云。醯醯童子住解脫道者。憶念本所立愿也。一切諸佛法身成佛。入身口意秘密體。一切有心無能及者。然憶本願故。以自在加持之力還於生死救度眾生。此真言意亦爾。此童子久已法身成佛故請其。以憶本願而度眾生也。由請菩薩本願。若有見聞觸知憶念我者。皆於三乘而得畢定。乃至滿一切愿。此菩薩久已成佛。所謂普見如來。或云普現如來。以大悲加持力示童子身也。普通種子心真言門。迦字一切諸法離作業故者。梵音迦哩耶是作業義。如諸外道計有作者使作者等。諸部論
【現代漢語翻譯】 現代漢語譯本：
說也。三身（Trikaya，佛的三種身）的秘密標誌。本來就能見到自身本尊的形象。那乘位的人就是從本尊的位置出發。四以心者是種子字（Bija，代表佛或菩薩的梵文字母）。置心者是使心圓滿。作為種子，修行者因心而唸誦真言，從因得到果，所以說是種子。菩提心就是真言。鬱金色就是真金色。童真就是童子的異名。文殊師利菩薩（Manjushri Bodhisattva）真言門。接下來是文殊進入佛的加持神力三昧（Samadhi，一種冥想狀態）。這種加持三昧就像上面《毗盧遮那經》（Vairochana Sutra）最初所說的那樣。
醯醯（是呼喚的意思）俱摩羅迦（是童子的意思，也就是呼喚一一憶起本來的誓願。又，俱是摧破的意思，摩啰是魔的眷屬，也就是所謂的四魔。這個真言以么字為本體，就是大空的意思。證明這大空摧毀一切魔）毗目底缽他悉體多（解脫道住者，是說呼喚這位童子安住于解脫道，也就是諸佛的解脫，所謂的大涅槃）娑么羅娑么羅（憶念憶念）缽羅底然（先前所發的五愿）。
這個真言的意思是說，醯醯童子安住于解脫道，憶念本來所立下的誓願。一切諸佛的法身（Dharmakaya，佛的真理之身）成就佛果，進入身口意秘密的境界，一切有心者都無法企及。然而因為憶念本來的誓願，所以用自在加持的力量回到生死輪迴中救度眾生。這個真言的意思也是這樣。這位童子很久以前就已經法身成佛，所以請他以憶念本來的誓願來度化眾生。由於祈請菩薩的本願，如果有人見到、聽到、接觸到、憶念我，都能在三乘（乘，達到開悟的途徑）中得到必定，乃至滿足一切願望。這位菩薩很久以前就已經成佛，也就是所謂的普見如來，或者說是普現如來，以大悲加持的力量示現童子的形象。普通種子心真言門。迦字一切諸法離作業故，梵音迦哩耶是作業的意思。就像那些外道認為有作者、使作者等等，各部論著也是這樣。
【English Translation】 English version:
It speaks of the secret emblems of the Trikaya (three bodies of the Buddha). One can inherently see the form of one's own principal deity. Those who are in the vehicle position are in the position of their principal deity. 'Four with mind' refers to the Bija (seed syllable, representing a deity) . 'Placing the mind' means perfecting the mind. As a seed, the practitioner recites the mantra because of the mind, obtaining the result from the cause, hence it is called a seed. Bodhicitta (the mind of enlightenment) is the mantra. 'Deep gold color' is true gold color. 'Childlike purity' is another name for a child. Manjushri Bodhisattva (Manjushri Bodhisattva) Mantra Section. Next, Manjushri enters the Samadhi (a meditative state) of the Buddha's empowering divine power. This empowering Samadhi is as described in the beginning of the Vairochana Sutra (Vairochana Sutra).
'Hrih Hrih' (meaning 'to summon') Kumaraka (meaning 'youth,' which is to summon and recall each original vow. Also, 'Ku' means 'to destroy,' and 'Mara' refers to the retinue of demons, the so-called Four Maras. This mantra takes 'Ma' as its essence, which means 'great emptiness.' Proving that this great emptiness destroys all demons) Vimukti-patha-sthita (one who dwells in the path of liberation, meaning to call upon this youth to dwell in the path of liberation, which is the liberation of all Buddhas, the so-called Great Nirvana) Smara Smara (remember, remember) Pratigna (the five vows previously made).
The meaning of this mantra is: 'Hrih Hrih, Youth who dwells in the path of liberation, remember the vows originally made.' The Dharmakaya (the body of truth) of all Buddhas attains Buddhahood, entering the secret realm of body, speech, and mind, which no sentient being can reach. However, because of remembering the original vows, they return to the cycle of birth and death with the power of自在加持 to save sentient beings. The meaning of this mantra is also like this. This youth has long since attained Buddhahood in the Dharmakaya, so we request him to liberate sentient beings by remembering his original vows. Because of requesting the Bodhisattva's original vows, if anyone sees, hears, touches, or remembers me, they will all attain certainty in the Three Vehicles (Yana, path to enlightenment), and even fulfill all wishes. This Bodhisattva has long since attained Buddhahood, the so-called Samantadarshi Tathagata, or Sarvadarshi Tathagata, manifesting the form of a youth with the power of great compassion. Common Seed Syllable Mantra Section. 'Ka' means that all dharmas are free from action, and the Sanskrit word 'Kriya' means action. Like those heretics who believe in a creator, a causer, etc., so do the various treatises.
師亦說有作有作者有所用作法三事和合故者果報。若因般若方便。謂有決定即墮無因。若墮無因一切法則無因果。能生法名因。所生法名果。是二法無故。作及作者所用作法罪福因果報及涅槃道一切皆無。複次作作者相因待生。若定有作法。則當定有作者。是皆不異外道論議。如中論觀作作者品中廣說。今正觀察作作者等。皆悉從眾緣生。即入本不生際。本不生際者。有佛無佛法爾如是。誰造作之乎。是故若見迦字。則知一切諸法皆是造作所成。名為字相。若是有作法者。當知畢竟無作名為真實義也。一切諸菩薩真言門。
南么三曼多勃馱喃(歸命如前)薩婆他(一切也)微沬口*底微枳羅儜(除也。此是除棄之義。如人除棄糞穢名除糞也)達摩馱啫(法界也。為除一切無慧皆令住於法界也)涅阇多(生也。涅字即入大空三昧從此而生即是法界生也)參參訶(此三字皆是種子也)
薩是堅義。猶除此堅固故為最勝也。點是三昧。知二乘入于涅槃。此即是堅固義。乃至若有堅者。即是生住之相。一切動不動法皆是不安。猶除此故有重空三昧之義。訶即是行。所謂如來行也。當得等虛空者。理虛空也。說諸法亦然者。非但伽字一切字亦然。其首內者首骨
內腦上也。初字者金色阿字也。純白者著點阿字也。于百明中最勝王也。心者勝中王也。眼界者眼處也。無垢字者攬字也。所謂安眼處故。現前者眼共心得見也。彼心處者行者完心也。從此心起者。初阿字心起聲字。迦字以為首者初也。初者因也。因種子也。餘字門者。字門別故本尊別故言或復也。皆當修是法者。迦字以為種子也。念以聲真實者。理無造作也。或所持真言者。自本尊真言也。環列者廣真言也。圓明者心圓明也。單字者種子也。句因者三字以上即是句也。能詮法故令物解故。因者字相依故相由故。然真言法中一一字具足能詮法故令物解故。隨息而出入者自息也。五或修意支法者。意支者簡心外事也。應理者心至理也。方乃者持誦處時也。懈者疲也。復為一方便者。從因至佛一依此法故。六諸有修福慧者。劣慧少福初唸誦人也。七若樂求現法者。深慧勇猛人也。上者佛也。中者菩薩也。下者斷煩惱聲聞也。心受持者簡辨事也。隨力者亦得也。一落叉者十萬也。亦言見也。若一一數中不離本尊心不散亂言滿一落叉也。若散亂人萬萬落叉亦不成就。要得定心得見本尊。故言見也。經第二月具支方便乃修者。第三月一日為初作成就法。謂待蒙佛指魔方作也。以心意持誦者。待見光等也。八段中經於一月者。滿一
【現代漢語翻譯】 現代漢語譯本 內腦上也是如此。最初的字是金色的阿(A)字。純白色的是帶點的阿(A)字。在所有明咒中最殊勝的是勝王。心是殊勝中的王者。眼界是眼處（指眼睛的感知範圍）。無垢字是攬(Lam)字。之所以這樣說，是因為它安立了眼處。顯現於前者的是眼睛與心共同作用所見。那個心處是修行者完整的心。從這個心生起的是，最初的阿(A)字心生起聲字。以迦(Ka)字為首是最初的。最初是因。因是種子。其餘的字門，因為字門不同，本尊也不同，所以說是或者重複。都應當修習這個法，以迦(Ka)字作為種子。唸誦時聲音要真實，因為理體沒有造作。或者所持的真言，是自身本尊的真言。環列指的是廣大的真言。圓明指的是心的圓滿光明。單字指的是種子字。句因指的是三個字以上就是句子。因為能夠詮釋法，使事物得以理解。因指的是字相互依存，相互依賴。然而在真言法中，每一個字都具足詮釋法的功能，使事物得以理解。隨著呼吸而出入指的是自身的呼吸。五或者修習意支法，意支指的是簡擇心外之事。應理指的是心達到真理。方乃指的是持誦的處所和時間。懈指的是疲憊。再次成為一個方便，因為從因到佛都依賴這個法。六諸有修習福慧的人，指的是智慧低下、福報淺薄的初學者。七如果樂於求取現世利益的人，指的是具有深刻智慧和勇猛精進的人。上指的是佛。中指的是菩薩。下指的是斷除煩惱的聲聞。用心受持指的是簡擇辨別事務。隨力指的是也可以這樣做。一落叉（Laksha）指的是十萬。也可以說是見到。如果每一個計數中都不離本尊，心不散亂，就說是圓滿一落叉。如果心散亂，即使唸誦萬萬落叉也不能成就。一定要得到定心才能見到本尊，所以說是見到。經過第二個月，具備各種方便后才修習，第三個月的第一天作為開始作成就法，意思是等待蒙佛指示魔障后才開始。以心意持誦，是等待見到光明等等。八段中經過一個月，圓滿一落叉。
【English Translation】 English version It is also the same on the inner brain. The initial character is the golden A(阿) character. The pure white one is the dotted A(阿) character. Among all the bright mantras, the most supreme is the King of Victory. The mind is the king among the supreme. The eye realm is the eye base (referring to the range of perception of the eyes). The undefiled character is the Lam(攬) character. The reason for saying this is that it establishes the eye base. What appears in front is what the eyes and mind see together. That mind place is the practitioner's complete mind. What arises from this mind is that the initial A(阿) character mind arises from the sound character. Taking Ka(迦) as the head is the initial. The initial is the cause. The cause is the seed. The remaining character gates, because the character gates are different, the principal deities are also different, so it is said to be or repeated. All should practice this Dharma, taking Ka(迦) as the seed. When chanting, the sound should be true, because the principle is not fabricated. Or the mantra held is the mantra of one's own principal deity. Ring arrangement refers to the vast mantra. Round and bright refers to the round and bright light of the mind. Single character refers to the seed character. Sentence cause refers to three or more characters being a sentence. Because it can explain the Dharma, so that things can be understood. Cause refers to characters depending on each other, relying on each other. However, in the mantra Dharma, each character fully possesses the function of explaining the Dharma, so that things can be understood. Following the breath in and out refers to one's own breath. Five or practicing the mind branch Dharma, the mind branch refers to simplifying matters outside the mind. Being reasonable refers to the mind reaching the truth. Fang Nai refers to the place and time of chanting. Xie refers to being tired. Becoming a convenience again, because from cause to Buddha, all rely on this Dharma. Six, those who cultivate blessings and wisdom refer to beginners with low wisdom and shallow blessings. Seven, if those who are happy to seek present benefits refer to those with deep wisdom and courageous diligence. Above refers to the Buddha. Middle refers to the Bodhisattva. Below refers to the Shravaka who cuts off afflictions. Holding with the mind refers to simplifying and distinguishing affairs. Following one's strength refers to also being able to do so. One Laksha(落叉) refers to one hundred thousand. It can also be said to be seeing. If in each count one does not leave the principal deity and the mind is not scattered, it is said to be fulfilling one Laksha. If the mind is scattered, even chanting tens of millions of Laksha will not achieve success. One must obtain a concentrated mind to see the principal deity, so it is said to be seeing. After the second month, after having various conveniences, one practices. The first day of the third month is taken as the beginning to create the accomplishment Dharma, meaning waiting for the Buddha to indicate the obstacles before beginning. Chanting with the mind is waiting to see light, etc. In the eight sections, after one month, one fulfills one Laksha.
落叉亦言一見。次說彼方便者。欲滿欲見唸誦時也。當依者左法也。大日如來種子心真言門。阿字者一切諸法本不生故者。阿字是一切法教之本。凡最初開口之音皆有阿聲。若離阿聲則無一切言說。故為一切眾聲之母。凡三界語言皆依于名。而名依于字。故悉曇阿字亦為眾字之母。當知阿字門真實義亦復如是。遍於一切法義之中也。所以者何。以一切法無不從緣生。從緣生者悉皆有始有本。今觀此能生之緣。亦復從眾因緣生。展轉從緣誰為其本。如是觀察時。則知本不生際。是萬法之本。猶如聞一切語言時即是聞阿聲。如是見一切法生。即是見本不生際若見本不生際。即是如實知自心。如實知自心。即是一切智智。故毗盧遮那唯以此一字為真言也。而世間凡夫不觀諸法本源故。妄謂有生。所以隨生死流不能自出。如彼無智畫師。自運眾彩作可畏夜叉之形。成已還自觀之。心生怖畏頓躄于地。眾生亦復如是。自運諸法本源畫作三界。而還自沒其中。身心熾然備受諸苦。如來有智畫師既了知已。即能自在成立大悲漫荼羅。由是而言。所謂甚深秘藏者。眾生自秘之耳。非佛有隱也。問此阿字是種子。前第三品中是大勤勇種子即疏云是大日種子。其義云何。答阿字是生菩提果。欠字是現果涅槃。是故二俱種子亦是無妨也。如來
【現代漢語翻譯】 現代漢語譯本 落叉（Raksha，守護神）也說『一見』。接下來所說的『彼方便』，是指想要滿足願望、想要見到佛，在念誦真言的時候。應當依據的是左道法。大日如來（Mahavairocana）的種子字心真言之門。『阿（a）字是一切諸法本不生故』，阿字是一切佛法教義的根本。凡是最初開口的聲音都帶有阿聲。如果離開阿聲，就沒有一切言語。所以阿字是一切聲音的母親。凡是三界（欲界、色界、無色界）的語言都依賴於名相，而名相依賴於文字。所以悉曇（Siddham，古代印度文字）的阿字也是眾多文字的母親。應當知道阿字門的真實意義也是如此，遍及一切法義之中。為什麼這麼說呢？因為一切法沒有不是從因緣而生的。從因緣而生的，都一定有開始有根本。現在觀察這能生的因緣，也是從眾多因緣而生。輾轉從因緣而生，誰是它的根本呢？像這樣觀察的時候，就知道本不生際（事物本性不生不滅的境界）是萬法的根本。猶如聽到一切語言時，就是聽到阿聲。像這樣見到一切法生起，就是見到本不生際。如果見到本不生際，就是如實地瞭解自己的心。如實地瞭解自己的心，就是一切智智（對一切事物和道理的智慧）。所以毗盧遮那佛（Vairocana）只用這一個阿字作為真言。而世間的凡夫不觀察諸法的本源，所以錯誤地認為有生。因此隨著生死之流而不能自己解脫。就像那沒有智慧的畫師，自己運用各種色彩畫出可怕的夜叉（Yaksa，一種鬼神）的形象，完成後還自己觀看它，心中產生恐懼，頓時癱倒在地。眾生也是這樣，自己運用諸法的本源畫出三界，反而把自己淹沒在其中，身心熾熱，備受各種痛苦。如來（Tathagata）是有智慧的畫師，既然瞭解了這些，就能自在地成立大悲漫荼羅（Mahakaruna-mandala，大悲壇城）。由此而言，所謂甚深秘藏，是眾生自己隱藏的，不是佛有什麼隱瞞。問：這個阿字是種子字，前面第三品中說『是大勤勇種子』，疏文中說是『大日種子』，這意義是什麼呢？答：阿字是產生菩提果（Bodhi，覺悟之果）的種子，欠字是顯現涅槃（Nirvana，寂滅）之果的種子，所以兩個都是種子也沒有妨礙。如來（Tathagata）
【English Translation】 English version Raksha (Raksha, a guardian deity) also speaks of 'one seeing'. Next, 'that expedient means' refers to the time of reciting mantras when one desires fulfillment and to see the Buddha. What should be relied upon is the left-hand path. The seed-syllable heart mantra gate of Mahavairocana (Mahavairocana). 'A (a) is because all dharmas are fundamentally unproduced,' the syllable A is the root of all Buddhist teachings. All sounds that initially open the mouth contain the sound A. If separated from the sound A, there would be no speech. Therefore, A is the mother of all sounds. All languages of the three realms (desire realm, form realm, formless realm) rely on names, and names rely on letters. Therefore, the Siddham (Siddham, ancient Indian script) syllable A is also the mother of all letters. It should be known that the true meaning of the A-syllable gate is also like this, pervading all meanings of the Dharma. Why is this so? Because there is no dharma that does not arise from conditions. That which arises from conditions must have a beginning and a root. Now, observing this condition that gives rise, it also arises from numerous conditions. Arising from conditions in turn, who is its root? Observing in this way, one knows that the unborn realm (the state where the nature of things is neither born nor destroyed) is the root of all dharmas. It is like hearing the sound A when hearing all languages. Likewise, seeing the arising of all dharmas is seeing the unborn realm. If one sees the unborn realm, one truly knows one's own mind. Truly knowing one's own mind is all-knowing wisdom (wisdom regarding all things and principles). Therefore, Vairocana (Vairocana) uses only this one syllable as a mantra. However, worldly people do not observe the origin of dharmas, so they mistakenly believe there is birth. Therefore, they follow the stream of birth and death and cannot liberate themselves. It is like an ignorant painter who uses various colors to paint a terrifying Yaksha (Yaksa, a type of spirit) form, and after completing it, he looks at it himself, generating fear in his heart and collapsing to the ground. Sentient beings are also like this, using the origin of dharmas to paint the three realms, but instead, they drown themselves in it, their bodies and minds burning, enduring all kinds of suffering. The Tathagata (Tathagata) is a wise painter who, having understood these things, can freely establish the Mahakaruna-mandala (Mahakaruna-mandala, the mandala of great compassion). From this, it can be said that the so-called profound secret treasure is hidden by sentient beings themselves, not hidden by the Buddha. Question: This syllable A is a seed syllable. In the third chapter, it is said to be 'the seed of great diligence,' and the commentary says it is 'the seed of Mahavairocana.' What is the meaning of this? Answer: The syllable A is the seed for producing the Bodhi fruit (Bodhi, the fruit of enlightenment), and the syllable Kham is the seed for manifesting the Nirvana (Nirvana, extinction) fruit, so there is no contradiction in both being seeds. Tathagata (Tathagata)
豪相真言門。歸命如前。阿行。痕因。若生。以此不生之行凈一切因也。阇為生不可得也。如前轉阿字等一頌總嘆能成字。住本尊瑜伽以下廣釋依能成字莊嚴行者身。前中如前轉阿字以用阿五字等加持行者身上。所加持五字能轉。故言成大日尊。廣釋中住本尊瑜伽等一頌明字所安置處。於三摩等一頌明能觀心所作用。五種真言心門五字為身。豪相印置眉間。阿字為百光成果。開無垢眼見性凈之理坐無生宮也。阿字遍金色等一頌明字色並所安處。此中用作金剛輪者。字所安四角金剛輪也。與字色少淺也。加持于下體者。真言者腰中也。瑜伽者佛身與我身無異。故言瑜伽也。座者依佛坐法故。水等瑜伽可知。[金*(離-禸+ㄆ)]字等一頌明悲水瑜伽。霧聚者行者自齊也。亦霧聚者字所安滿月輪也。覽字等一頌明智火瑜伽也。中三角者明字所安處也。與字色少淺也。唅字等一頌明自在瑜伽也。風輪者字所安半月輪也。佉字等一頌明大空瑜伽也。想成一切色者。非但字成一切色。字所安四角處亦成一切色。字與處處少淺也。百光遍照王者有點阿字也。無垢者囕字也。心月圓明處者。有想念誦者所見本尊心處也。若無相念誦人所觀即是自完心處也。聲鬘者。種子字置中間。餘字周匝圍繞。隨處而受持者。自本尊真言也。第九
【現代漢語翻譯】 現代漢語譯本： 豪相真言門。歸命如前。阿行。痕因。若生。以此不生之行凈化一切因也。阇為生不可得也。如前轉阿字等一頌總贊能成字。住本尊瑜伽以下廣釋依能成字莊嚴行者身。前中如前轉阿字以用阿五字等加持行者身上。所加持五字能轉。故言成大日尊（Mahavairocana）。廣釋中住本尊瑜伽等一頌明字所安置處。於三摩等一頌明能觀心所作用。五種真言心門五字為身。豪相印置眉間。阿字為百光成果。開無垢眼見性凈之理坐無生宮也。阿字遍金色等一頌明字色並所安處。此中用作金剛輪者。字所安四角金剛輪也。與字色少淺也。加持于*者。真言者腰中也。瑜伽者佛身與我身無異。故言瑜伽也。座者依佛坐法故。水等瑜伽可知。[金(離-禸+ㄆ)]字等一頌明悲水瑜伽。霧聚者行者自齊也。亦霧聚者字所安滿月輪也。覽字等一頌明智火瑜伽也。中三角者明字所安處也。與字色少淺也。唅字等一頌明自在瑜伽也。風輪者字所安半月輪也。佉字等一頌明大空瑜伽也。想成一切色者。非但字成一切色。字所安四角處亦成一切色。字與處處少淺也。百光遍照王者有點阿字也。無垢者囕字也。心月圓明處者。有想念誦者所見本尊心處也。若無相念誦人所觀即是自完心處也。聲鬘者。種子字置中間。餘字周匝圍繞。隨處而受持者。自本尊真言也。第九
【English Translation】 English version: The Mantra Door of Majestic Appearance. Homage as before. 'A' path. 'Hrim' cause. 'Ya' if born. With this unborn practice, purify all causes. 'Ja' means birth is unattainable. As before, the verse beginning with transforming the 'A' syllable praises the syllable that accomplishes. From 'Dwelling in the Yoga of the Principal Deity' onwards, it extensively explains how to adorn the practitioner's body based on the accomplishing syllable. In the preceding part, as before, transform the 'A' syllable by using the five 'A' syllables to bless the practitioner's body. The five syllables that are blessed can transform, hence it is said to become Mahavairocana (Great Sun Buddha). In the extensive explanation, the verse 'Dwelling in the Yoga of the Principal Deity' and others clarify the placement of the syllables. The verse 'In Samadhi' and others clarify the function of the mind in contemplation. The five syllables of the five kinds of mantra heart-doors are the body. The majestic appearance seal is placed between the eyebrows. The 'A' syllable is the fruit of a hundred lights. Opening the stainless eye, one sees the principle of the purity of nature, sitting in the palace of non-birth. The verse 'The 'A' syllable pervades golden color' and others clarify the color of the syllable and its placement. Here, using it as a vajra wheel means the vajra wheel at the four corners where the syllable is placed. The color of the syllable is slightly lighter. Blessing the ** means the mantra practitioner's waist. Yoga means the Buddha's body and my body are not different, hence it is called yoga. 'Seat' means relying on the Buddha's sitting posture. The yoga of water and others can be understood. The verse '[金*(離-禸+ㄆ)]' and others clarify the yoga of compassionate water. 'Mist gathering' means the practitioner aligns themselves. Also, 'mist gathering' means the full moon wheel where the syllable is placed. The verse beginning with the 'Lam' syllable clarifies the yoga of wisdom fire. The triangle in the middle clarifies the placement of the syllable. The color of the syllable is slightly lighter. The verse beginning with the 'Ham' syllable clarifies the yoga of freedom. The wind wheel is the half-moon wheel where the syllable is placed. The verse beginning with the 'Kha' syllable clarifies the yoga of great emptiness. 'Thinking of forming all colors' means not only does the syllable form all colors, but the four corners where the syllable is placed also form all colors. The syllable and the places are slightly lighter. The king who illuminates with a hundred lights has a dotted 'A' syllable. The stainless one is the 'Ram' syllable. 'The place where the heart-moon is round and bright' is the place of the principal deity's heart seen by those who contemplate and recite. If one contemplates without form, what is observed is one's own complete heart. 'Garland of sounds' means the seed syllable is placed in the middle, and the remaining syllables surround it. 'Those who uphold it wherever they are' refers to their own principal deity's mantra. Ninth.
段中釋迦如來真言門。次釋迦如來入于寶處三昧。寶從彼出名為寶處。猶如大海出種種寶。若至彼州。則隨意所須無所不足也。佛入此三昧已。從其面門出種種光。光中現此真言。乃至普遍一切佛剎。余真言當知皆如此說也。
薩嚩訖隸奢(一切煩惱也)泥蘇馱那(摧伏也。通上句云摧伏一切煩惱也)薩嚩達么(一切法也)嚩勢多補羅缽多(得自在也。通上句云于諸法中而得自在也。以除諸障故)伽伽那(虛空也)娑(入)摩(平聲中有阿聲)娑(入)摩(娑摩是平等義。即是等同虛空也。行等空無邊清凈也。於一切自在無礙同於虛空也。下句與阿相連是無等也。不等者即是二乘以有所闕故名無等。即是施權意也)
然此真言以初薩字為體。娑(入)是漏義立是堅義。入阿字門即無漏無堅。若有堅牢即是生滅壞破之法。若令同於阿字。此堅本來不生。即是諸法之中而得自在。等於虛空能為一切寶州也。私謂釋迦以大悲力于周體密緻猶如金剛。一闡底等亦令破壞此見而入佛法。施其大寶之愿豈非於諸法中而得自在能破一切堅牢也。如是者。于毗盧遮那釋迦牟尼法中唸誦者如所莊嚴身也。本經者簡別經也。亦當如前方便者此經也。字門觀者種子也。若依此如來行者。簡菩薩金剛等也。大悲胎藏者。如來大悲業
【現代漢語翻譯】 現代漢語譯本： 段中是釋迦如來真言門。接下來，釋迦如來進入寶處三昧（珍寶出現的地方）。珍寶從那裡出現，因此得名寶處。這就像大海中涌現各種珍寶一樣。如果到達那個地方，那麼一切所需之物都會充足無缺。佛陀進入此三昧之後，從面門放出各種光芒。光芒中顯現出此真言，乃至遍佈一切佛剎（佛所居住的國土）。其他的真言，應當知道也都是這樣說的。
薩嚩（一切）訖隸奢（煩惱）泥蘇馱那（摧伏。整句意為摧伏一切煩惱）。薩嚩（一切）達么（法）嚩勢多補羅缽多（得自在。整句意為在一切法中獲得自在，因為消除了各種障礙）。伽伽那（虛空）娑（入）摩（平聲中有阿聲）娑（入）摩（娑摩是平等的意思，也就是等同於虛空。行為等同於虛空的無邊清凈。在一切事物中自在無礙，如同虛空。下句與阿字相連，表示無等，也就是沒有可以與之相比的，因為二乘（聲聞乘和緣覺乘）有所欠缺，所以稱為無等，也就是施展權宜之法）。
然而，這個真言以最初的薩字為本體。娑（入）是『漏』的意思，立是『堅』的意思。進入阿字門，就是無漏無堅。如果存在堅固，那就是生滅壞滅之法。如果使其等同於阿字，那麼這種堅固本來就不會產生，也就是在一切法中獲得自在，等同於虛空，能夠成為一切珍寶之州。我認為，釋迦牟尼佛以大悲之力，使週身緊密如金剛。即使是一闡提（斷絕善根的人），也能令其破除這種見解而進入佛法，施予他們大寶的願望，這難道不是在一切法中獲得自在，能夠破除一切堅固嗎？像這樣，在毗盧遮那佛（光明遍照佛）和釋迦牟尼佛的法中唸誦的人，就像所莊嚴的身一樣。本經是簡別之經。也應當像前面的方便法那樣，就是此經。字門觀就是種子。如果依照這位如來修行，就是簡別菩薩、金剛等。大悲胎藏，就是如來的大悲之業。
【English Translation】 English version: This section concerns the Shākyamuni Tathāgata』s mantra door. Next, Shākyamuni Tathāgata enters the Samādhi of the Treasure Place (a place where treasures appear). Treasures emerge from there, hence the name Treasure Place. It is like various treasures emerging from the great ocean. If one reaches that place, then all that is needed will be abundant and complete. After the Buddha enters this Samādhi, various lights emanate from his face. Within the light, this mantra appears, even pervading all Buddha-kṣetras (lands where Buddhas reside). Know that other mantras are spoken of in the same way.
Sarva (all) kleśa (afflictions) ni-sūdana (destroying. The whole phrase means destroying all afflictions). Sarva (all) dharma (laws) vaśitā-prāpta (attaining mastery. The whole phrase means attaining mastery over all dharmas, because various obstacles are eliminated). Gagana (space) sa (entering) ma (even tone with an 'a' sound) sa (entering) ma (Sama means equality, which is equivalent to space. Conduct is equal to the boundless purity of space. Being free and unhindered in all things, like space. The following phrase is connected to the letter 'a', indicating unequaled, meaning there is nothing comparable, because the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are lacking, hence the name unequaled, which is the expedient means).
However, this mantra takes the initial letter 'sa' as its essence. 'Sa' (entering) means 'leakage,' and 'li' means 'firmness.' Entering the 'a' letter door means no leakage and no firmness. If there is firmness, then it is the law of arising, ceasing, decay, and destruction. If it is made equal to the letter 'a,' then this firmness will not arise originally, which means attaining mastery in all dharmas, being equal to space, and being able to become a treasure state for all. I believe that Śākyamuni Buddha, with the power of great compassion, makes his whole body as dense as diamond. Even an icchantika (one who has severed their roots of goodness) can be made to break this view and enter the Buddha-dharma, bestowing upon them the wish of great treasure. Is this not attaining mastery in all dharmas, being able to break all firmness? Like this, those who recite in the dharma of Vairocana Buddha (the Buddha of all-pervading light) and Śākyamuni Buddha are like an adorned body. This sutra is a sutra of distinction. It should also be like the previous expedient means, which is this sutra. The letter-door contemplation is the seed. If one practices according to this Tathāgata, it is distinguishing Bodhisattvas, Vajras, etc. The Garbhadhātu of Great Compassion is the karma of the Tathāgata's great compassion.
也。王者毗盧遮那是也。得阿阇梨灌頂者。得傳法阿阇梨灌頂也。如律中受具足戒。持明灌頂者。如律中未受具戒者。但自作本尊真言印唸誦。不得廣行學也。若欲得遍學者。至蒙佛加被至誠唸誦。得加被已后。請傳法阿阇梨得蒙遍學阿阇梨灌頂。乃能廣行。四支禪者本尊等也。非但滅煩惱。于修行者具足法則也。本法者入佛三昧耶等也。十段中有五種門。初二句總。本尊之所住者。三部等中得何尊。漫荼羅位者。隨得本尊造壇爾。次二句釋。彼形色者本尊色也。依此瑜伽者。本尊金色壇金色。本尊鬱金壇鬱金。二初二句總標。次二句略釋。有三種者。從因至果有三種義。于其中間寂災者。亦心念誦故。悟三毒煩惱不生言寂災也。增益者。悟煩惱不生智即是佛果。得佛果故言增益也。降伏心者有二義。一得佛已后煩惱不起言降伏也。二以不起故能攝萬德。亦有攝召義也。三純素等二句釋彼色形。凡四分者。素者圓場也。角者方場也。赤者三角場也。深玄者八角場也。即是蓮華場也。純色二種字通四場也。北面等八句廣釋悉地作用。住蓮華座者。結跏坐是。所謂先左腳著右髀上。后右腳著左髀上也。吉祥坐者。右腳著左髀上。亦言半跏坐是也。在賢坐者。蹲坐雙腳跟著身後分至地是也。蹲坐者。後分不至地。以右腳跟支
【現代漢語翻譯】 現代漢語譯本： 也。王者即是毗盧遮那（Vairocana，意為光明遍照）佛。得到阿阇梨（Acharya，意為導師）灌頂的人，才能得到傳法阿阇梨的灌頂。如同在律宗中受具足戒一樣。持明灌頂，如同律宗中未受具足戒的人，只能自己修習本尊的真言和手印唸誦，不能廣泛學習。如果想要廣泛學習，就要至誠唸誦，蒙受佛的加持。得到加持之後，請傳法阿阇梨給予蒙遍學阿阇梨灌頂，才能廣泛修行。四支禪指的是本尊等等。不僅僅是滅除煩惱，對於修行者來說，是具足法則的。本法指的是進入佛的三昧耶（Samaya，意為誓約）等。十段中有五種門。最初兩句是總說。本尊所居住的地方，在三部（佛部、蓮花部、金剛部）等中得到哪尊。漫荼羅（Mandala，意為壇城）的位置，是隨著得到的本尊來建造壇城。接下來的兩句是解釋。彼形色指的是本尊的顏色。依照此瑜伽（Yoga，意為相應），本尊是金色，壇城也是金色；本尊是鬱金色，壇城也是鬱金色。最初兩句是總標。接下來的兩句是簡略解釋。有三種，是從因到果有三種意義。在其中間，寂災，也是因為心念誦的緣故，領悟到三毒煩惱不生，所以說寂災。增益，是領悟到煩惱不生，智慧就是佛果。得到佛果，所以說增益。降伏心有兩種意義。一是成佛之後，煩惱不再生起，所以說降伏。二是因為不起煩惱，所以能夠攝取萬德，也有攝召的意義。純素等兩句解釋彼色形。凡四分，素指的是圓場。角指的是方場。赤指的是三角場。深玄指的是八角場，也就是蓮華場。純色兩種字可以通用在四種場中。北面等八句廣泛解釋悉地（Siddhi，意為成就）的作用。住蓮華座，就是結跏趺坐。所謂先將左腳放在右大腿上，然後將右腳放在左大腿上。吉祥坐，是將右腳放在左大腿上，也叫半跏趺坐。在賢坐，是蹲坐，雙腳腳跟在身後分開至地。蹲坐，是後部分不至地，用右腳跟支撐。
【English Translation】 English version: Also, the king is Vairocana (meaning 'illuminating everywhere'). One who has received the Acharya (meaning 'teacher') initiation can receive the Dharma-transmitting Acharya initiation. It is like receiving the full precepts in the Vinaya school. The Vidyadhara (mantra holder) initiation is like one who has not received the full precepts in the Vinaya school, who can only practice the mantra and mudra recitation of their own chosen deity and cannot study widely. If one wishes to study widely, one must sincerely recite mantras until blessed by the Buddha. After receiving the blessing, one should request the Dharma-transmitting Acharya to grant the all-encompassing Acharya initiation, and then one can practice widely. The four-limbed samadhi refers to the chosen deity, etc. It is not only the extinguishing of afflictions, but also the complete set of rules for practitioners. The original Dharma refers to entering the Samaya (meaning 'vow') of the Buddha, etc. There are five gates in the ten sections. The first two sentences are a general statement. Where the chosen deity resides, which deity is obtained from the three families (Buddha family, Lotus family, Vajra family), etc. The position of the Mandala (meaning 'sacred circle'), is to build the altar according to the chosen deity obtained. The next two sentences are an explanation. 'That form and color' refers to the color of the chosen deity. According to this Yoga (meaning 'union'), if the chosen deity is golden, the altar is also golden; if the chosen deity is turmeric-colored, the altar is also turmeric-colored. The first two sentences are a general heading. The next two sentences are a brief explanation. There are three types, meaning three kinds from cause to effect. Among them, pacifying disasters is also because of reciting with the mind, realizing that the three poisons of afflictions do not arise, hence the term 'pacifying disasters'. Increasing benefits is realizing that afflictions do not arise, and wisdom is the fruit of Buddhahood. Because one obtains the fruit of Buddhahood, it is called 'increasing benefits'. Subduing the mind has two meanings. First, after becoming a Buddha, afflictions no longer arise, hence the term 'subduing'. Second, because afflictions do not arise, one can gather all virtues, and it also has the meaning of summoning. The two sentences 'pure white' etc. explain that form and color. Generally, there are four divisions. 'White' refers to a circular field. 'Angular' refers to a square field. 'Red' refers to a triangular field. 'Deep dark' refers to an octagonal field, which is the lotus field. The two words 'pure color' can be used in all four fields. The eight sentences from 'north-facing' etc. extensively explain the function of Siddhi (meaning 'accomplishment'). 'Residing on a lotus seat' is the lotus position. That is, first placing the left foot on the right thigh, and then placing the right foot on the left thigh. The auspicious seat is placing the right foot on the left thigh, also called the half-lotus position. The worthy seat is squatting with both heels separated behind the body to the ground. Squatting is when the rear part does not reach the ground, supporting with the right heel.
左腳不至地。膝稍亞向前即是也。幖幟者印等也。性者本尊所住自體也。自體者自位也。形色本尊外相也。威儀者所持寶等也。隨所應者。隨本尊供何華香也。舍處遠遊者遣去是也。摧害者三角之場所作法也。蓮華場作亦得。真言之初等八句轉變真言門。此中初二句南么三曼多勃馱喃唵(某甲)𤙖發莎訶。謂唸誦者三毒不著。今同不生故言寂災也。次二句者南么三曼多勃馱喃。唵(某甲)𤙖發。謂實相法中有真實。行者取用吃法食故言攝召用。次一句南么三曼多勃馱喃。納么(某甲)𤙖發。納么。謂行者吃法食后。得法力故言增益用。次一句南么三曼多勃馱喃。𤙖發。謂行者得法力后。塵沙煩惱一時頓滅。故言降伏用。次句中通三處者。寂災增益降伏之處。
真言事業品第五
四門同前。
初釋名者。真言如前。事者差別也。業者造作。
二來意者。前品之中依於法則持誦。誦者必有真言事業。故此品中來。
三宗趣者。所謂本尊還歸本處為宗也。真言飲食不茇天命。終歸無相菩提為趣。
四釋文者有十門。一上弘下化修供門。二從次持所造乃至我亦如是發願。是如佛我修迴向門。三從次當奉獻乃至皆悉圓滿。是獻閼伽後送尊門。四從又應如前乃至無有異也。是被甲現修如佛門
【現代漢語翻譯】 現代漢語譯本 左腳不要完全著地，膝蓋稍微向前彎曲即可。『幖幟』（biao zhi）指的是印章等物。『性』指的是本尊（ben zun，deity）所居住的自體。『自體』指的是自身所處的地位。『形色』指的是本尊的外在形象。『威儀』指的是所持有的寶物等。『隨所應者』指的是根據本尊應該供奉什麼花香而定。『舍處遠遊者』指的是遣送離開。『摧害者』指的是在三角形的場所作法，也可以在蓮花場作法。真言的最初等八句是轉變真言之門。其中最初兩句是『南么三曼多勃馱喃 唵(某甲) 𤙖發莎訶』（na mo san man duo bo tuo nan ong (mou jia) hum fa suo he），意思是念誦者不會被貪嗔癡三毒所染著，現在一同不生起，所以說是寂災。接下來兩句是『南么三曼多勃馱喃 唵(某甲) 𤙖發』（na mo san man duo bo tuo nan ong (mou jia) hum fa），意思是實相法中具有真實，修行者取用吃法食，所以說是攝召用。再下一句是『南么三曼多勃馱喃 納么(某甲) 𤙖發 納么』（na mo san man duo bo tuo nan na mo (mou jia) hum fa na mo），意思是修行者吃法食后，得到法的力量，所以說是增益用。再下一句是『南么三曼多勃馱喃 𤙖發』（na mo san man duo bo tuo nan hum fa），意思是修行者得到法的力量后，如塵沙般的煩惱一時頓滅，所以說是降伏用。最後一句中貫通三處，指的是寂災、增益、降伏之處。
真言事業品第五
四門與前面相同。
首先解釋名稱，『真言』如前所述。『事』指的是差別。『業』指的是造作。
其次說明來意，前一品中依據法則持誦，誦者必然有真言事業，因此有此品。
再次說明宗趣，所謂本尊迴歸本處是宗。真言飲食不違背天命，終歸於無相菩提是趣。
最後解釋經文，共有十門。一是上弘下化修供門。二是緊接著『從次持所造乃至我亦如是發願』，是如佛我修迴向門。三是緊接著『從次當奉獻乃至皆悉圓滿』，是獻閼伽（a qie，water for offering）後送尊門。四是緊接著『又應如前乃至無有異也』，是被甲現修如佛門。
【English Translation】 English version The left foot should not fully touch the ground; the knee should be slightly bent forward. 'Piao Zhi' (幖幟) refers to seals and the like. 'Xing' (性) refers to the self-nature where the Ben Zun (本尊, deity) resides. 'Zi Ti' (自體) refers to one's own position. 'Xing Se' (形色) refers to the external form of the Ben Zun. 'Wei Yi' (威儀) refers to the treasures held, etc. 'Sui Suo Ying Zhe' (隨所應者) refers to what flowers and incense should be offered according to the Ben Zun. 'She Chu Yuan You Zhe' (舍處遠遊者) refers to sending away. 'Cui Hai Zhe' (摧害者) refers to performing rituals in a triangular place; it can also be done in a lotus field. The first eight sentences of the mantra are the door of transforming mantras. Among them, the first two sentences are 'Na Mo San Man Duo Bo Tuo Nan Ong (Mou Jia) Hum Fa Suo He' (南么三曼多勃馱喃 唵(某甲) 𤙖發莎訶), meaning that the reciter will not be tainted by the three poisons of greed, anger, and ignorance; now they do not arise together, so it is said to be pacifying disasters. The next two sentences are 'Na Mo San Man Duo Bo Tuo Nan Ong (Mou Jia) Hum Fa' (南么三曼多勃馱喃 唵(某甲) 𤙖發), meaning that there is truth in the reality of Dharma, and practitioners take and eat the Dharma food, so it is said to be for summoning. The next sentence is 'Na Mo San Man Duo Bo Tuo Nan Na Mo (Mou Jia) Hum Fa Na Mo' (南么三曼多勃馱喃 納么(某甲) 𤙖發 納么), meaning that after practitioners eat the Dharma food, they obtain the power of Dharma, so it is said to be for increasing benefits. The next sentence is 'Na Mo San Man Duo Bo Tuo Nan Hum Fa' (南么三曼多勃馱喃 𤙖發), meaning that after practitioners obtain the power of Dharma, afflictions like dust and sand are instantly extinguished, so it is said to be for subduing. The last sentence connects the three places, referring to the places of pacifying disasters, increasing benefits, and subduing.
Chapter Five: The Karma of Mantra
The four doors are the same as before.
First, explain the name: 'Mantra' is as mentioned before. 'Karma' refers to differences. 'Ye' (業) refers to creation.
Second, explain the intention: In the previous chapter, one recites mantras according to the rules, and the reciter will inevitably have the karma of mantra, hence this chapter.
Third, explain the purpose: The so-called return of the Ben Zun to its original place is the purpose. Mantra food does not violate the mandate of heaven, and ultimately returns to formless Bodhi, which is the interest.
Finally, explain the text, which has ten doors. First, the door of propagating upwards and transforming downwards, cultivating offerings. Second, following 'Cong Ci Chi Suo Zao Nai Zhi Wo Yi Ru Shi Fa Yuan' (從次持所造乃至我亦如是發願), is the door of cultivating dedication like the Buddha. Third, following 'Cong Ci Dang Feng Xian Nai Zhi Jie Xi Yuan Man' (從次當奉獻乃至皆悉圓滿), is the door of sending the deity after offering A Qie (閼伽, water for offering). Fourth, following 'You Ying Ru Qian Nai Zhi Wu You Yi Ye' (又應如前乃至無有異也), is the door of being armored and practicing like the Buddha.
。五從次復起增乃至不應飲啖。是自住佛身讀經門。六從次奉摶食乃至真言所說。是摶食奉獻本尊門。七從複誦施十力乃至休息少時。是誦十力明本尊瑜伽飲食門。八從復當禮拜乃至隨類悉地。是修業無間得益門。九從常依內法而澡浴乃至是謂世間之悉地。是凈水澡浴摧障門。十從次說無相最殊勝乃至當得出世間成就。是無相最勝證請門。第一段中如前事業者。不動尊真言印也。作金剛薩埵身者。用鑁字成身也。第二段中證知解了者。內證境界也。如來大住者。本不生處也。興大悲願者。自所得理欲與一切眾生也。第三段中各當隨所安者。從本不生來今還本不生。后復垂哀赴者。赴為眾生來。后請還度我不捨去也。若深密釋者。既自作本尊。何時離佛海也。法界本性者囕字也。明者真言也。印者手印也。三印者入佛法界薩埵也。皆悉圓滿。于明相中入道場坐時事了也。日中初夜亦復如是。第四段中又應以下嘆依法念誦者德也。第五段中次復起增上心以下於出道場以後外讀經處事業也。觀世者菩薩名也。蓮華者蓮華部主也。眼者諸佛眼門也。本性加持者。本尊種子印等也。觀自在種子心真言門。娑是諸漏。傍有二點即是阿。除遣諸漏。無漏觀故自在也。觀音菩薩真言門。次觀音菩薩入于普觀(去聲)三昧。住是平等無所
【現代漢語翻譯】 現代漢語譯本：五、從這次序再次開始，逐漸增加，乃至不應該飲食。這是安住于佛身，讀誦經典之門。 六、從這次序奉獻摶食，乃至真言所說。這是摶食奉獻本尊之門。 七、從再次誦持十力，乃至休息片刻。這是誦持十力，闡明本尊瑜伽飲食之門。 八、從再次應當禮拜，乃至隨其種類皆得成就。這是修習行業，無有間斷而得利益之門。 九、從常依內在之法而沐浴，乃至這被稱為世間的成就。這是以凈水沐浴，摧伏障礙之門。 十、從這次序宣說無相最為殊勝，乃至當可獲得出世間的成就。這是無相最為殊勝的證悟祈請之門。 第一段中所說的『如前事業』，指的是不動尊（Acalanātha）真言和手印。『作金剛薩埵（Vajrasattva）身』，指的是用『鑁』（vaṃ）字來成就自身。 第二段中所說的『證知解了』，指的是內證的境界。『如來大住』，指的是本不生之處。『興大悲願』，指的是自己所證得的真理，想要給予一切眾生。 第三段中所說的『各當隨所安』，指的是從本不生而來，如今還歸本不生。『后復垂哀赴』，指的是爲了眾生而來。『后請還度我不捨去也』，指的是祈請本尊返回來度化我，不要捨棄離去。如果進行深密的解釋，既然自己已經作為本尊，何時離開佛陀的法海呢？法界的本性是『囕』（hrāṃ）字。『明』指的是真言。『印』指的是手印。『三印』指的是進入佛法界，成為薩埵。都完全圓滿，在明相中進入道場安坐時，事情就完成了。日中和初夜也同樣如此。 第四段中，又應當以下面的內容讚歎依法念誦者的功德。 第五段中，從『次復起增上心』以下，是關於出道場以後，在外讀經之處所應進行的事業。『觀世』指的是菩薩的名稱。『蓮華』指的是蓮華部的部主。『眼』指的是諸佛的眼門。『本性加持』指的是本尊的種子字、手印等等。觀自在（Avalokiteśvara）的種子字心真言之門。『娑』（sa）是諸漏。旁邊有兩個點，就是『阿』（ā），用來去除諸漏。因為是無漏的觀，所以是自在的。觀音菩薩（Avalokiteśvara Bodhisattva）的真言之門。其次，觀音菩薩進入普觀三昧，安住于平等，沒有...
【English Translation】 English version: Five, from this sequence, start again, gradually increasing, until one should not eat or drink. This is the gate of abiding in the Buddha's body and reciting scriptures. Six, from this sequence, offer the piṇḍapāta (lump of food), up to what is said in the mantra. This is the gate of offering the piṇḍapāta to the principal deity (Iṣṭadevatā). Seven, from reciting the ten powers (daśabala) again, up to resting for a short time. This is the gate of reciting the ten powers, clarifying the principal deity's yoga and diet. Eight, from again, one should prostrate, up to all kinds of siddhis (accomplishments). This is the gate of cultivating karma without interruption and gaining benefits. Nine, from constantly relying on the inner dharma for bathing, up to this is called worldly siddhi. This is the gate of purifying water bathing and destroying obstacles. Ten, from this sequence, explaining the unsurpassed nature of non-form, up to one will attain supramundane accomplishment. This is the gate of realizing and requesting the unsurpassed non-form. In the first section, 'the previous activities' refer to the mantra and mudrā (hand seal) of Acalanātha (Immovable Protector). 'Making the body of Vajrasattva (Diamond Being)' refers to using the syllable 'vaṃ' to accomplish the body. In the second section, 'knowing and understanding' refers to the realm of inner realization. 'The great abiding of the Tathāgata (Thus Gone One)' refers to the place of non-origination. 'Raising great vows of compassion' refers to wanting to give the truth one has attained to all sentient beings. In the third section, 'each should abide where they are comfortable' refers to coming from non-origination and now returning to non-origination. 'Later, showing compassion and responding' refers to coming for the sake of sentient beings. 'Later, please return to liberate me and do not abandon me' refers to requesting the principal deity to return to liberate me and not abandon me. If one gives a profound explanation, since one has already become the principal deity, when does one leave the Buddha's ocean of dharma? The nature of the dharmadhātu (realm of dharma) is the syllable 'hrāṃ'. 'Mantra' refers to the true words. 'Mudra' refers to the hand seal. 'The three seals' refer to entering the realm of the Buddha's dharma and becoming a sattva (being). All are completely fulfilled; when entering the maṇḍala (sacred enclosure) and sitting down in the light of dawn, the matter is completed. It is the same at midday and the first night. In the fourth section, one should also praise the merits of those who recite according to the dharma with the following content. In the fifth section, from 'next, again, arise with increased mind' onwards, it is about the activities to be performed outside the maṇḍala, in the place where scriptures are read. 'Avalokiteśvara (The one who perceives the world's sounds)' refers to the name of the Bodhisattva. 'Lotus' refers to the lord of the lotus family. 'Eye' refers to the eye-gate of all Buddhas. 'Blessing of inherent nature' refers to the seed syllable, mudrā, etc., of the principal deity. The gate of the seed syllable heart mantra of Avalokiteśvara. 'Sa' is all outflows. With two dots next to it, it is 'ā', used to remove all outflows. Because it is outflow-free contemplation, it is self-mastery. The mantra gate of Avalokiteśvara Bodhisattva. Next, Avalokiteśvara Bodhisattva enters the Samadhi of Universal Observation, abiding in equality, without...
不遍名為普入。以此普眼而觀眾生。故名觀自在者。入此三昧已。從其心出種種光。光中現是諸法門真言也。
薩嚩怛他竭多(即是一切如來。謂十方三世諸佛也)嚩路吉多(觀也。同彼佛所觀故名諸如來之觀。即是平等觀也即是普觀也)羯嚕拏(悲義也)么也(體也。所謂大悲為體也。猶如金人以彼自體。純是金故名為金人。此菩薩亦爾純以大悲為體也)啰啰啰
啰是塵義。入阿字門即是無塵也。所以三重者。謂除凡夫二乘塵障。𤙖是恐怖義。以大威猛自在之力怖彼三重塵障。令得除凈而同佛眼也。阇此最後字。是種子也。諸字皆為釋此字義。即生不生是阇字義也。或以初薩字為體。亦同得用之。是驚覺義也。吽字中有訶字。是歡喜義。上有大空點。是三昧。下有字亦三昧。上者三世諸佛皆同此觀三昧中行也。故名等觀也。第六段中摶食者。摶是節量食也。隨意食法者。凡有飯四分。一供養本尊。二行者自分。三同學者來可食。四為饑貧濟。若待同學不來者。行者自食亦得。增減者動也。悅澤者妙面完色也。第七段中如是者十力明也。真言心者不動種子。休息者眠也。第八段中懺者此云請受也。悔者解也。復當禮拜者。日中入道場時也。乃至者日中唸誦以後出道場時也。恒依是住者。一日三時念誦不闕
也。後日分者初入道場時也。事業金剛者鑁字嚴身也。次當運心者。初夜入道場。至中夜唸誦了時也。系意在明者。欲睡眠時。出入息中以用種子字在其中也。何以故。睡眠自作本尊三昧睡故。本尊息即是真言故。若如是睡者。塵沙三昧從睡得故。恒沙功德從睡悟故。睡覺不離佛海故。此人即是金剛法界宮中人也。床上者若好水土行者地中臥亦得。若惡水土損其行者床上亦得。然者不得太高。何以故。本尊道場著地。不令人坐太高故。若下床得損腰。離損故。若自作本尊三昧者不論高下故。聖凡不別。故論高下者著相凡也。得名號者非人間也。十方佛國佛邊也。展者策也。第九段中常依內法者。著相凡夫不知外法空。何況知空亦空。若能解了外相空。漸入實相法平等無取捨故。如經所說阿字門等也。而澡浴者。若能得悟塵勞空寂。最凈浴也。觸食者。若能悟人法皆空。所成食等何有觸也。若有行者起念動心即須羞。若能得羞離生死飯故得阿字等故。若起念吃食凈念乃吃。若得不觸食等要知食空。已上食等為乞食唸誦者說也。住持是身有二。一為護他故。二除自執故。法界心者。畫著流水中安字。以下住若坐若立。取安字處水浴也。不動等者。不動降三世各用亦得。雙用亦得。護方等者。辟除結界也。自性觀者自作本尊
也。轉者遍也。持者誦也。默然者有三處。一食時。二大小便時。三洗浴時。降三世種子真言門。訶字是行。加阿聲是極行。以此除遣諸行。則是不行一切行。故有除義。以此能降三世也。降三世明王真言門。次降三世明王真言皆是毗盧遮那如來住於法幢高峰加持三昧。如初序品中說也。如來說此二明。皆是彼諸佛三昧。為令行人初發菩提心守護增長。令至成佛果圓終不退失墮在非道者。即不動明王是。為降伏世間難調眾生故。即降三世明王是也。故次說之。所謂三世者。世者名貪瞋癡。降此三毒名降三世。又如由過去貪故。今受此貪報之身。復生貪業受未來報。三毒皆爾。名為降三世也。複次三世者名為三界。謂毗盧遮那如來始從有頂迄至於下地從上向下。於一一天處皆化作無量眷屬大天之主。令勝彼天百千萬倍。彼怖未曾有。更有何眾生而勝我耶。乃至以法而降伏之。次第而下。以能降伏三世界主故。名降三世明王也。
訶訶訶(訶是行義是喜義。是三行者。即是三乘人行也。此字入阿字門即此三行本來不生。由本不生故即越此三行。是為佛行也)毗薩么(二合)曳(此是奇哉怪哉之義也如佛常教以慈對治于瞋。以無貪治貪。以正見除邪見。今乃以大忿瞋而除忿瞋。以大貪除一切貪。此則最難信難解。故言
【現代漢語翻譯】 現代漢語譯本 也。轉的意思是普遍。持的意思是誦讀。默然有三個場合：一是吃飯時，二是大小便時，三是洗澡時。降三世種子真言門。訶字是行，加上阿聲是極行。用這個來去除各種行為，就是不行一切行。所以有去除的意義。用這個能降伏三世。降三世明王真言門。其次，降三世明王真言都是毗盧遮那如來住在法幢高峰，加持三昧。就像最初的序品中所說的那樣。如來說這兩個明王，都是諸佛的三昧，爲了讓修行人最初發起菩提心，守護增長，直到成就佛果圓滿，始終不退失，不墮落在非道中。不動明王就是這樣，爲了降伏世間難以調伏的眾生。降三世明王也是這樣。所以接著說這個。所謂三世，世指的是貪嗔癡。降伏這三種毒，叫做降三世。又比如因為過去貪婪的緣故，現在承受這種貪婪的報應之身，又產生貪婪的業，承受未來的報應。貪嗔癡三種毒都是這樣，叫做降三世。再次，三世指的是三界。就是說毗盧遮那如來從有頂天開始，一直到地獄，從上到下，在每一層天都化作無量眷屬大天之主，讓他們勝過那些天百千萬倍。那些天神感到恐懼，覺得前所未有，心想：還有什麼眾生能勝過我呢？於是用佛法來降伏他們，次第而下。因為能降伏三世界之主，所以叫做降三世明王。 訶訶訶（訶是行的意思，也是喜悅的意思，是三行者，也就是三乘人所行。這個字進入阿字門，就是說這三種行本來不生。因為本來不生，所以就超越這三種行，這就是佛的行爲了）。毗薩么（二合）曳（這是奇哉怪哉的意思。比如佛經常教導用慈悲來對治嗔恨，用無貪來對治貪婪，用正見來去除邪見。現在卻用大忿怒來去除忿怒，用大貪婪去除一切貪婪，這真是最難相信，最難理解的，所以說
【English Translation】 English version Also. 'Zhuan' (轉) means 'universal'. 'Chi' (持) means 'reciting'. 'Silence' has three occasions: 1. During meals. 2. During urination and defecation. 3. During bathing. The Seed Mantra Gate of Trailokyavijaya (降三世). The syllable 'Ha' (訶) is 'action'. Adding the sound 'Ah' (阿) is 'supreme action'. Using this to eliminate all actions is 'not acting all actions'. Therefore, it has the meaning of elimination. With this, one can subdue the three realms. The Mantra Gate of Trailokyavijaya. Next, the Trailokyavijaya mantras are all Vairocana Tathagata residing in the Samadhi of Adorned Dharma Banner Peak, bestowing blessings. As mentioned in the initial Introductory Chapter. The Tathagata said that these two Vidyarajas (明王) are all Samadhis of those Buddhas, in order to enable practitioners to initially generate Bodhicitta (菩提心), protect and increase it, until the attainment of complete Buddhahood, never regressing or falling into non-paths. That is Acala (不動明王). It is for subduing the difficult-to-tame beings of the world. That is Trailokyavijaya. Therefore, it is discussed next. The so-called 'three realms' (三世), 'realm' (世) refers to greed, hatred, and delusion. Subduing these three poisons is called 'subduing the three realms'. Furthermore, due to past greed, one now receives this body of greedy retribution, and again generates greedy karma, receiving future retribution. All three poisons are like this, called 'subduing the three realms'. Furthermore, the three realms refer to the three worlds (三界). That is, Vairocana Tathagata, starting from the peak of existence (有頂) down to the lower realms, from top to bottom, in each and every heaven, transforms into countless retinue lords of great heavens, making them surpass those heavens by hundreds of thousands of times. Those devas (天) feel fear, feeling unprecedented, thinking: 'What other beings can surpass me?' Then, they are subdued with the Dharma, in order. Because they can subdue the lords of the three worlds, they are called Trailokyavijaya. Ha ha ha (訶訶訶) ('Ha' (訶) means 'action', also means 'joy', it is the action of the three vehicles (三乘), that is, the practice of people of the three vehicles. When this syllable enters the 'Ah' (阿) syllable gate, it means that these three actions are originally unborn. Because they are originally unborn, they transcend these three actions, which is the action of the Buddha). Visamaya (毗薩么) (combined). Ye (曳) (This means 'amazing, strange'. For example, the Buddha often teaches to use compassion to counteract anger, to use non-greed to counteract greed, and to use right view to eliminate wrong views. Now, however, great anger is used to eliminate anger, and great greed is used to eliminate all greed. This is the most difficult to believe and understand, therefore it is said
怪哉也)怛他揭多(一切諸佛也)毗舍也(境界也)三婆嚩(生也。謂從諸佛境而生也。佛境界者所謂諸法實相。從此實相而生。故號為降三世也)帝(入)隸(二合)路迦也(二合即是三界也)微阇也(此是降勝之義也)𤙖(義同上說)惹(呼召警覺之義。若誦此能遍入一切眾生心。而警覺之令除垢障等於法身之佛也)
然此真言以此帝(入)㘑(二字)字為體。上有多聲即是如如之體。即是本來不生。以不生故即是諸垢障亦自本來不生。稱此理而修定慧具足。故能降伏三世也。灑凈者。掬水中誦三遍頭上灑也 具者三昧耶等也。聖天者本尊等也。為凈身心利他故以下入于唸誦道場對本尊時。三等者三密也。限量者同本尊也。句者法也。第十段中真實緣生者。真實者是本不生法。妄言相寂無凡可度。法慧常照無邊無斷。故知世間日凈明在中無夜相也。緣生者。真智其體。強言大悲。眾生不知本自覺體。令悟覺體故然言緣生。離攀緣者。既知覺體然外緣佛也。末後一偈流通中甚深流通。此中初一句表無相法體。次一句深法之中劣慧所不堪。次一句為劣慧人故現相法。次一句非但有相亦有前後差別耳。右阿阇梨已下翻譯家語也。此中阿阇梨者。聖者文殊師利也。又說彼于真實緣生句者。彼者阿字也。真實者本來不
【現代漢語翻譯】 現代漢語譯本： 怪哉也！怛他揭多（Tathāgata，一切諸佛）毗舍也（Viśaya，境界），三婆嚩（Sambhava，生。謂從諸佛境界而生。佛境界者，所謂諸法實相。從此實相而生，故號為降三世也），帝（入），隸(二合)，路迦也(Trailokya，二合，即是三界)，微阇也（Vijaya，此是降勝之義也），𤙖（義同上說），惹（呼召警覺之義。若誦此能遍入一切眾生心，而警覺之，令除垢障，等於法身之佛也）。
然此真言以此帝（入），㘑（二字）字為體。上有多聲，即是如如之體，即是本來不生。以不生故，即是諸垢障亦自本來不生。稱此理而修定慧具足，故能降伏三世也。灑凈者，掬水中誦三遍，頭上灑也。具者，三昧耶（Samaya）等也。聖天者，本尊等也。為凈身心，利他故，以下入于唸誦道場，對本尊時。三等者，三密也。**者，同本尊也。句者，法也。第十段中，真實緣生者。真實者，是本不生法。妄言相寂，無凡可度。法慧常照，無邊無斷。故知世間日凈明，在中無夜相也。緣生者，真智其體，強言大悲。眾生不知本自覺體，令悟覺體故，然言緣生。離攀緣者，既知覺體，然外緣佛也。末後一偈流通中甚深流通。此中初一句表無相法體，次一句深法之中，劣慧所不堪。次一句為劣慧人故，現相法。次一句非但有相，亦有前後差別耳。右阿阇梨（Ācārya）已下，翻譯家語也。此中阿阇梨（Ācārya）者，聖者文殊師利（Mañjuśrī）也。又說彼于真實緣生句者，彼者阿字也。真實者，本來不生。
【English Translation】 English version: How wondrous! Tattāgatā (怛他揭多, all Buddhas), Viśaya (毗舍也, realm), Sambhava (三婆嚩, arising, meaning arising from the realm of all Buddhas. The realm of Buddhas is the true nature of all dharmas. Because it arises from this true nature, it is called Subduer of the Three Realms), Di (帝, enter), Lī (隸, a combined sound), Trailokya (路迦也, a combined sound, meaning the Three Realms), Vijaya (微阇也, meaning subduing and conquering), 𤙖 (meaning the same as above), Ja (惹, meaning summoning and awakening. If recited, this can enter the minds of all sentient beings and awaken them, removing defilements and obstacles, equal to the Dharma body of the Buddha).
This mantra takes the syllables Di (帝, enter) and Lī (㘑, two syllables) as its essence. The multiple sounds above represent the essence of Suchness, which is originally unborn. Because it is unborn, all defilements and obstacles are also originally unborn. By adhering to this principle and cultivating both samadhi and prajna, one can subdue the Three Realms. Sprinkling purification involves scooping water, reciting the mantra three times, and sprinkling it on the head. 'Possessing' refers to Samaya (三昧耶) and so on. 'Holy Deities' refers to the principal deities and so on. To purify body and mind and benefit others, one enters the recitation practice hall and faces the principal deity. 'Three equalities' refers to the three mysteries. '**' is the same as the principal deity. 'Sentence' refers to the Dharma. In the tenth section, 'true dependent arising' means that 'true' is the originally unborn Dharma. False words and appearances are silent, and there are no ordinary beings to be delivered. Dharma wisdom constantly illuminates, without boundaries or cessation. Therefore, it is known that the world is like the pure and bright sun, without the appearance of night. 'Dependent arising' means that true wisdom is its essence, forcefully expressed as great compassion. Sentient beings do not know their own originally awakened nature, so they are made to awaken to it, hence the term 'dependent arising'. 'Separation from clinging' means that once the awakened nature is known, the external conditions are Buddhas. The final verse is a profound circulation within the circulation. The first line represents the formless Dharma body, the second line is the profound Dharma that inferior wisdom cannot comprehend. The third line manifests the Dharma of appearances for those with inferior wisdom. The fourth line indicates that there are not only appearances but also differences in sequence. What follows 'Right Ācārya (阿阇梨)' is the language of the translator. Here, Ācārya (阿阇梨) refers to the holy Mañjuśrī (文殊師利). Furthermore, regarding the phrase 'true dependent arising', 'that' refers to the syllable A. 'True' means originally unborn.
生理也。緣生者緣眾生也。句者法也。又可云。依于真實緣生句者。依于真實者依本不生理也。緣生者阿字也。臨機示現聲字故。內心支分離攀緣者。內心支分者能證智也。離攀緣者沉心本不生理也。甚深無相法者本不生理也。著相劣慧不得悟入之理故。問唯有沉心者更有妙用也。答若能沈理即是具也。何以故。能行融故。問理用身心耶不耶。答若能用其印者。是為其身心也。問阿誰向本法呼造本不生耶。答有三種。一秘密釋。二秘密中秘釋。三秘秘中秘釋。一秘密釋者。毗盧遮那佛說本不生故。二秘密中秘釋者。阿字自說本不生故。三秘秘中秘釋者。本不生理自有理智自覺本不生故。此供養法一卷從初至末唯有為一大事。所謂彼于真實緣生句內心支分離攀緣。又可云。甚深無相法劣慧所不堪為應彼等故兼存有相說。此文造人新羅國零妙之寺釋僧不可思議。隨分穿鑿。愿此文見獨知于本不生理中證。
大毗盧遮那經供養次第法義疏卷下
元祿十三年庚辰之夏以古來之點一校了
【現代漢語翻譯】 現代漢語譯本 生理，指的是緣起。緣生，指的是緣于眾生。句，指的是法。也可以說，依據真實的緣生句，而依據真實，就是依據本不生之理。緣生，指的是阿（Ā）字（萬法本源的種子字）。這是臨機示現的聲字，所以說緣生。內心支分離攀緣，內心支分指的是能證之智。離開攀緣，指的是沉心於本不生之理。甚深無相法，指的是本不生之理。執著于相的淺劣智慧，無法領悟進入此理。問：僅僅是沉心，還有其他的妙用嗎？答：如果能夠沉入此理，就是具足了。為什麼呢？因為能夠行於融通。問：理、用與身心是一體的嗎？答：如果能夠運用其印契，那就是他的身心。問：是誰向本法呼喚，創造本不生之理呢？答：有三種。一、秘密釋；二、秘密中秘釋；三、秘秘中秘釋。一、秘密釋，是毗盧遮那佛（Vairocana Buddha，光明遍照佛）說本不生之理。二、秘密中秘釋，是阿字自己說本不生之理。三、秘秘中秘釋，是本不生之理自有理智，自覺本不生之理。此供養法一卷，從頭至尾，唯有一件大事，就是所謂的『彼于真實緣生句，內心支分離攀緣』。又可以說，甚深無相法，是淺劣智慧所不能理解的，爲了適應他們，所以兼顧存在有相之說。此文的作者是新羅國零妙寺的釋僧不可思議，隨分穿鑿。愿此文被見到的人，能夠獨自在本不生之理中證悟。 《大毗盧遮那經供養次第法義疏》卷下 元祿十三年庚辰之夏，以古來的標點校對完畢。
【English Translation】 English version Physiology refers to dependent origination (pratītyasamutpāda). Dependent arising refers to arising dependent on sentient beings. 'Sentence' refers to the Dharma. Alternatively, it can be said that relying on the true sentence of dependent origination, and relying on truth, is relying on the principle of non-origination (anutpāda). Dependent arising refers to the syllable Ā (the seed syllable representing the origin of all phenomena). This is the sound syllable manifested according to the occasion, hence it is called dependent arising. 'Internal branch separating clinging'—internal branch refers to the wisdom that can realize (jñāna). 'Separating from clinging' refers to immersing the mind in the principle of non-origination. 'Profound formless Dharma' refers to the principle of non-origination. Inferior wisdom that clings to forms cannot realize and enter this principle. Question: Is there any other wonderful function besides just immersing the mind? Answer: If one can immerse oneself in this principle, then one is complete. Why? Because one can act in harmony and fusion. Question: Are principle, function, body, and mind one? Answer: If one can use its mudrā (seal), then that is his body and mind. Question: Who calls to the original Dharma, creating the principle of non-origination? Answer: There are three types. First, secret explanation; second, secret within secret explanation; third, most secret within secret explanation. First, secret explanation is that Vairocana Buddha (the Buddha of all-pervading light) speaks of the principle of non-origination. Second, secret within secret explanation is that the syllable Ā itself speaks of the principle of non-origination. Third, most secret within secret explanation is that the principle of non-origination itself has the wisdom to self-realize the principle of non-origination. This one fascicle of offering Dharma, from beginning to end, has only one major event, which is the so-called 'He, in the true sentence of dependent origination, internally separates from clinging.' It can also be said that the profound formless Dharma is not understood by inferior wisdom, and in order to accommodate them, the existence of forms is also mentioned. The author of this text is the Śramaṇa 'Inconceivable' (不可思議) of the Lingmiao Temple (零妙寺) in the country of Silla (新羅國), who has made interpretations according to his understanding. May those who see this text be able to realize enlightenment in the principle of non-origination alone. The Lower Volume of the 'Commentary on the Meaning of the Order of Offerings in the Mahāvairocana Sūtra' In the summer of the 13th year of Genroku (元祿), the year of Gengchen (庚辰), it was proofread with the punctuation from ancient times.